Translated into English.
BY
CAPTAIN W. HOLLINGS,
XLVII. REGIMENT BENGAL N. I.
CALCUTTA:
W. RIDSDALE, MILITARY ORPHAN PRESS.
1848.
Captain Hollings’ transliteration of Hindi uses ù/u/ú for a, ee for i, and oo for u. So, for Shree Krishnù Chund read Sri Krishna Chand, Luchmee Lachmi (Lakshmi), Hustinapoor Hastinapur, etc.
In lieu of footnotes the translator has placed brief notes in parentheses inside the text.
Some foreign terms the translator didn’t define:
bhang, an intoxicant made from hemp.
bhangee (banghy), a yoke placed on the shoulders for carrying baskets or boxes.
Bys, Vaishya (caste).
choupur (chaupur), a board game similar to pachisi.
Chundal (chandal or chandala), a person of low caste.
Chutree, Kshatriya (caste).
coss/koss, a unit of distance, varying between about 1¼ and 2½ English miles.
dhobee, a person of low caste employed as a washerman.
eight principal parts the body, the forehead, body, arms, knees, and feet. To “touch the ground with the eight principal parts of the body” implies the person is lying flat on the ground.
five elements of nature, air, earth, ether, fire, and water.
ghaut (ghat), a path or stairway that descends to a river.
ghuree (ghari or ghurry), a unit of time. This book figures sixty-four gharis in a twenty-four-hour day (or 1 ghari = 22½ minutes). Note: it is more common to define sixty gharis in a day (1 ghari = 24 minutes).
goonja (gunja) seed, Abrus precatorius, a flowering plant whose colorful seeds are used as beads or in percussive instruments.
holee powder, colorful powder (gulal) used in the Holi festival.
jogee (yogi), a devotee who practices the Yoga philosophy.
jowar, millet.
kudum (kadam) tree, a tropical evergreen.
“must” elephant(s), the Eastwick translation uses furious elephant(s).
palkee (palki), a palanquin.
puhur (pahar), unit of time equal to three hours.
roolee (roli), mixture of alum, rice, turmeric, and acid, used to paint sectarial marks on the forehead.
ruth (rath), a carriage or chariot.
six flavours, acrid, astringent, bitter, salt, sour, and sweet.
Soodrú, Shudra (caste).
The three worlds, Heaven, Earth, and Hell.
tiluk (tilak), a sectarial mark on the forehead.
toolsee (tulsi), Ocimum Sanctum, or holy basil.
The object of this translation is to render the work easily intelligible to the young Student: in fact, to assist the beginner from the commencement of his study of the Prem Sagur, in understanding what he is reading about, and the explanations of his Pundit.
With this view, I have endeavoured to make the translation a tolerably literal one, keeping close to what I considered to be the meaning of the text, without, however, wishing to translate every sentence exactly literally.
The Hindee language is well worthy the careful study of every public Officer in India, as being the one, which is most commonly spoken by inhabitants of almost every part of the country.
To the Military man this language is of special use, as it not only enables him thoroughly to understand his men on points of common occurrence and of duty; but by being able to converse freely with them, to study their habits, manners, customs, their general turn of thought and opinions.
The Hindee of the Prem Sagur is remarkably pure, and the book is, I believe, an Examination Book at all the Presidencies.
W. Hollings, Captain,
47th Regiment.
Lucknow,
10th February, 1848.
Now is the commencement of the history.—At the end of the great war of the descendants of Bhurut, when Shree Krishnù disappeared, Pandoo being greatly grieved went to the Himalaya to undergo dissolution; and the Raja Pureechit having conquered all countries, began to rule with justice.—Some days afterwards, the Raja Pureechit went out hunting, when he saw a bullock and a cow running towards him, in pursuit of whom a Soodrú with a wooden pestle in his hand was coming along and striking them. When they came near, the Raja grieved and enraged, called out to the Soodrú, who art thou, explain who thou art, that knowingly beatest a bullock and a cow; do you suppose Urjoon to be far off, that you do not observe his ordinances? Hear me, in the family of Pandoo, you will not find any such person, in whose presence any one will be permitted to vex the poor. Saying this, the Raja took his sword in his hand; the Soodrú on seeing this, stood still with fear.—The Raja (the lord of men,) having called the bullock and cow near him, enquired of them, explain to me who you are, are you gods or Brahmins, and why are you running away? Speak without fear, in my presence no one has the power of afflicting you.
On hearing this, the bullock bending its head said, “O great king! this black coloured, frightful figure in the form of Sin, which is standing in your presence is the Black Age, I am running away on account of its approach. This, my companion, is the earth in the form of a cow; she too has come running towards you from dread of the Black Age. My name is Religion: I have four feet—penance, truth, compassion, meditation. In the Age of Truth my feet were complete—consisted of twenty parts; in the Treta Age, they consisted of sixteen parts; in the Dwapur Age of twelve; and now in the Black Age, I have only four parts left, for which reason I am not able to move about in the Black Age.” The earth said, “O incarnation of justice! I also cannot remain in this age, because men of the Soodrú caste, having become Rajas, will inflict very many acts of injustice on me, the weight of which I shall not be able to endure: from dread of this injustice, I too am running away.”
On hearing this, the Raja, being angry, said to the Black Age, “I will put thee to death immediately.”
On hearing this, the Black Age falling at the Raja’s feet, and imploring him earnestly, began to say, “O lord of the earth! I have now come under your protection, appoint me some place to dwell in:—because the three times and the four ages, which Bruhmù has established, shall not be effaced in any way.”
Hearing this, the Raja Pureechit said to the Black Age—“Dwell in the following places, in gambling, lying, in the spirit market, harlots’ houses, murder, theft and gold.” Having heard this, the Black Age went to his appointed abode, and the Raja established Religion in his own mind; the earth assumed his own form, the Raja returned to his own city, and began to govern justly and religiously.
After some days, the Raja went again to hunt, and whilst engaged in the sport, became thirsty. The Black Age was dwelling in the golden crown on the Raja’s head, and having obtained his opportunity, deprived the Raja of knowledge. The Raja from thirst came to the spot where Lomus, a chief of the saints, was seated with his eyes shut, meditating on Muhadeo, and engaged in religious penance.
On seeing him, Pureechit began to say to himself, this person through pride of penance remains with his eyes shut, although he saw me. Entertaining this wicked idea, and having raised up with a bow a dead snake which had fallen there, and thrown it on the neck of the chief of the saints, he came home.
On taking off his crown, the Raja recovered his knowledge, and reflecting began to say, the abode of the Black Age is in gold, he was upon my head, and this is the reason of my having performed so vicious an act, as throwing a dead snake on the neck of a chief of the saints; I now know, that the Black Age has taken his revenge upon me; how shall I escape from this great sin; why have I not been deprived to-day of my caste, wealth, family, wives and kingdom—I know not in what birth, this injustice of my having vexed a Brahmin will be effaced.
Whilst the Raja Pureechit was drowned in this sea of unfathomable reflection, some boys engaged in play came to the place where Lomus, a chief of the saints, was:—they were astonished at seeing a dead snake on his neck,—and being frightened, began to say to each other, “Brother, let some one go and tell his son of this, who is playing with the saints’ children in the grove on the bank of the river Koushkee.” One of the boys hearing this ran to where Shringee the saint was playing with the saints’ children.—The boy said to Shringee, “Brother, why are you playing here; some devil has thrown a dead black snake on your father’s neck and gone off?”
On hearing this, Shringee’s eyes became red—gnashing his teeth, he began to tremble; and, being enraged, to say—“In the Black Age proud Rajas have been produced: from the intoxication of wealth, they have become blind and inflicters of pain: I will now pronounce a curse on him, who threw the snake, he shall die on the seventh day from this.” Having thus spoken, Shringee the saint took the water of the Koushkee river in the palm of his hand, and pronounced a curse on the Raja Pureechit, that the snake would bite him on the seventh day.
Having pronounced this curse on the Raja, he came to his father and took the snake from his neck, and began to say to him, “Father, be of good cheer, I have pronounced a curse on him, who threw the dead snake on your neck.” On hearing this, Lomus the saint, awaking from his meditation, opening his eyes and deeply considering in his mind his son’s speech, said to him, “O son! what is this thou hast done? why have you pronounced a curse on the Raja, under whose government we lived at ease? not a bird, nor a beast even was afflicted. So just was the government, that the lion and cow dwelt under it without altercation. O son! what mattered it, if he, in whose country we lived, threw a dead snake upon me in sport, why did you curse him, and inflict so heavy a curse for a slight fault? you have been guilty of a great crime, and neglected to think of what you were doing—you have abandoned good, and embraced evil. It is necessary for a good man to cultivate amiable dispositions; not to say anything himself, to hear what others say, and imitate the good qualities, and avoid the bad qualities, of all.”
Saying this, Lomus the saint called one of his pupils, and told him to go and tell the Raja Pureechit, that Shringee had pronounced a curse on him; good men will impute blame to Shringee for what he has done, but the Raja on receiving this message will be on his guard. In obedience to the words of his spiritual preceptor, the pupil came to the place where the Raja was sitting in meditation, and said to him on his arrival—“Shringee the saint has pronounced this curse on you, that the snake shall bite you on the seventh day—do you now arrange so that you may escape from the noose of fate.” On hearing this, the Raja stood up with delight, and joining his hands together began to say, “The saint has done me a great kindness in pronouncing a curse, because I had fallen into the boundless thoughted sea of delusion, from which he has released me.”
When the disciple of the sage departed, the Raja performed penance by abandoning all the pleasures of the world, and having sent for Junmejye and made over his throne to him, said, “O son! cherish the cow and the Brahmin, and give contentment to the subject.” Saying this, he went into the female apartments: the women on seeing him were all sad; his wives (the Ranees) on beholding him fell weeping at his feet, and exclaimed, “O great king! we weak creatures will not be able to endure separation from you; for which reason it is better that we should give up our lives with yours.”—The Raja said in reply, “It is right for a woman to act in such a way, that the character and dignity of her husband may be maintained, and not to throw any obstacle in the way of an excellent work.”
Having said this, and having abandoned relatives, kindred, and all private and public wealth, he went and sat down on the shore of the Ganges to perform penance: whoever heard of the circumstance was much grieved and distressed, and shed tears.
When the sages heard that the Raja Pureechit had gone to the bank of the Ganges to die, in consequence of Shringee’s curse, Byas, Bisist, Bhurdooaj, Kalyayun, Purasur, Narud, Biswamittrù, Bamdeo, Jumdugun, and eighty-eight thousand sages came, and sat down in rows, and thinking upon their Shastrùs began to explain various kinds of religious observances to the Raja—In the meantime, having seen the Raja’s faith, Shree Shookdeo Jee came also, with a book under his arm, and naked. On seeing him, all the sages rose up, and the Raja Pureechit rising up in a supplicating posture, and making an obeisance began to say, “O abode of compassion! you have shown great mercy in remembering me at this time.”
When the Raja had thus spoken, Shookdeo the sage also sat down, when the Raja said to the sages, “O great kings! Shookdeo Jee is the son of Byas Jee, and the grandson of Purasur Jee, on seeing whom you, who are saints of high rank, rose up, which I do not think right: explain the reason of this, that the doubts of my mind may be dissipated.”
Purasur the sage said, “Raja! all of us saints, however high in degree, are inferior in understanding to Shook, and, therefore, we have all treated him with such respect; some in this hope, that he is the Saviour of the saved, because from the time of his birth he has spent his life in sadness in the desert; and Raja! all your great excellencies have been increased by the coming of Shookdeo Jee. This will be pronounced the greatest and best of religious and virtuous acts, (dhurum) by means of which having been freed from life and death, you will cross over the sea of the world.” On hearing this, Raja Pureechit having prostrated himself before Shookdeo Jee, said, “O great king! explain the duties of religion to me; how shall I escape from the noose of fate, what shall I do in seven days? My impiety has been very great, how shall I cross over the sea of the world?”
Shree Shookdeo Jee replied, “Raja! do not think the time short, as release can be obtained by religious meditation for an hour, just in the same way that Narud the sage imparted understanding to the Raja Ruktangool, and he obtained release in two hours; seven days are quite sufficient time for you; if you will meditate attentively, you will understand all; what the body is, whose abode it is, and who manifests light in it.”
On hearing this the Raja enquired with great delight, “O great king! which is the most excellent Dhurum, kindly explain to me.” Shookdeo Jee said, “The Vishnù Dhurum is the greatest amongst the Dhurums, and the Shree Bhagwut amongst the Pooranùs; wherever the worshippers of Vishnù recite this history, there all religious observances, and pilgrimages will come together: Among all the Pooranùs, there is none equal to the Bhagwut, for which reason I will recite to you nine parts of the great Pooranù, in which Byas the sage has instructed me; listen with faith and joy.”—Upon this the Raja Pureechit began to listen with pleasure, and Shookdeo Jee according to his promise to recite.
When the sage had recited nine parts of the history, the Raja said, “Kind to the poor! have the goodness now to explain to me the history of the descent upon earth of Shree Krishnù, because he is our supporter and the object of worship of our family.” Shookdeo Jee said, “You have conferred great pleasure on me in asking for this account; I shall most joyfully relate it. In the family of Yudoo the first Raja was named Bhugwan, whose son was Prithikoo, and Prithikoo’s son was Bidooruth, Bidooruth’s son was Soorsen, who, having conquered nine divisions of the earth, obtained celebrity. Bidooruth’s wife’s name was Mirkya, who had ten sons and five daughters; the eldest son was Basoodeo in whose wife’s eighth pregnancy Shree Krishnù Chund Jee was born. When Basoodeo Jee was born, the gods had musical rejoicings in the heavens.
“And amongst the five daughters of Soorsen, Koontee was the eldest, who married Pandoo, whose story has been sung in the Muhabharut; and Basoodeo Jee married first Rohnee, the daughter of Raja Rohun, and afterwards seventeen other wives—After he had married eighteen times, he married at Muttra, Dewukee, the sister of Kuns, upon which there was a voice from heaven, that in the eighth pregnancy of this girl the destroyer of Kuns shall be born. On hearing this Kuns had his sister and her husband shut up in a house, and Shree Krishnù was born there.” On hearing thus much of the story, the Raja Pureechit said, “O great king! how was Kuns born, who conferred a great blessing upon him, and in what manner was Krishnù brought into the world, and how did he arrive in Gokool:—please explain these circumstances to me.” Shree Shookdeo Jee said, “There was a Raja of Muttra named Ahuk, who had two sons, one named Dewuk, the other Oogursen. After some time, Oogursen became Raja, who had only one wife, named Paourekha, very beautiful and chaste, and at all times obedient to the commands of her husband. One day she had the menses, and by permission of her husband had gone out on a party of pleasure to the jungle, in company with her female attendants; there on trees of many kinds, all sorts of flowers were blossoming; a cool gentle breeze filled with perfume was blowing; cuckoos, pigeons, parrots and peacocks were pouring forth sweet and pleasing notes, and on one side under a hill, the Jumna was flowing apart. The Ranee, on viewing this scene, descended from her car, and whilst walking along alone, suddenly lost her way. By accident, a demon named Dromullik, came there, and remained gazing in astonishment at her youth, and beautiful appearance; and he began to say to himself, I must have connexion with her. Having resolved upon this, and immediately assuming the form of the Raja Oogursen, he went into the presence of the Ranee, and said to her, embrace me. The Ranee replied, “O great king! it is not right to indulge in amatory pleasures in the day-time, because by so doing the good and religious qualities of the mind are destroyed. What are you not aware of this, that you have thought of such a vicious act?”
When Paourekha had thus spoken, Dromullik having seized the Ranee by the hand drew her towards him, and accomplished what he wished. After he had connexion with the Ranee through the artifice of the disguise, he assumed his own proper form; upon which, the Ranee, being exceedingly grieved and afflicted, exclaimed, “O unjust, vile sinner! what tyranny have you committed in destroying my virtue! there is a curse on your father, mother and spiritual preceptor in thus having formed your understanding. Why was not thy mother barren, rather than produce a son like thee? O devil! all men, who destroy the virtue of women, fall into hell in each successive birth.”—Dromullik said, “Ranee, do not curse me, for I have given you the fruit of my excellence: seeing your womb closed, I suffered great anxiety of mind, which is now gone: from to-day there is a hope of your pregnancy, and you shall have a son in the tenth month:—and from the good properties of my body, thy son having conquered the nine divisions of the earth shall be a king, and shall fight with Krishnù—My first name was Kalnem: then I had an encounter with Billoo: in my present birth I am called Dromullik; I have given thee a son, dismiss all anxiety from thy mind.”
After having thus spoken, when Kalnem had gone away, the Ranee was restored on reflection to patience of mind.
“Whatever our fate may be, our understanding will be fashioned in accordance with it—What is to be, will dwell in the mind, all memory and consciousness will vanish.”
In the mean while, or after this, all the female attendants came up, and on seeing the Ranee’s ornaments in disorder, one attendant said, “Where have you been delayed so long, and what has happened to you?”
Paourekha replied, “You left me, O attendants! alone in the forest—a monkey came and gave me great annoyance, from fear of which I am even now trembling.”—On hearing this, all the attendants were alarmed and seating the Ranee immediately on her ruth, brought her home.
When ten months were completed, a son was born, at which time a violent tempest occurred, the earth began to quake, it became so dark, that day was turned into night, stars began to fall broken in fragments, the clouds to thunder, and the lightning to crack.
In this manner, on the thirteenth of the light part of the month Magh, on a Thursday, Kuns was born, on which occasion the Raja Oogursen being delighted and having sent for all the musicians of the city, caused musical entertainments to be given,—and he also sent for all the Brahmins, pundits and astrologers, and treated them with very great respect, and dignity. On their arrival, the Raja offered them seats, after receiving them with great civility. After this, the astrologers having fixed upon the lucky moment, and division of time, said to the Raja, “O lord of the earth! this child, named Kuns, who has been born in your family, shall be very powerful, and shall reign, associating devils with him, and having caused affliction to the gods, and the worshippers of Vishnù, after having obtained your kingdom, he shall die suddenly by the hand of Huri.”
Having told so much of the history, Shookdeo, the Sage, said to the Raja Pureechit,—Raja! I will now tell you the history of Dewuk, the brother of Oogursen, who had four sons, and six daughters, which six he gave in marriage to Basoodeo; the seventh was Dewukee, in consequence of whose birth, the gods were delighted; and Oogursen also had ten sons, the eldest of whom was Kuns.
From the time of his birth he was in the habit of going into the city, and violently seizing little children, and putting them to death after having shut them up in caves in the hills—Those who were grown up, he got upon their chests, and strangled them—No one could escape from this calamity—every one concealed his children—the subjects said, this Kuns is a devil, he does not belong to the family of Oogursen—Some great sinner has been born, who has brought affliction on the whole city.
On hearing this, Oogursen sent for him, and entered into many explanations with him regarding his conduct, but Kuns paid no attention to what he said—Upon this, being grieved and distressed, Oogursen said, “Why was I not without sons rather than have such a son as this?”
It is said, that when a degenerate son is born in a family, good name and character depart. When Kuns was eight years old, he made an attack upon the Mugudh country:—the Raja of that country, Jurasindhoo, was very powerful, with whom Kuns contended; and Jurasindhoo acknowledged the power of Kuns, and, treating him with great deference as his superior, gave him two daughters in marriage, whom Kuns brought with him to Muttra, and began to increase his enmity against Oogursen. One day he said in a fit of rage to his father, “Give up calling on the name of Ram, and offer up your secret prayers to Muhadeo”—the father replied, “Ram is my lord and the dispeller of my griefs; if I do not worship him, how shall I as a sinful man cross over the sea of the world”—Hearing this, Kuns was enraged, and having seized his father took possession of the whole government, and issued a proclamation in the city, that no one should be allowed to offer up sacrifices or gifts, or say prayers, or call upon the name of Ram—Such great tyranny prevailed, that the Cow and Brahmin, and the worshipper of Vishnù began to suffer affliction, and the earth to perish from excessive burdens. When Kuns had taken possession of the government of all the Rajas, he went one day with his army to attack the Raja Indrù—Upon this occasion, a minister said to him, “O great king! the country of Indrù cannot be obtained without prayer and devotion: do not be proud on account of your strength—consider, how their pride brought Rawun and Koombhkurun to such destruction, that not one of their family has been left.”
Having narrated so much of the history, Shookdeo Jee said to the Raja Pureechit,—O Raja! when this excessive tyranny was exercised upon the earth, she (the earth) assumed the form of a cow, and went lowing into the country of the gods—and having gone to Indrù’s court, bowing her head, she told all her troubles—“O great king! evil spirits have begun to commit great crimes in the world, from dread of whom Religion and Justice have departed—and if I receive your orders, I will abandon the world, and descend to the regions below.”—On hearing this, Indrù, accompanied by all the gods, went to Bruhmù—Bruhmù having heard what they said took them all to Muhadeo, who, having heard the circumstances, went accompanied by all the gods to the place, where Narayun was sleeping in a sea of milk. Knowing him to be asleep, Bruhmù, Roodrù, Indrù and all the gods stood up with their hands in a supplicating posture, and making obeisances began to sing the praises of the Vedas—“O great and powerful king! who can describe thy greatness? In the form of a fish you rescued the drowning Vedas—in the shape of a tortoise you supported a hill on your back:—being transformed into a boar, you placed the earth upon one of your tusks; in the form of a dwarf, you circumvented the Raja Bul; descending on the earth as Purusram, and having destroyed the Chutrees, you gave the earth to Kusyp, the sage; descending on the earth as Ram, you destroyed the great demon, Rawun: and whenever devils afflict your worshippers, you come to their assistance.—O lord! the earth, much distressed by the tyranny of Kunsù, is calling out to thee—be pleased to take her case quickly into consideration, and having destroyed all demons, give pleasure to the good.”
The gods continued thus singing the excellencies of Narayun, when there was a voice from Heaven—Bruhmù explained to all the gods, that the voice they had just heard instructed them all, both gods and goddesses to go to Brujmundul, and to be born in the city of Muttra: hereafter Vishnù, assuming four shapes, will descend upon the earth in the house of Basoodeo, and the womb of Dewukee, and by his childish sports will give pleasure to Nund and Jusodha—When Bruhmù had given this explanation, the gods, sages, heavenly musicians and singers were all, together with their wives, born upon the earth, and came to Brujmundul; they called themselves of the family of Yudoo, and cowherds, and the female guardians of the four Vedas went to Bruhmù, and said, “We too will descend upon the earth as cowherdesses, and attend upon Basoodeo”—Saying this, they also came to Bruj, and called themselves cowherdesses. When all the gods had arrived at Muttra, Vishnù began to meditate in the sea of milk, that Luchmun should first be Bulram, afterwards he (Vishnù) should be named Basoodeo; Bhurut should be Purdomun; Suttroogun should be Anooroodrù, and Seeta should descend on the earth as Rookmunee.
Having narrated so much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Kuns continued to rule tyrannically in Muttra, and Oogursen to be afflicted with many griefs—When Dewukee, the daughter of Dewuk, Kuns’ uncle, was fit for marriage, Dewuk went to Kuns, and asked him to whom she should be given in marriage; he replied, give her to Basoodeo, the son of Soorsen. On hearing this, Dewuk having sent for a Brahmin, and having fixed upon a fortunate time, sent the nuptial gifts to Soorsen’s house; and Soorsen also having formed a marriage procession with great splendour, and taking with him Rajas of all countries, came to Basoodeo’s marriage. Having heard of the arrival of the marriage procession near the city, Oogursen, Dewuk and Kuns, taking their armies with them, and advancing to meet it brought the procession with them into the city. Having advanced to meet the bridegroom with the greatest respect, they appointed a place in the bride’s house for the reception of him and his attendants; having entertained all who composed the marriage procession, they seated them in a hall, erected for the occasion, and adorned with flowers; and Kuns gave away Dewukee to Basoodeo in the manner prescribed by the Vedas, and bestowed a dowry of fifteen thousand horses, four thousand elephants, eighteen hundred ruths or cars, numerous male and female servants, and golden dishes, or trays filled with dresses ornamented with jewels without number; and Kuns gave jewelled dresses also to all who composed the marriage procession. After this, all assembled to escort the procession to Basoodeo’s house, upon which there was a voice from heaven, saying, “O Kuns, the eighth son of her whom you are escorting shall be your destruction, you shall die by his hand.”
On hearing this, Kuns trembled with fear, and being enraged, seizing Dewukee by the hair, he dragged her from her ruth: snatching a sword, he began to say, gnashing his teeth, “The tree which is plucked up by the roots will not produce blossoms and fruits; I will now put her to death, and reign without fear.”
On hearing and seeing what had happened, Basoodeo began to say to himself, “This fool has given pain, he does not distinguish between good and evil; if I should show rage now, the business in hand would be ruined; wherefore, it is better in the present instance to forgive; it is said, that, ‘when an enemy draws a sword, a virtuous man will strive to soothe him; the fool on coming to his senses will regret his conduct, just as fire is put out by water.’ ”
Reflecting thus, Basoodeo went into the presence of Kuns, and joining his hands in a supplicating manner, and speaking submissively began to say, “O lord of the earth! there is no one in the world so powerful as you, and all men live under your shadow; being so great a hero, it is very improper that you should raise your sword against a woman, and it is a great crime to kill a sister—men will be guilty of injustice, if they know that they will never die: this is the custom of the world, we are born in one place, and die in another: a man may cherish his body by doing good or evil in ten million different ways, but his body will never be at his own disposal: wealth, poverty, royal power will be of no use; for this reason, be pleased to listen to what I say, and release your poor, weak sister.”
On hearing this, Kuns, looking upon his sister as the instrument of his death, was alarmed, and became more enraged. Upon this Basoodeo thought within himself, “This sinner, with the mind of a devil, is obstinately determined to follow out his own plans; we must take measures, by which Dewukee may be rescued from his hands.” Reflecting thus, he began to say to himself, “I will save Dewukee by saying to Kuns, that I will give him every son of her’s, that is born; who has seen the future, there may not be a child, or this devil may die? The present crisis is before us, we can take measures for the future hereafter.”
Having resolved upon this, Basoodeo said to Kuns, “O great king! your death shall not be caused by the hand of any son of her’s, because I have determined that I will bring and deliver over to you all the sons she, Dewukee, may have: this I promise you.” When Basoodeo had thus spoken, Kuns consented to what he had proposed, and releasing Dewukee, began to say, “O Basoodeo! you have thought well in saving me from the commission of so great a crime;” saying this, Kuns dismissed him, and himself returned home.
After dwelling some days in Muttra, when Dewukee had her first son, Basoodeo took it, and weeping placed it before Kuns; on seeing the infant, Kuns exclaimed, “Basoodeo! you are very true to your word; I have had reason to know this to-day, because you have not deceived me; sacrificing all your affections, you have brought and given your child to me, I have no fear from it; I therefore give the child back to you.” Hearing this, Basoodeo took the child, and making a salutation to Kuns, returned home.
And at that time Narud Jee, the sage, went to Kuns and said, “Raja! why have you given the infant back? Do you not know that all the gods have been born, and come to Bruj to serve Basoodeo; and in the eighth pregnancy of Dewukee, Shree Krishnù being born, and having put all devils to death, will remove all the burthens of the world?”
Saying this, Narud Jee drew eight lines, and counted them: when in eight countings, each in turn was the eighth, Kuns being alarmed sent for Basoodeo and the child. Narud, the sage, departed, after having thus informed Kuns, who took the infant from Basoodeo, and put it to death.—In this manner, whenever a son was born, Basoodeo brought it to Kuns, and he destroyed it. Six infants were thus killed, when Shree Bhugwan, in the form of the great serpent, Shesh, took up his abode in the seventh pregnancy.
On hearing this, the Raja Pureechit said to Shookdeo the sage, “O great king! give me some account of Narud, the sage, who was the cause of so many crimes being committed, in order that the doubts of my mind may disappear.” Shree Shookdeo replied, “Raja! Narud Jee thought rightly, that Kuns would commit very many crimes, in consequence of which Shree Bhugwan would speedily appear upon the earth.”
Again Shookdeo Jee began to say to the Raja Pureechit,—O Raja! I will now narrate how Huri came into the womb, and how Bruhmù and the other gods sung the praises of the fœtus, and how Dewee took Buldeo Jee to Gokool—One day the Raja Kuns came and sat in his court, and having summoned all his demons said to them, “All the gods have been born upon the earth, and amongst them Krishnù will also make his descent. Narud, the sage, has explained this secret to me; for this reason, it is right, that you should go, and utterly destroy all the family of Judoo, so that not one of them may be left alive.”
Having obtained this order, all made their obeisance and departed, and after coming to the city, searching for and seizing the members of the family of Judoo, they began to bind them,—and whether they were eating, drinking, standing, sitting, asleep, awake, or going to and fro from place to place, they did not let go a single one; and having surrounded them, they brought them into one place, and put them all to death by burning, drowning, dashing them against stones, and other tortures.—In this manner, all the devils both great and small, assuming various frightful shapes, began to search every city, village, lane, and house for the members of the family of Judoo, and to destroy them; and the family of Judoo being distressed, and abandoning their country, fled, taking only their lives with them. All this time, all the other wives of Basoodeo came with Rohnee from Muttra to Gokool, where Basoodeo’s chief friend, Nund Jee was dwelling, who received them with great affection, and restored them to confidence, and they dwelt in his house with great delight. When Kuns began thus to vex the gods, and to commit great crimes, Vishnù created an illusive form from his eyes, which, joining its hands, came before him. Vishnù said to it, “Go thou now, and make a descent into the city of Muttra, where the demon Kuns is causing distress to my worshippers, and Kusyp and Adit, that is, Jusodha and Dewukee, have gone; Kuns has closely confined them, and put six of their children to death; the seventh in the womb now is Luchman Jee, whom having taken from the womb of Dewukee, and carried to Gokool, place in such a manner in the womb of Rohnee, that no devil may know of it, and all the people of that part of the country will celebrate your praises.”
Having thus instructed the illusive form, Shree Narayun said, “Having first gone, and completed this work, be born in the house of Nund, and afterwards in that of Basoodeo; I also will come to Nund’s house.” On hearing this, the illusive form came quickly to Muttra, and entered the house of Basoodeo, in the form of Mohnee. The fœtus she took away secretly, she went and gave to Rohnee; all people thought it her first pregnancy—Bhugwan was born from Rohnee.
In this manner on the fourteenth of the light part of the month Sawun, on a Wednesday, Buldeo Jee was born in Gokool; and the illusion caused Basoodeo and Dewukee to dream, that she had carried away their child from the womb of Dewukee, and given it to Rohnee, and told them not to be at all anxious. On hearing this in their dream, Basoodeo and Dewukee awoke from sleep, and began to say to each other, “Bhugwan has done well in this, but we must now inform Kuns of the circumstance; otherwise, there is no knowing what pain he may inflict on us hereafter.” Thinking thus, they informed their guards, who went and said to Kuns, “O great king! Dewukee has miscarried; no child has been born.” On hearing this Kuns said in alarm, “Be very careful this time, because I have a dread of the eighth pregnancy, which the voice from heaven spoke of.” Having narrated thus much, Shree Shookdeo Jee said, Raja! Buldeo Jee having thus appeared, when Shree Krishnù came into the womb of Dewukee, the illusion went and took up its abode in the womb of Jusodha, the wife of Nund. Both were pregnant, when Dewukee during a festival went to the Jumna to bathe; by chance Jusodha came, and met her there—They began to talk of their mutual troubles: suddenly, Jusodha said to Dewukee, “I will keep your child, and give you mine.” After this conversation, they both returned to their respective homes. Afterwards, when Kuns learnt that Dewukee was pregnant with her eighth child, he surrounded Basoodeo’s house; he placed guards of devils on all four sides, and having sent for Basoodeo, said to him, “Do not deceive me this time, bring your child to me; because on a former occasion I believed what you said.” Having thus spoken, he placed fetters and handcuffs on Basoodeo and Dewukee; and having shut them up in one room, placing locks upon locks to prevent access, Kuns came to his own house, and fasting through fear went to sleep; and again very early in the morning went to the place, where Basoodeo and Dewukee were. Seeing that the pregnancy was clearly manifest, he exclaimed, “In this cave of death, my destruction is contained; I could kill the mother, but I am afraid of the infamy which would attach to me from the act, because it would not be right for me, who am so powerful, to kill a woman—well, I will destroy her son.” Saying this, and coming outside, he placed as guards elephants, lions, dogs, and his own powerful warriors—and he himself watched constantly—but did not obtain a moment’s ease. Wherever he looked, he beheld during the eight puhurs and sixty-four ghurees Krishnù in the form of death, from dread of which, he spent every night and day in most anxious thought. This was the state of Kuns; while Basoodeo and Dewukee in great affliction, the time for the birth having arrived, were propitiating Shree Krishnù, when Bhugwan came, and caused them to dream, and banished all their care by telling them, that he would soon be born, and put an end to all their anxiety, and told them not to indulge in regrets. On hearing this, Basoodeo and Dewukee awoke. At this time Bruhmù, Roodrù, Indrù and all the gods, having left their chariots in mid air, and being invisible, came to Basoodeo’s house, and joining their hands, and singing the Vedas, they began to celebrate the praises of the child in the womb. At which time, no one saw them, but all heard the musical sounds of the singing of the Vedas. All the guards were amazed at this strange circumstance, and Basoodeo and Dewukee were certain, that Bhugwan would quickly put an end to their troubles.
Shree Shookdeo Jee said,—Raja! At the time Shree Krishnù Chund was about to be born, such joy arose in the minds of all men, that the name even of grief did not remain. Through delight the forests and groves being green began to produce flowers and fruits; the rivers, nullahs and ponds to be filled with water; birds of different kinds to sport and hop about; and there were rejoicings in every city, village and house; Brahmins offered up sacrifices; the guardians of the ten quarters were delighted; clouds rolled over Brujmundul; the gods seated in their chariots rained flowers from the sky, the celestial dancers, musicians, bands, playing upon drums and pipes began to sing praises; and in one quarter Oorbusee and all the celestial courtezans were dancing. Under such a combination of circumstances on the eighth of the dark part of the month of Bhadon, in the Rohnee division of the zodiack, on a Wednesday at midnight, Shree Krishnù Jee was born; and being of the colour of a cloud, with a face like the moon, lotus-eyed, wearing a yellow vest, with a crown on his head, and adorned with the byjuntee—necklace, composed of jewels, produced from the five elements of nature, and having ornaments studded with jewels, in a form with four arms, holding a shell, quoit, club, and a lotus, he appeared before Basoodeo and Dewukee. On seeing him, both being amazed imagined him to be the first mortal; then joining their hands, they submissively said, “Great is our good fortune, that you have shown yourself to us, and given us a release from birth and death.”
Having thus spoken, they narrated the first part of the history, how Kuns had caused them affliction; upon this, Shree Krishnù Chund, said, “Do not now suffer any anxiety of mind, because I have descended upon the earth to dispel your griefs, but carry me now to Gokool; and at this very time Jusodha has had a daughter, which take and deliver to Kuns; listen to the reason of my going, which I will explain. Nund and Jusodha have performed religious penance; fixing their affections upon me, they desire to see their child’s happiness: I will go and stay some days with them. Hereafter, after having killed Kuns, I will return to you: keep up your confidence.”
Having made this explanation to Basoodeo and Dewukee, Shree Krishnù being transformed into an infant, began to cry, and dissipated his delusion—And upon this, all the knowledge of Basoodeo and Dewukee departed, and they supposed the infant to be their own son. Thinking thus, and having made a vow in their minds to offer up ten thousand cows, they took the child in their arms and fondled it. On looking at its face, both heaving deep sighs, began to say to each other, “Let us contrive some means of carrying off this infant, that he may escape from the hands of that sinner Kuns.” Basoodeo said, “Without the assistance of Bruhmù, no one will be able to support him; whatever has been written in fate, that will happen.” Then joining her hands Jusodha said, “Your friend Nund lives at Gokool:—Jusodha will dispel our troubles, and there is your wife Rohnee.—Take this infant there.” On hearing this, Basoodeo said with agitation, “How shall I escape from these strong fastenings?” Upon this, all their handcuffs and chains upon their legs fell off; the doors flew open on all four sides: the watchmen, off their guard, were fast asleep.
Basoodeo Jee having then placed Shree Krishnù in a basket, put it on his head, and went off immediately to Gokool—Above the gods were pouring rain, behind him lions roared. Basoodeo became anxious, on beholding the great stream of the Jumna.
Standing on the bank of the river, Basoodeo began to reflect “that behind lions are roaring, and in front the fathomless Jumna is flowing, what shall I do now?” Saying this, and fixing his thoughts upon Bhugwan, he went into the Jumna; and the depth of the river increased as he advanced. When the water came up to his nose, he was very much frightened—Perceiving that he was agitated, Shree Krishnù, extending his foot, uttered the mystical sound, “hoon,” and in consequence of the stretching out of his foot, the Jumna became fordable. Basoodeo having crossed the river, came to Nund’s house, and found the doors open; on going in, he found all asleep. Dewee had thrown her into such a trance, that Jusodha was not conscious of having been delivered of a girl. Basoodeo, having put Krishnù asleep by the side of Jusodha, and taken away her infant daughter, quickly returned homeward. After re-crossing the river, he came to the spot where Dewukee was sitting in anxious thought. Having given her the little girl, he told her all the news of his journey. On hearing the account, Jusodha, delighted with joy, exclaimed, “O husband! what need we care now, if Kuns should put us to death, since our son has escaped from the hands of that demon.” Having told thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit, When Basoodeo had brought the female infant, the doors of their prison became closed as before, and both had chains and handcuffs fastened on again—the little girl began to cry. On hearing the noise of the crying, the sentinels awoke, and snatching up their arms, and being on the alert, began to fire their muskets. On hearing their report, the elephants began to scream, lions to roar, and dogs to bark. At this time amidst the darkness of night, and in the rain, a sentinel came, and having joined his hands, said to Kuns, “O great king! your enemy has been born.” On hearing this, Kuns fell down insensible.
On hearing of the birth of the infant, Kuns trembling with fear arose, and taking a sword ran reeling along; his hair dishevelled, bathed in sweat, he came to his sister in extreme agitation. When he snatched away the child from her, she said, joining her hands, “O brother! this infant girl is thy niece, do not kill her, as she is my last child. You have put to death my sons, the loss of whom afflicts me greatly; why will you increase your crimes by killing this infant without cause?”
Kuns replied, “I will not give the child alive to thee; that is, I will not let her live, because whoever marries her, will put me to death.” Having said this, and gone outside, just as he was about to dash the child to pieces, she escaped from his hand, and ascended to heaven, and exclaimed, “O Kuns! what have you gained by attempting to dash me to pieces, thy enemy has been born somewhere, and now thou shalt not escape with life?”
Having heard this, Kuns filled with regret, came to where Basoodeo and Dewukee were standing, and on his arrival, had their handcuffs and leg-irons cut off; and submissively said, “I have committed a great crime in putting your sons to death; how will this stain be washed out, in what birth shall I obtain salvation? Your gods were false, who said, that in Dewukee’s eighth pregnancy a boy should be born; this has not been the case, but a girl has been produced, and she too having escaped from my hands has ascended to heaven; exercise compassion, and do not allow your thoughts to dwell upon my sins; because no one can obliterate what has been written in fate. After having come into the world, a man cannot be free from life, death, good and bad fortune. They, who are wise, consider life and death alike, and the proud look upon them as friendly and hostile. You are great observers of truth in having brought your sons to me.”
Having thus spoken, when Kuns began repeatedly to entreat them, Basoodeo Jee said, “O great king! you say truly, that the fault is not your’s in this case, as God had written what has happened in our fate.” Hearing this, Kuns, being highly delighted, brought Basoodeo and Dewukee in the most friendly manner to his house; and having entertained them, and presented them with robes, brought them back again with the greatest respect: and having sent for a counsellor, he said, “Dewee has stated, that my enemy has been born; for which reason, put the gods to death wherever you find them; because they have spoken falsely to me, in stating, that my foe should be born in the eighth pregnancy of Dewukee.”—The counsellor said, “O great king! what great difficulty will there be in destroying them: they are beggars from birth; and whenever you show anger, they will run away. What power have they of opposing you? Bruhmù is engaged during the eight puhurs in reflection, and contemplation: Muhadeo eats bhang, and the thorn apple: Indrù has no power over you—There remains Narayun, who does not understand war; he remains enjoying himself with Luchmee.”
Kuns said, “Explain, how can we find Narayun, and conquer him?”—The counsellor replied, “If you wish to conquer Narayun, destroy all those in whose houses he dwells during the eight puhurs: Brahmins, worshippers of Vishnù, Jogees, devotees with matted hair, religious asceticks, Sunyasees, wandering religionists, and all the worshippers of Huri:—seize them all, from children to old men, so that not one may be left alive.” On hearing this, Kuns said to the counsellor, “Do you go, and destroy them all.” Having obtained this order, the counsellor, taking with him all sorts of devils, departed, and having gone into the city began to search for cows, Brahmins, children, and the worshippers of Huri, and adopting treachery and violence, to put them to death.
Having narrated so much of the history, Shree Shookdeo Jee said,—Raja! once on a time, Nund and Jusodha performed a great religious penance for a son; when Shree Narayun himself gave a promise, that he would be born in their house. When Shree Krishnù came at midnight on a Wednesday, the eighth of the dark part of the month Bhadon, Jusodha being awake at the time, and having beheld her son’s face, sending for Nund, was highly delighted, and thought that she had gained every object of her life. Early in the morning, Nund Jee having got up sent for pundits and astrologers, who came with their books and almanacks, and Nund offered them seats with great respect, and honour. They, according to the precepts of the Shastrùs, having fixed upon the year, month, lunar-day, solar-day, division of the zodiack, the lucky moment, and exact ray of light, and having considered the rising of a sign of the zodiack, and having settled a division of time equal to (48) forty-eight minutes, said,—“O great king! after consulting our Shastrùs we are of opinion, that the child about to be born will be a second deity, as Bruhmù; having destroyed all evil spirits, and relieved the burthens of Bruj, he shall be called the lord of cowherdesses, and the whole world shall sing his praises.” On hearing this, Nund Jee made a vow to offer up two hundred thousand, (200,000) cows, with horns of gold, hoofs of silver, backs of copper, and arrayed in yellow silk robes; and having given all sorts of gifts and presents to Brahmins, and receiving their blessing, he dismissed them—After this, he sent for all the musicians and singers of the city: they came, and began to display their accomplishments; the musicians to play, the dancers to dance, singers to sing, and the bards to celebrate praises. And all the cowherds of Gokool made their wives bring vessels, containing sour milk, on their heads. Assuming various disguises, dancing and singing, they came to offer congratulatory presents to Nund. On their arrival, they threw about, and at each other, so much coagulated milk and clay, that the whole of Gokool seemed to be covered with coagulated milk—When they had finished this sport, Nund having entertained them all, presented them with dresses, made the marks of “tiluk” on their foreheads, and given them pawn, (betel leaf,) dismissed them.
The congratulations lasted in this manner for some days:—during this time, every one obtained whatever he asked from Nund Jee. Being free from the congratulations, Nund Jee sent for all the cowherds, and said to them, “Brothers! I have heard that Kuns is laying hold of all the little children he can find; there is no knowing but some wicked person may say something against us; for which reason it is proper that we should in a body take presents, and offer annual tribute.” They all agreed to this, and taking with them from their houses, milk, curds, butter and money, loading them on carts, they came from Gokool to Muttra, accompanied by Nund. Having had an interview with Kuns, they offered presents, and having paid their tribute, being permitted to depart, making their salutations, they returned homewards.
When they reached the bank of the Jumna, Basoodeo Jee having received information of their coming, went there also: embracing Nund, and making enquiries regarding his affairs, he began to say, “I have not such a relative and friend as you in the whole world, because when a great calamity happened to me, I sent Rohnee, then with child, to you. She has had a son, whom you have nurtured with great care—How can I sufficiently describe your virtues?” Saying this, he asked him, “Tell me, are Ram Krishnù, and your wife Jusodha well?” Nund Jee replied, “By your kindness all are well, and the root of my life, your Buldeo Jee is also well. In consequence of his being born, by reason of your virtue and majesty, I also have had a son: but there is one of your griefs, which much afflicts me.” Busoodeo said, “Friend! we have no power over the deity, the lines of fate cannot be effaced by one. For this reason, after coming into the world, who should regret, if he suffers pain and affliction.” Having thus informed him, he said, “Go quickly to your home, Kuns has committed many acts of violence; the vile wretch is making search for, and having brought to him all the infant children he can: good subjects have been put to death, you have all come here, and evil spirits are on the search, and prowling about: who knows but that some wicked person may go to Gokool, and cause injustice to be done.” On hearing this, Nund Jee being agitated, and taking all with him, engaged in thought, went from Muttra to Gokool.
Shree Shookdeo Jee said,—Raja! Kuns’ counsellor having taken many devils with him, was roaming about and destroying, when Kuns, having sent for a female devil, named Pootna, said to her, go and kill as many of the family of Judoo, as you can find. She, hearing this, being highly pleased, and making a salutation, departed. She began to say to herself, “Nund has had a son, I heard it in the village of Gokool, I will now lay hold of it by stratagem; I will go as a cowherdess.”
Having said this, ornamenting herself in a most elaborate manner, putting poison in her breast, assuming a fascinating appearance, practising deceit, taking a lotus in her hand, being fully adorned, she went forth like Luchmee, when arrayed in all the ornaments of dress, she goes to meet her lord. Having arrived in Gokool, she came laughing into the house of Nund.
On seeing her, all being fascinated, remained as though dispossessed of their senses—She went and sat near Jusodha, and asking the news, gave her a blessing. “Sister, may your Krishnù live a crore of years!” Having thus proffered friendship, taking the child from Jusodha, and placing it in her bosom, when she offered to suckle it, Shree Krishnù, having seized her breast with both his hands, began fastening his mouth on her breast, to suck her life with the milk; upon this, Pootna being greatly agitated, exclaimed, “Jusodha, what sort of son is this of your’s, he is not a mortal, but the messenger of death—Thinking it a cord, I have laid hold of a snake. If I escape alive from his hands, I will never come to Gokool again.” Saying this, she ran off outside the village, but Krishnù did not let go his hold; and all of a sudden, he took her life. She fell down, just as a thunderbolt would fall from heaven. Having heard a very great noise, Rohnee and Jusodha, weeping and lamenting, came to the spot where Pootna, occupying a space of two koss, had fallen dead; and the whole village came running out after them; they saw Krishnù upon her breast and in the act of sucking the milk—Taking him up quickly, and kissing him, they pressed him to their bosoms, and brought him home.
Having sent for charmers, they began to exorcise him; and the cowherdesses and cowherds, standing near Pootna, began to say to each other, “Friend! hearing the sound of her fall, we were so alarmed, that our bosoms are still palpitating—Who can say, what the child’s state may be?”
In the meantime, Nund Jee having come from Muttra, saw that a female devil had fallen dead, and that a crowd of the inhabitants of Bruj had surrounded her. He enquired how this act of violence had occurred—They began to explain to him, “O great king! first of all she came to your house in a beautiful form, and gave a blessing; on seeing her, all the women of Bruj were like persons deprived of their senses. She took Krishnù, and began to suckle him, and after that, we do not know what occurred.” On hearing this, Nund Jee said, it is very lucky the child has escaped, and that she did not fall upon Gokool; had she fallen, not one would have escaped; all would have been crushed under her, and died. Having thus spoken, Nund Jee came home, and bestowed gifts and presents; and the cowherds having brought axes, spades, mattocks and hoes, and cutting off the bones and feet of Pootna, dug holes, and buried them; and collecting the flesh and skin together burnt them.
From her burning, there was such a sweet scent spread abroad, that it filled the whole world with perfume. Having heard thus much, Raja Pureechit said to Shookdeo Jee, “O great king! that female devil was very unclean, an eater of flesh and drinker of wine, please explain how it happened, that a sweet smell came from her body.” The sage replied, Raja! Shree Krishnù Chund, having drank her milk, granted her absolution, and that was the cause of the perfume coming from her body.
Shree Shookdeo, the sage, said:—The division of the zodiack in which Krishnù was born, came round again—Jusodha, his mother, performed all the four customary ceremonies of congratulation.
When Huri was twenty-seven days old, Nund Jee sent an invitation to all Brahmins and inhabitants of Bruj—They came, and were placed upon seats with respect and honour. Afterwards, having given a great many presents to Brahmins, he allowed them to depart; and having arrayed his relations in dresses, which he gave them, entertained them with every sort of delicacy. At this time, Jusodha was assisting in the ceremony of serving the food, Rohnee was waiting upon them, the inhabitants of Bruj were laughing and eating, the cowherdesses were singing songs; all were so delighted with joy, that not one thought about Krishnù; and Krishnù was fast asleep in a cradle under a heavy cart. Shortly afterwards, he awoke hungry; having his toe in his mouth, he began crying, and moving about to look around him. At that time, a demon came flying over. Seeing Krishnù alone, he began to say to himself, “This is some very powerful person that has been born; but to-day I will revenge myself on him for Pootna’s death.”
Having resolved upon this, he came and sat in the cart, whence his name was Suktasoor. When the cart began to crack, and move about, Shree Krishnù, sobbing, gave such a kick, that the demon died, and the cart fell to pieces. As many pails as there were, containing milk and curds, were all broken, and the contents oozed out; and the buttermilk flowed in a stream, like a river. Hearing the noise of the cart going to pieces, and of the breaking of the earthen pots, all the cowherdesses and cowherds ran to the spot. On arrival, Jusodha taking up Krishnù, and kissing him, pressed him to her bosom.
Having beheld this strange occurrence, they all began to say to each other “Bruhmù has done an act of great kindness to-day, by means of which, although the cart has been broken in pieces, the child has escaped.”
Having narrated thus much, Shree Shookdeo said,—Raja! when Huri was five months old, Kuns sent Trinawurut, who came to Gokool in the form of a whirlwind.
Nund’s wife was sitting with Krishnù in her lap in the court-yard, when all at once Krishnù became so heavy, that Jusodha, on account of the weight, was obliged to let him down from her lap. In the meantime, such a violent storm occurred, that day was changed into night, and trees began to fall, torn up by the roots; the roofs of houses to fly about. Upon this Jusodha, being alarmed, tried to lift up Krishnù, but he would not rise. As soon as her hand was off his body, Trinawurut flew off with him in the air, and began to say to himself, “To-day I will most certainly destroy him.”
Having taken off Krishnù, the demon was resolving these thoughts in his mind, whilst Jusodha, not knowing where Krishnù was, (lit: not seeing him before her,) began to cry, and to call out “Krishnù! Krishnù!” Hearing her voice, all the cowherdesses and cowherds came to the spot, and, together with her, ran about in search of Krishnù—They went about groping in the dark by guess—and tripped, and fell down.
The cowherdesses roamed over the jungle of Bruj in search of Krishnù, whilst Rohnee and Jusodha were talking to each other about him, Nund continued calling out in a voice of thunder; the cowherdesses and cowherds vociferated lustily. When Shree Krishnù saw that Nund and Jusodha, as well as all the inhabitants of Bruj, were much distressed; having twisted Trinawurut round, and brought him into the court-yard, he dashed him against a stone with such violence, that life left his body. The storm was hushed; it became light again; and all, after having lost their road, reached home. They saw a demon lying dead in the court yard; Shree Krishnù was playing upon his chest. On coming up to him, Jusodha took him in his arms, and clasped him to her bosom, and gave many gifts to Brahmins.
Shree Shookdeo Jee said,—Raja! one day Basoodeo Jee having sent for Gurug, the sage, who was a great astrologer, and the family priest of the members of the family of Judoo, said to him “Go to Gokool, and give my son a name. Rohnee has been pregnant, and had a son—What is his age, how powerful is he, what is his name? And Nund Jee has had a son, and sent for you.”
On hearing this Gurug, the sage, being highly pleased, departed, and came near Gokool. Some one went and told Nund Jee, that Gurug, the sage, the family priest of the Judoos, was coming. On hearing it, Nund Jee delighted, and accompanied by the cowherds’ children, took with him presents, and went out to meet him; and having spread carpets of silk for him to walk upon, brought him to his house amidst musical rejoicings. Having performed poojah, placing him upon a seat, and taking the water, with which his feet had been washed, the wife and husband, joining their hands, began to say, “O great king! great is our good fortune, that you have been so compassionate as to come and purify our house by giving us a sight of you. Through your majesty, two sons have been born; one Rohnee’s; the other, ours: be so kind as to give them names.” Gurug, the sage, said, “Thus to give them names would not be proper; because, if it shall be spread abroad, that Gurug, the sage, has gone to Gokool to give names to children, and Kuns shall hear of it, he will think that some one has conveyed Dewukee’s son to the house of his friend, Basoodeo; and, therefore, the family priest has gone there. Thinking thus he will have me apprehended, and there is no knowing what violence he may do to you. For this reason, do not make the matter at all public, but give the names silently (or have the names given silently,) in your own house.”
Nund said, “Gurug Jee! you have spoken truly.” Saying this, he took him into his own house, and placed him upon a seat. Then Gurug, the sage, having enquired from Nund Jee the lunar day and time of birth of both, having determined the fortunate moment, and resolved upon what their names should be, said, “Nund Jee! the son of Rohnee, the wife of Basoodeo, shall have the following names, Sunkurkun, Kewuteerummun, Buldao, Bulram, Kalindeebhedun, Huldhur, and Bulbeer. And with respect to your son, in the form of Krishnù, his names shall be numberless; but as he was once born in the house of Basoodeo, he has been named Basoodeo. And it is my opinion, that whenever these two children of yours shall be born in the four ages, they shall be born together.” Nund Jee said, “Explain their good qualities.”—Gurug the sage replied, “They are deities; it is impossible to understand their state; but I know this much, that, having killed Kuns, they will remove the burdens of the world.” Having thus spoken, Gurug, the sage, departed in silence, and went, and told all the news to Basoodeo. After this, both the children began to increase in stature daily in Gokool, and give pleasure to Nund and Jusodha, by playing childish tricks; wearing blue and yellow dresses, with short curls floating loose on their foreheads, with amulets, knotted strings and necklaces on their necks, and toys in their hands, they played about; crawling about the court-yard on their knees, they fell down and lisped out their words—Rohnee and Jusodha followed them about, lest the children, frightened at any one, should trip and fall. When having laid hold of the young calves’ tails, they got up, and afterwards fell down, Jusodha and Rohnee taking them up, and pressing them to their bosoms with the greatest affection, suckled them, and coaxed them in every possible way.
When Shree Krishnù grew bigger, he one day took the cowherds’ children with him to Bruj to steal butter.
They searched for it in empty houses, and Krishnù allowed them to steal whatever they found. They carried away the milk pails, which were set apart and covered up, belonging to all whom they found asleep in their houses. Wherever they found it suspended on strings, placing a board upon a stool, a wooden mortar upon the board, and making one of their companions stand upon the mortar, and getting upon his back, they took down the butter, ate some of it, stole some, and spilt some about: in this manner, they constantly committed theft in the houses of the cowherdesses. One day, they all took counsel together, and allowed Krishnù to come into the house. Having entered the house, as he was on the point of stealing the butter and curds, they laid hold of him, and said, “You have been in the habit of coming night and morning; where will you escape now, you butter thief?”
Having thus spoken, when all the cowherdesses in a body, taking Krishnù with them, were going to make a complaint to Jusodha regarding him, Krishnù practised this deception upon them, he made each mother take hold of her own child by the hand, and ran off himself, and again joined the sons of the cowherds. When the cowherdesses came to Nund’s wife, they fell at her feet, and said, “If you will not be offended, we will inform you, what acts of tyranny Krishnù has committed—milk, curds, butter, buttermilk do not escape from his hand; in Bruj he commits such thefts, and roams about, thieving, morning and evening. Wherever he finds them laid bye, and covered up, he fearlessly takes them away, eats some, and allows his companions to steal. If any one points out the mark of curds on his mouth, he perversely says, that the same person placed it there. In this manner, he used to come constantly, and commit thefts; to-day, we have caught him, and brought him to show to you.” Jusodha replied, “Friends! whose child have you laid hold of, and brought to me; since yesterday, my Krishnù has not gone out of the house? Is this the way you speak truth?” Hearing this, and perceiving that they had hold of their own children, they laughed and were ashamed of themselves. Upon this, Jusodha sent for Krishnù, and said to him, “Son! do not go to any one’s house; whatever you wish to eat, eat at home.”
Having heard this, Krishnù said, lisping, “Do not, mother, place any reliance on what they say. These false cowherdesses have spoken falsely, and have come roaring in pursuit of me. Sometimes, they make me lay hold of the milk-pails and calves; sometimes they make me perform the drudgery of the house; and having placed me at the door to watch, they go about their business, and then come and tell you stories.” Hearing this, the cowherdesses looking at Krishnù, and smiling, went away.
One day after this, Krishnù and Bulram were playing with some companions in a court-yard, when Krishnù ate some dirt:—one of his companions went and told Jusodha, who came running towards him in a passion, with a stick in her hand. Seeing his mother coming towards him in a very angry humour, wiping his mouth, he was frightened, and remained standing in the same spot. She, on coming up, asked him, “Why have you been eating mud?” Krishnù replied with fear and trembling, “Mother! who has told you this?” She said, “One of your companions has told me.” Upon this, Mohun, being enraged, said to the companion, “When did I eat mud?” He replied in alarm, “Brother! I do not understand what you say—what answer shall I give?” When Krishnù began to explain to his companion, Jusodha went and laid hold of him. Upon this, Krishnù began to say, “Be not angry, mother! do human creatures ever eat mud?” She said, “I will not listen to your thoughtless speeches; if you really speak the truth, show me your mouth.” When Shree Krishnù opened his mouth, the three worlds were seen inside it. Jusodha was then convinced, and she began to say to herself, “I am a great fool in looking upon the lord of the three worlds as my son.”
Having proceeded thus far in the narrative, Shree Shookdeo said to the Raja Pureechit,—Raja! when Nund’s wife thought thus, Huri dissipated the delusion; and, Jusodha, having pressed Mohun to her bosom with affection, brought him home.
One day, thinking it to be a proper time for churning, Nund’s wife rose very early, and having awakened all the cowherdesses, gave them an invitation:—they came, and having swept and thoroughly cleaned the house, and plastered it over, began churning. Upon this, Nund’s wife also took a large sized new dish, placing it upon a stand, and spreading a seat for herself; with churning staff and string, she sat down, and began to churn for Shree Krishnù, after having arranged fresh, unused vessels for holding the milk. At this time, the sound made by churning in Nund’s house was like thunder. In the mean while, Krishnù awoke, and began crying, and calling out for his mother. When no one heeded his calling out, he came himself to Jusodha, and with tears in his eyes, in a state of agitation, sobbing and lisping, began to say, “Mother! how often have I called for you, and you have not come to give me victuals; is your business not finished yet?” Saying this, he became cross.
Having taken the churning staff from the large dish, putting both his hands into it, and taking out the butter, he began to throw it about, and besmear his body with it; and kicking about his feet, and laying hold of his dress, he began to cry.
Then Nund’s wife, being frightened and angry, said, “Son! what have you done?” or “what sort of behaviour is this? Get up, and come along with me, and I will give you food,” Krishnù said, “I will not take any now; why did you not give it me at first, mother? For me to take it now would be a calamity.” At length, with coaxing and kindness, Jusodha kissed him, and took him in her lap, and gave him thick milk, and bread and butter to eat. Huri laughed and ate; Nund’s wife, placing a cloth over him in such a way that no one could see him, continued to feed him.
In the mean while a cowherdess came, and said, “You are sitting here, while there all the milk has boiled over the fire-place.” On hearing this, having quickly put down Krishnù from her lap, she ran off, and went and saved the milk; whilst Krishnù, having broken the vessels, containing the curds and buttermilk, destroyed the churning staves; and having taken a small earthen pot, filled with butter, ran off to the cowherds’ children. He found a wooden mortar, placed upside down, upon which he sat, and having seated his companions on four sides, they began to distribute the butter to each other laughing, and to eat it.
When Jusodha came back, after having taken off the milk from the fire-place, she saw that the court-yard and hall were greasy with curds and buttermilk. Reflecting, and considering upon this, she came forth with a stick in her hand; and searching about, came to the spot where Shree Krishnù had formed an assembly, and was eating and distributing butter. When she went behind, and placed her hand on him, Huri, seeing his mother, crying and entreating, said to her, “Mother! I do not know who caused the buttermilk to be spilt; let go of me.” Hearing him speak with so much humility, Jusodha, laughing and throwing away the stick, embraced Krishnù with the greatest delight, though pretending to be angry; and having brought him home, began to fasten him to the wooden mortar. Shree Krishnù contrived, that whatever string she fastened him with, should be too short. Jusodha sent for all the strings in the house; but nevertheless, Krishnù was not fastened—At length perceiving that his mother was vexed, he allowed himself to be bound. Nund’s wife having fastened him, and having exacted an oath from the cowherdesses, that they would not let him loose, began to occupy herself with domestic matters.
Shree Shookdeo Jee said,—Raja! whilst Shree Krishnù was bound, the recollection of a former birth occurred to him, when Narud had pronounced a curse on the two sons of Kooverù, whom it was necessary for him to liberate.—On hearing this, the Raja Pureechit said to Shookdeo Jee, “O great king! please explain how Narud, the sage, cursed the sons of Kooverù.” Shookdeo, the sage, said,—In the mountain Kylas, Kooverù had two sons, named Nul and Koover, who, attending upon Sivù, became very rich—One day, accompanied by their wives, they went into the forest for amusement; and having drank wine there, became intoxicated. Stripping themselves and their wives naked, they began to bathe in the Ganges, and throwing their arms round each other’s necks, indulged in various kinds of amatory playfulness, in the midst of which, Narud, the sage, made his appearance. On seeing him, the women came out of the water, and dressed themselves;—but the two men, who were intoxicated, remained where they were. Seeing their condition, Narud Jee began to say to himself, “They have become proud on account of their wealth; and for this reason, indulge in anger, and amorous sports—A man without wealth has no pride; and a wealthy man, no thought of religion, or irreligion.”—It is said, “that fools having cherished their false bodies, (that is, indulging in all sorts of luxury and excess,) forget themselves. At the sight of wealth, and their families (meaning, high connexions,) they are elated—and virtuous men do not entertain any pride of wealth in their minds, but regard good and bad fortune alike.” Saying this, Narud, the sage, pronounced a curse upon them—“For this crime, go to Gokool, and become trees; when Shree Krishnù descends upon the earth, he will liberate you.” Narud, the sage, thus cursed them, for which reason they came to Gokool, and were transformed into trees—and they were named Jumlajoorun.
Having narrated thus much, Shookdeo Jee said,—O great king! recollecting this circumstance, Shree Krishnù, dragging along the wooden mortar, came to the place in which the trees named Jumlajoorun, were. On going there, having cast the wooden mortar across, between the two great trees, he gave such a sudden jerk, that the two trees fell down, uprooted; and two very handsome human beings, coming forth from them, and joining their hands, began to sing his praises—“O Lord! who, but you, would recollect such great sinners as we are.” Shree Krishnù said, “Narud, the sage, has shown great compassion towards you, in having granted you liberation in Gokool; through his beneficence, you have obtained me—Now ask from me any boon you wish.” Jumlajoorun said, “O lord of the poor! through the favour of Narud Jee, we have touched your feet, and obtained a sight of you; we have now no desire of any thing else; but be pleased to grant this much, that faith in you may always continue in our breasts.” On hearing this, Shree Krishnù, having granted what they asked, and laughing, dismissed them.
Shree Shookdeo, the sage, said,—Raja! when those two trees fell, hearing the sound, and being alarmed, the wife of Nund came to the spot where Krishnù had been tied to the wooden mortar; and all the cowherdesses and cowherds came also after her. When she did not find Krishnù there, being agitated in mind, Jusodha went about calling out, and repeating the name of Mohun—“Where has he gone, that was tied down? Has any one seen my boy Kunhya any where?” In the meantime, (or at this time,) a woman of Bruj, having come before Jusodha, said, “Two trees have fallen down, and there Krishnù has escaped.”
Having heard this, they all advanced and saw that two trees had indeed fallen down, uprooted, and Krishnù was sitting between them, tied to the wooden mortar, and contracted in size. Going up to him, Nund’s wife, loosing him from the wooden mortar, and weeping, clasped Krishnù to her bosom; and all the cowherdesses, supposing that he was alarmed, began to snap their fingers, and clap their hands to make Krishnù laugh. Upon this, Nund and Oopnund began to say to each other, “How have these trees, which have been growing up for ages, fallen down, uprooted; this strange occurrence cannot be understood, nor is the secret of it comprehensible.” Having heard this, a young boy explained the circumstances of the trees falling, exactly as they had occurred; but no one could understand them. One said, “How can these children understand such a secret as this?” Another said, “Perhaps it may be so, for who can comprehend the state of Huri?” Thus making remarks of various kinds, and taking Shree Krishnù with them, they all came with delight to Gokool: then Nund Jee gave many presents, and performed many charitable acts. After the lapse of some days, Krishnù’s birth-day came round: Jusodha sent an invitation to all their relations; and having given an entertainment, tied the anniversary birth-day knot. When they all sat down to eat, Nund Rae said, “Brethren! how can we possibly remain in Gokool? Every day, many acts of injustice are committed; let us go somewhere, where we can have grass and water”—Oopnund said, “If you go and live at Brindabun, you will live there with delight.” Having heard this speech, Nund Jee entertaining them all, and giving them seats after distributing pawn, sent for an astrologer, and enquired the proper division of time of (48) forty-eight minutes for the journey. He, considering, said, “To-morrow is a very good day for a journey in that direction; the spirits, attendant on good and bad luck, are on the left; the unlucky quarter is behind us, and the moon before us: you may start off early in the morning without any anxiety.” Having heard this, all the cowherdesses and cowherds went to their homes, but early in the morning they all assembled together, having packed up all their goods and chattels on carts. Nund Jee also accompanied them, with all his relations; and proceeding on their journey, and crossing the river, they arrived in the evening. Having propitiated the goddess Toolsee, they occupied Brindabun; and all began to live there with ease and pleasure.
When Shree Krishnù was five years old, he said to his mother, “I will go out to graze the calves; tell Buldao not to leave me alone in the jungle.” She replied, “Son! there are many servants of yours, whose business it is to take the calves out to graze; do not you go, who are the protection of my eye-lids, and dearer to me than my eyes.” Krishnù said, “If I am allowed to go into the jungle to amuse myself, I will eat my food; if not, I will not.” On hearing this, Jusodha having called the cowherds’ children, and entrusted Krishnù and Bulram to them, said, “Do not go far to graze the calves, and bring them both home together before evening. Do not leave them by themselves in the jungle; remain with them; you are their guardians.” Saying this, and giving them food, she made over Ram and Krishnù to them. They having gone to the banks of the Jumna, began to graze the calves and to play with the cowherds’ children. At this time, Buchasoor, who had been sent by Kuns, came there under a disguised form: on seeing him, the frightened calves ran off in all directions. Upon this, Shree Krishnù remarked to Buldeo with a wink, “Brother! this is some demon that has come here.” Afterwards, when in the act of feeding he approached near to accomplish his treacherous design (lit: to arrange his ambuscade,) Shree Krishnù having seized him by the hind leg, and twisted him round his head, dashed him down with such violence, that life left his body. Having heard of the death of Buchasoor, Kuns sent Bukasoor, who having come to Brindabun, and arranged his snare, went and sat on the bank of the Jumna, in the appearance of a hill—On beholding him, the cowherds began, through fear, to say to Krishnù, “Brother! this is some demon, who has come in the form of a crane; how shall we escape from him?” On the one hand, the cowherds were speaking thus to Krishnù; on the other, the demon was revolving in his mind, “That he would certainly destroy Krishnù on that day.” In the meantime, when Shree Krishnù went near him, he raised him up with his bill, and shut his mouth.
The cowherds’ children being perplexed, looking round on all sides and crying, began to call out, and say, “Alas! alas! Huldhur too is not here, what shall we go and tell Jusodha?” Seeing that they were greatly distressed, Shree Krishnù became so hot, that the crane could not retain him in his mouth. When the crane vomited him out, Krishnù having seized his beak, and pressed it under his feet, tore it in pieces; and collecting the calves, he returned home with his companions, laughing and playing.
Shree Shookdeo said,—O great king! Shree Krishnù went one day early to the jungle to feed the calves; and all the cowherds’ children, taking provisions with them from their homes, accompanied him. Having gone to the pasture ground, and deposited their food, and let the calves loose to graze, staining their bodies with white and red earth, making necklaces of jungle fruits and flowers, they put them on, and imitating the sounds of beasts and birds, and indulging in sports of various kinds, they began to dance and sing.
In the meantime, a demon named Ooghasoor, sent by Kuns, arrived; and being transformed into a huge serpent, sat with his mouth open; and Shree Krishnú playing, sporting and taking his companions with him, came to the spot where the serpent, having prepared his ambuscade, was sitting with his mouth open. Having beheld him from a distance, the cowherds’ children began to say amongst themselves, “Brother! this is some great mountain, the chasm of which is so large.” Thus conversing, and leading the calves, they came near the serpent. One child then seeing its mouth open, said, “Brother! this is some very frightful cave, do not let us go inside it, we are frightened on even looking at it.” One of the companions, named Tokh, then said, “Come, let us go inside, what fear have we, whilst Krishnù is with us? If it should be any demon, he will be destroyed as Bukasoor was.” They were all standing and conversing thus, when the serpent drew such a deep breath, that all the cowherds’ children together with the calves fell into his mouth. There was such a poisonous, hot vapour, that the calves alarmed, began to low, and Krishnù’s companions to call out, “O beloved Krishnù! quickly take thought of us, or we shall be burnt to death.” Hearing their cries, Shree Krishnù, being distressed, went also into his mouth; and the serpent delighted shut its mouth. Upon this, Shree Krishnù increased his body to such a size, that the serpent’s stomach was burst. All the calves and cowherds’ children fell out. At this time, the gods delighted, and raining flowers and nectar, took away the heat, under which all were suffering. Upon this, the cowherds’ children began to say to Shree Krishnù, “Brother! by putting this demon to death, you have well saved us: otherwise, all would have perished—(or had perished.)”
Shree Shookdeo said,—Raja! having thus destroyed Ooghasoor, Shree Krishnù Chund having collected the calves, and taking his companions with him, proceeded on his road. Having gone some distance, standing under the shade of a kudum tree, playing on the flute, and calling all the cowherds’ children, he said, “Brothers! this is a nice place, why need we go farther? let us sit down here and eat.”
On hearing this, they drove away the calves to graze, and having brought leaves of different trees, and made them into plates and cups, sweeping the place clean, they sat down in rows on all sides of Krishnù, and producing their provisions, began to serve them out.
When they had finished serving them out, Shree Krishnù standing in the midst, having first himself taken a mouthful, gave the order for them to eat. They began to eat; and amongst them, Shree Krishnù with a peacock crown, a necklace of various flowers reaching to his feet, with a club in his hand, standing awry, and dressed in yellow silk, laughing gave them all some of his own food; and taking some from the plate of each, tasting it he pronounced upon the different flavours; the bitter, sweet, hot and pungent; and appeared as beautiful in that assembly, as the moon among the stars. At this time Bruhmù and all the gods seated in their chariots looked down from the sky on the enjoyments of the cowherds’ assembly. Bruhmù, having come down from amongst them, stole and took away all the calves; and whilst the cowherds were eating, happening to think about them, they said to Krishnù, “Brother! we are sitting here at our ease, and eating; who knows where the calves may have gone to?”
Then Krishnù said to the cowherds, “Do you all remain feasting; let no one get up, or be at all anxious; I will collect the calves belonging to all, and bring them here.”
Having thus said, and gone some distance into the jungle, when he found out that Bruhmù had stolen and carried off the calves, Shree Krishnù made others exactly like them, and brought them with him. On his return, he perceived that Bruhmù had taken off the cowherds’ children also. He then also created other children, exactly like those that had been taken away; and as it was evening, brought them all with him to Brindabun. The cowherds’ children went to their homes, but none discovered the secret, that the children did not belong to them; on the contrary, affection for them increased daily.
Having narrated thus much, Shree Shookdeo said,—O great king! Bruhmù having taken off the cowherds’ children and calves, shutting them up in a mountain cave, and blocking up the entrance with a stone, fell into a state of forgetfulness regarding the circumstance; and Shree Krishnù constantly engaged in new sports. After the lapse of a year, Bruhmù recollected what he had done, and began to say to himself, “One of my moments has not passed, but a year of mortals has elapsed; I must therefore go and see what has been the state of Bruj without the cowherds’ children and the calves.”
Thinking thus, he rose and came to the cave, where he had shut them all up. Having raised the stone, he saw, that the children and the calves had fallen into a deep sleep. Departing thence, and coming to Brindabun, when he beheld the children and calves exactly as before, he was astonished, and began to say, “How have the cowherds and calves come here, or has Krishnù created these new ones?” Saying this he went again to look at the cave. Whilst he was looking at them, Krishnù created such a delusion, that all the cowherds’ children and calves became four-armed, and Bruhmù, Roodrù and Indrù with hands joined, stood before each. Bruhmù, on beholding, became like a picture: all intelligence and thoughts were forgotten (that is departed from him) just as a stone Dewee with four faces would be grieved without worshippers and worship.
And being frightened, and shutting his eyes, he began to tremble. When Shree Krishnù, acquainted with the secret thoughts of all, found that Bruhmù was very much alarmed, he took away the parts of which the rest were composed, and remained himself alone, just as separate clouds are formed into one.
Shree Shookdeo Jee said,—Raja! when Shree Krishnù removed his delusion, Bruhmù acquired a knowledge of his own body (that is, recovered his former intelligence.) Reflecting he went to Bhugwan, and implored him most earnestly: falling at his feet, soliciting and standing before him with joined hands, he began to say, “O lord! you have done me a great kindness in having removed my pride, by which I had been blinded; who has understanding sufficient to comprehend your actions, unless you take compassion upon him? Your illusory power has fascinated all; who is there with powers to fascinate you? You are the god of all; in every hair of your body there are many Bruhmùs like me: in what reckoning am I? O kind to the poor! be pleased now compassionately to forgive my offence, and take not thought of my fault.”
Having heard thus much, Shree Krishnù smiled: Bruhmù then brought all the cowherds’ children and the calves in a state of sleep: and being ashamed, and offering praises to Krishnù, went to his own abode. The assembly was formed exactly as it was before: although a year had passed, no one was aware of it. When the cowherds’ children awoke, Krishnù collected the calves. Upon this, some of the children said, “Brother! you have brought the calves quickly; we have not had time to eat our food.”
Hearing this, Krishnù said laughing, “I was anxious on your account—I found the calves, grazing near in one place; let us now go home, having come here very early in the morning.” Conversing thus, and taking the calves with them, they all came home, laughing and playing.
Shree Shookdeo said,—O great king! when Shree Krishnù was eight years of age, he one day said to Jusodha, “Mother! I will go and take the cows to feed; do you prevail on my father to send me with the cowherds.” Hearing this, Jusodha spoke to Nund Jee on the subject. He having fixed upon a lucky division of time, equal to forty-eight minutes, sent for the cowherds’ children; and on the eighth of the light part of the month Kartik, having caused Krishnù to perform poojah to a cowshed, he said in a supplicating manner to the cowherds, “Brothers! from to-day, take Ram Krishnù with you, when you take the cows to pasture: but stay near him, and do not leave him alone in the jungle.” Having thus said, and given them food, and marked Krishnù and Bulram on the forehead with coagulated milk, he dismissed them in company with all the rest. They were delighted, and went to the jungle with the cowherds’ children and the cows. There, on beholding the beauty of the jungle, Shree Krishnù began to say to Buldeo, “Buldeo! this is a very pleasant, agreeable place; see, how the trees are bending under the weight of their branches, and beasts and birds of various kinds, sporting in every direction!”
When he had thus spoken, they ascended a high hillock, and began waiving white cloths over their heads, to call out to the cows of different colours, viz. black, white, yellow, purple, brown, blue. On hearing their voices, they all came running up, lowing and panting. At this time there was an appearance of such beauty, that it seemed as if clouds of different colours had been collected from the four quarters. After this, Shree Krishnù Chund having driven away the cows to feed, and having eaten his meal with his brother, went to sleep under the shade of a kudum tree, placing his head on the thigh of a companion. Having awoke after some time, he said to Bulram, “Let us play this game: let us fight together, each arranging a separate army in battle order.” When he had thus spoken, they divided the cows and cowherds’ children into two equal portions; then gathering fruits and flowers from the jungle and filling wallets with them, they began to play upon different kinds of martial instruments, and engaging with each other, to call out. They fought in this manner for some time, and then having taken their divisions apart, they began to tend upon the cows (that is, take them to pasture.)
At this time, one of his companions said to Buldeo Jee, “O great king! at a short distance from this, there is a palm jungle, in which there are fruits, equal in flavour to nectar; an evil spirit in the shape of an ass keeps guard there.” On hearing this, Bulram Jee went into that jungle with the cowherds’ children and began knocking down the fruits by throwing bricks, stones, clods and sticks. Having heard the noise, the ass, whose name was Dhenook, came braying to the spot; and on coming up, he turned round and kicked Buldeo Jee twice on the chest: upon which, having taken him up, Buldeo dashed him on the ground. After rolling about, the ass again got up; and pawing the ground, and putting his ears down, he began to go back, and continue kicking with both hind legs. He continued fighting in this manner for some time. On a sudden Bulram Jee having seized both his hind legs, and twisting them round, threw him upon a high tree, from which he fell down dead: and with him the tree fell also, broken in pieces. There was a very loud noise in consequence of the fall of both, and all the trees of the forest were shaken. Having beheld from a distance, Krishnù said, “The trees have been shaken, and there has been a great noise.” A friend of Buldeo’s came, (and said) “Come quickly Krishnù, Buldeo has sent for you: A demon has been killed, and is lying on the ground.” On hearing this, Shree Krishnù went also to Bulram. Then all the demons, who were companions of Dhenook, came and attacked him. Shree Krishnù Chund easily destroyed them all. Then the cowherds’ children being delighted and plucking the fruit without fear, filled as many baskets as they wished; and having brought all the cows together, they said to Shree Krishnù and Buldeo Jee, “O great kings! it is very long since we came here, let us now go home.” On hearing this, both brothers, taking the cows with them, came home laughing and playing with the cowherds’ children in the evening, and distributed the fruits they brought throughout the whole of Brindabun. Having dismissed all their friends and companions they went to sleep. In the morning they rose very early, and Krishnù having called the cowherds’ children, and giving them breakfast, taking the cows with him, went to the jungle; and whilst feeding the cows, they came to the whirlpool where the serpent Kalee lived—there the cowherds watered the cows in the Jumna, and drank some water themselves. When they got up after having drank the water, they, as well as the cows, began rolling on the ground, in consequence of the poison. Upon this, Shree Krishnù having looked at them with an immortal glance, (a glance like nectar,) restored them all to life.
Shree Shookdeo Jee said,—O great king! having thus preserved them all, Shree Krishnù Chund began to play at ball with the cowherds’ children; and where Kalee was, the water of the Jumna for the distance of four koss boiled in consequence of poison; no beast or bird could approach it: If any went by mistake, they were scorched by the heat, and fell into the whirlpool; and no tree was produced on its banks. There was a solitary, everlasting kudum tree on one shore. The Raja enquired,—“O great king! how did that kudum tree escape?” The sage said, On one occasion the bird of Vishnù having ambrosia in its beak, alighted on that tree; a drop fell from its bill, and for this reason, that tree escaped. Having proceeded thus far in the narration, Shree Shookdeo Jee said to the Raja,—O great king! Shree Krishnù Chund Jee having determined upon the destruction of Kalee, whilst engaged in playing at ball, climbed up the kudum tree; and as one of his companions threw the ball from below, it fell into the Jumna, and Shree Krishnù jumped in at the same time. Having heard the sound of his jumping in, Kalee began to vomit forth poison, and hissing flames to say, “Who is this that can live so long in the whirlpool? Perhaps the undecayable tree, not able to bear my heat, has fallen into the water, broken in pieces; or some great beast or bird has come, the noise of which is still heard.” Having thus said the serpent vomited forth poison from a hundred and ten hoods, while Shree Krishnù continued swimming. At this time, his companions, weeping and stretching out their hands, called out; the cows with their mouths open ran about on all sides, lowing and panting; the cowherds apart were saying, “Krishnù come out quickly; otherwise, what answer shall we give, if we go home without you?” They were grieved, and continued speaking thus, when one of them went to Brindabun, and mentioned, that Shree Krishnù had jumped into the whirlpool of Kalee. On hearing this, Rohnee, Jusodha and Nund, with the cowherdesses and cowherds, came running out weeping, and tumbling over each other on the way, reached the whirlpool all together. Not seeing Shree Krishnù there, Nund’s wife being agitated, rushed straight forward to throw herself into the waters. The cowherdesses, interposing, laid hold of her; and the cowherds’ children having seized Nund Jee, thus addressed him—“Having left the great forest, we have come into this one; nevertheless devils have vexed us exceedingly. Great good fortune has befallen from evil spirits, (that is, Krishnù has obtained many successes over them) now how will Huri come forth from the whirlpool?” In the meantime, Buldeo Jee arrived there also after them, and explained to all the inhabitants of Bruj—“The immortal Krishnù will come forth immediately; why are you sad? I did not come with him to-day; Huri has gone into the whirlpool without me.” Having told so much of the story, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! whilst Bulram Jee was thus instilling confidence into all the inhabitants of Bruj, Shree Krishnù went swimming close to Kalee, who came, and wound himself round his whole body. Upon this Shree Krishnù became so large, that having quitted him, Kalee came into the jungle. When hissing, he attacked Krishnù with his hoods, he guarded himself. Seeing that the inhabitants of Bruj were very much grieved, Shree Krishnù, having jumped up suddenly, sat all at once on Kalee’s head. Having the weight of three worlds, Krishnù was very heavy: he continued dancing on the different hoods, and beat time with his foot. Upon this, Kalee began to die from the weight, and having dashed his hoods against the ground, put out his tongues, from which streams of blood flowed. When all pride of his poison and strength had departed, he thought “That the first man had descended upon the earth; otherwise, who has such power that he could escape from my poison?” Thinking thus, and having abandoned all hope of life, he remained stupified with fear. The serpent’s wife then came and joining her hands, and bowing her head, said to Shree Krishnù Chund in a supplicating tone, “O great king! you have done well in having destroyed the pride of this tyrannous and presumptuous creature; he has been fortunate in having now seen you—the feet, which Bruhmù and all the other gods contemplate, offering up prayers with devout austerity, shine conspicuously on the head of Kalee.” Having spoken thus, she said again, “O great king! have compassion on me, and release Kalee; if not, destroy me also with him; because it is proper for a wife without her husband, (that is, deprived of her husband,) to die: and if you consider, he is not all in fault, this is the custom of our kind, that by having milk given us to drink, our poison increases.” Having heard this speech of the serpent’s wife, Shree Krishnù Chund jumped down from Kalee’s head. Then Kalee, making an obeisance and joining his hands, said, “Lord! be pleased to forgive my offence: I, through ignorance, attacked you with my hoods; I am a serpent of an inferior caste, whence could I have the intelligence to recognize you?” Shree Krishnù said, “What has happened, has happened; but do not live here any longer, go and dwell with your family in the island of Kounuck.” On hearing this, Kalee said with fear and trembling, “O lord of liberality! if I go there, the bird, upon which Vishnù rides, will eat me up; from dread of which I ran off, and have come here.”
Shree Krishnù said, “Go there now without fear; no one will say any thing to you, after having seen the marks of my feet on your head.” Having thus spoken, and sent for the bird of Vishnù, Shree Krishnù Chund dissipated the fears of Kalee’s mind. Then Kalee having offered up devotion in the manner prescribed, with perfumes, lamps and consecrated food, and having placed many gifts before Krishnù, joining his hands, said in a supplicatory tone, after he had obtained permission to depart—“You have danced for four ghurees on my forehead: Lord! remember this act of friendship.” Thus having spoken, and made an obeisance, Kalee went with his family to the island of Kounuck, and Shree Krishnù Chund came out of the water.
Having heard thus much of the story, Raja Pureechit enquired from Shree Shookdeo Jee,—“O great king! the island of Kounuck was a fine place; why did Kalee come away from it, and why did he remain in the Jumna? Explain this to me, that the doubts of my mind may depart.” Shree Shookdeo said,—Raja! the bird, upon which Huri rides, dwells in the island of Kounuck, it is very powerful; for this reason the great serpents in that quarter acknowledging his superiority, constantly gave him a snake. They brought it, and placed it upon a tree: he came and devoured it. One day Kalee, the son of the serpent Kudroo, presuming on his poison, went and ate up the food of Vishnù’s bird. In the meantime, the bird came there, and there was a great deal of fighting between the two. Of a sudden Kalee having given up all for lost, began to say to himself, “How shall I escape from him, and where shall I go?” Having thus said, he thought that if he were to go and dwell at Brindabun on the banks of the Jumna, he would escape, because the bird could not go there; thinking thus, Kalee proceeded there. Again the Raja Pureechit enquired from Shookdeo, “O great king! explain to me, why he could not go there.” Shookdeo Jee said,—Raja! once on a time Suobhis, the sage, seated on the bank of the Jumna, was engaged in devotion: the bird of Vishnù, having gone there, killed and ate a fish. Then the sage, being angry, pronounced this curse upon him, “If you ever come here again, you shall not escape with life.” For this reason, the bird could not go there; and from the time Kalee went to that place, it was called the whirlpool of Kalee. Having recited thus much, Shree Shookdeo Jee said, when Shree Krishnù Chund came out of the water Nund and Jusodha being rejoiced, gave many gifts, and performed many acts of charity. Their eyes were delighted at beholding the countenance of their son, and (by beholding) life was restored to all the inhabitants of Bruj. In the evening they said to each other, “How shall we go home now, having suffered fatigue, hunger and thirst all day long? Let us pass the night here, and go to Brindabun in the morning.” Having thus said, they all fell asleep.
At midnight there was a heavy storm, and a conflagration on all sides. Trees, forests and cattle were all destroyed by the fire.
When the fire occurred, they all started from sleep, and being frightened, and looking round on all sides, they began to stretch out their hands, and call out—“Krishnù! Krishnù! save us quickly from this fire; or it will reduce us all to ashes in an instant.” When the inhabitants of Bruj, together with Nund and Jusodha, had called out thus, Shree Krishnù Chund Jee rising, drank up the fire in a moment, and put an end to all their anxiety. They returned to Brindabun early in the morning, and there were rejoicings and songs of congratulation in every house.
Having proceeded thus far in the narrative, Shree Shookdeo said,—O great king! listen attentively, and I will explain the seasons and the different sports Krishnù engaged in, in the course of them. The hot season came first, and by its arrival, took away all the pleasure of the world; and having heated the earth and atmosphere, made them like fire; but owing to the glory of Krishnù, there was constant spring in Brindabun. There creepers bloomed on numerous arbours of trees; flowers of different kinds blossomed, upon which there was the buzzing of swarms of bees. Kokilas poured forth their notes on the mango branches, and peacocks strutted about in cool, shady places. A sweetly scented breeze was blowing, and on one side of the jungle, the retired Jumna exhibited its beauty. Krishnù and Bulram left the cows, and were engaged in all sorts of rare sports with their companions, when a demon, named Purlunt, who had been sent by Kuns, came in the form of a cowherd. On seeing him, Shree Krishnù said to Buldeo with a wink—“This is no friend of ours, Bulbeer, this is an evil spirit, who has come in a disguised form. Let us take measures for his destruction, we cannot kill him while he is in the form of a cowherd; when he assumes his own form, do you kill him immediately.”
Having thus instructed Buldeo, Shree Krishnù Jee laughing and calling Purlunt to him, took hold of his hand and said, “Your appearance is most beautiful; you are certainly our friend, without any deceit.”
Having thus spoken, and taking Purlunt with him, he divided the cowherds’ children into two equal portions, taking half himself and giving half to Bulram Jee, and having made two of their young companions sit down, he and Bulram began to ask, and explain the names of fruits and flowers.
In this sport of explanation Shree Krishnù lost, Buldeo won. Then those who were on Shree Krishnù’s side ran off with the companions of Buldeo on their shoulders. Purlunt outstripped them all, taking Bulram with him, and having reached the jungle, he began to increase in size.
Buldeo on this black hill-like (monster,) appeared as beautiful as the moon in a dark-coloured cloud, and the splendour of his ear-rings was as dazzling as lightning, the perspiration fell from him like rain. Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when having got him alone, the demon was on the point of destroying Buldeo, he killed Purlunt with blows.
Shree Shookdeo Jee said,—Raja! when Bulram returned, after having killed Purlunt, he met Krishnù with his companions. And the cowherds’ children, who were in the jungle pasturing the cows, having heard that a demon had been killed, left their cows and came to look at him. The cows in the mean while went from one grass jungle to another. When the two brothers arrived, they could not see any cows.
The cows and cowherds were dispersed: they lost their road, and wandered about the grass and palm jungles. Climbing up trees, they (the cowherds’ children) called out to each other, and repeating names, they waived cloths in the air.
In the meantime, one of his companions came, and said to Krishnù, joining his hands, “O great king! the cowherds’ children and the cows having broken through (or destroyed,) the Mouj jungle have been mixed up together, just in the same way as in the months of Sawun and Bhadon, rivers rushing along with high waves, mix in the sea.” At this time they perceived that there was a fire blazing furiously. On seeing it, the cowherds and their companions, being greatly alarmed and frightened, called out, “Krishnù! Krishnù! save us quickly from this fire or we shall all be instantly burnt to death.” Krishnu said, “All of you shut your eyes.” When they had shut their eyes, Krishnù, having put out the fire in a second, caused another delusion, and having taken off the cowherds’ children with the cows into a fig tree forest, told them to open their eyes.
The cowherds having opened their eyes, said, gazing round, “Where has that fire gone, Krishnù? When did we come into the fig tree forest: this is indeed strange, Bulbeer?”
Having thus said, they accompanied Krishnù and Bulram with the cows to Brindabun, and each went home and mentioned, that Bulram had that day killed a demon, named Purlunt; and that there had been a fire in the Mouj forest, which, through the power of Krishnù, had been extinguished. Having narrated thus much, Shree Shookdeo Jee said,—Raja! hearing these words from the mouths of the cowherds’ children, all the inhabitants of Bruj went out to see: but they obtained no clue to the actions of Krishnù.
Shree Shookdeo, the sage, said,—O great king! having seen the excessive violence of the hot season, the mighty king of the rains, taking compassion on the four-footed beasts, and birds and animals of the earth, and having collected clouds from all quarters, came forth to fight. At this time the thunder of the clouds was like the sounds of drums; and the clouds, of different colours, which were collected together, were brave and resolute heroes. In the midst of these the flashing of the lightning was as the glittering of arms. Here and there rows of cranes in their flight looked like white flags: frogs and peacocks sung praises, like bards, who accompany armies, and the continued rain fell in large drops like arrows.
Beholding the rainy season approach in this splendid style, the hot season abandoned the plains, and ran off with its life. Then the lord of the clouds, having rained upon the earth, conferred gladness upon it. She (the earth) having performed penance during eight months’ separation from her lord, now compensated herself by enjoyment.
Her breasts came down and became cold. She was pregnant, and had eighteen sons; who, taking presents of fruits and flowers, went to pay respects to their father. The land of Brindabun appeared as beautiful at that time as a loving woman, adorned with ornaments. And on all sides the rivers, nullahs and tanks were full; on which were waterfowl of different kinds, adding beauty to the scene. The branches of lofty trees were waiving to and fro; and on them cuckoos, pigeons, parrots and other birds were pouring forth their mingled notes. And here and there the cowherdesses and cowherds, dressed in red and yellow dresses, and swinging, were singing melodies in high notes. Approaching them, Shree Krishnù and Bulram afforded them great pleasure by engaging in, and exhibiting, their youthful sports. In this delightful manner the rainy season passed away; then Shree Krishnù began to say to the cowherds’ children, “Brothers! the pleasure-giving surud season has now come. Now all, I know, will enjoy great pleasure; now is the season of enjoyment and fine weather. The stars by night shine in the sky, brilliant as the passionless Bruhmù. For four months we have remained in the house; now that the surud season has come, let us give up all love for it, (the house). People run to and fro, occupied with their respective affairs. Princes proceed to conquer foreign countries.”
Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund having thus spoken, took the cowherds’ children with him again to engage in sports. And whilst Krishnù was absent in the jungle, grazing the cows, the cowherdesses remained in their houses, singing his praises. One day Shree Krishnù played on the flute in the jungle: and, on hearing the sound of the flute, all the women of Bruj stood up in a state of agitation; and, having assembled in one place, sat down on the road they began to say to each other, “Our eyes will then be fully gratified when we behold Krishnù; he is now with the cows in the jungle, dancing and singing, in the evening he will return, and then we shall see him.” On hearing this a cowherdess said, “Hear me friend! he has played upon the flute, and behold what greatness he has conferred upon the bamboo!”
“What excellent qualities has it, that Shree Krishnù’s mouth should be fastened to it all day long. And having drank the nectar of his lips, and raining forth joy, (it) the flute emits sounds like the clouds?
“What, is it more beloved than ourselves, that Krishnù keeps it near him day and night?
“It was made in our presence, and has now become a rival to us, being constantly on his person.
“When Shree Krishnù, having wiped the flute with a yellow silk cloth, plays upon it, the gods, sages, celestial choristers and musicians taking their wives with them and seated in their chariots, come eagerly to hear him, and being fascinated by hearing him, they become fixed and motionless as pictures. What penance has the flute performed, that all are so subservient to it?”
Another cowherdess said in reply, “Having first of all been produced in the stock of the bamboo, the flute kept Huri in constant remembrance. Afterwards it endured heat, cold and rain. Suddenly, being broken up into small pieces, it burnt its body in fire and inhaled smoke.
“This is the penance it has performed, by means of which it has become complete, and obtained this result (fruit).”
Having heard this, one of the Bruj women said, “Why has the lord of Bruj not formed us into flutes, that we might stay with Huri day and night?” Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the cowherdesses constantly sung the praises of Krishnù, until his return from grazing the cows in the jungles.
Shree Shookdeo, the sage, said, on the departure of the surud season, the winter came, when there was very great cold and frost. At this time the women of Bruj said to one another, “By bathing in the month Aghun, the sins of every birth are obliterated, and the hopes of the mind are accomplished. I have heard so from old people.” On hearing this, they all resolved to bathe in Aghun, that they might without doubt obtain Shree Krishnù. Having resolved upon this, and risen very early in the morning, the women of Bruj dressed and ornamented themselves, and went in a body to bathe in the Jumna. Having bathed and made an offering to the sun, of eight ingredients, coming out of the water, they made an earthen image of Parvutee. Putting sandal, rice, flowers and fruits upon it, placing before it perfumes, lamps and consecrated food, performing poojah with hands joined, and holding their heads, they beseeched Parvutee, saying “O Dewee! we constantly supplicate this boon from you, that Shree Krishnù may be our lord.” In this manner the cowherdesses constantly bathed. Fasting all day, they ate coagulated milk and rice in the evening, and slept on the ground at night. With a view of quickly obtaining the fruit of their fasting, all the women of Bruj went one day to a very steep ghaut to bathe; and on arrival, having taken off their clothes, and placed them on the bank, they went naked into the water. They began sporting about, and singing the praises of Huri.
Shree Krishnú was also at this time pasturing cows, sitting under the shade of a fig tree. Having heard by chance the sound of their singing, he came silently to the spot, and having concealed himself began to look on. A sudden thought struck him, while he was looking on, and having stolen all their clothes, he climbed up a “kudum” tree, and placed them all in a bundle before him. In the meantime, the cowherdesses looking on the bank for their clothes could not find them. Being alarmed, they got up and began searching all round, and saying to each other, “Not even a bird has come here; who can have taken away our clothes?” Just then a cowherdess saw Krishnù sitting hid on a “kudum” tree, with a crown on his head, a club in his hand, marked with saffron on the forehead, in a yellow silk dress, with a garland of flowers reaching to his feet, and preserving a strict silence, with a bundle of clothes before him. She called out, “Behold him! who has stolen our hearts and our clothes, seated on a ‘kudum’ tree with our bundles.” Hearing this, and seeing Krishnù, all the women were ashamed, sitting down in the water, joining their hands and bending their heads, they supplicated and entreated Krishnù, saying “O compassionate to the poor! beloved destroyer of our griefs! O Mohun! please give us our clothes.” Krishnù replied, “By the oath of Nund, I will not give them thus; come out of the water one by one, and you shall obtain your clothes.”
The women of Bruj said angrily, “This is a pretty lesson you have learnt, in telling us to come out of the water naked. We will go and tell this to your father and brother, and they will come and lay hold of you as a thief. And we will mention it also to Nund and Jusodha, who will teach you better. We are ashamed at what you have done; you have put an end to all recognition (acquaintance) between us.” On hearing this, Shree Krishnù Jee was enraged and said, “You shall not have the clothes until you come, and fetch them yourselves.” The cowherdesses were alarmed and said, “O kind to the poor! it is you, who constantly keep us in remembrance, and who are the guardian of our good name; how shall we fetch them? It is for your sake, that we have offered up our vows, and bathed in the month of Mungsir.” Krishnù replied, “If you have bathed with sincerity on my account in the month of Aghun, lay aside all bashfulness and deceit, and come and take your clothes.” When Shree Krishnù Chund had thus spoken, the cowherdesses on reflection began to say to each other, “Let us go friend! let us mind what Krishnù says, because he knows all the secrets of our bodies and minds. Why should we be ashamed before him?” Having thus determined, acting according to what Shree Krishnù had said, and concealing their breasts and privities with their hands, all the women came out of the water, bowing their heads. When they stood opposite to Shree Krishnù on the bank, he said laughing, “Now put your hands together, and come forward, and I will give you your clothes.” The cowherdesses said, “Darling of Nund! why do you deceive us, we are plain, simple women of Bruj. We have been tricked, and all our mind and memory are gone. Is this the game you have determined upon playing, Huri? Whenever we think of this, we shall be ashamed; now do something for us, O lord of Bruj!” When they had thus spoken, and put their hands together, Shree Krishnù Chund Jee giving them their clothes, and approaching them said, “Be not displeased at what has happened, because this is a lesson I have given you. The habitation of the god Varoonù is in water: for this reason, if any one goes naked into the water, his character is entirely destroyed. Having been delighted at beholding the affection of your mind, I have told you this secret, now go home, and return in the month of Kartik to dance the circular dance with me.”
Shree Shookdeo, the sage, said,—O great king! the cowherdesses having heard this speech, returned to their homes, delighted and satisfied. And Shree Krishnù, having come to the fig tree, went along with the cowherds’ children and their companions and cows. Beholding on all sides jungle of various kinds, they began to speak in high terms of trees, saying, “that after coming into the world, they themselves suffered many troubles, and afforded pleasure to mankind. It is thus, that the coming into the world of those, who are attentive to the interests of others is beneficial.” Conversing in this manner and advancing onward, they arrived near the Jumna.
Shree Shookdeo Jee said, when Shree Krishnù, having arrived near the Jumna, was standing under a tree, leaning on a club, all the cowherds’ children and their companions came, and joining their hands said,—“O great king! we are very hungry; we have eaten all the food we brought with us, still our hunger has not gone off.” Krishnù replied, “Observe that smoke, which appears some distance off. The inhabitants of Muttra are offering sacrifice secretly from fear of Kuns: go to them, and having mentioned my name, and made an obeisance, stand before them with hands joined; and from a distance ask for food with the same humility, as meek beggars ask for it.”
The cowherds, after hearing this speech, went to the spot where the inhabitants of Muttra were sacrificing, (were seated preparing the sacrifice.) Having gone, and paid their respects, they said with the greatest humility, joining their hands,—“O great kings! Shree Krishnù Chund Jee has, with deferential respect, sent this message to you through us, he is very hungry, and would be much obliged if you would kindly send him something to eat.” When the inhabitants of Muttra had heard this message from the cowherds, they replied angrily, “You must be very hungry to make such a request at this time; we will not give any one any thing until the sacrifice is completed, when we have made the offering; if any thing remains, we will distribute it.” The cowherds, imploring them again earnestly, said with importunity,—“O great kings! it is an act of great virtue to give food to a hungry man, who comes to your house.” They listened not to what the cowherds urged; but turning away from them, said to each other—“These are very foolish, low cowherds, who beg for food in the middle of a sacrifice.” The cowherds, returning thence displeased and with great regret, came and said to Krishnù,—“O great king! we have forfeited our dignity and character by begging, and have not obtained any thing to eat: what shall we do now?” Shree Krishnù Jee said, “Go and ask their wives: they are very kind and virtuous. Observe their affection: on seeing you, they will give you food with the utmost respect and deference.”
Having heard this, the cowherds went to the place, where the wives were cooking, and said to them, “Shree Krishnù has become hungry, while pasturing cows in the jungle, and has sent us to you—if you have any thing to eat, give it us.” They were delighted on hearing these words from the cowherds, and ran off and brought gold dishes, filled with food of all sorts and flavours—and would not admit any one hindering or preventing them.
A woman of Muttra, whose husband would not allow her to go, having meditated and quitted her body, arrived before them all, and joined Krishnù’s party, in the same way that water mixes (or unites) with water. And after her the rest of the women came to the place where Krishnù was standing with the cowherds’ children under the shade of a tree, with his hand on a companion’s shoulder, his figure bent, and a lotus in his hand. On approaching him they placed the dishes before him, and having made an obeisance, they said to each other, on beholding the countenance of Huri, “Friend! this is Nund’s son; let us completely gratify our eyes by looking at the moon-like face of him, on whom we meditated upon hearing his name; and let us receive the fruit, (that is,) the darling object of our lives.” Conversing thus, and joining their hands together, they began to say in a tone of solicitation to Krishnù, “O lord of compassion! except through your mercy, who can obtain a sight of you. Great is our good fortune to-day, that we have seen you, and got rid of all our sins in every birth!
“The foolish, avaricious proud priests, whose minds have been stained by the spirit, avarice and fascination of wealth, regarded God as man. How shall men, blinded by delusion, recognize the difference? Why should they not give food to him, to whom they offer up prayers, penance, sacrifice and love?
“O great king! that wealth, those mortals, and that modesty are advantageous, which may be useful to you; and likewise the penance, prayers and knowledge, by which your name is celebrated.” After hearing this, Shree Krishnù Chund, having made enquiries about their welfare and condition, said, “Do not make obeisance to me, I am merely the child of the chief Nund. Do they who cause themselves to be worshipped by Brahmins’ wives, obtain greatness in the world? knowing me to be hungry, you took compassion, and thought of me in the jungle. How shall I now entertain you? Brindabun, my home, is far off; how shall I be able to treat you with proper dignity and respect? If I were there, I would bring flowers and fruits, and place them before you. You have suffered inconvenience on my account by coming into the jungle; and I regret, that I have not been able to serve you in any way.” He said again in the same complaisant manner, “It is a long time since you came here: be pleased now to go home, as the Brahmins, your husbands, will be expecting you; because the sacrifice is not propitious without the presence of the wife.” Having heard this speech of Krishnù’s, they said, joining their hands, “O great king! we fixing our affections on your lotus-like feet, have abandoned all feelings of consideration for our families and relatives. How can we return to those, in disobedience to whose injunctions we came here? If they will not admit us into their houses, where shall we live; for which reason it is better that we should remain under your protection. And lord, one of our women, from a wish to see you, was coming here, her husband stopped her, and the wife being distracted resigned her life.” When Krishnù heard this, he laughed, and showed them the woman who had quitted her body, and said, “They who show love for Huri are never destroyed. She came here before you all.” Having narrated thus much, Shree Shookdeo Jee said,—O great king! on seeing her, they were all astonished. Afterwards, when they recovered their understanding, they began to sing the virtues of Huri. In the meantime Krishnù having eaten the food they gave him, said to them, “Return home now, your husbands will not say any thing.” When Shree Krishnù had thus explained to them, having made their salutations they took their departure and went home. And their husbands, engaged in thought and expressing great regret, continued saying, “We have heard a story in the Pooranùs, that at one time Nund and Jusodha performed great penance for a son; and Bhugwan came and gave them a promise, that he would descend upon the earth in the family of Judoo, and go to their house. He has been born, and it was he, who sent to procure food through the cowherds’ children. What have we done in refusing food to Krishnù, when he asked it? To-day we have not gone into the presence of him, for whose sake sacrifice and religion have been established. We regarded Krishnù as a mortal, and did not listen to what the cowherds said. Accursed are our minds, and the performance of this sacrifice, that we did not recognize Bhugwan, and worship him. Our wives are superior to us, who went in such a spirited manner to behold Krishnù, and gave him food with their own hands, without having offered prayers, penance or sacrifice.” Thus expressing their regret, the inhabitants of Muttra said in presence of their wives, joining their hands, “Great is your good fortune in having seen Huri, your lives have been most propitious.”
Shree Shookdeo Jee said,—Raja! I will now inform you, how Shree Krishnù Chund raised the hill Goberdhun, and destroyed the pride of Indrù: listen with attention. All the inhabitants of Bruj, on the anniversary of the fourteenth of the dark part of the month of Kartik, having bathed, and filled a square place with saffron and sandal, bringing different kinds of sweetmeats and confectionary, and perfumes and lamps, were in the habit of worshipping Indrù. This was a traditional custom with them. On one of the returns of that anniversary, Nund Jee made great preparations for a feast, and there were also great preparations in the houses of all the inhabitants of Bruj. Shree Krishnù Chund came and asked his mother, “What is the reason of there being so many sweetmeats, and so much confectionary in each house to-day? Explain the secret to me, that the doubts of my mind may be removed?” Jusodha replied, “Son! I have no leisure now to talk: Go and ask your father, and he will explain to you?”
On hearing this, Shree Krishnù came to Nund and Oopnund, and said, “Father! for what god’s worship are such splendid preparations being made to-day, that there are sweetmeats and confectionary in each house? What power has he of accomplishing men’s desires, of granting absolution from sin and conferring boons? Explain to me his name, and his virtues, that the doubts of my mind may disappear?”
Nund said, “Son! have you not yet found out the secret, that it is the worship (poojah) of the lord of the clouds, who is the ruler of the gods, through whose benignant liberality, prosperity and increase are obtained in the world, and also grass, water and grain. The forests and groves produce flowers and fruits: and through him all living things, animals, four-footed beasts and birds have a joyful existence. This custom of performing poojah to Indrù has obtained from the times of our ancestors’ ancestors, and is not one, which has been lately introduced.”
On hearing these words from Nund Jee, Shree Krishnù replied, “Father! our ancestors may with knowledge or without knowledge have worshipped Indrù; but why do you intentionally leave a straight road and follow a steep one? By obeying Indrù nothing is gained; because he has not the power of granting men’s desires, or absolution from sin; and who has obtained prosperity and the accomplishment of his objects from him: mention to me on whom has he ever conferred a boon?
“It is indeed true, that in consequence of his penances and sacrifices, the gods made him their Raja, and seated him on a throne, but he has no divine power; often (when he is worsted by evil spirits,) he runs away, and passes his time in some hiding place. Why serve such a coward, and why not have proper regard for your own dignity of character? Indrù has not power to do any thing. What is written in fate, happens. Men obtain enjoyment, wealth, benefactors, brothers and relations, as the result of their virtues, or their fates. And the sun, which dries up the water for eight months of the year, causes it to fall down in rain for the remaining four. In consequence of this, grass, water and grain are produced on the earth. And Bruhmù, who has formed the four castes, Brahmins, Chutrees, Bys, Soodrús, has attached particular occupations to each; viz., that Brahmins should read the scriptures (Vedas); Chutrees should protect all the others; Bys should carry on agriculture, and trade; and Soodrús should be servants to the three other divisions of caste. Father! we belong to the Bys caste; in consequence of the number of cows we possess, we obtained the town of Gokool, and thence is derived our name of cowherds. Our business is to carry on agriculture and trade, and to attend upon cows and Brahmins. The Vedas command us not to abandon our family customs. They, who abandon their own religious customs and conform to others, are like a virtuous woman of a good family, who should form an attachment to a stranger of another family. Be pleased, therefore, to abandon the worship of Indrù, and perform poojah to the forests and hills; because we are inhabitants of the forest, and they are our kings. It is not right for us to abandon those, under whose government we live happily, and worship others. Wherefore take all the sweetmeats, confectionary and grain, and perform poojah to the mountain Goberdhun.”
Having heard these remarks, Nund and Oopnund arose, and went to a place of assembly, where all the grown-up cowherds were seated.
On hearing what Krishnù had said, they remarked, “Krishnù speaks truly, do not consider his words as those of a child, and set them aside. If you yourselves consider well, who is Indrù? And why do we treat him with deference? It is proper we should worship those who give us sustenance.
“What have we to do with the ruler of the gods; let us worship forests, rivers and the hill Goberdhun.” The cowherds again said, “Krishnù has given good counsel, let us abandon all the gods; Goberdhun is a great mountain, let us worship it.”
On hearing this Nund Jee was delighted, and caused proclamation to be made throughout the village, that on the next day, he and all the inhabitants of Bruj would go and perform poojah to Goberdhun. Having heard this proclamation, all the inhabitants of Bruj rose very early next morning; and having bathed, and performed their religious meditations, placed all articles necessary for the poojah in baskets, plates, dishes and pots of various kinds, and brought them on carts and bhangies to Goberdhun. Nund and Oopnund also with their relatives took a stock of things necessary, and accompanied the rest; and advancing in musical procession, they arrived at Goberdhun. On arrival there, having swept and cleared the ground all round the hill, and sprinkled water, they selected and deposited all kinds of sweetmeats, food, condiments and pickles: so much indeed, that the mountain was concealed by them; and they spread garlands above, and silks of all colours.
The beauty of the scene at this time is not to be described: the mountain appeared as splendid as a person in a jewelled dress, ornamented from head to foot. And Nund Jee having summoned a family priest, and accompanied by all the cowherds’ children, placed on the ground the mixture roolee, unbroken rice, flowers, perfumes, lamps, consecrated food, pawn, betelnut and sacrificial presents, and performed poojah according to the injunctions of the Vedas. Upon this Shree Krishnù said, “Meditate now with pure minds upon the mountain Goberdhun, and he will appear and eat with you.”
Hearing this all the cowherds, together with Nund and Jusodha, stood with their hands joined, their eyes shut, and in deep meditation. Nund Lal on the other hand, having then assumed a huge, monstrous form, with large hands and feet, came forth silently from the middle of the hill, having lotus eyes, a face like the moon, a crown and a garland of flowers reaching to his feet, dressed in yellow, and wearing jewels and ornamented gems, and with his mouth open. And at the same time, in his own proper form, looking at his assumed form, Krishnù calling out to all his companions said, “Behold! the mountain Goberdhun, whose poojah you performed with such sincerity, has manifested itself.”
Having said this, Shree Krishnù Chund Jee made a salutation to Goberdhun. The cowherdesses and cowherds, seeing this, did the same, and began to say to each other, “When did Indrù show himself in this manner? We have worshipped him to no purpose: and there is no knowing why our ancestors abandoned so perceptible a deity as Goberdhun, and obeyed Indrù;—there is no understanding this.” Whilst they were thus talking, Shree Krishnù said, “What are you looking at? give him the food, which you have brought.”
On hearing this the cowherdesses and cowherds filled plates and dishes with food of all kinds, (literally of six flavours,) and began to offer it to Goberdhun, who stretched out his hands to receive it, and began eating. At length all that the inhabitants of Bruj, and Nund and Jusodha had brought with them was eaten up. The form of Goberdhun then went back to the hill.
Having finished these wonderful sports, Shree Krishnù Chund, taking all his companions with him, went round the hill to the right by way of adoration; and next day leaving Goberdhun they arrived at Brindabun, laughing and playing on the road. Then there were rejoicings and festivities in every house; and the cowherds’ children, having painted all the cows and calves, and fastened rings, small bells and other tinkling ornaments on their necks, engaged in games and sports separately.
Having narrated thus much, Shree Shookdeo, the sage, said, when they abandoned the worship of the ruler of the gods, and worshipped the mountain, Indrù was enraged and summoned all the gods.
On their arrival, Indrù asked them to explain, whose poojah had been performed yesterday in Bruj. At this time, Narud Jee came and said to Indrù, “O great king! every one obeys you, except the inhabitants of Bruj; and they do not obey you, because Nund has had a son, according to whose instructions they act. He has abolished your worship, and caused them since yesterday to worship the mountain.”
On hearing this Indrù was angry, and said, “The inhabitants of Bruj have great wealth, and therefore they have become excessively proud. They have given up the prayers, penances, sacrifices and fasts, which they used to observe, and offer up on my account. They have invited famine and wretchedness. They look upon the man, Krishnù, as a god: and believe all he says to be true. He is a foolish, unintelligent child, a great talker, and very proud. I will now put an end to his pride by destroying all cattle, and deprive him of wealth.”
Having spoken in this angry, foolish manner, the ruler of the gods sent for the lord of the clouds. On receiving the message, he came and stood before Indrù trembling, and with his hands joined. Indrù, when he saw him, said, passionately, “Take all your army immediately with you, and overwhelm with water the mountain Goberdhun, and the space round about Bruj; so that not a single trace of the mountain, or the name of the inhabitants of Bruj may remain.”
Having received this order, the lord of the clouds made his obeisance, and received permission from Raja Indrù to depart. On reaching his own abode, he called together all the great clouds, and said to them, “It is the order of the great king, that you should go immediately and pour down rain in such quantities as to set adrift the whole of Goberdhun.”
Having heard this, all the clouds collected their masses, and accompanied their ruler. He came and surrounded the whole country about Bruj; and having thundered, began to pour down heavy rain in large drops, and to point out the hill with his finger.
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when the thundering clouds began to pour down rain in this manner from all quarters, the cowherdesses and cowherds together with Nund and Jusodha, alarmed and drenched with wet, trembled violently, and having gone to Krishnù called out, “O Krishnù! how shall we escape from this great deluge? You made us abandon the worship of Indrù, and perform poojah to the hill; please call him quickly to preserve us: otherwise, we shall all be drowned in a second, together with the city.”
Having heard this speech, and perceiving that they were all terrified, Shree Krishnù Chund replied, “Be not at all anxious, the lord of hills will come immediately and protect you.” Thus saying, and heating the hill Goberdhun, he made it like fire, and raised it up, and supported it on the little finger of his left hand; upon this, all the inhabitants of Bruj with their cattle came and stood under it, and on beholding Shree Krishnù, began to say with astonishment to each other, “Some Vishnù has descended upon the earth; Krishnù is a god of gods. How, brother, can Mohun be a mortal, since he has supported a hill upon his finger?”
Having proceeded thus far in the history, Shree Shookdeo, the Sage, said to the Raja Pureechit,—The lord of the clouds, with his collected force and in great wrath, poured down rain very heavy, which fell upon the hill with a hissing sound, and became like drops falling upon a hot baking plate.
Having been informed of this Indrù was enraged, and came himself and poured down rain for seven days without ceasing; but through the glory of Huri, not a drop fell upon Bruj. When all the water was expended, the clouds came with joined hands and said, “Lord! we have expended as much water as was expended at the general destruction (the great deluge,) what shall we do now?”
Having heard this, Indrù reflecting and meditating, thought to himself, “Vishnù has descended upon the earth: otherwise, who else could have had the power, by supporting the hill, to protect Bruj?” With these thoughts, and feeling great regret, Indrù returned to his abode with the clouds, which having been dispersed, there was light. Then all the inhabitants of Bruj, being delighted, said to Krishnù, “O great king! be pleased now to restore the hill to its former position, as the clouds are all gone.” On hearing which Shree Krishnù Chund placed the hill where it was before.
Shree Shookdeo said, when Huri had let the hill down from his hand, and restored it to its former place, all the older cowherds, on beholding this miraculous work, said amongst themselves, “How can we call him the son of Nund, whose power has this day saved the country all round Bruj from this great deluge? Truly, Nund and Jusodha must at some time have performed a great penance, for which reason (or in consequence of which) Bhugwan has been born in their house.” And the cowherds’ children having come and embraced Krishnù, asked him, “Brother! how did you support the weight of such a huge hill on your soft lotus-like hand?”
And Nund and Jusodha, clasping their son with tenderness to their bosoms, rubbing his hand, and making his finger crack, began to say to him, “You placed the hill for seven days on your hand; it must now be painful.”
And the cowherdesses came to Jusodha, and having mentioned to her all the sports which Krishnù had last been engaged in, said, “May this child, your son, live a very long time, the guardian of Bruj. He has destroyed demons, giants and evil spirits. Where are the limits to his liberation of the inhabitants of Bruj. Every thing has happened, exactly as Rae Gurug, the sage, said.”
Shree Shookdeo, the sage, said,—O great king! early in the morning, taking the cows, cowherdesses and cowherds with them, Krishnù and Bulram playing on the flute, and singing sweet notes, were proceeding to the jungle to give grazing to the cows, when Raja Indrù, accompanied by all the gods, preceded by the cow Ramdhenoo, and mounted upon the elephant Yerawut, having come to Brindabun from the region of the gods, stood obstructing the road to the jungle. When he beheld Shree Krishnù Chund at a distance, dismounting from his elephant, he came bare-footed and trembling, with a cloth thrown about his neck, and fell at the feet of Krishnù; and expressing great regret, and shedding tears began to say, “O lord of Bruj! have mercy on me. I have been very proud, and presumptuous; and have given up my mind to sensual enjoyment and illusion. Intoxicated with wealth I have placed my enjoyment in riches. Your nature I have not understood at all; you are god, the lord of all; who, except you, is the lord of the world? Bruhmù, Roodrù and all others, who grant boons, have obtained prosperity by your gift. You are lord of the world, dwelling in the Vedas. Luchmee, constantly attending on you, has become your servant. You descend upon the earth for men’s sake; and then remove all the burthens of the earth. Put away all my faults: I have been very presumptuous and foolish.”
When Indrù had eulogized Krishnù with such humility, Shree Krishnù Chund, taking compassion on him, said, “You have come now with the cow Ramdhenoo; and, therefore, I pardon your sin. Do not again indulge in pride, because by doing so the understanding is destroyed: and foolishness, from which disrespect proceeds, is increased.”
On hearing these words from the mouth of Shree Krishnù, Indrù having risen, performed poojah according to the injunctions of the Vedas; and having pronounced the name of Gobind, took the water, in which his feet had been washed, and circled to the right hand by way of adoration of Krishnù. At this time the heavenly musicians, playing upon instruments of different kinds, began to celebrate the praises of Shree Krishnù; and the gods, seated in their chariots, to rain down flowers from the sky. And the crisis appeared the same, as if Shree Krishnù had been born for the second time.
When Indrù had finished the poojah, he stood before Krishnù with hands joined: and Shree Krishnù gave him the order to return to his own city with the cow Ramdhenoo. On receiving the order, Ramdhenoo and Indrù taking their departures, after having made obeisance, went to the region of Indrù. And Shree Krishnù Chund having allowed the cows to graze, returned, in the evening with all the cowherds’ children to Brindabun. They having gone to their homes, related that they had that day seen Indrù in the jungle, through the glory of Huri.
Having related so much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—Raja! by hearing and reciting this account of Shree Gobind, which I have narrated to you, the four blessings of religion, substance, desire and deliverance are obtained in the world.
Shree Shookdeo Jee said,—O great king! one day Nund Jee abstaining from food, observed the fast of the eleventh day of the lunar fortnight. He spent the day in bathing, meditation, worship and prayer, and the night in vigil. When six ghurees of the night remained, and the twelfth day of the lunar fortnight had begun, having got up, and purified his body, and perceiving that it was day-break, he took a bathing cloth and ewer, and went to the Jumna to bathe: many cowherds followed him. Having gone upon the bank, made a salutation and taken off his clothes, as Nund Jee went into the water, the servants of Varoonù, who were guarding the stream, that no one might bathe at night, went to Varoonù, and said, “O great king! some one is now bathing in the Jumna: what are your orders to us on the subject?” Varoonù replied, “Lay hold of him, and bring him here.” On receiving this order, the servants returned to the spot where Nund Jee having performed his ablutions was standing in the water, muttering prayers. The servants coming, and having quickly thrown a noose over Nund Jee, took him to Varoonù. Then the cowherds, who accompanied Nund Jee, came to Krishnù and said, “O great king! the attendants of Varoonù have carried off Nund Rae Jee from the banks of the Jumna to the region of Varoonù.” On hearing this, Shree Krishnù got up enraged, and went off, and arrived in a second at the abode of Varoonù. On beholding him, Varoonù rose and stood up, and joining his hands, said in a supplicating manner, “My birth has this day been propitious, (that is, all the objects of my present birth have been gained to-day,) by my having obtained a sight of you, O lord of the Judoos! Put away far from me all my crimes, I have circumvented Nund, your father, with this object in view. You are celebrated as the father of all. We know not your father. Seeing Nund bathing at night, my attendants through ignorance laid hold of him. Well, by stratagem, I have obtained a sight of you; be pleased now to have mercy on me, and do not think of my crime.” Being thus humble, and having brought many presents, which he placed before Nund Jee and Shree Krishnú, when Varoonù with hands joined, and having bowed his head, stood before them, Shree Krishnù, having taken the presents, returned thence to Brindabun, accompanied by his father. On seeing them, all the inhabitants of Bruj came crowding together. The cowherds enquired from Nund Rae, “Where did the attendants of Varoonù carry you to?” Nund Jee replied, “Shree Krishnù arrived just as they had laid hold of me, and taken me to Varoonù’s. On seeing him, Varoonù having descended from his throne, and fallen at his feet, said with the greatest supplication of manner, Lord! pardon my offence, I have committed this crime through ignorance, which be pleased not to cast a thought upon.”
Hearing this speech of Nund Jee’s, the cowherds said to each other, “Brother! when Shree Krishnù Chund by supporting the hill protected Bruj, we knew that Vishnù had descended on the earth in the house of Nund, our chief.”
Conversing thus amongst themselves, all the cowherds with hands joined, said to Shree Krishnù, “O great king! you have deceived us for a long time, but now we have found out all your secrets, you are the creator of the world, and the remover of all affliction. O lord of the three worlds! be so kind as to show us the paradise of Vishnù.”
On hearing this, Shree Krishnù Jee, having in a second made a paradise, exhibited it to them in Bruj. On beholding it, the inhabitants of Bruj became possessed of knowledge; and they said with hands joined, and bended heads, “Lord! your greatness is infinite; we cannot speak of it, but through your goodness we have this day discovered, that you are Narayun, and have been born in the world to remove the burthens of the earth.”
Shree Shookdeo Jee said,—O great king! when the inhabitants of Bruj had thus spoken, Shree Krishnù Chund, having brought them all under the influence of charms and fascination, carried off the paradise which he had just created for their inspection, and made his own deceptive power vanish. All the cowherds thought what had happened a dream; and Nund Jee, being under the power of delusion, regarded Shree Krishnù as his own son.
Having narrated thus much, Shree Shookdeo said,—I will relate, in five sections, according to the light of my understanding, the manner in which Huri engaged in pleasures and festive songs and dances with the cowherdesses.
When Shree Krishnù Jee stole the clothes, he gave a promise to the cowherdesses, that he would engage with them in festive songs and dances in the month of Kartik. From the time the promise was made, the cowherdesses, entertaining a hope of its accomplishment, and of engaging in festive songs and dances with Krishnù, became dispirited in mind, and constantly endeavoured to propitiate the month of Kartik. By lucky accident, while they were engaged in propitiation, the pleasure-giving season, including Assin and Kartik came.
From the time the month of Kartik commenced, heat, cold and rain were destroyed. Tanks were filled with pure water. Lotuses flourished in full bloom. The white lotus, partridge and loving couples are filled with delight on beholding the moon at night. The female ruddy goose is dirty, and the lotus withered, who regard the sun as friendly to them.
Shree Shookdeo, the sage, then said,—O lord of the earth! Shree Krishnù Chund having come forth on the night of the full moon in the month of Kartik, saw the stars scattered in the sky—the light of the moon was spread abroad on all sides, a cool, fragrant, gentle breeze was blowing; and on one side a thick forest of great beauty exhibited its many ornaments. Beholding such a scene it came into his mind, that he had made a promise to the cowherdesses to engage in festive songs and dances with them in the season, comprising the month of Assin and Kartik, and that it was necessary for him to fulfil this promise. Thinking of this, and coming to the jungle, Krishnù played upon the flute. Having heard the notes of the flute, all the young women of Bruj, who were filled with desire of Krishnù, on account of their separation from him, were very much frightened. At length having laid aside all feeling for kindred and family modesty, abandoning their household occupations, they put on their ornaments and came forth in the greatest confusion. One cowherdess, in attempting to go off, was stopped by her husband on the road, who brought her back home, and would not allow her to go. Upon this she meditated upon Huri, and having quitted her body arrived before them all. Shree Krishnù Chund having seen her affection immediately granted her deliverance of the soul from the body, and exemption from further transmigration.
At this point of the history, Raja Pureechit said to Shree Shookdeo Jee,—“O lord of kindness! the cowherdess did not esteem and regard Shree Krishnù Jee as the deity, but merely as an object of sense, for which she felt desire in her mind; how came it to pass that she obtained this state of deliverance and exemption? Please explain this to me, that the doubts of my mind may disappear?” The sage replied, O incarnation of justice! even mortals, who without knowledge celebrate the greatness of Shree Krishnù Chund, obtain without doubt this religious deliverance and exemption. Just as a man who drinks the water of life without knowing it, will be immortal; in like manner he who knowingly drinks it, will derive full benefit from its excellent qualities. All men are aware, that the virtues and benefits of blessings must manifest themselves. And the same holds good with reference to the glory of the adoration of Huri. In whatever manner a man may worship him, he will obtain deliverance. Muttering prayers, rosaries, sectarial marks on the body and forehead, are all utterly useless and unprofitable, if the mind is wavering and infirm. But if the mind be true, Ram is pleased with them. And I will explain the various ways, in which different persons have acknowledged Shree Krishnù, and obtained deliverance. Nund and Jusodha looked upon him as their son; the cowherdesses as their gallant; Kuns worshipped him through fear; the cowherds’ children prayed to him as their friend; the Pandoos regarded him as their most dearly loved; Sissoopal acknowledged him as an enemy. The descendants of Judoo made him one of their own family—and jogees, and devotees with long hair, and sages meditated on him as the deity. But in the end, all obtained the blessing of deliverance and exemption. What reason is there for wonder that a single cowherdess should have obtained this blessing by meditating on Krishnù?
Having heard this explanation, Raja Pureechit said to Shree Shookdeo, the sage, “O lord of favour! my doubts have vanished: do me the kindness to proceed now with the narrative.”
Shree Shookdeo said,—O great king! The meeting of the cowherdesses with Krishnù, the light of the world, and sea of beauty, to meet whom they rushed forth in crowds, may be compared to the violent rushing of rivers in the rains to mix with the sea.
The splendid manner in which Shree Krishnù was decorated, baffles description. Ornamented from head to foot, and in the guise of a juggler, he appeared so fascinating, beautiful and elegant, that the women of Bruj were lost in delight at beholding his splendid appearance. Mohun, having enquired after their health, asked them in a rather dry, rough manner, “Whether they had been very much frightened travelling at night, when goblins and spirits appear abroad, over a dreadful road, and with all their clothes and ornaments put on in the greatest disorder?
“How did you come to this immense forest, abandoning all affection for your relatives and family? Such obstreperous, violent conduct is unbecoming in women. It is said, that a wife should perform her duties with strict obedience to her husband, whoever he may be; whether she marry one who is a coward, wicked, foolish, deceitful, ugly, a leper, one-eyed, blind, decrepit, lame or poor. From acting thus, her welfare and reputation in the world are derived. It is the highest excellence in a high-born, chaste woman not to leave her husband for a second. And the wife, who having abandoned her own husband, goes to another, obtains in each birth a residence in the regions below.” Krishnù added, “You have come here and seen the thick forests, pure moonlight, and the beautiful banks of the Jumna; you had better now return home, and minister affectionately to your husbands.”
On hearing these words from the mouth of Shree Krishnù, all the cowherdesses at once lost their reason, and were overwhelmed with the boundless sea of thought. Afterwards they looked down, and heaved deep sighs, and dug up the earth with their toes. The tears, which streamed from their eyes, were like the falling pearls of a broken necklace.
At length being much depressed with grief, they said weeping to Krishnù, “You are a great impostor; first of all by playing on the flute you stole away, unawares, our mind and thoughts, now being altogether without compassion, and practising deceit, you wish to destroy us by harsh speeches.”
Again they said, “We have left our families, relatives, homes, husbands, and have put out of our minds the reproach of our relations, to which our conduct has exposed us. We are deprived of our husbands: there is no one to protect us. Grant us an asylum, O lord of Bruj! persons who live under your protection, desire not wealth, corporal form, modesty or greatness. You are their lord in each successive birth, O god, in the form of life! To what home shall we go: our souls are wrapped up in affection for you.”
On hearing these words, Shree Krishnù smiled, and calling the cowherdesses said to them, “If you really have such great affection for me, engage with me in festive songs and dances.”
On hearing these words, the cowherdesses abandoned all grief, and gathered round him with delight from all sides, and began to feast their eyes with beholding the face of Krishnù.
The cloud-coloured Krishnù stood in the midst; and the women, engaged in diversions, appeared like golden creepers, growing from under a dark-coloured hill. Shree Krishnù had before intimated to his delusive power, that he would engage in festivities, and had ordered the power to raise a fine building, remain in it, and grant all the desires and wishes, which any one might form.
O great king! the delusive power, on hearing the order, went to the banks of the Jumna, and having made a large, round golden terrace, studded with pearls and diamonds, and surrounded it on all sides with pillars of sprouting plantains, in which were wreaths and garlands of flowers of all kinds, came and informed Shree Krishnù Chund of what he had done. He was delighted at hearing it, and taking all the women of Bruj with him, went to the banks of the Jumna.
On arrival, they saw that the splendour of the circular terrace, which had been made for their festivities, was four times more brilliant than the moon’s orb. The sand, which surrounded it, appeared like the light of the moon. There was a fragrant, cool, sweet breeze blowing. And on one side the verdure of all the forests displayed its numerous beauties in the brightness of the night.
On viewing this scene the cowherdesses were highly pleased, and having gone to the bank of a tank, named Manusrowur, which was near the terrace, and putting on pleasing, elegant dresses and ornaments, adorning themselves from head to foot, they brought sweet-toned lutes, timbrels and other musical instruments; and being intoxicated with love, abandoning all reflection and modesty, they began to play, sing and dance with Krishnù. At that time, Shree Gobind, in the assembly of cowherdesses, appeared as beautiful as the moon amidst stars.
Having recited so much of the history, Shree Shookdeo Jee said,—O great king! when the cowherdesses, having utterly abandoned reason, looked upon Huri in the course of their festivities, as their natural husband, and considered him as subservient to themselves. Shree Krishnù Chund reflected in his mind,—“The cowherdesses now think me in their power, and regard me, in their minds, as their natural lord; they have become ignorant, abandoning all modesty, and twine themselves round my neck, and embrace me with great affection; they have all utterly forgotten knowledge and meditation; I will now leave them, as they have increased their pride; I will see what they will do, and how they will live without me in the jungle.” Having thus reflected, and taken Shree Radhika with him, Shree Krishnù Chund disappeared.
Shree Shookdeo, the sage, said,—O great king! all at once on their not seeing Shree Krishnù Chund, darkness clouded the eyes of the cowherdesses; and being much troubled in mind, they were agitated in the same degree, as a snake is alarmed at having lost the jewel on its head.
Upon this, a cowherdess began to say,—“Tell me, friend! where has Mohun gone, after having dispersed us. He was caressing me with his arms round my neck. He was but now engaged with us in festive songs and dances. Where has he gone, and did not any of you see him, while he was going away?”
On hearing these words, all the cowherdesses were exceedingly sad at their separation from Krishnù, and said, heaving deep sighs, “Where shall we go, what shall we do, to whom shall we call out? No one knows where he is, how shall we find Krishnù?”
Speaking thus, and being inflamed with the love of Huri, all the cowherdesses began to search for Huri in every direction: and singing his praises, (celebrating his many good qualities,) and weeping exclaimed, “Why have you left us, O lord of Bruj! we have given up every thing to you?”
When they did not find Krishnù where they first searched, they advanced some distance, and said to each other, “We can see no one here, from whom shall we enquire where Krishnù has gone?” A cowherdess said, “Friends! a thought occurs to me, that all the beasts, birds and trees in this forest are saints and sages. They have descended upon the earth to behold the sports of Krishnù, enquire from them, who must have seen from their present position, and who will be able to point out where Huri has gone.” On hearing this suggestion, the cowherdesses, who were very uneasy in their minds in consequence of their separation from Krishnù, began to question every animate and inanimate object:—“O fig tree and other trees! you have obtained your present lofty form through the performance of acts of virtue. You have been beneficent to others, assuming on earth the form of trees. You have endured the pains of heat, cold and rain, and remained standing for others’ advantage. O bark, blossoms, roots, fruits and branches! with which you benefit others, be so kind as to tell us, whether Huri, who has stolen all our affections and wealth, has come here. O palm, mango, and kuchnari! have you seen Moorari going off in any direction? O chumpa and other trees! have you seen Bulbeer any where? O full blown toolsee! much beloved by Huri, whom he never allows to be separated from his body, have you met Krishnù to-day? Who will point out to us where he is? O jasmines of different kinds! has Shree Krishnù come in this direction?” The women of Bruj called out to the deer, “Have you seen Krishnù pass in this direction?”
Having recited thus much, Shree Shookdeo Jee said, O great king! the cowherdesses, enquiring in this way from animals, birds, trees and creepers, where Krishnù had gone, began, after the manner of Shree Krishnù to represent the death of Pootna, and to go through all the sports and amusements, which Huri had engaged in, and continued to search for him.
At length after searching some time, and having gone some distance, they beheld the marks of Krishnù’s feet, his lotus banner and iron goad, glittering on the sand.
The women of Bruj seeing the dust, which gods, men and sages search for, made an obeisance to it; and having placed it upon their heads, and entertaining a hope of meeting Krishnù proceeded onward; when lo! the traces of a woman’s feet became visible near the marks of the feet, which they had first beheld. They were surprised at the sight, and advancing further, they found a beautiful looking glass, studded with gems, on a bed of soft leaves. They began to question it. When it would not speak in consequence of the pain of separation from a loved object, they asked each other, “Friend! why did he take this with him?” Then, one, who knew the mutual feelings of lovers and their beloved, replied, “Friend! when the lover sat down to plait the hair of his beloved, and his lovely form was concealed from sight, his beloved then took the looking glass in her hand, and showed it to her lover. Then the image of Shree’s face was reflected from the mirror.”
The cowherdesses were not at all angry at hearing this remark; but began to say, “She must have worshipped Shivù and Parvuttee well, and performed great penance, to be able to enjoy diversion with the lord of life in this retired manner, without fear.” O great king! all the cowherdesses, intoxicated with love, were thus idly talking, and wandering about in search of Krishnù, whilst Shree Radhika Jee, deriving great enjoyment from Huri, and thinking her beloved in a state of subserviency to her, considering herself greater than all others, and indulging in great presumptuousness of mind, said, “O beloved! I am not able to walk, please carry me on your shoulders.”
On hearing this, Shree Krishnù Chund, the annihilator of pride, and acquainted with the secrets of the heart, smiled, and sitting down, said to her, “Come and sit on my shoulders.” When she put forth her hands to climb up, Shree Krishnù disappeared; and she remained standing in that posture, with her arms stretched out; just as lightning forces its way presumptuously from the clouds, or the angry moonbeams separate themselves from the moon. And the splendour of her fair form, escaping and spreading upon the earth, displayed as much beauty, as an elegant woman, standing upon ground of gold. Tears streamed from her eyes; and she could not drive away the bees, who overpowered by the sweet smell came and settled near her face. And heaving deep sighs, she wept so violently in her solitude in the jungle, distressed by the separation from Krishnù, that the animals, birds, trees and creepers, hearing her lamentations, began weeping also.
And thus she exclaimed, “O lord! best of lovers, where have you gone, O self-willed Beharee! I am the slave of the asylum of thy feet. O sea of beneficence! have compassion on me.”
In the mean while the cowherdesses, continuing their search, came up to where she was; and throwing themselves on her neck, embraced her with the same degree of pleasure, as a man, who had lost great wealth, would experience in the midst of his losses, in recovering half of it. At length, observing that she was very much distressed, the cowherdesses, taking her with them, went in the great forest, and searched for Shree Krishnù Chund as long as the moonlight lasted. When they could not find their road in the jungle on account of the darkness, they all returned thence with a confident hope of meeting Krishnù, and came and sat down on that bank of the Jumna on which Shree Krishnù Chund had afforded them very great pleasure.
Shree Shookdeo Jee said,—O great king! all the cowherdesses, sitting on the bank of the Jumna, and intoxicated with love, began to sing the exploits and virtues of Huri: “O most beloved! since you came to Bruj, you have diffused new pleasures there. Luchmee in the hope of your protection, has come and taken up her fixed abode. We, cowherdesses, are your slaves; show compassion, and quickly take thought of us; since we have seen your elegant, dark-coloured, beautiful form, we have become your slaves without purchase. The arrows of your eyes have pierced our breasts. Beloved! in what way and manner are we not yours? Have mercy on us, as our lives are ebbing out. Lay aside relentlessness, and be pleased to present yourself soon to our sight. If your wish was to destroy us, why did you save us from the poisonous serpent, from fire and from inundation; why not have allowed us then to die? You are not merely Jusodha’s son. Bruhmù, Roodrù, Indrù and all the gods, humbling themselves before you, have brought you on the earth for the protection of the world.
“O lord of life! it is a subject of great wonder to us, whom you will preserve, if you destroy your own! Beloved! your are acquainted with the secrets of the heart; why do you not put an end to our affliction, and grant the accomplishment of our hopes! What, beloved! do you wish to display your heroism towards us weak women? What pain do we not suffer, when we behold your gentle smile, your affectionate glance, the bend of your eye-brows, the coquetry of your eyes, the undulating motion of your neck, and the splendour of your discourse? And when you used to go to the jungle to give pasture to the cows, the stones and thorns of the forest gave pain to our minds when we thought of your soft feet. You went early in the morning, and returned in the evening: but still these four puhurs appeared to us like four ages. When sitting in your presence, we gazed on your elegant form, we thought in our minds, that Bruhmù was very foolish in having formed the eye-lid, to prevent our fixed and uninterrupted gaze.”
Having told so much of the story, Shree Shookdeo Jee said, O great king! the cowherdesses, distressed at their separation from Krishnù, continued in this disconsolate manner to sing his exploits, and were worn out by their exertions in doing so; but still Beharee did not come.
At length, being utterly without hope, and giving up all expectation of living, they became quite senseless from total want of resolution; and falling down, wept so violently and with such lamentations, that all things, animate and inanimate, on hearing them, were very much afflicted.
Shree Shookdeo Jee said,—O great king! when Shree Krishnù Chund, who is acquainted with the secrets of the heart, knew that the cowherdesses would not survive without him, then appeared amongst them the son of Nund, just as a juggler would appear again, after having been concealed, whilst a person shut his eyes. When they saw that Huri had come, the senses of all of them were revived, just as the organs of perception are restored to animation, when life is revived in a dead man. Whilst they did not see him, their minds were in a state of agitation, as though they had all been bitten by the mind-agitating snake. Their troubles were ended on the arrival of him they loved, as creepers are revived by being sprinkled with the water of life. In the same way that the lotus appears withered at night, but revives on beholding the splendour of the sun, the large eyes of the women of Bruj were restored to animation on beholding Krishnù.
Having recited thus much, Shree Shookdeo Jee said, O great king! the cowherdesses, on seeing Shree Krishnù Chund, the root of joy, being all at once released from the sea of despondency, approached him, and were as much rejoiced, as a man, drowning in the unfathomable ocean, would be to find a shallow place. And they collected round him on all sides. Then Shree Krishnù took them with him to the place where they had first engaged in festive songs and dances. On their arrival, one of the cowherdesses took off her scarf, and spread it for Krishnù to sit down upon. As he sat down upon it, many of the cowherdesses were angry, and said, “O great king! you are very deceitful, and steal away the minds and wealth of others, but do not respect the good qualities of any one.”
After this, they said to each other, “He has abandoned what is good, and embraced what is bad. Deceit suits his mind. Consider, friend! how can we possibly form an association with him.”
On hearing this, one of them said, “Friends! do you remain apart; as we derive no benefit from our own speaking, I will make Krishnù himself speak.” Saying these words, she smiled and enquired from Shree Krishnù,—“O great king! explain to us who is a good man, and who a bad man in the four following instances:—One, who without having done a good action, shall expect good actions from others, (or shall expect to have his non-performance of good actions considered in the light of the performance of them:) a second shall make a return for a good action: a third shall return evil for good: a fourth shall take no thought whatever of any good, that may be done to him.” Shree Krishnù Chund replied, “All of you listen with attention, whilst I explain who is the good, and who the bad man, in the cases mentioned. The best is he who does good without receiving any, as a father loves a son. It is no virtue to return good for good, in the manner that a cow gives milk for the food she receives. Consider as your enemy one who regards good and evil alike. The most ungrateful of all is he who forgets good done to him.”
When the cowherdesses, on hearing these words and looking at each other, began to laugh, Shree Krishnù Chund was frightened, and said, “I am not to be reckoned amongst any of these four kinds of persons, which you seem to think by your laughing; moreover, it is my custom to grant the accomplishment of any wish or desire a person may ask from me. Perhaps you will say, if this is your practice, why did you abandon us in the jungle? The reason was, that I made trial of your affection. Do not think ill of me for this, but believe what I say.”
After this, he again said, “I have now tried you: remember and meditate upon me. You have increased your affection for me, who am like a poor man that has obtained wealth. You have met my wishes in every respect; and in doing so, have foregone the reproach of the world, and the Vedas; just as a religious devotee, who abandons his home, and entertains a love for Huri with sincerity of mind. If I should live for a hundred years of Bruhmú, I should never be quit of my debt to you.”
Shree Shookdeo, the sage, said,—Raja! when Shree Krishnù Chund had spoken in this agreeable manner, all the cowherdesses, laying aside their anger, and being greatly rejoiced, arose, and having united with Huri, began to indulge in every kind of pleasure, delight and pastime; when Krishnù had recourse to his deceptive power, and divided his body into numberless particles, desiring to give pleasure to them all; and engaging in their sports with the greatest affection, Shree Krishnù Chund, having assumed as many bodies as there were cowherdesses, took them all with him to the circular terrace, where he had before gone; and again began engaging in festive dances and songs.
The cowherdesses, in pairs, joined their hands, and Huri was in the midst of them. Each thought he was at their side, and did not recognize him near any one else. They placed their fingers within his fingers, and whirled about with the greatest enjoyment, taking Huri with them. The son of Nund in the midst of the cowherdesses was like thick masses of clouds, surrounded on all sides by lightning. The dark-blue Krishnù amongst the fair women of Bruj was like a sapphire on a necklace of gold.
O great king! standing thus together, the cowherdesses and Krishnù began to tune various kinds of musical instruments, preluding difficult airs, and played and sang, producing great varieties of tone, and singing whilst they danced. And so delighted were they, that they seemed to lose all recollection of their very existence. Sometimes the breast of one was uncovered, and the diadem of another slipped off. At one place, the pearl necklaces of some were broken, and the pearls fell on the ground: at another, garlands of flowers were strewed about. The drops of perspiration on their foreheads glittered like strings of pearls; and the ringlets of the cowherdesses were spread in such a loose and dishevelled manner over their faces, that they resembled young snakes, who had flown up, and then become fastened to the moon, from an eager desire to obtain the water of life.
Sometimes a cowherdess, singing in high tones, accompanied Krishnù’s flute: and sometimes one of them sang without accompaniment. And when any one of them, having stopped Krishnu’s flute, poured forth the same notes from her own voice, he was as much fascinated as a child on beholding its own image in a mirror.
Thus singing and dancing, and practising all kinds of coquetry and ogling, they passed the hours in mutual enjoyment, and being pleased with each other, they laughed and embraced and made a propitiatory offering of their dresses and ornaments. At that time, Bruhmù, Roodrù, Indrù and all the gods and celestial musicians, seated in their chariots with their wives, looked down upon the festivities, and showered down flowers with delight. And the wives, gazing on this scene of pleasure with eager desire, thought to themselves, that if they could be born in Bruj, they also might join in festivities with Huri. And to such a pitch were the musical notes and tones carried, that on hearing them, the air was stilled, and water ceased to flow; and the moon, together with the whole of the stars, was astonished, and poured down the water of life from its rays. The night was prolonged so that six months passed away, whence that night was named, Bruhmù’s night.
Having proceeded thus far with the history, Shree Shookdeo Jee said,—O lord of the earth! whilst engaged in these festive sports, a whim seized Krishnù, and he went with the cowherdesses to the banks of the Jumna. Going into the water and engaging in aquatic pastimes, after he had got rid of his fatigue, he came out; and having accomplished the wishes of them all, said to them, “There are four ghurees of the night remaining; go all of you to your homes.” The cowherdesses were sad at these words, and said, “Lord! how shall we go home, leaving your lotus-like feet? Our greedy minds do not approve of what you have suggested.” Shree Krishnù replied, “Meditate on me in the manner that religious devotees meditate; and wherever you may be, I will always be with you.” They were gratified at these words, and taking leave returned home; and no one at their houses was aware that they had not been all along at their respective house.
Having heard thus much of the history, Raja Pureechit said to Shree Shookdeo, the sage,—“O kind to the poor! Shree Krishnù Chund had come upon the earth to destroy evil spirits, and remove the burthens of the world, and, having conferred happiness on saints and religious men, to promote piety. Explain to me, why he engaged in festivities with other men’s wives; as it is the act of a dissolute person to enjoy himself with another man’s wife?” Shookdeo Jee replied, Raja! you do not understand this mystery, and regard the deity as a mortal. His body is glorious and pure, by remembrance of whom sin is obliterated, just as any thing falling into fire, itself becomes fire.
What cannot the powerful do? because by their acts they overcome fate: as Shivù took poison, and after having taken it made of it an ornament for his neck, and formed a black snake into a necklace. Who can understand his actions? Beings with power do nothing for themselves, but confer boons on all petitioners, who worship and hold them in remembrance.
The nature of Krishnù is this; that he seems to associate with all: but if you consider, you will perceive, that he appears as separate as the lotus leaf from the water. I have already narrated to you the history of the cowherdesses’ birth, and that Dewee and the mystical prayers of the Vedas were born, and came to Bruj to see and touch Huri. And in this manner Shree Radhika also, having obtained a blessing from Bruhmù, was born to be a servant to Krishnù Chund; and remained in the service of her master.
Shree Shookdeo Jee continued, O great king! we are told to believe all the acts that Krishnù performed, but not to turn our thoughts to the manner in which, and the means by which, they were performed. Whoever celebrates the fame of the lord of the cowherdesses, obtains, fearless and unmoved, the highest dignity. And the same benefits which are procured by bathing in the sixty-eight places of pilgrimage, are procured by celebrating the great renown of Shree Krishnù.
Shree Shookdeo, the sage, said,—Raja! listen with attention, and I will relate to you, how Shree Krishnù Jee released a celestial dancer, and destroyed Sunkhchoor. Nund Jee one day called all the cowherds, and said to them, “Brothers! when Krishnù was born, I made a vow to my family Dewee and Unbika, that I would go in musical procession with all the city, and perform poojah on his twelfth birth-day. As, through the mercy of Dewee, I have lived to see his twelfth birth-day, which is to-day, we must go and perform the poojah.”
All the cowherds arose, on hearing these words of Nund Jee, and immediately brought forth from their houses all things necessary for the poojah. Nund Rae did the same, and loaded carts and bhangees with milk, curds and butter; and accompanied them with all his relations, and arrived at the abode of Unbika. Having gone and bathed in the river Suruswutee, Nund Jee sent for a family priest, and went, accompanied by all his retinue, to the temple of Dewee, and performed poojah. And having placed before her all the different articles they had brought to offer, and having performed the act of going round to the right by way of adoration, they exclaimed with joined hands and in a supplicating manner, “O mother! through your beneficence, Krishnù has attained the age of twelve years.”
Having thus spoken, and bowing their heads, they quitted the temple, and fed a thousand Brahmins. In consequence of the delay which this caused, Nund Jee remained there with all the inhabitants of Bruj, and they fasted, as they would at a place of holy pilgrimage. As they were sleeping at night, a boâ came and seized Nund Rae’s foot, and began swallowing it. He was alarmed at seeing this, and called out, “Krishnù! Krishnù! take thought of me quickly: otherwise the snake will swallow me up.” On hearing his voice, all the inhabitants of Bruj, both men and women, started from sleep, and came to where Nund was. Having struck a light, they saw a boâ lying on the ground, having hold of his foot. In the meantime, Shree Krishnù Chund Jee having arrived, placed his foot upon its back in sight of them all. On which the snake, immediately abandoning its former body, was transformed into a handsome man; and having made an obeisance, stood before them with joined hands. Then Shree Krishnù enquired, “Who art thou, and explain for what crime thou wast transformed into a snake?” He, bowing his head, said in a supplicating voice, “O thou who knowest the secrets of the heart! all the circumstances of my origin are known to thee. I am a celestial dancer, named Soodursun, and dwelt in the region of the gods; and through pride thought myself superior to all others in beauty and excellence of mind; I went forth one day, seated in my chariot, to the place where Angira, the saint, was sitting, engaged in religious devotion. And I went backwards and forwards a hundred times over him. Once on seeing the shadow of my chariot, he looked up, and being angry pronounced a curse upon me, saying, ‘O presumptuous: be thou changed into a boâ.’ As he uttered these words, I fell to the earth, in the form of a boâ.
“The saint told me at the time that my release would be accomplished by Shree Krishnù Chund. For this reason, I came and seized the foot of Nund Rae Jee, in order that you might come and grant me release. O lord of compassion! you have come, and mercifully released me.” Thus having spoken, the celestial dancer circled to the right by way of adoration; and having obtained Krishnù’s permission to depart, ascended his chariot, and went to the region of the gods.
On beholding this wonderful act, all the inhabitants of Bruj were astonished. In the morning, having gone to see Dewee, they all returned together to Brindabun.
Having recited thus much of the history, Shree Shookdeo, the sage, said,—O lord of the earth! Huldhur and Gobind one moonlight night were singing in the forest with the cowherdesses, and enjoying themselves, when a demi-god, attendant of Kooverù, named Sunkhchoor, who had a jewel on his head, and was very powerful, came forth amongst them. He saw the cowherdesses engaged in sports on one side, and in another direction Shree Krishnù and Buldeo intoxicated, and singing in a state of great delight. A thought having occurred to him, he collected all the women of Bruj together, and drove them before him. The women were frightened, and called out to Krishnù and Bulram to protect them. The brothers having heard the cries of the women, uprooted a tree, and seizing it in their hands, rushed forth as drunken elephants rush upon lions, and told the cowherdesses not to be at all alarmed, as they had arrived. The demi-god, looking upon them as the agents of his destruction, was filled with fear; and ran off for his life, leaving the cowherdesses. Nund Lal left Buldeo with them, and went after Sunkhchoor himself, and seizing him by the hair behind, brought him to the ground. After this, lowering his hand, he cut off his head, and taking possession of his jewel, gave it to Bulram.
Shree Shookdeo, the sage, said,—Raja! whilst Huri remained in the jungle pasturing the cows, all the women of Bruj went and sat near Nund’s wife, and sung the praises of their lord, and related the sports in which Shree Krishnù had engaged in the forest.
“Friend! when he plays on the flute, animals and birds derive pleasure. Dewee, seated with her husband in a chariot, is fascinated; hearing the notes with the greatest delight. The bracelets and rings on his hand steal away all sensation from the agitated mind and body.” Then one of the women of Bruj said, “The clouds were so overcome, that they ceased to thunder. Huri sings joyfully standing in one position, and makes his eye-brow, feet and cheek keep time. The doe and deer are fascinated with the notes. The Jumna is turned from its course; and the cows gather together. The charmed clouds cast a shadow, and form a canopy over Krishnù’s head. At one time Krishnù retired to arbours with thick foliage; at another, all sat with him under a fig tree. The cows roamed about behind him; and when they were collected, he took them to water. In the evening Huri returned, and the cows lowed on hearing the sound of the flute.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! in this manner the cowherdesses constantly celebrated the great fame of Krishnù during the whole day: and going forth in the evening to meet Shree Krishnù Chund, the root of joy, derived the greatest enjoyment from his society. And at the same time the Ranee Jusodha, having wiped the dust-covered face of her son in a most affectionate manner, was delighted to embrace him.
Shree Shookdeo Jee said,—O great king! one day Shree Krishnù and Bulram, having given pasture to the cows, were returning home in the evening from the jungle, when a demon, in the form of a huge bull, came amongst the cows. His body reached to the sky; his hard back was like a stone, his two sharp horns were standing erect: and blood-red eyes filled with rage. Raising his tail, he wandered about bellowing, sometimes he stopt, and then roamed about again, letting fall dung. He made his shoulders writhe, and ears shake. All the gods left their chariots, and ran off. With his hoof he dug up the bank of the river, and upset a hill with his back, and cast it on the ground. All were in consternation at that time; the supporters of the world, and the guardian deities of the ten quarters trembled. The earth quaked: the king of the serpent race, on whose head the world is supported, trembled. Cows dropped their calves, and women miscarried. On seeing the bull, the cows dispersed in every direction; and the inhabitants of Bruj ran off to where Krishnù and Bulram were coming up behind them. Making obeisance they said, “O great king! a little distance in front, there is an immense bull, standing in the road: save us from it.”
On hearing this, Shree Krishnù Chund, acquainted with the secrets of the heart, said, “Do not be afraid of it. It has come upon the earth in the form of a bull, because it desires its destruction from me.” On saying these words, he went forward, and on seeing the bull, Krishnù exclaimed, “Come to me; you, who have assumed a treacherous form? Why do you frighten any one else, why not come near me? The so-called lion’s enemy runs not after deer. Behold! I am Gobind, in the form of death, and have utterly destroyed many like you.”
He again called out, striking the upper parts of his arms in preparation for battle, “Come and fight with me.” On hearing these words, the enraged demon rushed forth with such impetuous violence, that it seemed as if a thunderbolt of Indrù’s were hurled upon the earth. As often as Krishnù drove him back, he recovered himself, and rushed on again. At one time, when Krishnù had dashed him upon the earth, he rose up in great fury, and pinned Huri between his two horns. Then Shree Krishnù Jee, escaping with activity, and placing his foot on one of the legs of the bull, laid hold of his horn, and twisted it in the same way, that a person would wring wet clothes. At length, the bull fell down, and its life ebbed out.
At this time, the gods seated in their chariots, were so rejoiced, that they began to rain down flowers; and the cowherdesses and cowherds, to celebrate with songs the great renown of Krishnù. In the mean while Shree Radhika Jee came and said to Huri, “O great king! you have committed a crime in having killed any being in the form of a bull. For this reason go and bathe in some place of holy pilgrimage, then you may touch other persons.” Krishnù replied, “I will summon all the places of pilgrimage to Bruj.” Having thus said, he went near the hill Goberdhun, and caused two deep pits to be dug. And the places of pilgrimage came there in bodily shape; and having mentioned their names, and thrown water into the pits, departed. After this Shree Krishnù, having bathed in the pits, on coming out, made an offering of a great many cows, and having fed many Brahmins, was purified. And from that day, the two pits became famous as the pit of Krishnù, and the pit of Radhika.
Having finished narrating this incident, Shree Shookdeo, the sage, said,—O great king! one day, Narud Jee, the sage, came to Kuns; and when he had explained to him the secrets of the birth of Bulram and Krishnù, and of the coming of the delusive power, and of the going off of Krishnù, Kuns was angry, and said, “You speak truth. At first, he brought his son and gave him to me, having by that means increased the confidence of my mind: as a thug, who shows you something, and afterwards runs off with all your property.”
On saying these words, having sent for Basoodeo, he had him bound down, and putting his hand on his sword, said with great agitation of mind, “I have discovered that you acted with great treachery towards me. I looked upon you as a good and virtuous man. You sent Krishnù off, and gave him to Nund; Dewee has come and shown me. Your words corresponded not with your thoughts and designs; I will certainly put you to death to-day on this spot. A friend, relation, attendant or person professing great regard for another, who practices deceit, is very sinful. Your words were sweet, but your mind filled with poison. You were intent only on deceit. An evil spirit is better than one who acts maliciously in affairs which concern himself.”
Speaking in this vain, foolish manner, Kuns said again to Narud Jee, “O great king! I have not yet found out the secrets of his mind: a boy was born, and he came and showed me a girl. The child, which he mentioned as having died in consequence of the mother’s miscarriage, was born at Gokool as Buldeo.” Thus having said, he gnashed his teeth with rage: and as he raised his sword to kill Basoodeo, Narud, the sage, having laid hold of his hand, said, “Raja! keep Basoodeo a prisoner for the present, and arrange so that you may lay hold of Krishnù and Buldeo, (or so that Krishnù and Buldeo may come here.)”
When Narud Jee had made this suggestion and departed Kuns shut up Basoodeo and Dewukee in a room; and being distracted with fear, sent for a devil, named Kesee, and said to him, “O possessed of great strength! you are one of my retainers. I have great confidence in you. Go at once to Bruj, and having killed Bulram and Krishnù, show their bodies to me.”
Kesee, on hearing this speech, and receiving the order, bowing his head, took leave, and went to Brindabun. And Kuns summoned Sal, Toosal, Chanoor, Arisht, Byomasoor and all his other counsellors. On their arrival, he explained to them and said, “My enemy has taken up his abode near me; reflect and deliberate how you can draw out the thorn which is pricking my mind.”
The counsellors said, “O great king! you are very powerful, whom do you fear? What great difficulty will be in destroying Bulram and Krishnù? Be not at all anxious. We will counsel you, how, by means of stratagem and force, they will come here. First of all we will cause to be built such a beautiful and elegant theatre, that on hearing of its splendour people will crowd from towns and villages to see it. After this, do you cause a sacrifice to be made to Muhadeo, and procure goats and buffaloes for the burnt-offering. On hearing news of this, all the inhabitants of Bruj will bring presents, and Bulram and Krishnù will come with them. Then some wrestler will throw them down, or some other very strong man will kill them at the gate.”
On hearing these suggestions, Kuns assenting to the advice, said, “Counsellors! you have given good counsel.” He sent for a wrestler, and having treated him with great respect gave him a beera of betel.
After this, holding a court, he began to say to his powerful devils, “When my nephews, Bulram and Krishnù, come here, one of you destroy them, that the apprehensions of my mind may be removed.” Having thus explained to them, he sent for a mahout and said to him, “You have a must elephant under you, take it to the gate and remain there. When the two brothers come and attempt to enter, have them torn to pieces by the elephant, and do not give them a chance of escape. If you will destroy them both, I will give you whatever wealth you may ask for.”
Having thus explained to them all, and determined upon a sacrifice to Shivù on the fourteenth of the dark part of the month Kartik, Kuns sent for Akroor in the evening; and having given him a most civil reception, took him inside his house; giving him a seat on a throne near him, and laying hold of his hand, he said with the greatest affection, “You are the greatest in the family of Judoo; intelligent, religious and resolute; and, therefore, all know and respect you. There is no one, who is not pleased at seeing you. For this reason, as a dwarf, (the fifth incarnation of Vishnù,) accomplished, an important business for Indrù, having by stratagem taken possession of the whole government of Bali, the sovereign of the infernal regions, and made it over to Indrù; so do you perform an important action for me, and go at once to Brindabun, and bring the two sons of Dewukee here; in whatever way the affair may be managed, whether by artifice or force. It is said, that the great endure difficulties themselves in accomplishing the objects of others; you have the same interest in all my affairs as myself. What more shall I say; bring them here in any way you can, and they will easily be destroyed. Either Chanoor will throw them prostrate, or the elephant Koobliya will lay hold of and tear them to pieces. If not, I, myself, will kill them, and accomplish my object with my own hand. And after having destroyed them, I will put Oogursen to death; because he is very deceitful and desires my destruction. And after that, having first burnt Dewukee’s father, Dewuk, I will drown him. Having thus put Basoodeo to death with him, I will thus destroy by the very roots all the worshippers of Huri. Then, if you will but bring Bulram and Krishnù, reigning without any opposition, I will unite with my very powerful friend, Joorasindh, from dread of whom, the nine divisions of the world tremble; and with Nurkasoor, and Banasoor, and other great and mighty demons, who are his attendants.”
Kuns continued to urge Akroor, saying, “Go to Brindabun to the house of Nund, and tell him, that a sacrifice is about to be made to Shivù; the bow has been placed upon it, and that there will be all kinds of sports and pastimes; on hearing this Nund and Oopunud will come with the cowherds, and bring goats and buffaloes to offer as presents, and Krishnù and Buldeo will accompany them to see what goes on. This is the plan I suggest to you for bringing them here. Hereafter, as you are possessed of great knowledge, if it should be necessary to make up any other story, do so, and act accordingly. What more need I say? There is a saying, If the ambassador is a man of wonderful capacity, who possesses understanding and power himself, and is bold in others’ affairs, place implicit confidence in him.”
On hearing these speeches, Akroor thought to himself, “If I were now to speak honestly to him, and give him good advice, he would not listen to it: wherefore, it is better that I should now say what may be flattering and agreeable to him. There is also a saying, applied in another sense, that we should make speeches, which will please.” With these thoughts in his mind, Akroor joined his hands, and bowing his head, said, “O great king! you have given good advice. I give my most full consent and approbation to all you have said. We have no power over the future. Man busies himself forming many projects: but those alone, which are written in fate, are brought to completion. The event does not always correspond with our thoughts; and no man has all his wishes fulfilled. You have considered this business, predicting the future: we know not what may happen. In compliance with what you have said, I will go off to-morrow morning early, and bring Bulram and Krishnù.” On saying this, Akroor having obtained the permission of Kuns to depart, came to his own house.
Shree Shookdeo Jee said,—O great king! listen attentively, and I will narrate how Shree Krishnù Chund killed Kesee, and Narud came and eulogized the act; and afterwards how Huri destroyed Byomasoor. At dawn of day, Kesee came to Brindabun in the form of an immense horse of terrifying aspect; and began to paw the ground, and dig up the earth; having blood-shot eyes, and uplifted nostrils, and ears and tail erect; and continued neighing and writhing its shoulders and kicking.
On seeing the animal, the cowherds’ children were frightened, and ran off and told Krishnù, who came to the spot: and on beholding it, made preparations for an encounter, and striking the upper parts of his arms, roared like a lion, exclaiming, “If you are a great friend of Kuns, and have come here in the form of a horse, why do you run after others? Come and fight with me, that I may see your strength? How long will you wander about, like a moth circling round a lamp? Your death is at hand.” On hearing these words Kesee was enraged, and began to say to himself, “To-day I will make trial of his power, and laying hold of him and chewing him like sugar-cane, will do what Kuns wishes.” He then rushed forward with his mouth open, as though he would devour the whole world. On his first approach he attacked Krishnù with his mouth, who drove him back; when he rushed forward the second time with his mouth open, after having recovered from the first shock, Shree Krishnù thrust his hand into his mouth, and so enlarged his hand, which was like an iron club, that it blocked up the ten passages of the horse’s body. Kesee was alarmed, and began to say to himself, “My body is now bursting, how has this happened? I have admitted my own death into my mouth, and have lost my life, as a fish loses its life by swallowing a hook.”
He then attempted many plans of extricating the hand, not one of which succeeded. At length, he ceased to breathe, and his belly burst, so that he fell backwards. The blood streamed from his body like a river. At this time the cowherds’ children came to see what had happened; and Shree Krishnù Chund advanced into the jungle, and stood under the shade of a kudum tree. In the mean while Narud, the sage, arrived with a lute in his hand. Having made an obeisance, he stood up, and playing on the lute, and singing of the past and future sports and exploits of Shree Krishnù Chund, he said, “O lord of compassion! your sports are unlimited. Who has power to describe your actions? But through your favour I know so much, that you frequently descend and are manifest upon the earth to confer happiness on your worshippers, protect virtuous men, destroy demons and evil spirits and remove the burthens of the world.”
On hearing these words Krishnù permitted Narud, the sage, to depart; and he bowed his head and went away. Krishnù took all the cowherds’ children and his companions with him; and sitting under a fig tree, he made one a minister, another a counsellor of state, a third the chief of an army, and being himself a Raja, they all began to play a game in imitation of royalty, and afterwards at blind man’s buff.
Having recited so much of the history, Shree Shookdeo Jee said,—O lord of the earth! Kuns having heard that Kesee had been killed, early in the morning, raving and trembling, said to Byomasoor, “O powerful Byomasoor! the extirpator of enemies, great is your fame in the world! As the son of Poonuvú (the ape Hunooman) is Ram’s messenger of death, so are you mine. Destroy the sons of Basoodeo, effect this object for me to-day.”
Byomasoor with joined hands said in reply, “O great king! to-day I will do all in my power. My body is yours. They, who are fond of life, shrink from sacrificing it for their masters. The good name and virtue of servants and wives consist in giving up their lives for their lords.”
Having thus spoken, and taken up the beera of betel in token of undertaking the project, proposed by Kuns, against Krishnù and Buldeo, Byomasoor made an obeisance to Kuns, and set out for Brindabun. On the road he assumed the appearance of a cowherd, and arrived in that disguise at the place where Huri was playing at blind man’s buff with the cowherds’ children and their companions. When, as he was going along, he said to Krishnù from a distance with his hands joined, “O great king! allow me also to play with you,” Huri invited him to come near, and said, “Do not conceal any wish you may have formed, but play with us at any game you prefer?” He was delighted, and replied, “The wolf and rams is a good game.” Shree Krishnù Chund smiled and said, “Very good, you be the wolf, and the cowherds’ children shall be the rams.”
Byomasoor was rejoiced at these words, and became a wolf, and the cowherds’ children were rams, and they began to play the game together. The demon took them off one by one, and placed them in the cave of a hill, and shut them up there, by placing a stone across the entrance. When he had thus placed them all there, and Shree Krishnù alone remained, he called out, “I will to-day accomplish Kuns’ business for him, and destroy all the family of Judoo.”
Having thus spoken, and abandoned the appearance of a cowherd, and having been transformed into a real wolf, he rushed upon Krishnù, who seizing him despatched him by means of suffocation and blows, in the way the sacrificial goat is killed.
Shree Shookdeo, the sage, said,—O great king! Kesee and Byomasoor were killed on the eleventh of the dark part of the month of Kartik; and early in the morning of the thirteenth, Akroor obtained permission from Kuns to set out, and when he had ascended his chariot, these thoughts passed in his mind on his road to Brindabun: “What prayers, devotion, sacrifice, offering, pilgrimage or fast have I performed, by virtue of which I have obtained this great benefit? To my knowledge I have not once during my present birth mentioned the name of Huri, but have constantly remained in the retinue of Kuns; how shall I obtain a knowledge of the mysteries of his adoration? (of the manner in which I am to offer adoration to him) I must certainly have performed some very virtuous act in a former birth, the excellence and glory of which have procured me this very great advantage, that Kuns has sent me to bring Shree Krishnù Chund, the root of joy. By going and obtaining a sight of him, I shall obtain the greatest happiness my present birth can afford; (literally, I shall make my birth fruitful.) I will fall at his feet with joined hands; and afterwards put the dust of his feet on my head. The feet, which have come to destroy crime! and which Shree Bruhmù and the other gods worship. The feet, which fell on Kalee’s head; and which are filled with the milk of the breast, and the perfume of sandal, which danced beautifully amidst the festivities, and the assemblage of the cowherdesses; and after which the cows roamed. The feet, by the dust of which the wife of Guotumù was saved, from which the Ganges issued forth, having deceived the Raja Buli, they performed an important act for Indrù. Those feet I shall see to-day: the omens are propitious to me, herds of deer are running on the right.” O great king! with these thoughts in his mind, Akroor said again to himself, “I hope they will not any of them look upon me as the ambassador of Kuns.” Again it occurred to him, “That he, whose name is acquainted with the secrets of the heart, requires the true affection of the mind, and can recognize friends and enemies—he will never look upon me as Kuns’ ambassador; moreover on seeing me, he will embrace me with kindness, and place his soft, lotus-like hand on my head, then by gazing fixedly on his moon-like body, on which body Bruhmù, Roodrù, Indrù and all the gods constantly meditate, I will feast my eyes, in the way the red partridge is delighted by gazing at the moon.”
Having recited so much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! occupied with these thoughts, and driving his chariot along, Akroor Jee proceeded on his journey, and Krishnù and Buldeo were coming in an opposite direction, after having taken the cows to pasture; and the two parties met outside Brindabun. On beholding the brilliance of Huri, from a distance, Akroor dismounted from his ruth, and running fell at his feet in great agitation of mind, and was so overjoyed, that he could not speak, and through excess of joy began to shed tears.
Shree Krishnù lifted him up, and embracing him with the greatest affection, laid hold of his hand, and brought him to his house. Nund Rae, on seeing Akroor there, was delighted, and rose up to meet him; and having treated him with very great respect, and washed his feet, placed him upon a seat.
The attendants brought oil, and bathed him, after having rubbed his body with perfumed paste, and anointed it with sweet scents. Jusodha gave him a square place to cook upon, and a board to sit upon, and prepared all sorts of delicacies for him to eat. When he had rinsed his mouth after eating, and sat down to eat pawn, Nund Jee made enquiries regarding his health and welfare, and said, “Amongst the members of Judoo’s family, you are esteemed very virtuous, and always maintain the dignity of your character. Explain to us, how you fare with the demon Kuns, and what is the condition of people in that quarter, speak without any reserve?”
Akroor Jee said, “From the time Kuns has come to the city of Muthoora, he has caused affliction to all. You ask after the welfare of the city: the inhabitants suffer great distress. How can any of the family of Judoo escape, so long as Kuns remains at Muttra? As the hunter is an enemy to beasts, rams and goats, Kuns is an enemy to his subjects; every one suffers.” Akroor added, “You are well aware of Kuns’ proceedings; what more need I say about them?”
Shree Shookdeo Jee said,—O lord of the earth! When Nund Jee had finished conversing, Krishnù and Bulram, having made a sign to Akroor took him aside. Treating him with respect and dignity they enquired about the welfare and affairs of Muttra. “Are Basoodeo and Dewukee well? Has the enmity of the Raja fallen upon them? Our maternal uncle, Kuns, is a great sinner, who has destroyed all the family of Judoo.
“Some great disease of the family of Judoo must have been born upon the earth in bodily shape, which has distressed them severely. In truth, Basoodeo and Dewukee suffer all their present affliction on our account; if they had not concealed us, they would not have been subjected to so much misery.” Again Krishnù said, “What did they say to you as you were starting? We shall remain indebted to them for ever. They will keep us in remembrance; and must be very wretched in their present misfortunes.”
At these words Akroor Jee said, “O lord of beneficence! you know all things; why need I speak of the tyranny of Kuns, who has not friendship or affection for any one? He is constantly thinking of putting Basoodeo and Dewukee to death: but they have hitherto escaped through their good fortune. And since Narud Jee, the sage, came and explained to him all the circumstances of your birth, he has subjected Basoodeo and Dewukee to very painful imprisonment with fetters and handcuffs. To-morrow, he will offer sacrifice to Muhadeo, and the bow has been placed upon the sacrifice. All people will come as spectators; and he has sent me to invite you, saying, go and bring Bulram, Krishnù and Nund Rae, together with their presents, for the sacrifice. I have, therefore, come to bring you.”
When Akroor had thus spoken, Bulram and Krishnù went to Nund Rae and said, “Our uncle, Akroor, says, that Kuns has invited us, father. It is the sacrifice, in which the bow is introduced; let us take butter-milk, rams and goats, as offerings. Come, accompanied by us all: the Raja Kuns says he will not admit any excuse.”
When Shree Krishnù Chund had explained this matter to Nund Jee, Nund Rae sent for a public crier, and had proclamation made throughout the whole city, that all should go with him together to Muthoora; as the Raja had invited them. On hearing the proclamation, all the inhabitants of Bruj came early in the morning with presents; and Nund Jee having taken milk, curd, butter, rams, goats and buffaloes, and having yoked oxen in carts, went in company with them. And Krishnù and Buldeo were conveyed on a ruth, accompanied by their companions, the cowherds’ children.
Nund and Oopnund went in advance, Huldhur and Gobind behind all the rest.
Shree Shookdeo Jee said, O lord of the earth! having heard of Shree Krishnù’s sudden departure, all the women of Bruj were in a state of great alarm and agitation, and came rushing forth from their houses in a state of confusion. They came to Krishnù’s ruth, with lamentations and trembling—and surrounding the ruth on all sides, said, with joined hands, and in a supplicating manner, “Why are you leaving us, O lord of Bruj! We have sacrificed every thing for you. The friendship of a virtuous man never diminishes, but always endures, like the lines of the hand, and the friendship of a fool is unstable, like a wall of sand. What fault towards you have we committed, that you are leaving us?”
Having thus addressed Shree Krishnù Chund, the cowherdesses, looking at Akroor, said, “This Akroor is very cruel; he does not sympathize with our pain. He is taking away him, by being separated from whom, for a second, we are widowed. Kroor is deceitful, and hard-hearted: who has wrongly given him the name of Akroor, that is, not cruel? O perverse Akroor! void of all understanding, why do you destroy, with fire, us poor, weak creatures?”
Having uttered these harsh words, and laying aside all modesty and reflection, they laid hold of Huri’s ruth, and began to say, to each other, “The women of Muthoora are very playful, lively and possessed of beauty and many good qualities. Beharee will fall in love with them, and being under the influence of their agreeable and pleasing dispositions, will remain with them. Why should he then think of us? The women of Muthoora are very fortunate, in having one so much loved to stay with them. What error has there been in our prayers and penance, that Shree Krishnù Chund is separated from us?” After thus conversing amongst themselves, they began to address Huri again, “Your name is lord of the cowherds, why do you not take us with you? How will the moments pass away without you? You have become the shade of our eye-lids, our bosoms will burst; after having felt love for us, why do you absent yourself? You are relentless and unkind, and have no affection.” The women thus offered their supplications, and were filled with anxious thoughts, having fallen into a sea of affliction, they remained gazing at Huri with unmoved gaze, like a doe that has been charmed, or a red partridge fascinated by the moon. Tears gushed from their eyes, and their tresses were spread in disorder over their faces.
Shree Shookdeo, the sage, said, the state of the cowherdesses was such as I have described; and the Ranee Jusodha, having embraced her son with affection, said to him in a very endearing manner, “Son! take provisions with you for as many days as you will be absent; do not form an affection for any one there, and come back quickly to your own.” On hearing these words, Krishnù descended from his ruth, and having entered into an explanation with them all, took leave; making a salutation, and receiving his mother’s blessing, he ascended the ruth again, and started on his journey. The cowherdesses and Jusodha were deeply grieved, and shedding tears, continued to call out the name of Krishnù; whilst Krishnù stood up in his ruth, and said to them, as he went along, “Go to your homes and be not at all anxious, I will return hither in four or five days.”
Whilst he was thus speaking, and looking at them, when the ruth had gone some distance, and there was so much dust, (literally, the dust was spread to the sky,) that the flag of the ruth could not be seen; being in despair, they fluttered like fish deprived of water, and fell fainting to the ground. After some delay they recovered, and rose up and consoled themselves with the confident hope of his return. Jusodha took all the cowherdesses back with her to Brindabun; and Shree Krishnù arrived with his companions at the banks of the Jumna. The cowherds’ children drank water there; and Huri placed his ruth under the shade of a fig tree. When Akroor Jee descended from the ruth with the intention of bathing, Shree Krishnù Chund said to Nund Rae, “Be pleased to take all the cowherds’ children on with you, my uncle Akroor will bathe, and we will join you by and bye.”
Nund Jee, on hearing these words, went forward. And Akroor Jee undressed; and having washed his hands and feet, sipping a little water from the palm of his hand, he went upon the bank and into the water. After this, he dipped his head under water, performed pooja, poured out a libation of water to the manes of deceased ancestors, engaged in prayers and meditations; and after having dived his head under the water, opened his eyes, and beheld Shree Krishnù and his ruth in the water.
He then raised his head, and saw the lord of the Judoos in the same place, as he first occupied. He was astonished on reflecting upon this strange appearance, when he saw Krishnù far off on the ruth. They were both under the shade of a fig tree: and he saw them both in the water. He said to himself, “I cannot understand the mystery of their being both out of the water, and in it. Which shall I call the real figures?”
O great king! Akroor Jee, on seeing the same forms in and out of the water, was thinking of the phœnomenon; when in the mean while, Shree Krishnù Chund Jee appeared first of all in a form with four arms; and bearing a shell, quoit, club and lotus; and the gods, sages, celestial musicians and dancers together with all the worshippers of Huri, appeared in the water: and afterwards, Krishnù appeared as the sleeper on the serpent Sheshù. On beholding this Akroor Jee was still more perplexed.
Shree Shookdeo Jee said,—O great king! whilst Akroor was standing in the water, and meditating for some time on Krishnù, he obtained knowledge; and joining his hands, and making obeisance, began to say to Krishnù, “You are the divinity, both creator and destroyer; and having come into the world for the sake of your worshippers, you assume endless forms and shapes; and gods, men and sages are particles of you. Being manifested from you, they are contained in you, as water is contained in the sea, having issued from the sea! Your greatness is incomparable! Who can describe it? You remain constantly in the form of the embodied spirit? The heaven is your head, the earth your feet, the sea your belly, the atmosphere, your navel, clouds your hair, trees the hair of your body, fire your mouth, the ten quarters of the world your ears, the sun and moon your eyes; Indrù your arm, Bruhmù your intellect, Roodrù your pride, thunder your speech, air your life, water your seed; day and night depend on the opening and shutting of your eye-lids. This is the form, in which you constantly dwell? Who can recognize you?” Akroor, having thus offered up praises to Krishnú, and meditated upon his feet said, “O lord of compassion! take me under your protection.”
Shree Shookdeo Jee said,—O great king! when Shree Krishnù, with a delusive power, like that of jugglers, had shown himself in many shapes to Akroor, and had stolen away his senses, Akroor came out of the water, and standing on the bank, made an obeisance to Huri. Nund Lal then enquired from Akroor, “Uncle! why do you stay so long in the water, when it is so cold? I was very anxious about you, supposing that you had forgotten to proceed on your journey! Have you seen any thing strange? Explain to me, that the doubts of my mind may be removed?”
On hearing these words, Akroor said, joining his hands, “Lord of Bruj! you know every thing? You have shewn yourself admirably to me in the water. Nothing is too wonderful for Krishnù to perform. I have confidence in thee, let us proceed, lord! on the road to Muthoora? Let us not delay here, but go on quickly, and perform what we have to do.” At these words Huri went into the ruth, accompanied by Akroor, and stood up. Nund and all the cowherds had proceeded on their journey, and on arrival had pitched their tents outside the city of Muttra; and in anxious expectation of the arrival of Bulram and Krishnù, said to one another, “What has been the reason of the delay they have made in bathing, and why has Huri not yet arrived?” when Shree Krishnù Chund, the root of joy, arrived and met them.
Then Akroor Jee, with joined hands, and bowing his head, said in a supplicating manner, “O lord of Bruj! come and make my house pure, and gratify your worshippers with a sight of you?” Huri said in reply to Akroor, “First acquit yourself of your debt to Kuns, then show me your house. Present our humble compliments.” Akroor bowed his head at these words, and departed.
Having descended from his ruth, he arrived after some time at the place where Kuns was holding a court. On seeing him, Kuns descended from his throne, and gave him a most friendly reception; and taking hold of his hand with great respect, seated him on a throne near himself, and asked him to communicate all the news, and the occurrences of his late visit.
Akroor replied, “The greatness of Bruj cannot be explained. How shall I speak in fitting terms of the greatness of Nund. I have accomplished what you instructed me to do. Bulram and Krishnù have both come here; and all the inhabitants of Bruj have brought presents. They are encamped on the banks of the river; great numbers of them have come with numerous carts.”
Kuns was delighted at these words, and said, “Akroor Jee! you have executed a most important business for me to-day, in having brought Bulram and Krishnù; go now to your home, and repose.”
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! on receiving permission from Kuns, Akroor Jee went home; and was occupied with many thoughts and reflections. And Huldhur and Gobind, having gone to where Nund and Oopnund were sitting, and asked their permission to look at the city, Nund Rae Jee produced some sweetmeats, which the two brothers ate; and afterwards he gave them permission to go, and not to delay long.
When Nund, the chief, had thus spoken, the two brothers being greatly rejoiced, took their companions, the cowherds’ children, with them, and went forth to see the city. As they proceeded, they saw woods and orchards on all sides of the city, in full blossom and fruit: and birds were pouring forth in them all kinds of agreeable melodies. There were large tanks, filled with pure water. In them, lotuses were in full flower, on which swarms of bees were humming. And on the bank, geese and herons, and other birds were sporting. A cool, fragrant breeze was blowing. And on the margins of the enclosed grounds, gardens of betel were planted. In the midst, for many koss, beds of flowers were blooming. At different places, wheels and leather buckets were in full play at the wells; and the gardeners, singing sweet songs, were sprinkling water.
Being pleased at beholding this beautiful appearance of the woods and groves, Krishnù entered the city of Muthoora with his companions. There were castles of copper on all sides of the city, and there was a deep, broad ditch, with water springing at the bottom. There were four crystal gates, whose doors were composed of eight metals, and inlaid with gold. And in the city, there were five-storied and seven-storied houses of all colours, red, yellow, green and white, which vied with the clouds in height. The brilliancy of the ornaments on their domes shone like lightning: flags and banners were waving: the sweet scent of the perfume, burnt at the time of worshipping, came forth from the trellis-work, lattices and air-holes. At the doors there were pillars formed of plantain trees; and golden waterpots filled with sprouts. There were garlands and nosegays, and strings of flowers suspended in every direction. There was music in every house. And on one side, the jewelled and golden palace of the Raja stood apart in its splendour, of which the beauty admits not of description. Such was the beautiful and elegant city of Muthoora, which Shree Krishnù and Buldeo, accompanied by the cowherds’ children, went to see.
There was great bustle in Muthoora on the arrival of Nund’s son; all the people, on hearing it, rushed forth from their houses, leaving their domestic business. And the women of Muthoora, on hearing the news, were very much agitated. They exclaimed to each other, “Bulbhudrù and Moorari are come, let us go friend! and see those whom Akroor went to bring.” Some ran off in the middle of their dinner: others, while bathing; and others, while engaged in plaiting their hair. They forgot all amorous sport and dalliance with their husbands; and put on their dresses and ornaments in a most confused, irregular manner. They got up, and went off in the state they were then in, and came to look upon Krishnù. Laying aside shame, modesty and fear, some stood at the windows, some in the balconies, some at the doors, and some wandered about the lanes. Wherever the women stood, they pointed to Krishnù, stretching out their hands. The fair Bulram was dressed in blue, and Krishnù in a yellow silk vest. “These are the two nephews of Kuns, from whom no evil spirit escapes. Let us behold with our own eyes the forms of those, of whom our ancestors have only heard. One of us in a former birth must have performed a most meritorious act, as a reward for which Bruhmù has granted us an opportunity of seeing them.”
Shree Shookdeo, the sage, continued,—O great king! in this manner, the inhabitants of the city, both men and women, conversed with each other, making all kinds of remarks, and were rejoiced at beholding Krishnù and Bulram. In whatever market, road or cross-road, they and their companions made their appearance, the inhabitants stood upon their houses, and through joy sprinkled them with, and poured down upon them, perfumes and sandal, and flowers. And whilst admiring the beauty of the city, they said to the cowherds’ children, “Brothers! do not any of you mistake the road; and if any should mistake it, let him go to our last encampment.” When they had gone some distance, they saw the dhobees of Kuns with loads of washed clothes and bundles. They were drunk and besmeared with coloured earths, and singing the praises of Kuns, as they were coming out of the city. On seeing them, Shree Krishnù Chund said to Buldeo Jee, “Take away all their clothes, and wear some yourself, and give some to the cowherds’ children to wear, and allow them to steal whatever is surplus.” When he had spoken thus to his brother, they all went up in a body to the dhobees, and Huri said to them, “Give us the fine white clothes, and receive them back again, when we have paid our visit to the Raja. We will give you some dresses from amongst those, which the Raja presents us with.”
At these words, the head dhobee amongst them, laughed, and said, “We will arrange and place the clothes at the Raja’s gate; come there, and take them, and give us what you please. You wander about the jungle, tending cows; you are of the cowherd caste, and wear blankets. You have come here disguised as jugglers: do you flatter yourselves, that you are to wear the Raja’s garments? By going all together to the Raja, with the hope of obtaining his dresses, you run an almost sure risk of losing your lives.”
At this speech of the dhobee’s, Huri smiled, and again said, “We ask you for the clothes in a proper manner; why do you misunderstand us? It will be no loss to you, giving us the clothes: but you will gain a good name by doing so.”
The dhobee was enraged at these words, and said, “Just look at the fellow, who wants to wear the Raja’s clothes: be off with you, or I will put you to death instantly.” Krishnù was angry at these words, and gave him a blow with the side of his hand, so that his head flew off like a stalk of Indian corn. Then all his companions and assistants, fearing to meet the same fate, left their bundles and loads behind them, and ran off to Kuns, and bawled out, “Shree Krishnù Jee has taken all our clothes: some he wears himself, and has given some to his brother to wear, and distributed some to the cowherds’ children, and allowed them to steal the remainder.” In the meantime, the cowherds’ children were much pleased, and began to put the clothes on wrong. Having tightened their waists, they put the upper garments on their feet, and their arms in drawers. They did not understand the proper way of putting on the different articles. Krishnù laughed on seeing what took place.
When they proceeded thence, a tailor came, and making a salutation said, standing before them with joined hands, addressing Krishnù, “O great king! I am called the servant of Kuns, but in my mind I am constantly celebrating your many virtues; if you will be so kind as to give me the order, I will put on the clothes for them, and from doing so, shall be called your servant.”
When he had thus spoken, Shree Krishnù Chund, acquainted with the secrets of the heart, knowing him to be one of his worshippers, called him near, and said, “You have come at a lucky moment; (or it is lucky you have come,) fit the clothes well on them.”
Upon this he began at once to unseam and unravel, and cut and patch; and sewed the clothes up again so as to fit exactly; then having selected dresses for Krishnù and Bulram and all the rest, he assisted in dressing them. After this, Nund Lal, having granted him absolution from sin, took him with him and went on.
Soodama, gardener, came there and brought them to his house. He placed garlands upon all of them; there were songs of congratulation and rejoicing in the gardener’s house.
Shree Shookdeo Jee said,—O lord of the earth! having seen the gardener’s great attachment, Shree Krishnù Chund was rejoiced, and granted him a blessing for his faith; and as he proceeded onwards, he saw standing before him in a lane a hump-backed woman, who had cups and broad plates, filled with saffron and sandal in her hand. Huri enquired, “Who art thou, and where art thou taking these things?” She replied, “O kind to the poor! I am the servant of Kuns; my name is ‘Hump-back,’ and I constantly rub and anoint Kuns’ body with sandal; and in my own mind, sing of your many excellent qualities. Through the glorious favour of which I have obtained a sight of you to-day; and gained the greatest happiness in my present birth, and have seen the object my eyes most wished to see. The wish of this slave now is, with your permission, to rub you with sandal.”
Seeing her great faith, Huri said, “Rub me with it, if it will give you any pleasure.” On hearing these words the hump-backed woman, with very great affection and endearment, anointed Krishnù; who, perceiving her sincere attachment, took compassion on her, and placing his foot on hers, and putting his two fingers under her chin, caused her to jump up, and made her straight. On being touched by Huri’s hand, she became very beautiful, and said in a most supplicating manner to Krishnù, “O lord of favour! as through your beneficence you have made this slave’s body straight, be pleased to extend your compassion by coming to my house, and purifying it; and having taken repose confer happiness on your servant.” Huri taking hold of her hand, and smiling, replied, “Thou hast removed all my fatigue by rubbing me with cool sandal: thy beauty is great; and the good qualities of thy mind, and thy virtues are excellent. My friendship for thee shall be without end. After having destroyed Kuns, I will come to see thee.” Saying these words, Krishnù went on; and the hump-backed woman, who had been made straight, went home; and having filled a square place with coloured meal, perfumes and sweetmeats, and entertaining a firm hope of again meeting Krishnù, began to indulge in rejoicings.
The women of Muthoora came there, and on seeing her, were astonished, and said—“Great, very great is your good fortune, O hump-back! to whom Bruhmù has shown affection! What difficult act of penance have you performed, that the lord of cowherdesses has visited you and taken you in his arms? We, who are without bodily defects, have not seen Huri, he has had an interview with you, and shown you the greatest affection.” The women continued talking thus, whilst Krishnù went about, looking at Muthoora.
Whilst they were engaged in seeing the city, Krishnù arrived with his companions at the gate, where the bow was. On seeing them approach, besmeared with colours of different kinds, and in a state of intoxication, the sentinels called out angrily, “Where are you coming, you stupid villagers? go away some distance off, this is the royal gate.” Huri, pretending not to hear what the sentinels said, went straight to the spot where the bow of Muhadeo, which was very large and weighty, and as long as three palm trees, was placed. On arrival there, he immediately took it up, and, bending it with ease to its full extent, broke it in pieces, in the same way that an elephant breaks sugar-cane in pieces.
All the sentinels of Kuns, who were guarding the bow, rushed forward and attacked him, but Krishnù overthrew and killed them also. On beholding these exploits, the inhabitants of the city began to reflect, and say fearlessly to each other, “Behold! the Raja, sitting in his own house, has himself invited his own death; he will not escape alive from the hands of these two brothers.” And having heard the crash, caused by the breaking of the bow, Kuns enquired, with great terror from his people, “What had occasioned so great a noise?” In the mean while, many of his attendants, who were looking on at a distance, came with their heads uncovered, and called out, “By the oath of the great Raja! Bulram and Krishnù, by coming into the city, have caused great disturbance: they have broken in pieces the bow of Shivù, and killed all the guards.”
On hearing these words, Kuns assembled a great many powerful men, and said to them, “Accompany these men, and having by artifice or force, destroyed Krishnù and Buldeo, bring their bodies here immediately.” When Kuns had thus spoken, they took their arms and weapons, and went forth to meet the two brothers. They had no sooner called out to them, than the brothers killed them all. When Huri saw, that not a single attendant of Kuns was left, he said to Bulram Jee, “Brother! it is some time since we came here; we ought to return to our encampment, because our father Nund will be expecting us, and will be anxious on our account.”
Having thus said, Krishnù returned with Bulram and the cowherds to the encampment. On arriving, he said to the chief Nund, “Father! we have been to the city, and seen fine games, and have shown our honorary dresses to the cowherds.”
Then Nund, looking at him, said, “Your old practices will not leave you. This is the habitation of the Raja Kuns, and not our own village in the forest of Bruj. Keep my instructions, son, in mind, and do not commit any violence here.”
When Nund Rae had thus instructed him, Nund Lal replied, with great coaxing and endearment of manner, “Father! we are hungry; please give us whatever our mother may have sent for us to eat.” Nund, at these words, produced the different articles of food they had brought with them; and Krishnù and Buldeo, and the cowherds partook of them.
Having proceeded thus far in the narrative, Shree Shookdeo, the sage, said,—O great king! Krishnú and all his party on their return ate their supper in the highest glee, and went to sleep; whilst Kuns, having heard what Krishnù had done, suffered the greatest anxiety of mind; and could not obtain any ease or relaxation of his griefs, whether reclining or standing erect. His mind mourned, and did not communicate its griefs to any one. It is said, as the weevil eats into wood, and no one knows the pain the wood suffers: thus, when there is anxiety in the mind, the understanding, strength and body are diminished. At length, being in a state of great fear, he went into his house, and reclined upon a bed; but he was so alarmed, that he could not sleep.
He remained awake during three watches of the night, when he shut his eye-lids, and had a moment’s sleep. Then in a dream he saw, in imagination, the shadow of a body, wandering about without a head. He sometimes bathed naked upon the sand; and then, having eaten poison, rushed about, mounted on an ass. He took up his abode in a burial ground with ghosts, wearing garlands of blood-red flowers. Then he saw trees all round him, on which young children were sitting.
O great king! when Kuns had this dream, he was in a state of such excessive agitation, that he awoke; and being occupied with anxious thoughts, rose up, and came forth; and having summoned all his ministers, said, “Go immediately, and have the place of amusement sprinkled over with water, and thoroughly arranged and prepared, and invite Nund and Oopnund, and all the inhabitants of Bruj, and Basoodeo and all the members of the family of Judoo; and invite also all the Rajas, who may have come here. Whilst this is being done, I will come also.”
Having received Kuns’ orders, the counsellors came to the place of amusement, and having had it thoroughly swept, and sprinkled with water, they spread silken cloths; and having suspended garlands, and strings of flowers, and flags, and banners, and having caused musical instruments of all kinds to be played, they issued invitations to all.
They, who were invited, came and took their seats on their chairs of state. In the meantime, the Raja Kuns came, filled with very great pride, and took his seat on a platform erected for him. The gods, at that time, seated in their chariots, began to look down from the sky.
Shree Shookdeo Jee said,—O great king! when Nund, Oopnund and all the older cowherds had joined the assembly at the place of amusement, Shree Krishnù Chund said to Buldeo, “Brother! all the cowherds have already gone, do not delay now, but let us take our companions, the cowherds’ children, with us, and go quickly to visit the place of amusement.” On hearing these words, Bulram Jee arose, and said to the cowherds’ children, his friends, “Brothers! let us go and see the preparations at the place of amusement.” At these words they all accompanied him. Shree Krishnù and Bulram afterwards assumed the appearance of jugglers, and proceeding with their companions, the cowherds’ children, came to the gate of the place of amusement, and stood near where the “must” elephant Koobliya, possessing the strength of ten thousand elephants, was moving to and fro. Beholding the elephant in a state of the greatest excitement at the gate, Bulram called out to the keeper, “Mahout! listen to what I say, and drive away the elephant from the gate. Let us have access to the Raja; lest the elephant should be destroyed. I tell you beforehand it will not be our fault, do not consider Huri a child. He is lord of the three worlds, and has descended upon the earth to destroy the wicked and remove the burdens of the world.” To this speech, the driver replied angrily, “I am aware that while tending herds, he has become lord of the three worlds, and for this reason has made his appearance here as a very great hero. Do not look upon his breaking the bow as any thing: my elephant possesses the strength of ten thousand. You shall not obtain entrance, until you fight with it. You have destroyed many powerful creatures; but if you escape to-day from this elephant, I will acknowledge that you are very strong.” Huldhur was enraged, and said, “Hear me! you foolish, low creature, be cautious what you say, or I will presently dash you in pieces, and the elephant also; to hesitate is not advisable, as the elephant will be put to death immediately. Believe what I am saying, and calling out to you.” At these words the driver was in a great passion, and drove the elephant towards them. As the elephant charged Buldeo Jee, he struck it such a blow with his hand, that it folded up its trunk, and reeled back, screaming. When the strong men of Kuns, who were standing near, beheld this wonderful act, they began to despair, and say to themselves, “Who can possibly win against two such powerful antagonists?” And the elephant driver, perceiving that the elephant had been forced back, was very much alarmed, and began to reflect, “That unless these two children were killed, Kuns would not allow him to escape with life.” With these thoughts in his mind, he goaded on the elephant again, with his iron goad, and made it enraged, and impelled it against the two brothers. When he laid hold of Huri with his trunk, and, in his rage, endeavoured to crush him between his teeth, Krishnù assumed a very subtile body, and escaped between his teeth.
At this time all rose up through fear, gods, sages, men and women. Krishnù escaped between the elephant’s two tusks, and the treasury of strength clapped his hands. He rose up with the elephant, and then in sport drove him forward. All became conscious of being restored to their lord, on beholding the exploits of Krishnù. On hearing the sound of Krishnù impelling Koobliya, many more elephants rushed to the spot, enraged, and with trunks uplifted. Moorari remained crouched under Koobliya’s belly, who thinking he had gone, continued looking after him. Huri then appearing behind the animal called out, and Buldeo circumvented it in front. They both began to make the elephant sport and gambol; and all were frightened at seeing this. O great king! sometimes Bulram laid hold of its trunk, and Krishnù of its tail; and when the elephant ran to lay hold of them, they slipped away.
They remained sporting with it for some time in the same way that they used to play with calves in their infancy. At length Huri seizing it by the tail, and whirling it round, dashed it on the ground, and killed it with blows. He pulled out the elephant’s tusks, and blood streamed like a river from its mouth.
On the death of the elephant, the driver came bawling out to Krishnù, who instantly destroyed him, and threw him under the feet of the elephant. And the two brothers laughing and disguised as jugglers, each with an elephant’s tusk in his hand, went and stood in the centre of the place, which had been prepared for amusement (the theatre.) Whoever beheld Nund Lal at this time, he appeared to him in the same form as the beholder; wrestlers thought him a wrestler; Rajas a Raja; the gods as their lord; the cowherds’ children, as a companion; Nund and Oopnund as their child; the women of the city regarded him as the abode of beauty; Kuns and all evil spirits looked upon him in the light of death.
O great king! whilst looking at Krishnù and Buldeo, Kuns being very much afraid called out to the wrestlers, “To knock them down and destroy them; or drive them away from his presence.” When Kuns had thus spoken, the wrestlers, accompanied by their instructors, their sons and pupils, and adopting various different appearances, striking their arms in preparation for battle, collected together on all sides to attack Krishnù and Bulram, who remained firm, as they advanced. Chanoor, one of the wrestlers, looking towards them, said with sly impertinence of manner, “Our Raja is a little out of spirits to-day, and wishes to see you fight by way of amusing his mind; because during your abode in the jungle, you have learnt all the science of fighting. Be not at all anxious in your minds, but come and wrestle with us, and give pleasure to our Raja.”
Shree Krishnù replied, “The Raja Jee has acted with great kindness in having invited us to-day; what shall we be able to do for him? You are very powerful, and possessed of skill; and we are ignorant children; how shall we be able to encounter you? It is said, that we ought to marry, and have friendship and enmity with equals; but we have no power over the Raja Jee; and therefore consent to what you propose; save us and do not exert your strength to dash us to pieces. It is proper that both parties should act with due regard to justice, and unite in endeavouring to please the Raja.”
On hearing these words, Chanoor was alarmed and said, “It is impossible to understand your nature and condition. You are not two children, but powerful men in disguise. Whilst playing with the bow you broke it into two pieces; the elephant Koobliya was immediately killed and obtained deliverance. You never sustain defeat in fighting, every one knows these circumstances.”
Shree Shookdeo, the sage, said,—O lord of the earth! having made various speeches of this kind, and striking his arms in preparation for the contest, Chanoor opposed himself to Krishnù, and Moostuk encountered Bulram Jee, and both parties began to wrestle. They joined head to head, arm to arm, eye to eye, and leapt about laying hold of each other’s feet, and entwining themselves round each other’s bodies, hugged and shook each other.
The spectators said to each other, “Brothers! great cruelty is being perpetrated at this meeting; what comparison is there between these beautiful children, and those strong wrestlers, (or what chance have these beautiful children with those strong wrestlers?) If we prohibit the wrestling, Kuns will be angry; and if we do not, our character for justice will be forfeited. It is not proper for us to stay here as spectators, since we have no power to act.”
O great king! whilst the spectators were carrying on this conversation, Krishnù and Bulram were contending with the wrestlers. At length the two brothers threw their adversaries and killed them. On their death all the other wrestlers rushed upon them; but Krishnù destroyed them also in a second. At this time the worshippers of Huri were rejoiced, and playing upon musical instruments, raised shouts of victory; and the gods, seated in their chariots in the firmament, celebrated the praises of Krishnù, and rained flowers. Kuns being greatly afflicted, restless and enraged, said to his attendants, “Why are you playing on musical instruments? What! is the victory of Krishnù agreeable to you?”
He afterwards added “These two children are very wanton, seize and remove them from this assembly, and also lay hold of Dewukee and Oogursen, and the treacherous Basoodeo, and bring them here. I will first destroy them, and afterwards these two children?” When Kuns had thus spoken, Krishnù, the friend of his worshippers, in an instant put all the evil spirits to death, and leapt upon a lofty platform, on which Kuns was sitting in great pride and pomp, wearing a coat of mail, and with a helmet, shield and sword. On seeing Krishnù approach, Kuns regarding him as death, stood erect, and was greatly terrified, and began to tremble violently.
His secret wish was to fly, but through shame he could not; seizing his sword and shield, he commenced an attack upon Krishnù, who contrived to escape from all his attempts to wound him. And the gods, men, sages and celestial musicians, who beheld this great encounter, were alarmed, and exclaimed, “O lord! O lord! destroy this wicked sinner quickly.” The fighting continued for some time on the platform. At length, Krishnù, perceiving that all the spectators were afflicted, seized Kuns by the hair, and dashed him down from the platform, and leapt down himself.
Life departed from the body of Kuns, when all the assembled people exclaimed, “Shree Krishnù Chund has destroyed Kuns.” All the gods, men and sages were delighted at hearing this exclamation.
The gods being overjoyed then began to glorify Krishnù, and to shower upon the earth heaps of flowers. In their delight they played upon the large kettle-drum, raising shouts of victory, and eulogizing Nund. The men and women of the city of Muttra were in the highest degree pleased. And as the beautiful lotus of the forest expands into full bloom on beholding the light of the moon, in like manner the inhabitants of Muttra experienced the greatest joy on again beholding Huri.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O incarnation of justice! on the death of Kuns, his eight brothers, who were possessed of great strength, came to fight with Krishnù, who destroyed them all. When Huri saw that not a single evil spirit was left, he dragged away the body of Kuns, and brought it to the banks of the Jumna, where the two brothers sat down and rested; and from that day, the name of that place was “The ghaut of rest.”
On hearing of Kuns’ death, his wives and brothers’ wives came in a state of great agitation, and with lamentation and tears, to the banks of the Jumna, where the brothers were sitting and had brought the corpse. They began to look upon the face of their lord, and to call to mind the happiness he had conferred upon them, and to celebrate his many good qualities; and through excessive grief and affliction they reeled about, and suffered all the agonies of death. In the mean while Krishnù, the receptacle of compassion, taking pity on them, approached and said, “Be not grieved, mothers! but perform the last funeral offices of my uncle, Kuns. No one lives for ever; he speaks falsely, who calls any relation his own. Mothers, fathers, sons, brothers and other relations belong exclusively to none: the revolutions of birth and death constantly succeed each other. So long as a relation remains with us, we should derive pleasure from associating with him.”
O great king! when Shree Krishnù Chund had given this explanation to the wives of Kuns, they rose up; and being restored to tranquillity of mind, came to the banks of the Jumna, and performed the last obsequies to the corpse of their husband, and Krishnù himself assisted in the funeral rites by lighting the pile.
Shree Shookdeo, the sage, said,—Raja! the wives of Kuns and his brothers’ wives, having completed the necessary ablutions, returned in tears to the royal palace: and Shree Krishnù and Bulram, having come to Basoodeo and Dewukee, and knocked off their handcuffs and fetters, making obeisance, stood before them with joined hands. Whilst beholding the countenance of Krishnù, Basoodeo and Dewukee became possessed of knowledge, and had a firm belief in their minds, “That both brothers were deities; and that they had descended upon the earth to destroy evil spirits, and remove the burthens of the world.” Whilst these thoughts were passing in the minds of Basoodeo and Dewukee, Huri, acquainted with the secrets of the heart, sent forth his delusive power, which deprived them both of understanding; and they looked upon them both again as their children. In the mean while, Shree Krishnù Chund said, with very great humility, “You have for a long time past suffered great afflictions, and have retained a constant recollection of us both. It has not been any fault of ours, because since you placed us under charge of Nund, at Gokool, we have been under the authority of others, and have had no power of our own. But this thought was constantly in our minds, that we had not contributed in any way to the happiness of her, who had borne us in her womb; and had not enjoyed the delightful society of our parents, and had wasted our lives to no purpose in the house of strangers. They have suffered great misfortunes on our account, and we have not done them any service. In the world they are possessed of power, who serve their fathers and mothers. We have remained indebted to them, and have not been able to do any kind offices for them.”
O lord of the earth! when Shree Krishnù Jee had thus given expression to his mental grief, Basoodeo and Dewukee embraced the two brothers with the greatest affection, and forgot all their former affliction in their present joy. Having thus made their parents happy, the two brothers went thence to Oogursen, and joining their hands said, “Grandfather! be pleased to assume the regal power: this is a favourable constellation and a propitious day for doing so.”
When the Raja Oogursen had heard these words of Huri, he rose up, and having come and thrown himself at the feet of Shree Krishnù Chund, began to say, “O lord of compassion! be pleased to listen to my humble petition; that, as you have destroyed the great sinner, Kuns, and all evil spirits, and thereby conferred happiness on your worshippers, you should yourself ascend the throne and rule over Muttra, and grant protection to your subjects.”
Krishnù replied,—“O great king! the members of the family of Judoo have not any right of inheritance to the kingly power, a circumstance which is universally known. When the Raja Jujat was in his old age, he called his son Judoo, and said to him, ‘Give me your youth, and take my old age.’ On hearing this, Judoo thought to himself, ‘If I give my father my present youth, he, being young again, will have sexual connexion, the sin of which will fall on me: wherefore, it is better I should not do so.’ Having thus reflected and considered, he said to his father, ‘I cannot comply with your request.’ On hearing these words, the Raja Jujat was angry and pronounced a curse upon Judoo, saying, ‘Begone! none of your descendants shall ever have regal power.’ In the mean while, his younger son, named Poor, presented himself, and joining his hands said, ‘Father! give me your old age, and accept my youth; this body is useless to me: if any advantage can accrue to you from it, what can be better?’ When Poor had thus spoken, the Raja Jujat was highly pleased, and exchanged with him his old age for Poor’s youth, and said, ‘The succession to the throne shall continue in your family.’ For this reason, grandfather! as I am a descendant of Judoo, it is not right for me to exercise sovereign power. Do you ascend the throne, and assume royal authority and banish all solicitude. We will accomplish whatever you may order us to perform. We will inflict severe punishment on all, who do not obey your commands. And be not troubled with care and anxiety, but carry on a just and equitable government, and promote the welfare of your subjects. Cause search to be made for all members of the family of Judoo, who, from dread of Kuns, have abandoned their own cities to dwell under the authority of strangers, and grant them a happy settlement in Muttra. Worship brahmins, cows and the gods, and constantly give your attention to their protection and support.”
Having narrated thus much, Shree Shookdeo, the sage, said, O incarnation of justice! Shree Krishnù Chund, the king of kings and the benefactor of his worshippers, knowing Oogursen to be one who offered devotion to him, having thus advised and seated him on the throne, made the marks of sovereignty on his forehead; and having raised the royal canopy over his head, both the brothers began to fan him.
All the inhabitants of the city were highly delighted, and began to shout forth exclamations of joyful praise, and the gods to rain flowers. O great king! having thus seated Oogursen upon the throne, the brothers brought away with them many rich dresses and jewels, and went thence to Nund Rae Jee, in whose presence they stood with joined hands, and said with the greatest humility, “How shall we speak in fitting terms of your greatness? If we had a thousand tongues, we could not explain your many excellent qualities. You have brought us up with the greatest affection as your own sons, and shown us the most tender kindness; and our mother, Jusodha, loves us greatly, fixes her kindest regards upon us, and always treats us as her own children; she never allows her mind to be estranged from us.” Shree Krishnù added, “Father! you must not be offended at my words, I will speak to you with sincerity, and will call you both my parents; but shall now remain for some days at Muttra, and having visited my brethren of the same caste, hear the history of the family of Judoo, and will gladden my mother and father with a meeting, for they have suffered great griefs on our account, if they had not had us conveyed to your house, they would not have endured any troubles.” With these words Krishnù placed the dresses and jewels before Nund, and, abandoning all affection, said, “Offer my respects to my mother by kissing her feet, and continue to love me with affection.”
On these words coming from Shree Krishnù’s mouth, Nund Rae was very sad, and began to heave deep sighs; and the cowherds’ children said to themselves, reflecting on what Krishnù had said, “This is a very strange speech he has made, we are inclined to infer from it, that he is about to deceive us, and go away, otherwise he would not have spoken so unkindly.”
O great king! after a short time, one of their companions, named Soodamù, said, “Brother Krishnù! what business have you now at Muttra, that you thus unfeelingly abandon your father? You have done well in destroying Kuns, and completing the work you came to accomplish. Unite now with Nund, and come and rule over Brindabun; be not eagerly desirous to reign here, you will not be so happy as at Brindabun. Fools, on obtaining sovereign power, forget themselves, and are delighted at beholding elephants and horses. Do not quit Brindabun to dwell elsewhere. Spring is perpetual there; the beauty of the thick woods and of the Jumna is never effaced from the mind. Brother! if you are determined on taking up your abode at Muttra, resigning the pleasures of Brindabun, not attending to my suggestion, and abandoning all affection for your parents, what accession to your greatness will you acquire by doing so. You will attend upon Oogursen, and suffer anxiety night and day. You must be subservient to him, on whom you have conferred the government. How will you submit to this disgrace? It is, therefore, most advisable that you should not cause grief to Nund Rae, but continue to remain with him. Think of the forests, the rivers and sports of Bruj. Forget not the herds! We will not let you go alone, O lord of Bruj! but will all accompany you.”
Having proceeded thus far in his recitation, Shree Shookdeo, the sage, said to the Raja Pureechit,—O great king! when they had made many speeches to the above effect, ten or twenty of their companions remained with Shree Krishnù and Bulram; and they suggested to Nund Rae to go on, without any anxiety, with all others, and that they would come afterwards with Krishnù and Bulram. On hearing these words, the cowherds were in great agitation, as though they had been bitten by snakes; gazing on the face of Krishnù, and losing all resolution, they stood like pictures.
Buldeo Jee, perceiving that Nund Rae was deeply grieved, said to him, “Father! why are you so sad? We will return in a few days, after having accomplished what we have to do here. We send you on in advance of us, because our mother must be much disquieted by being left alone; she will, in a measure, be restored to confidence by your going.” Nund Jee replied, “Son! come once with us, and return after the interview.”
Having thus spoken, Nund was greatly disquieted and continued embracing his feet. The splendour of his understanding abated and became dull; he could not shed tears. O great king! when Shree Krishnù Chund Jee saw, that Nund and the cowherds’ children were greatly troubled in mind, without being under the power of delusion, he thought to himself, that they would not live, if separated from him. He then sent forth that particular delusive power belonging to him, which has deluded the whole world. This power deprived Nund and the cowherds of all understanding. Krishnù then said, “Father! why do you indulge in such regrets? Consider what a short distance there is between Muttra and Brindabun. We are not going far from you, that you should be so sad. The people of Brindabun must be in grief, and, therefore, we send you before us.”
When Krishnù had thus explained to Nund, his confidence was restored, and joining his hands, he said, “Krishnù! if these are your sentiments, I have no power to gainsay them. I will depart, as I cannot refuse compliance with your expressed wishes.” When Nund Jee had thus spoken, Huri permitted him and the cowherds and their children to depart to Brindabun; and the two brothers remained at Muttra with some of their companions. The cowherds, who accompanied Nund were all during the whole journey, perplexed with heavy thoughts, like gamblers, who have lost every thing. Some retained their senses, but others had lost them entirely; they fell down on the road, tripping over each other. Although going to Brindabun they continued looking towards Muttra; and were greatly distressed by the pain of separation. In this state, they managed, by some means or other, to arrive at Brindabun. Hearing of their arrival, the Ranee Jusodha came running forth in a state of great perturbation; and being greatly disquieted in mind, at not seeing Bulram and Krishnù, she said to Nund Jee, “Husband! where have you lost our sons, that you have only brought back dresses and jewels? You have thrown away the gold, and kept the glass. You have foolishly rejected nectar, and taken poison. Like a blind man, obtaining possession of the philosopher’s stone, who throws it away, and afterwards strikes his forehead on hearing of its valuable qualities. You have thrown away gems of high value, (meaning Krishnù and Bulram.) You have thus lost our sons, and brought dresses and jewels instead of them. What will you do with wealth without them? O foolish husband! how can we pass life without them, whose separation from us even for a moment caused us the deepest grief? What was the state of your feelings, when they suggested separation?”
Nund Jee was much grieved at these words, and replied, with downcast looks, “It is true Krishnù gave me these dresses and jewels; but I know not who brought them here. How shall I mention what Krishnù said to me? You will also be grieved, when you hear his words. He returned to me after having killed Kuns, and made use of most unkind expressions. They have become the sons of Basoodeo; and have gone away from us, after having completely gained our affections. When I was astonished at what they said, they talked of remuneration to us for bringing them up. Do not call Huri, Nund’s son; look upon and worship him as a deity. I thought, that he was Narayun from the very first; but being under the power of delusion, regarded him as a son.”
O great king! when Nund Rae Jee had repeated truly all Shree Krishnù had said to him, Jusodha, being under the influence of delusion, at one time looked upon Krishnù as her son, and was sorrowful and disturbed in mind, and shed tears. At another time, recovering her reason, she regarded him as a deity; and meditating upon him, and celebrating with songs his excellent attributes, she dissipated the grief of her mind. And in this manner all the inhabitants of Bruj, both men and women, being deeply imbued with love for Huri, held various discourses regarding him, which I have not power to describe.
For which reason, I will mention the sports of Muttra; listen attentively. When Huldhur and Gobind came to Basoodeo and Dewukee, after having permitted Nund Rae to depart, they were delighted at seeing them, and forgot all their former griefs, as a devotee is delighted on obtaining the fruit of the penance which he has performed. Basoodeo Jee first addressed Dewukee, saying, “Krishnù and Buldeo have dwelt amongst strangers, and have ate and drank with them; and are not acquainted with the customs of their own caste. It is right, therefore, that we should send for, and consult the family priest, and act by his advice.” Dewukee assented. Basoodeo Jee then sent for Gurg, the sage, who was the family priest; and on his arrival, after having explained all the perplexities of his mind, enquired, “O great king! kindly inform us, what we ought to do.” Gurg, the sage, replied, “First of all send an invitation to all their brethren of the same caste; and afterwards admit Bulram and Krishnù to the caste, and present them with Brahminical threads.”
When the family priest had thus spoken, Basoodeo sent an invitation into the city, and invited all Brahmins, and all descendants of Judoo. They came, and were received with the greatest respect, and offered seats. Basoodeo, first of all, having gone through all the ceremonies of initiation into caste, and caused their nativities to be written, presented to the Brahmins ten thousand cows with horns of gold, backs of copper, and feet of silver, dressed out in silken cloths, which cows he had made a vow to give at the birth of Krishnù. He afterwards caused festive rejoicings to be made, and having observed all the customs and ordinances of the Vedas, bestowed Brahminical threads on Bulram and Krishnù; and, having made presents to the two brothers, sent them forth to acquire knowledge. They departed and came to the house of a learned sage and great pundit, named Sandeepun, of the city of Awuntika, who was then residing at Benares, and possessed of great knowledge; and approaching him with an obeisance, and joined hands, they said to him with great humility of manner, “O king of sages! take compassion on us, and with sincerity of mind bestow upon us the gift of knowledge.” O great king! when Shree Krishnù and Bulram Jee had made this humble address to Sandeepun, the sage, he brought them to his house in the most affectionate manner, and began to instruct them with great kindness. In a short time, having read the four Vedas, and Oopvedas, six Shastrùs, nine treatises upon Grammar, eighteen Pooranùs, and discourses upon charms, amulets, enchantments, futurity, astrology, physic, copulation, music and prosody, they became the receptacles of the fourteen sciences. After this, the two brothers said one day to their spiritual preceptor, with joined hands and great humility, “O great king! it is said, that however much a man may give in different births, and various descents upon the earth, he cannot give a sufficient recompense to those who have imparted knowledge to him: but please to direct that we should make you a present according to our power; and we will bestow it to the utmost limit of our means; and receiving your blessing return home.”
When Shree Krishnù and Bulram had thus spoken, Sandeepun, the sage, rose up, and engaged in thought and reflection returned home. He explained to his wife, “That the two children, Bulram and Krishnù, are immortal deities, and have descended upon the earth for the sake of their worshippers, and to remove the burthens of the world. I have discovered this secret by witnessing their sports; because they, who read continually in several successive births, cannot fathom the depths of sea-like knowledge, and behold they have, in this state of infancy, passed over this limitless and unfordable sea in a few days: they can accomplish whatever they wish in a single second.” The sage added, “What boon shall we ask of them, wife?”
On hearing these words, she thought for a short time and said “Go and ask them for our deceased son’s corpse; they will bring it to us, if they possess the powers of Huri.”
Having thus reflected, Sandeepun, the sage, came out of his house with his wife, into the presence of Shree Krishnù and Buldeo, and joining his hands said, in a supplicating manner, “O great king! I had a son, with whom, on a certain festival, I went, accompanied by my relations, to bathe in the sea, when we arrived there, and all having undressed began to bathe, a great wave of the sea came, in which my son was drowned, and did not come forth again. Some shark must have swallowed him, I am greatly grieved for his loss, if you desire to make me a present, as your spiritual preceptor, restore that son, and remove the affliction of my mind.”
On hearing these words, Shree Krishnù and Bulram, having made obeisance to their spiritual preceptor and his wife, and having ascended their ruth, went towards the sea for the purpose of bringing their son; and, having proceeded on their journey for some time, arrived on the shore. Seeing them approach in angry mood, the sea was alarmed, and assuming mortal shape came forth with many presents from her own element, and stood on the shore before them trembling, and greatly agitated with fear; placing her presents before them, and bowing her head, and making submissive salutations, she said with joined hands, and in a tone of supplication, “Great is my good fortune, that Krishnù has appeared to me, for what purpose have you come here?” Shree Krishnù Chund said, “My spiritual preceptor came here with his relatives to bathe, whose son you swept away with a wave; bring him here, and give him up to us. This is the purpose for which we have come.”
The sea replied, bowing her head, “I have not overwhelmed him with a wave. You are the spiritual guide of all, and lord of the universe, and are the deity under the form of Ramù. I have been very much afraid since this circumstance occurred, and have continued to live with a regard to the dignity of my character and my limits.” Huri replied, “If you did not take him off, who else did so?” The sea said, “O lord of compassion! I will explain the mystery: there is a demon, named Sunkhasoor, in the form of a shell, who dwells in me, and who exercises tyranny over all animals, moving in the water, and carries off all who come to the shore to bathe; perhaps he may have taken away your preceptor’s son. I do not know certainly that he has done so; but be pleased to come into the sea yourself and ascertain.”
On hearing these words Krishnù went eagerly into the sea; on beholding Sunkhasoor, he killed him, and splitting his belly, cast out his entrails. He did not find his spiritual preceptor’s son; and in consequence thereof, expressed regret to Bulbhudrù, saying, “Brother! I have destroyed Sunkhasoor to no purpose.” Bulram Jee replied, “It does not matter, carry him now about with you.” On hearing this Huri made that shell his weapon. The two brothers proceeding thence reached the city of Jum, the region of the dead, the name of which is Sunjumnee, and Dhurm Raj, the Raja thereof. On beholding them, Dhurm Raj descended from his throne, and advancing to meet them, gave them a most welcome reception. Having seated them on a throne, washed their feet, and taken the water with which their feet had been washed, he said, “Happy is this place! fortunate this city! which Krishnù has visited, and fulfilled the supplications of his worshippers. Give me some business to perform for you, that your servant may execute it.” Krishnù replied, “Bring the son of my spiritual preceptor.”
When Huri had thus spoken, Dhurm Raj went off immediately and brought the child, and joining his hands said in a tone of submission, “O lord of compassion! through your favour I knew, beforehand, that you would come to fetch the child, and have therefore taken the greatest care of him; and have not yet restored him to life.” O great king! with these words Dhurm Raj, presented the child to Huri, who immediately placed him upon his ruth, and proceeding thence conveyed him in a short time to the presence of his spiritual preceptor. The two brothers, joining their hands said, “O divine preceptor! what further orders have you for us?”
On hearing these words, and seeing his son, Sandeepun, the sage, was highly delighted, and bestowing many benedictions on Shree Krishnù and Bulram Jee said, “What more shall I ask, O Krishnù! you have conferred the greatest happiness on me by restoring my son. Great will be my renown from having had such pupils as you. Return home now; and may you have a safe and pleasant journey.”
When the spiritual preceptor had given them this injunction, the two brothers departed, after the usual ceremonies of obtaining permission to go, and salutation; and ascending their ruth proceeded on their journey, and arrived at Muttra. On hearing of their arrival, the Raja Oogursen, together with Basoodeo and the inhabitants of the city, both male and female, came forth to meet them. They met them outside the city, and being greatly pleased brought Krishnù into the city in musical procession, spreading silken cloths on the road for him to walk upon. There were rejoicings and festivities in every house.
Shree Shookdeo Jee said,—O lord of the earth! I will give an account now how Shree Krishnù Chund brought Brindabun to mind; listen attentively. One day Huri said to Bulram Jee, “Brother! all the inhabitants of Brindabun must be very much grieved on thinking of me, because the time has elapsed, in which I promised to return. We ought therefore, to send some one there, to console them for my absence.”
Having thus advised his brother, Huri sent for Oodho, and said to him, “Oodho! you are a great friend of mine; and are wise and intelligent, and resolute. I therefore wish to send you to Brindabun to offer explanations and consolation to Nund and Jusodha, and the cowherdesses, and to bring my mother Rohnee here.” Oodho expressed an immediate readiness to comply with this request. Shree Krishnù Chund again said, “First of all, inform Nund and Jusodha, and cheer up their spirits, and suggest to them to abandon all grief, and to look upon my arrival as near at hand; and not to regard me as their son, but worship me as a deity. Afterwards explain to those cowherdesses, who for my sake have given up all respect for the world and for the Vedas, and day and night sing of my sports, and are ready to die, if I do not fulfil their expectation of my returning, that they must no longer consider me as their lord, but worship me as Bhugwan, and lay aside all the anxiety they now suffer in consequence of my separation from them.”
O great king! having thus instructed Oodho, the two brothers wrote a letter, in which they expressed to Nund and Jusodha, and the cowherds and their children their respects and compliments, and blessing in due form: and advised all the women of Bruj to perform penance, and delivered the letter to Oodho, and told him to read it to them; and after having made the necessary explanations to return quickly. Having given him this message, Krishnù dressed Oodho in his own clothes, and gave him his own jewels and crown, and seating him on his own ruth, allowed him to depart to Brindabun. Proceeding on his journey, Oodho reached the neighbourhood of Brindabun after a short time, and on arrival there, heard birds singing melodiously in the thickly stocked arbours, and cows of all colours, scattered like clouds in every direction—and the cowherdesses and cowherds, with their children, singing the praises of Shree Krishnù.
He was delighted at the beauty of the scene, and making obeisance to the site of Krishnù’s sports, arrived at the outskirts of the village, when some one having recognized the ruth of Huri from a distance came and having enquired his name, went to Nund and said, “O great king! a person, named Oodho, has arrived from Muttra, in the appearance and ruth of Shree Krishnù.”
On hearing these words Nund Rae came forth from amidst the assembly of the cowherds, where he was then sitting, and immediately approached Oodho. Regarding him as the companion of Bulram and Krishnú, he embraced him with the greatest affection; and enquiring kindly of his health and welfare, escorted him to his house with great dignity and respect; having caused his feet to be washed, he offered him a seat, and feasted Oodho with delicacies of all kinds; when Oodho had enjoyed and finished his meal, Nund had an elegant couch prepared for him, shining like the foam of the sea, on which, after eating pawn, he reclined most agreeably, and forgot all the fatigues of his journey.
When after some time, Oodho awoke, Nund, the chief, came and sat near him, and enquired after his son, Soorsen, and his great friend, Basoodeo and his family, and asked whether they still continued to love him. Nund added, “Give me news of my son, with whom you have abode constantly. Does he ever think of me, who am greatly grieved at his absence? He promised us all to return, but the time of his return has long elapsed. Jusodha constantly churns and makes butter for Krishnù, and places it apart for him. Does Krishnù ever think of her and the women of Bruj, who are deeply imbued with love and affection for him?”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O lord of the earth! in this manner enquiring the news and celebrating the former sports of Shree Krishnù Chund, Nund Rae Jee, being deeply impregnated with affection for Krishnù, and meditating upon him, became silent—“He has destroyed Kuns, and other powerful men; why should Krishnù now forget us?”
In the mean while the Ranee Jusodha, greatly agitated, and losing all sense and perception, came weeping bitterly to Oodho and enquiring after Bulram and Krishnù said, “Tell me, Oodho Jee! how has Huri passed his time so long without us, and what message has he sent us, and when will he return to us?”
On hearing these words Oodho Jee read the letter of Shree Krishnù and Bulram to Nund and Jusodha, and said, “Who can explain the greatness of those, in whose house Bhugwan has been born, and whom he has made happy by his sports? You are most fortunate, because how can the immortal Vishnù, the lord of Shivù and Bruhmù, who has neither mother, nor father, nor brother nor relations, whom you look upon as your own son, and constantly fix your thoughts and meditate upon, remain separated from you? Huri is constantly near those who love him; having assumed mortal shape for the sake of men, he has neither friends nor enemies, whether of high or low estate. Whoever offers adoration and worship to Huri, will be united to him, and become a follower of his. As the large black bee carries off another insect, and moulds it to its own form, and as it remains enclosed in the flower of the lotus, and does not leave it and fly away, although other bees buzz over it during the whole night: in like manner Huri fashions after his own model, and never abandons those who love him, and meditate upon him.” Oodho added, “Do not any longer regard Huri as your son, but reverence him as the deity. Krishnù, the lord, who knows the secrets of the heart, and befriends his worshippers, will appear and come to you, and accomplish all your desires: be not at all anxious in your minds.”
O great king! when in conversation of this kind the whole night, with exception of about an hour, was spent, Oodho Jee said to Nund Rae, “O great king! it is now time for churning: with your permission, I will go and bathe in the Jumna.” Nund, the chief, gave his assent; he remained seated where he was, engaged in thought and reflection, and Oodho Jee went in his ruth to the banks of the Jumna. Having taken off his clothes, and purified himself, he approached the water, and placing dust on his head, and joining his hands, singing the praises of the Jumna, sipping water in the palm of his hand, he went into the river; and having bathed, and performed his ablutions, and completed his meditations, adorations and libations, began to count his beads. At the same time, all the women of Bruj rose, and having swept and besmeared with mud and cow-dung, the inside of their houses, and having burnt perfumes and lighted lamps, began to churn. The sound of the churning was like thunder, and like the sound produced by anklets and ornaments for the toes. The beautiful women of Bruj, having churned took away the butter, and finished their household work, went all together for water.
O great king! the cowherdesses being distracted at separation from Krishnù, and deeply imbued with love for him, and celebrating his many excellent qualities with songs, began, as they went along the road, to meditate upon him, and sing of his sports. One said, “I have seen Krishnù;” another, “That he had run off and hid himself. He has laid hold of my arm from behind: Huri is now standing under the shade of a fig tree.” One remarked, “I saw him milking:” another, “I beheld him very early.” Some said, “He is tending herds; others, Listen! he is playing the flute. We will not go this road, as Krishnù will ask for presents. He will break our water pots, and untie the knots, on which we carry them; and will steal away our senses by his many glances. He is hid somewhere, and will come running towards us; and then where shall we escape.” The women of Bruj went along, conversing thus with each other; their minds being much agitated in consequence of their separation from Krishnù.
Shree Shookdeo, the sage, said,—O lord of the earth! when Oodho Jee had finished counting his beads, he came forth from the river, and putting on his clothes and ornaments sat down in his ruth. As he came near Nund’s village on his way from the banks of the river, the cowherdesses, who had come for water, saw his ruth from afar coming along the road. On seeing it, they began to say to each other, “Whose ruth is this? that is coming towards us, let us see, and afterwards proceed on our journey?” One of them said, “Friend, I hope that deceitful creature, Akroor, has not come, who took off Shree Krishnù Chund to live at Muttra, and caused him to kill Kuns.” Another said, “Why has this treacherous wretch come again, he has already taken away the root of our lives, and what more will he take away?”
O great king! carrying on various conversations of this kind, the women of Bruj stood still, having taken the water-pots from their heads, and placed them on the ground. In the mean while as the ruth came near some of the cowherdesses having seen Oodho a short way off, said to each other, “Friend! why this is some one of a black colour with lotus-like eyes, and a crown on his head; wearing a garland that reaches to his feet, dressed in yellow silk, and with a scarf of the same colour. He is sitting on a ruth like that of Shree Krishnù, and is looking at and coming towards us.” One of them remarked, “This person has been at Nund’s house since yesterday; his name is Oodho, and Shree Krishnù Chund has sent some message by him.”
On hearing these words, the cowherdesses, observing a retired spot, and laying aside all propriety and reserve, rushed towards Oodho Jee—and regarding him as the friend of Krishnù, they made obeisance, and enquired after Krishnù, standing on all sides of the ruth, with joined hands. Seeing their affection Oodho Jee left his ruth; and the cowherdesses having seated him under the shade of a tree, sat themselves down on all sides of him, and began to say in a most affectionate manner: “You have done well, Oodho, in coming, and bringing us news of Krishnù. You associate constantly with him; please inform us what message he has sent. You have been sent here only for the sake of his father and mother; he thinks of no one else. We have sacrificed every thing for him; our souls are entangled in his feet. He is occupied with his own affairs exclusively; and has given pain to all by his departure. And as birds leave trees without fruit, Huri in like manner has abandoned us; and although we have given up every thing to him, he has not become ours.”
O great king! when the cowherdesses, filled with delight in their love for Krishnù, had talked thus for some time, Oodho, perceiving the great sincerity of their love, was about to rise to make a salutation, when a cowherdess, who saw a bee on a flower, addressed Oodho, under pretence of addressing the bee—“O bee! thou hast imbibed the sweetness of Krishnù’s lotus-like feet; and, therefore, thou hast obtained the name of the honey maker. Thou art the friend of one who is deceitful; and, therefore, he has sent you as his messenger, do not touch our feet, because we know that all of a black colour are treacherous, such as you are, such is Krishnù; therefore, do not make salutations to us. In the same way that you roam from flower to flower, tasting its sweets, and belong not to any particular one, Huri does not love any one, or belong to any one.” Whilst the cowherdess was thus speaking another bee came; on seeing it, a cowherdess, named Seelta, said, “O bee, remain apart, and go and tell this in Muttra, where there is a hump-backed queen, and where Shree Krishnù Chund dwells. Why need I speak of one birth; in each succeeding birth your behaviour is the same? The Raja Buli gave up every thing, and you sent him to the infernal regions; and drove from her home one so virtuous as Seeta without fault on her part. Since they were thus treated, what had we to expect?” After this, all the cowherdesses in a body, joining their hands, said to Oodho, “Oodho Jee! we have lost our lord by the absence of Krishnù, take us away with you.”
Shree Shookdeo Jee said,—O great king! when the cowherdesses had thus spoken, Oodho Jee said, “I will explain the contents of the letter Krishnù has sent by me, to which listen attentively. He has written, that you must give up all hope of sexual pleasure, and offer devotion to him; and that he will never be separated from you; and he has added, that from the day you began to meditate on him, none have been so much loved by him as you.” Oodho added, “You have established a never-ending love for the first male, the immortal Huri; and regarded him as your lord, whom all else celebrate as the invisible, imperceptible, inscrutable being, and as earth, wind, water, fire and air dwell in the body, so Krishnù dwells in you; but through the influence of his delusive powers seems to be apart. Bear him in mind and meditate upon him. He always promoted the advantage of his worshippers; and by his remaining near meditation and religious knowledge are utterly destroyed. For this reason Huri has gone to live at a distance. And Shree Krishnù Chund gave me also to understand, that playing on the flute he invited you into the jungle, and when he saw the strength of your love and passion for him, he took part in your festivities; when you forgot his divinity, the lord of Judoos disappeared. When having recovered understanding, you again meditated upon Huri, he, knowing the piety of your minds, presented himself to you.”
O great king! when Oodho had thus spoken, the cowherdesses said angrily, “We have heard all your speeches; stand apart from us now. You tell us to cultivate knowledge and understanding, and perform penance, and tell us to abandon meditation and look up at the sky. You call him Narayun, in whose sports our minds have been deeply engaged. Why has he become an invisible and imperceptible being, who has conferred happiness on us from his childhood? And how has he, who was endowed with all good qualities and great personal beauty, become a being without qualities and form? Who will pay any attention to what you have said, considering that our souls are wrapped up in his beloved body?” One of them rose up and said, “Let us endeavour to conciliate Oodho: say nothing to him, but listen to what he says, and watch his looks.” Another said, “It is not his fault, the hump-backed woman (Koobja) has sent him here. He is now merely repeating what Koobja has taught him to say. Krishnù would never speak as Oodho has spoken since his arrival at Bruj. We are pierced with thorns at hearing such speeches, and cannot endure listening to them. He tells us to abandon all thought of sexual pleasure, and engage in devotion; when would Krishnù speak thus? Prayers, penance, fasting, vows and prescribed rules of conduct are all acts becoming widows. May Shree Krishnù live in every age, having conferred happiness on us all. Who makes use of ashes, and of cow-dung while her husband is alive? Say, where does this custom prevail? Our vows, penance and fasts consist in showing our love for Nund and Nundun constantly. Who can possibly blame you, Oodho? this is a dance of Koobja’s getting up.”
Having recited thus much, Shree Shookdeo, the sage, said, O great king! when Oodho had heard these affectionate words of the cowherdesses, he regretted and was ashamed that he had mentioned the subject of penance to them, and remained silent, with downcast looks. One of the cowherdesses enquired after Bulram, and said, “Does he ever think of and call to mind our childish love?” Another replied, “Friend! you are all cowherdesses and common village women, and the women of Muttra are beautiful, by whom Huri has been captivated, and is engaged in sports with them, why should he now think of us? Since he went to reside there, he has become the beloved of other women; had we known beforehand this would happen, we would not have let him go away. Regrets are now of no avail, it is better to lay aside grief, and hope for his return. Because, as during eight months the earth, forests and hills, endure heat in expectation of rain, which comes in due course and cools them; in like manner Krishnù will also come to us.” One said, “Huri has accomplished all his business, and has destroyed his enemies, and taken possession of their government, why should he come to Brindabun, and leave his kingly power to tend herds? O companions! give up all expectations of his coming. The case is quite hopeless; and we ought not to think any more about it.” One of them said, in great distraction of mind, “Why should we give up all hope of Krishnù? On seeing the forests, hills and the banks of the Jumna, where Shree Krishnù and Bulbeer engaged in sports, our recollection of Huri, the lord of our hearts, returns forcibly.” She then said, “This village of Bruj has become a sea of grief: his name is a boat in the midst of the stream. Krishnù will take across all who are immerged in the waters of absence and separation. Why has he forgotten, that he is lord of the cowherdesses? Is he not ashamed on account of his name?”
On hearing these words, Oodho, reflecting, began to say, “Happy are these cowherdesses! and blessed be their firmness, in having given up all else, and become absorbed in meditation upon Shree Krishnù Chund.”
O great king! Oodho Jee saw and praised their love, when at the same time all the cowherdesses rose up, and brought him to their homes with great respect and dignity. Perceiving their affection, he dined with them; and after resting he made them all very happy by telling them stories of Shree Krishnù. All the cowherdesses, having then performed poojah to Oodho Jee, and placed many presents before him, said with joined hands and the greatest humility, “Oodho Jee! go and say to Huri, lord! formerly you were very kind to us, and used to take us by the hand about with you; but since you have obtained power, you have written to us about penance at the suggestion of that strumpet, Koobja. We, poor, impure creatures, have never been initiated by a spiritual preceptor in any mystical prayer: what knowledge can we possibly possess; from our childhood we have loved him, and what do we know of the customs of penance? Why has Huri not come himself to tell us what penance to perform? This is not a subject to send a message about. Oodho! go and explain to him, that our lives are ebbing out, let him come and preserve them.”
O great king! when they had thus spoken, the cowherdesses were delighted in fixing their thoughts on Huri; and Oodho, having made the usual salutation, took leave and returned thence in his ruth to Brindabun. He remained there for some days; and on his way back he visited and stayed a few days at each of the places, where Shree Krishnù Chund had been engaged in sports. At length after some days he returned to Brindabun, and having gone to Nund and Jusodha, said with joined hands, “Owing to your friendship, I have stayed for some time at Bruj, and now, with your permission, will go to Muttra.” On hearing these words, the Ranee Jusodha went into the house, and brought forth milk, curds, butter and sweetmeats in large quantities; and presenting them to Oodho, said, “Give these to our beloved Shree Krishnù and Bulram, and tell our sister, Dewukee, to send them both to us without any delay.” Having communicated this message, the wife of Nund began to weep. Then Nund Jee said to Oodho, “What more need we say to you? You are yourself possessed of great sense, understanding and knowledge, and many excellent qualities; intercede for us with Krishnù in such a way that he, taking into consideration the sufferings of the inhabitants of Bruj, may come to us quickly, and not forget us altogether.”
After having thus spoken, when Nund Rae shed tears, and all the inhabitants of Bruj, male and female, standing round, began also to weep, Oodho Jee consoled them, and restored them to composure of mind by his explanations; and, accompanied by Rohnee, took his departure for Muttra; and after journeying some time, arrived at the abode of Shree Krishnù Chund. On seeing him, Shree Krishnù and Buldeo rose and embraced him, and enquired in the most affectionate manner regarding his health, and the news of Brindabun, “Say Oodho Jee! are Nund and Jusodha, and the inhabitants of Bruj all well, and do they ever think of us?” Oodho Jee replied, “O great king! I am quite unable to describe the greatness of Bruj, and the love of its inhabitants; you are their life; night and day do they think of you, and their love for you is as complete as a perfect worship, performed with all prescribed ceremonies. I mentioned to them your advice regarding the performance of penance; but I have learnt from them the manner, in which adoration should be offered.” Oodho Jee, having communicated this intelligence, added, “O merciful to the poor! what more need I say? you are acquainted with the secret thoughts of each mind; and understand me without any lengthened explanation on my part, that all things in Bruj, animate and inanimate, are greatly distressed at not being able to see and touch you; and the only hope they have is, that you may return.”
On hearing these words, the two brothers were greatly dispirited; and Oodho Jee, taking leaving of Shree Krishnù Chund, conveyed the message of Nund and Jusodha to Basoodeo and Dewukee, and went home. Rohnee Jee was filled with joy at meeting with Shree Krishnù and Bulram, and abode in her own house.
Shree Shookdeo, the sage, said,—O great king! one day the sportive Krishnù, the benefactor of his worshippers, thinking of the affection of Koobja, went to her house, with the view of performing the promise he had made her. When Koobja knew that Huri had come, she had cloths of silk spread for him to walk on. She advanced to meet him with the greatest joy; and all the good acts she had done in former births then received their reward. Having given Oodho a seat outside, Krishnù entered the house of Koobja; he there saw a splendid carpet spread in a picture gallery, on which was arranged a beautiful couch of flowers. Huri repaired to the couch, and Koobja, having withdrawn to another room, bathed and perfumed herself, and having combed her braided hair, wearing a most elegant dress and handsome jewels, adorned from head to foot, having eaten pawn, and being sweetly scented, approached Shree Krishnù Chund with the gaiety and endearment, with which Ruttee, (the wife of Ramudevù,) approaches her husband. Having veiled herself from a feeling of modesty, she remained apart and silent, having a great dread of the first interview. On seeing her, Shree Krishnù Chund, the root of joy, took her by the hand; and placing her near him, satisfied her desires. He then arose, and came to Oodho; blushing and smiling, and with downcast looks. O great king! having thus made Koobja happy, Shree Krishnù Chund returned home with Oodho Jee, and said to Bulram, “I promised Akroor that I would pay him a visit, so let us go to his house first and afterwards send him to Hustinapoor, to bring us the news of that quarter.” Upon this both brothers went to Akroor’s house; he was much pleased at seeing Krishnù; and making a salutation, and putting the dust of his feet on his head, said with joined hands, and with great humility of manner, “O lord of compassion! you have shown me great favour by coming here, and making my house pure.” Shree Krishnù replied, “Uncle! why do you exalt me so highly? I am your son;” and added, “through your kindness, uncle! all the demons have been destroyed, but there is one subject, which occasions me anxiety, as I have heard that Pandoo has gone to heaven, and that Doorjodhun tyrannizes over my five brothers. My aunt, Koontee, is greatly distressed; unless you go, who can afford her relief by explanations?” Akroor Jee, on hearing these words, said in reply to Huri, “Be not anxious on that subject, I will go to Hustinapoor and explain matters, and bring back all the news.”
Shree Shookdeo, the sage, said,—O lord of the earth! when Shree Krishnù Jee heard these words of Akroor, he sent him off to bring intelligence of Pandoo. After travelling from Muttra some days in his ruth, he reached Hustinapoor; and, on arrival there, went to the court of the Raja Doorjodhun, who was sitting on his throne, and, having made a salutation, stood before him. On seeing him, Doorjodhun arose with all his court, and embraced him; and seating him with great dignity and respect near him, made various enquiries, saying, “Happy are Soorsen and Basoodeo! happy Krishnù and Buldeo! Oogursen has been made a Raja by them, and on their account does not think of any one; since his son’s death he has reigned and is independent of every one.”
When Doorjodhun had thus spoken, Akroor was silent, and began to reflect, “That this was a court of wicked men, where it was not right for him to remain: because if he staid there, they would make many more such speeches, to which he could not with propriety listen; and, therefore, he ought not to remain there.”
With these thoughts in his mind, Akroor Jee arose, and went thence to the house of Pandoo, accompanied by Bidoor. On arrival there he beheld Koontee in great affliction at the loss of her husband, and shedding tears. He went and sat by her side, and said to her, “Mother! no one has power over Bruhmù; and no one is immortal, and lives for ever. Whilst in the body, the soul suffers pain and pleasure; for which reason it is not becoming in man to grieve and be anxious, because nothing is gained by indulging in grief; the mind only is afflicted by it.”
When, O great king! Akroor Jee had thus reasoned with Koontee, she reflected upon what he had said, and remained silent; and then enquired from Akroor, “Whether her mother, father, her brother, Basoodeo, and his relations were all well; and whether Shree Krishnù and Bulram ever thought of their five brothers, Bheem, Joodisthur, Urjoon, Nukool and Suhdeo. They are here fallen into a sea of trouble; and when will they come to their assistance and rescue? We cannot endure the tyranny of the blind Dritrasht; because he acts by the advice of Doorjodhun, and is day and night planning to destroy the five brothers. He has frequently mixed poison for them, which my Bheemsen once drank.” Koontee afterwards added, “O Akroor Jee! since all the members of the family of Kooroo are such great enemies, to whom are my children to look with affection, and how shall they grow up, and escape death? How shall I explain to you the great afflictions I endure? And as a doe, separated from the herd, is greatly alarmed, in like manner I am constantly disquieted and sad. They are my protectors, who have destroyed Kuns and all evil spirits. Go and tell them of the griefs of their brothers, Judisthur, Urjoon and Bheem.”
Akroor’s eyes filled with tears at hearing these words of Koontee, spoken with great humility; and he reasoned with her and said, “Mother! banish all anxiety, these five sons of yours will be very powerful and celebrated. They will utterly destroy their enemies, and all wicked persons as Shree Gobind is their ally.” Again Akroor Jee said, “Shree Krishnù and Bulram sent me here with this message, ‘Tell our aunt not to vex or fret herself, as we will soon come to her.’ ”
O great king! having thus delivered Shree Krishnù’s message, Akroor Jee entered into explanations with Koontee, and restored her to confidence and composure; and, taking leave went to Dritrasht, accompanied by Bidoor, and said to him, “Why do you, who are an old man, exercise such tyranny; and being under the influence of your son, make your nephews (brothers’ children) unhappy, after having forcibly seized upon the government of your brother? According to what code are you guilty of such injustice. You have lost your sight, but can you not see with the eyes of your mind, your family is being destroyed by your crimes. Why did you, when you were enjoying great ease and happiness, seize upon the government of your brother, and bring distress upon Bheem and Joodisthur?”
On hearing these words, Dritrasht laid hold of Akroor’s hand, said, “What can I do, no one will obey my orders? All follow their own counsel, and I am looked upon as a fool by them. For this reason I never take part in their affairs; but remain apart, and worship my lord in silence.”
When Dritrasht had thus spoken, Akroor Jee made a salutation, and rising went thence in his ruth; and departing from Hustinapoor came to the city of Muttra. He mentioned to Oogursen and Basoodeo the affairs of the Panduries, the sons of Koontee are greatly afflicted, and their bodies much emaciated with grief. Having told Oogursen and Basoodeo Jee all the news of Hustinapoor, Akroor went to Shree Krishnù and Bulram; and, making a salutation, said with joined hands, “O great king! I have been to Hustinapoor, and seen that your aunt and five brothers suffer great calamities at the hands of the Kooruvus. What more need I say, you know the secrets of the heart, and the state of affairs there; and the ruin which has befallen your family, are not hidden from you.”
Having thus spoken, and delivered Koontee’s message, Akroor Jee took leave, and returned home. And having heard all the intelligence which Akroor brought from Hustinapoor, Shree Krishnù and Buldeo, the gods of all the gods, sat down after the fashion of men, and engaged in thought, revolved in their minds, how they might remove the burthens of the world.
Shree Shookdeo, the sage, having recited thus much of the history to the Raja Pureechit, said,—O lord of the earth! I have related the first half of history, comprising what took place in the forest of Bruj and at Muttra, I will now relate the last half, if I obtain the power of the lord of Dwarka.
We now write the last half of the history. Shree Shookdeo, the sage, said,—O great king! I will relate, how Shree Krishnù Chund conquered Joorasindhoo and his army, destroyed the right of the dead, released Moochkoond, and, having left Bruj, took up his abode in Dwarka: listen with the greatest attention.
The Raja Oogursen ruled over Muttra with great skill and policy; and Shree Krishnù and Bulram, like servants, were obedient to his orders. Under his government all his subjects were happy; except the widows of Kuns, who were greatly grieved at the loss of their husband. They could not sleep, and had no sensation of hunger or thirst. During the whole eight puhurs, they were in a state of sorrow.
One day the two sisters, being deeply engaged in thought, said to each other, “A woman has no excellence without her husband, as the subject has no excellence without his lord, or night without the moon. As we have lost our husbands, we ought not to stay here now; and it is better for us to go and live in the house of our father.”
O great king! the two queens, having thus determined, sent for a ruth, and travelled in it from Muttra to their father’s house, in the Behar country; and with tears related to him, how Shree Krishnù and Bulram had destroyed Kuns and all evil spirits.
On hearing their account, Joorasindhoo entered his court in great wrath, and said, “What powerful men are these, who have been born in the family of Judoo, and have made my daughters widows, after destroying the very powerful Kuns and all evil spirits? I will attack them with my whole army; and destroying with fire the city of Muttra, and all the family and descendants of Judoo, will carry off Bulram and Krishnù bound and alive: otherwise my name is not Joorasindh.”
Having thus spoken, he wrote letters to all the neighbouring Rajas, asking them to come to him with their armies; as he was about to revenge himself for the death of Kuns, by destroying all the descendants of Judoo, and making their race extinct. On receiving Joorasindhoo’s letters, all the Rajas of the different countries came quickly with their forces; and Joorasindhoo also arranged and prepared his army.
At length when Joorasindhoo took his departure from the Behar country to Muttra with all his army of demons, he had twenty-three complete armies with him; each army consisting of 21,817 charioteers and as many men mounted on elephants: 109,350 foot soldiers and 66,000 horsemen. Such were the twenty-three complete armies he had with him, each demon of which was powerful beyond description. O great king! when Joorasindhoo, accompanied with all his army of evil spirits, advanced, sounding the kettle-drum, the guardians of the ten quarters began to shake and tremble, and the gods to fly through fear. The earth apart began to be agitated, like the roof of a house, from the load. At length, after some days’ progress he arrived, and surrounded the city of Muttra on all sides. Upon this, the inhabitants of the city went in the greatest alarm to Shree Krishnù Chund, and exclaimed, “O great king! Joorasindhoo has encompassed our city on all sides; what shall we do, and where shall we go?”
On hearing these words, Huri reflected for a short time; and Bulram having, in the mean while, come to him, said, “O great king, you have descended upon the earth to remove the miseries of your worshippers, be pleased now to assume a body of fire, and destroy the forest in the form of an evil spirit.” At these words Shree Krishnù Chund went with him to Oogursen, and said, “O great king! give us an order to fight, and do you, having taken all the descendants of Judoo with you, protect the fort.” After these words, when they came to their father and mother, all the inhabitants of the city came round them and being greatly agitated began to say, “O Krishnù! how shall we escape from the hands of these demons?” Huri, perceiving that his mother and father and all the other people were alarmed, explained to them and said, “Suffer not any anxiety; this army of demons, which you now see, shall in a moment be dispersed in every direction, in the same manner that bubbles disappear in the water.”
Having thus explained, and restored their confidence, he took leave; and as Krishnù advanced, the gods sent two ruths, filled with arms for him. The chariots stood before them, and the two brothers entered them.
The two chiefs of the family of Judoo went forth and reached Joorasindhoo’s army safely, they came to the place where Joorasindhoo was standing. On seeing them Joorasindhoo said with great haughtiness to Shree Krishnù Chund, “Fly from before me, why should I kill you, you are not my equal that I should attack you? I will see what Bulram is made of.”
Shree Krishnù Chund replied, “O proud fool! what silly talk is this of yours. The brave never make high sounding speeches to any one; but behave with moderation to all; when occasion requires they exhibit their power; can they be called brave, who extol their own greatness? There is a saying, that when it thunders, it does not rain; so, wherefore, do you talk boastingly?”
At these words, Joorasindhoo was enraged; and Shree Krishnù and Buldeo retired a short distance, and stood in a state of preparation. He pursued and attacked them with his whole army, and called out, “O wicked wretches! where will you fly from my presence? You have long escaped alive; I know not what may be your thoughts, but you shall live no longer, I will send you and all the descendants of Judoo to the same place, where Kuns and all his demons have gone.”
O great king! when that devil had made this wicked speech the two brothers retired some distance further, and stood. Shree Krishnù was armed with weapons of all kinds, and Bulram Jee with a plough and wooden pestle. As the army of demons approached them, the two heroes shouted and rushed upon them like lions on a herd of elephants, and encountered them sword in hand. Then the kettle-drums sounded like thunder, and the assembled army of the demons was spread in every direction like clouds; the din of arms was as continued rain; in the midst of which Krishnù and Bulram, whilst fighting, appeared as brilliant and beautiful, as lightning amidst thick clusters of clouds. All the gods were sitting in their chariots, and viewing the battle from the sky, they celebrated the praises of Krishnù, and earnestly wished that he might be victorious; and Oogursen and all the descendants of Judoo were extremely anxious, and regretted that they had allowed Shree Krishnù and Bulram to go forth to the army of demons.
Shree Shookdeo, the sage, having proceeded thus far in his narrative, said, O lord of the earth! when in the course of the battle a great portion of the army of demons had been destroyed, Buldeo Jee descended from his chariot, and bound Joorasindhoo. Upon this, Shree Krishnù Chund said to him, “Brother! let him live, do not kill him, because he will return and again bring more demons with him; whom we will destroy, and remove the burthens of the world, and if we do not spare his life, we shall lose the evil spirits, who have fled.” In consequence of this expostulation of Krishnù, Buldeo Jee released Joorasindhoo, who went off and joined those who had fled from the field. Looking around he said with regret, “My whole army has vanished, the greatest calamity has befallen me. Why should I live? I will abandon my home, and turn devotee.” A councillor said to him, expostulating, “Why should a wise man like you regret, sometimes there is defeat, and sometimes victory? No one should abandon his government and home. What matters it that you have been defeated in this battle, we will collect our forces again, and send Krishnù and Buldeo, and all the descendants of Judoo to heaven; banish all anxious thought.”
O great king! the councillor having thus expostulated, returned home with Joorasindhoo, and all the demons, who had fled from the battle; and there began to assemble another army. Shree Krishnù and Bulram saw blood flowing in a stream on the battle-field, in which chariots without their charioteers were carried along like boats; in different places the dead elephants appeared like hills, from whose wounds blood spouted forth like springs. There Muhadeo, accompanied by goblins and spirits, and wearing a necklace of human heads, was dancing and singing in the greatest glee; and female spirits and goblins, and the attendants of Devee were drinking blood out of skulls; vultures, jackalls and crows were devouring the bodies, and contending with each other for the flesh.
Having recited thus much, Shree Shookdeo Jee said,—O great king! the regent of the winds collected all the chariots, elephants, horses and demons together, and fire burnt them to ashes in a second. The five elements were re-united with each other, all saw them come but no one saw where they departed. Having thus put the demons to death, and removed the burthens of the earth, Shree Krishnù and Bulram, the benefactors of their worshippers, came to Oogursen, and, making a salutation, said with joined hands, “O great king! through your excellence and majesty, we have destroyed and routed the army of the demons, rule now without fear, and promote the happiness of your subjects.” The Raja Oogursen was very much pleased at these words, and made great rejoicings, and began to rule with justice.
After some time, Joorasindhoo came forth to attack with another army as large as the former one, which Shree Krishnù and Buldeo destroyed and dispersed as before. In this manner, Joorasindhoo attacked seventeen times with his twenty-three armies, which Krishnù drove back, after having inflicted great slaughter on them.
After reciting thus much of the history, Shree Shookdeo, the sage, said to the Raja Pureechit,—O great king! at this time upon a sudden thought Narud Jee rose, and went off to the abode of Kaljumun. On seeing him, he stood up with all his court, and making a salutation, enquired in a respectful manner, and with joined hands, the reason of his coming. At these words Narud, after a little thought, said, “Bulbhuddrù and Krishnù are at Muttra, no one, except you, can drive them away, Joorasindhoo has not met with any success. You are immortal and very powerful, Buldeo and Huri are children.” Narud Jee added, “Do not cease to follow him, whom you observe of the colour of the clouds, with lotus eyes, a very elegant person dressed in yellow silk, and with a yellow scarf.”
Having thus spoken, Narud, the sage, departed; and Kaljumun began to prepare his army. After some days, he collected three crores of very unclean men of terrifying aspect, with stout arms and thick necks, large teeth, dirty appearance, brown hair, red eyes, like small red and black seeds; with whom, sounding the kettle-drum, he advanced against the city of Muttra, and surrounded it on all sides. Shree Krishnù Chund, having seen what he had done, thought to himself, “It is not right to remain here, because to-day he has come to attack, and to-morrow Joorasindhoo will come; the inhabitants will be distressed; wherefore, it is most advisable, that all should leave this place, and go and dwell elsewhere.”
O great king! Huri, having thus reflected, sent for Bishookurma, and, explaining to him, said, “Go and build a city in the midst of the sea, in which all the descendants of Judoo may live comfortably, without knowing that they are not living in their own houses; and convey them all there in a second.”
On hearing these words Bishookurma departed, and, according to the injunction of Shree Krishnù Jee, built, during the night, in the sea, on the quoit of Vishnù, a city, forty-eight coss in extent; and having named it Dwarka, returned and informed Huri, who ordered him to convey all the descendants of Judoo there in such a manner, that no one might know, whence they had come, and who had brought them.
When Krishnù had thus spoken, Bishookurma conveyed all the descendants of Judoo, together with Oogursen and Basoodeo to the city in the course of the night, and Shree Krishnù and Bulram also went there. In the mean while, on hearing the sound of the waves of the sea, the descendants of Judoo awoke; and being greatly astonished began to say to each other, “Whence has the sea come to Muttra? We cannot understand this mystery at all.”
Having proceeded thus far in his narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O lord of the earth! having thus had the descendants of Judoo brought to Dwarka, Shree Krishnù Chund said to Buldeo Jee, “Brother! let us go now, and afford protection to our subjects, and kill Kaljumun.” Upon these words, the two brothers went thence to Brujmundul.
Shree Shookdeo, the sage, said,—O great king! Shree Krishnù Chund came to Brujmundul alone, having left Bulram Jee at Muttra: and went forth and stood in front of the army of Kaljumun, a sea of beauty, the light of the world, dressed in yellow silk, wearing a scarf of the same colour, and ornamented from head to foot. On seeing him, Kaljumun began to say, “This must be Krishnù, he has all the marks mentioned by Narud, the sage, it is he who has destroyed Kuns and all evil spirits, and slaughtered the armies of Joorasindhoo.” With these thoughts in his mind, Kaljumun called out, and said, “Why are you running away, Krishnù? Come here, you have now to deal with me, stand and fight. I am not Joorasindhoo nor Kuns. I will extirpate the whole race of Judoo.”
Raja! having thus spoken, Kaljumun advanced alone in pursuit of Shree Krishnù Chund, leaving his whole army behind him: but that fool did not understand Krishnù’s nature. Krishnù ran on, and Kaljumun followed him at a hand’s distance, when he had advanced some distance, Krishnù entered a cave in a hill, where he saw a man lying asleep; having quickly put his yellow silk scarf upon him, he concealed himself apart on one side. Afterwards, Kaljumun came running and panting to the same very dark cave; and seeing a man asleep with a yellow scarf thrown over him, thought to himself, that it was Krishnù, pretending to be asleep. O great king! thinking thus, and being angry, Kaljumun gave the sleeper a kick, and said, “O trickster! what deceit are you practising, in pretending to be sleeping at your ease like an honest man? Rise, as I intend to kill you immediately.” With these words he snatched away the yellow cloth from over him. He started up; and when he cast an angry look at Kaljumun, he was burnt to ashes. At this part of the history, the Raja Pureechit said, “Explain to me, Basoodeo, who the man was, that had gone into the cave, by whose look Kaljumun was reduced to ashes, who conferred a great boon on him?” Shree Shookdeo, the sage, said,—O lord of the earth! it was Moochkoond, Manghata’s son, a Chutree of the family of Ichwak, very powerful and renowned; whose fame, for destroying enemies and armies was spread over nine divisions of the earth. On one occasion, the gods, having been harassed by evil spirits, came in great alarm to Moochkoond, and said in a tone of great supplication, “O great king! evil spirits have increased greatly; we cannot escape from them, come quickly, and protect us.” It has been an immemorial custom for Chutrees to assist gods, sages and saints, when their own power fails them.
On hearing these words, Moochkoond accompanied them, and began to fight with the evil spirits. The battle lasted for many ages, when the gods said to Moochkoond, “O great king! you have undergone great labour on our account; rest somewhere now, and give ease to your body. You have fought for many days; your wealth, dwelling and family are all gone, not one of your relations is left; do not therefore set foot in your own house. Go any where else you please.” Moochkoond said in reply to the gods, “O lords of the earth! kindly point out to me some retired spot, where I may sleep, free from all care and anxiety, and no one awake me.” The gods were delighted at this speech, and said to Moochkoond, “O great king! go and sleep in the cave of the great white mountain. No one will awake you there: and if any one should go there by accident, and do so, he will be burnt to ashes by a single glance of your eye.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee, said to the Raja,—O great king! having obtained this boon from the gods, Moochkoond went and dwelt in that cave; and therefore, Kaljumun was burnt to ashes by a glance from his eye. Shortly afterwards Krishnù, the abode of compassion, the benefactor of his worshippers, of the colour of the clouds, with a face like the moon, lotus eyes, four arms, and holding in his hand a shell, quoit, club and lotus, wearing a crown in the shape of a peacock, and ear-rings formed like the sign Capricorn, having a garland reaching to his feet, and dressed in yellow silk, appeared to Moochkoond; who, on beholding him, prostrated himself, so as to touch the ground with the eight principal parts of his body, and rising up, said with joined hands, “O lord of mercy! as you have come into this great dark cave, and by your light have dispersed the darkness, please take compassion on me; and explaining your name and nature, remove all the doubts of my mind.” Shree Krishnù Chund replied, “My births, destinies and attributes are manifold, and cannot be counted by any one, whatever computations he may make. But I will explain to you the secrets of my present birth, to which listen. I have been born in the house of Basoodeo, and been named Basoodeo in consequence. And in the city of Muttra, I have destroyed Kuns and all evil spirits, and removed the burthens of the earth. And Joorasindhoo has been defeated by me, who attacked me seventeen times with twenty-three armies. And this Kaljumun, who has been reduced to ashes by your glance had brought a mob of three crores of unclean persons to fight with me.” When Krishnù had thus spoken, Moochkoond became possessed of knowledge, and said, “O great king! your delusive power is exceedingly great; it has enchanted the whole world; and under its influence no one’s understanding and senses retain their balance. All engage in schemes for the sake of happiness, and suffer calamity; as a dog, who, in gnawing a bone, sucks in his own blood, he thinks he sucks it from the bone, and looks upon calamity as a pleasure; and, O great king! whoever comes into the world, cannot, without your favour, escape from this dark well, in the form of a dwelling; I am, therefore, anxious to know how I shall be released from it.” Shree Krishnù Jee said, “Listen, Moochkoond! the case is as you have stated it: but I will explain to you a plan, by adopting which, you will obtain release. Having obtained royal authority, you have, for the sake of land, wealth and women, committed many acts of injustice, which cannot be obliterated without the performance of penance. Wherefore, go to the Northern quarter, and there practise religious austerity. On quitting your present body, you shall be born again in the house of a holy man; and afterwards obtain salvation.”
When Moochkoond, O great king! heard these words, he thought the black age had come; with these thoughts in his mind, he took leave of Krishnù, having made a salutation, and circled to the right by way of adoration, and went to Budreenath. Shree Krishnù Chund having returned to Muttra, said to Bulram Jee, “I have extirpated Kaljumun, and sent Moochkoond towards Budreenath. The army, with which Kaljumun has surrounded Muttra, is immense. Come, and let us kill those impure wretches, and remove all the burthens of the earth.”
Having thus spoken, Shree Krishnù Chund, accompanied by Bulram, went forth from the city of Muttra, and came to the place where the army of Kaljumun was standing in battle array; and on their arrival, they both began to fight with it. At length when, in the course of the battle, Krishnù had slaughtered all the army of the barbarians, he said to Buldeo Jee, “Brother! let us now take all the wealth of Muttra and send it to Dwarka.” Bulram Jee assented; then Shree Krishnù Chund had all the riches of Muttra brought out and laden on buffaloes, carts, camels and elephants, and sent to Dwarka.
In the mean while, Joorasindhoo made another attack upon Muttra, with twenty-three complete armies. Shree Krishnù and Bulram came out in great alarm, and showing themselves before Joorasindhoo ran off with a view of quieting the troubles of his mind. A counsellor then said to Joorasindhoo, “O great king! who is so powerful as to make a stand before your majesty? Behold the two brothers, Krishnù and Bulram, running away from dread of you, leaving their wealth and home, and escaping with uncovered feet, with their lives alone.”
On hearing these words from the minister, Joorasindhoo followed them with his army, and called out, “Why are you flying from fear, stand, and do something? Why do you tremble violently, whether lying down or sitting up? Your death is at hand.”
Having narrated thus much, Shree Shookdeo, the sage, said, O lord of the earth! when Shree Krishnù and Buldeo Jee fled after the manner of mortals, all Joorasindhoo’s former disasters were banished from his mind; and he was rejoiced beyond description. Shree Krishnù and Bulram ran on, and ascended a hill, named Guotum, which was forty-four coss high, and stood upon the summit of it. Joorasindhoo on perceiving this, exclaimed, “Bulbhuddrù and Moorari have ascended the peak of the hill. How can they escape me now? set fire to the hill.”
When Joorasindhoo had thus spoken, all the evil spirits surrounded the hill; and bringing wood and doors from the towns and villages spread them on all sides of it: and throwing old clothes upon them, saturated with ghee and oil, set fire to the whole.
When the fire rose up in a flame to the top of the hill, the two brothers contrived to take the road to Muttra, so as that no one saw them going; and the hill was burnt to ashes. Joorasindhoo then supposing that Krishnù and Bulram had been consumed by fire, together with the hill, was greatly rejoiced, and taking his whole army with him came to Muttra; and seizing the government, issued a proclamation, establishing his own authority. He pulled down all the old houses belonging to Oogursen and Basoodeo, and built new ones of his own.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja,—O great king! having thus deceived Joorasindhoo, Shree Krishnù and Bulram Jee, went and abode at Dwarka; and Joorasindhoo also departed from Muttra with all his army; and returned home rejoicing, and without fear.
Shree Shookdeo, the sage, said,—O great king! hear the progress of the history. When Shree Krishnù Chund, the root of joy, came to Dwarka, after having slain Kaljumun, released Moochkoond, deceived Joorasindhoo, accompanied by Buldeo Jee, life was revived in all the descendants of Judoo; and joy was diffused over the whole city: the inhabitants began to enjoy ease and happiness.
Sometime after this, several of the descendants of Judoo went one day to the Raja Oogursen and said, “O great king! it is now necessary to make some arrangements for Bulram Jee’s marriage, because he is of a marriageable age.”
On hearing these words, the Raja Oogursen sent for a brahmin, and entering into many explanations, and giving very particular instructions, said, “Go and betroth Bulram in some good family.”
Having thus spoken, and ordered the mixture rolee, rice, a rupee and a cocoanut to be brought, Oogursen marked the brahmin’s forehead; and presenting him with the rupee and cocoanut allowed him to depart. He pursued his journey, and arrived at the abode of the Raja Rewut in the Anurta country. Having betrothed Bulram Jee to his daughter Rewutee, and fixed upon a favourable moment, he brought the marks for the forehead by the hands of the Raja’s brahmin, and presented them to Oogursen at Dwarka; and informed him of all that had occurred, while he was in the Raja’s country. The Raja Oogursen was very much pleased with the account; and, giving a festive entertainment, he sent for the brahmin, who had brought the marks, and received them from him; and dismissed him with a large present of money, and afterwards went himself in great splendour and state, accompanied by all the descendants of Judoo, to the country of Anurta, and celebrated Bulram Jee’s marriage.
Having proceeded thus far in the narrative, Shree Shookdeo, the sage, said to the Raja,—O lord of the earth! in this manner the descendants of Judoo celebrated Bulram’s marriage. And Shree Krishnù Chund Jee, accompanied by his brother, went to Koondulpore; and having fought with evil spirits, carried off Rookmunee, the daughter of the Raja Bheekmuk, who had been betrothed to Sissoopal; and married her at his own home.
Having heard this, the Raja Pureechit enquired from Shree Shookdeo Jee, “O sea of compassion! how did Shree Krishnù Chund go to Koondulpore, and slay the evil spirits, and carry off Bheekmuk’s daughter, Rookmunee? Please explain these circumstances to me.” Shree Shookdeo Jee replied, O great king! listen with attention, and I will give you a full account of all the circumstances.
In the Bidurbh country there was a city, named Koondulpore, the Raja of which, Bheekmuk, was renowned, and known to fame in all parts of the world. Shree Seeta Jee descended upon the earth in his house. At the birth of his daughter, the Raja sent for astrologers, who came, and having determined upon a fortunate moment, named the child Rookmunee, and said, “O great king! we are of opinion, that this girl will possess an excellent disposition, be a receptacle of beauty, and equal Luchmee in excellent qualities, and be married to the first male, Vishnù.”
When the astrologers had thus spoken, Raja Bheekmuk was highly pleased, and indulged in great rejoicings and made many presents to brahmins. After this, the girl increased daily in stature, like a digit of the moon; and delighted her parents by her childish play. When she was a little older, she engaged in all kinds of rare games with her female companions. One day this young creature, with eyes like a deer, a voice like the kokila, complexion like the flower chumpa, and a countenance like the moon, went with her companions to play at blind man’s buff. Whilst engaged in the diversion, her companions said to her, “Rookmunee! you have come to spoil our sport; because wherever you hide with us in the dark, there is a flood of light from the brilliancy of your moon-like countenance, which prevents our being concealed.” On hearing this speech, she smiled and was silent.
Having narrated thus much of the history, Shree Shookdeo Jee said, O great king! she constantly played in this manner with her companions, and her beauty greatly increased every day. In the mean while Narud Jee came one day to Koondulpore; and, having seen Rookmunee, went to Shree Krishnù at Dwarka, and said, “O great king! a young virgin has been born in the house of the Raja Bheekmuk, who is a mine of beauty and virtue and excellent qualities, equal to Luchmee, and worthy of being wedded to you.” From the time he heard this account from Narud Jee, Huri thought of her night and day. In this manner, O great king! Shree Krishnù Chund heard of the name and excellent qualities of Rookmunee; and I will now explain how she heard of the fame and celebrity of Krishnù. On one occasion several beggars from different countries went to Koondulpore, and sung the celebrated exploits of Krishnù, his birth at Muttra, his joining with the cowherds’ children in childish games at Gokool and Brindabun; and how he had made the descendants of Judoo happy by destroying evil spirits, and removing the burthens of the earth. All these circumstances they mentioned. On hearing the recital of Huri’s wonderful actions, the inhabitants of the city were greatly astonished, and said to each other, “When shall we see him, of whose exploits we have heard.” By some means, the beggars contrived to enter the court of the Raja Bheekmuk, and began to sing of the famous deeds, and the attributes of Krishnù. At that time the beautiful Rookmunee had gone up to a balcony; and the voices of the beggars, reciting Krishnù’s exploits, reached her ears. She wondered and was absent in mind; and turning round and peeping, wanted to see the beggars. The Raja’s daughter, having heard Krishnù’s history, remained absorbed in thought of him; the creeper of love sprung up in her breast; she was delighted and agitated by turns. Huri stole away her senses, memory and mind. Shree Shookdeo Jee continued,—O lord of the earth! in this manner Shree Rookmunee Jee heard of the fame and celebrity of Krishnù, and from that day she continued to think of him day and night, during the eight puhurs, and sixty four ghurees; whether asleep or awake, sitting, standing, walking, eating, drinking or engaged in amusement; and celebrated his good qualities with songs. She was in the habit of rising very early, and having bathed, and made a mud image of the goddess Parbuttee, she put upon it the mixture roolee, rice and flowers; and preparing perfumes, lamps and consecrated food, propitiated the goddess with joined hands, and downcast looks, and pronounced these words in presence of the image, “Take pity on me, O Parbuttee! give me the lord of the Judoos as a husband, and remove all my troubles.” In this manner Rookmunee passed her life. One day she was amusing herself with her companions, when the Raja Bheekmuk, beholding her, began to think and say to himself, “She is now of an age to be married; if we do not marry her to some one quickly, people will laugh. There is a saying, that it is useless for a man, in whose house there is a grown-up unmarried daughter, to offer gifts, or perform good acts, or be engaged in prayers, or religious penance; because he obtains no benefit from the performance of such acts, until he shall have discharged the debt due to his daughter.”
Having thus reflected, the Raja Bheekmuk came into his court; and, having summoned all his ministers and relations said, “Brothers! my daughter is marriageable, it is necessary to look out for a bridegroom for her, of good family, a mine of good qualities, an abode of beauty and of a good disposition.”
On hearing these words, they mentioned the families, virtues, personal appearance and power of the Rajas of many different countries; but Raja Bheekmuk did not approve of any of them. Then his eldest son, named Rookum, began to say, “Father! Sissoopal, the Raja of the city of Chunderee, is very powerful, and in every respect our equal, betroth Rookmunee to him, and gain reputation in the world.”
O great king! when the Raja would not acquiesce in his opinion, his younger son, whose name was Rookumkesh, said, “Father! give Rookmunee to Krishnù, and betroth her through Basoodeo.” Bheekmuk was highly delighted at these words, and commended his son’s speech: “You, although only a child, are more intelligent than the rest, I approve entirely of what you have said; there is a saying, enquire from persons of high and low degree, in order to give confidence to your own judgment; seize upon what is valuable in the discourse of each; this is the custom of the world.” After this the Raja again said, “Rookumkesh has given good counsel; amongst the descendants of Judoo, the Raja Soorsen is very celebrated and of great renown, whose son Basoodeo Jee is; and in his house the immortal Vishnù, the god of gods, Shree Krishnù Chund Jee, has been born, and destroyed the mighty Kuns, and all evil spirits; and, having removed the burthens of the earth, has shed splendour on the family of Judoo, and conferred happiness on all the descendants of Judoo, and other subjects; we shall acquire fame and greatness in the world by bestowing Rookmunee on such a personage as Shree Krishnù Chund Jee, the lord of Dwarka.” At these words, all the people of the court were highly delighted, and said, “O great king! you have determined well, and will not meet with such a bridegroom, and of so good a family any where else. It is, therefore, most advisable to give Rookmunee in marriage to Shree Krishnù Chund Jee.”
When, O great king! all the courtiers had thus spoken, Raja Bheekmuk’s eldest son, Rookum, was exceedingly wroth, and said, “These stupid, ignorant people speak without thinking, and do not understand Krishnù’s condition; he has lived with Nund sixteen years, and is universally called a cowherd; he tends herds, and wears a blanket, and eats his labourer’s food, seated on a fig tree: he is a village cowherd, and has no caste or rank. And how do we know whose son he is. Seeing that no one knows any thing about his father and mother; some look upon him as the son of the cowherd, Nund, and others as Basoodeo’s son; but no one has yet found out, to a certainty, whose son Krishnù is; and, therefore, each person speaks of him as he pleases. O great king! all people honour and respect us, and know our family; but since when have the descendants of Judoo become Rajas? What matters it, that lately they have acquired greatness, the first stain cannot yet be got rid of? He is called the servant of Oogursen; how can we possibly obtain a great name in the world by betrothing Rookmunee to him. There is a saying, that it is most fitting to contract marriages, enmities and friendships with equals. And if we give her to Krishnù, the world will call me a cowherd’s brother-in-law; and my good name and reputation will be utterly ruined.” O great king! Rookum went on to say, “That Raja Sissoopal of the city of Chunderee was a very mighty and potent prince. From dread of him the world trembles, and the throne has descended in his family from time immemorial. Your best plan, therefore, is to give Rookmunee to him; and please never mention Krishnù’s name again before me.”
On hearing these words, the courtiers felt deep regret, and remained silent through fear; and the Raja Bheekmuk did not say any thing. Upon this Rookum sent for an astrologer; and having fixed upon a lucky day and fortunate moment, forwarded the nuptial gifts to the Raja Sissoopal by the hand of a brahmin, who went with them to the city of Chunderee, to the court of the Raja Sissoopal. On seeing him, the Raja made a salutation, and enquired from the brahmin, “Say, O god! whence have you come, and with what object?” The brahmin gave him his blessing and explained the reasons of his arrival. Raja Sissoopal was delighted at hearing them; and having sent for his family priest, received the nuptial gifts and dismissed the brahmin with many presents. He afterwards invited Joorasindhoo and other Rajas, who came with their armies; and he also went forth with his troops to the marriage. The brahmin, who had taken the marks for the forehead, said on his return to the Raja Bheekmuk, “O great king! I have given the marks to the Raja Sissoopal, and he is coming to the marriage in splendid procession: arrange your plans accordingly.”
Raja Bheekmuk was at first very sad, when he heard these words: afterwards, having reflected and thought upon the matter, he went into his palace and mentioned the subject to his wife, who immediately sent for musicians, and invited all her female relations; and gave a great festive entertainment, with a view of celebrating the marriage in due form, and with all the prescribed ceremonies. The Raja then came forth, and ordered his minister and counsellors “To collect together all things necessary for the marriage;” and they immediately carried the Raja’s order into full effect by procuring every thing. People saw and heard what was being done: and a report got abroad in the city, that “Rookmunee was to have been married to Shree Krishnù Chund, but the wicked Rookum would not permit it; and that now she was to be married to Sissoopal.”
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O lord of the earth! such was the talk in each house in the city: and in the palace, the women sang and played, and made the necessary preparations; brahmins read the Vedas, and caused all the usual customs of marriage to be duly observed: large kettle-drums resounded in many places; pillars formed of sprouting plantain were fixed in the earth, and golden water pots, placed in front of each door; strings of flowers and garlands were fastened in every direction, and on one side, the inhabitants of the city apart, swept and spread with cloths the markets, roads and cross-roads. Whilst there was this bustle and preparation inside and outside the house, some female friends of Rookmunee came and said to her, “Rookum has given thee to Sissoopal; and now, Rookmunee, you have become a queen.” Engaged in thought, and drooping her head she said, “My affections, words and vows are all centred in the lord of the world, (Krishnù.)”
Having thus spoken, Rookmunee was much depressed in spirits, and sent for a brahmin, to whom she explained all her wishes, with joined hands and with many supplications; and treating him with great consideration, said, “O great king! take my message to Dwarka, and having mentioned it to Dwarkanath (Krishnù), bring him here with you, I shall be under the greatest obligation to you, and shall think that I am indebted to your kindness in obtaining Shree Krishnù, as my bridegroom.” The brahmin replied, “Tell me what message I am to take, and I will mention it to Shree Krishnù Chund. He is the lord of compassion: and if he should compassionately consent to come, I will bring him with me.” When the brahmin had thus spoken, Rookmunee Jee gave into his hands a letter, written in the most affectionate terms, and said, “Deliver it to Shree Krishnù Chund, the root of joy, and say to him for me, that his servant, with joined hands and the greatest supplications, looks upon him, as being acquainted with the secrets of the heart, and knowing the inmost thoughts of every one. What more need I say? I have sought his protection: my character is in his hands, let him act in such a way, that it may be preserved, and come quickly and see me.”
When Rookmunee Jee, O great king! dismissed the brahmin with these words, he meditated upon Krishnù, and repeating his name started for Dwarka; and through his love for Huri, arrived immediately. On arrival, he beheld the city in the midst of the sea, surrounded on all sides by extensive forests and hills, and beautiful groves; in which were heard the cries of animals, and notes of birds of all kinds. There were elegant tanks, filled with pure water; in which the lotus was in full bloom, and bees buzzed in swarms around: on the bank, geese and cranes and other birds were disporting; gardens of fruits and flowers of every kind extended for many coss, on the borders of which betel plantations flourished. Gardeners were standing at the wells, singing sweet melodies; and, plying the water-wheels and buckets, poured forth water in every direction; and the quays were thronged with female water-carriers. As the brahmin progressed, after having viewed this beautiful scene with delight, he saw very lofty castles on all sides of the city, having four gates, and doors studded with jewels, and inlaid with gold. Inside the city were five and seven-storied houses of gold and jewels, glittering with great splendour, and reaching to the sky: the spires of which were as resplendent as lightning. Flags and banners of various colours were waving: perfumed odours came forth from the doors, blinds, air-holes and trellis-work: at each door were pillars of plantain sprouts, and golden water-pots, filled with water: wreaths of flowers and garlands were fastened in every direction; and there were sounds of musical rejoicing in every house. In many places the Pooranùs were recited, and people discoursed of Huri. The eighteen different classes lived happily and at ease, the quoit Soodursun protecting the city.
Having recited thus much of the history, Shree Shookdeo Jee said,—Raja! viewing this beautiful and elegant city, the brahmin arrived at the court of the Raja Oogursen; and, giving him his blessing enquired, “Where does Shree Krishnù Chund Jee dwell?” Some one pointed out his house; and when he arrived, and stood before the gate, the watchmen made a salutation on seeing him, and enquired, “Say, whence do you come, and from what country have you brought a letter?” He replied, “I am a brahmin, and an inhabitant of Koondulpore, and have come to deliver a letter to Shree Krishnù Chund from Rookmunee, the daughter of Raja Bheekmuk.” The door-keepers answered, “Be pleased to go into the house, Shree Krishnú Chund is sitting opposite on a throne.” At these words, when the brahmin entered, Huri, on seeing him, immediately descended from his throne, and making a salutation, received him with the greatest respect and dignity. Having seated him on his throne, and washed his feet, he took the water with which his feet had been washed, and waited upon him with the same assiduity, that a person would observe in attending upon a deity.
At length Krishnù, having rubbed him with perfumed paste, and having finished his ablutions, placed before him all kinds of delicacies; and afterwards presented him with pawn, and sprinkling him with saffron and sandal, placing a garland of flowers on his neck, took him to a chamber, ornamented with precious gems, and placed him on a bed with curtains, and studded with jewels.
O great king! he was weary and fatigued with his journey, and soon fell into a most pleasant sleep. Shree Krishnù sat for a long time near him from an anxious desire to hear what he had to communicate to him; and kept constantly saying to himself, “That the brahmin would wake soon.” When, at length, he found that he would not rise, he became uneasy; and sitting at the foot of his bed, began to rub his feet. The brahmin was awakened by this, and sat up. Then Huri made kind enquiries, and said, “Your government, country and person are auspicious, explain to me your circumstances, for what purpose have you come here, and conferred happiness on me by your arrival?” The brahmin replied, “O abode of mercy! be pleased to listen with attention, and I will explain the reasons of my coming: Since, O great king! the daughter of Bheekmuk, Raja of Koondulpore, heard of your great name, and your many excellent qualities, she has her thoughts fixed on you constantly, night and day, and desires to attend upon your lotus-like feet. A chance offered of her doing so, but it was rendered unsuccessful.” Krishnù enquired, “What the chance was?” The brahmin said, “O kind to the poor! one day the Raja Bheekmuk having assembled all his courtiers and relations, said to them, ‘Brothers! my daughter is of an age to be married; we must now fix upon a husband for her.’ When the Raja had thus spoken, they mentioned the families, virtues, renown and power of a great many Rajas, of whom, however, he did not approve. Upon this, Rookumkesh mentioned your name, at which the Raja was delighted, and acquiesced in what he proposed, and said to them all, ‘Brothers! his words are engraved in my mind, as though they had been engraved on stone, what is your opinion?’ They replied, ‘If, O great king! you were to search the aggregate of the three worlds, you would not meet with such a bridegroom, and such a family as his: for which reason, you should, without any delay, quickly give Rookmunee in marriage to Shree Krishnù Jee.’ O great king! this had been resolved upon, when Rookum prevented its being carried into effect, and betrothed Rookmunee to Sissoopal; and he has gone forth to the marriage, taking all his army of evil spirits with him.”
Having recited thus much of the history, Shree Shookdeo Jee said,—O lord of the earth! the brahmin, having thus informed Huri, delivered Rookmunee Jee’s letter to him, who received it with the utmost affection, and placed it in his breast; and after reading it said with delight to the brahmin, “O divinity! suffer not any anxiety; I will accompany you, and, having slain the evil spirits, will fulfil Rookmunee’s wishes.”
The brahmin was restored to confidence by these words; but Huri was occupied with anxious thoughts of Rookmunee.
Shookdeo Jee said,—Raja! Shree Krishnù Chund, having thus inspired the brahmin with confidence, said, “As a burning flame comes forth from wood by rubbing it, so will I bring away the beauteous Rookmunee, having destroyed the army of wicked demons.”
Having thus spoken, and arrayed himself in an elegant and handsome dress, covered with jewels, Krishnù went to the Raja Oogursen, and said with joined hands, “O great king! Bheekmuk, the Raja of Koondulpore, has written me a letter, offering his daughter, which he has sent by the hand of his family priest, and has invited me to come alone; with your permission I will go, and, having married his daughter, bring her here.” Oogursen said in reply, “Why have you fixed your affections in so distant a country? You are going there alone, Moorari; avoid entering into quarrels, or wrangling with any one; who will send us intelligence here of you?” Oogursen afterwards added, “Well, if you must go there, take all your army with you, and go accompanied by your brother, and return quickly after the marriage; do not fight or quarrel with any one there; because you will live long and will be able to obtain many very beautiful women.” On receiving his permission, Shree Krishnù Chund said to Oogursen, “O great king! you have spoken truly, but I will proceed in advance; and please send Bulram Jee after me with the army.” With these words, Huri took leave of Oogursen and Basoodeo; and, having gone to the brahmin, sent for his ruth, and Daruk, his charioteer. On receiving Krishnù’s order, he immediately harnessed a chariot with four horses, on which Shree Krishnù ascended; and, having seated the brahmin by his side, proceeded from Dwarka to Koondulpore. On emerging from the city, he saw herds of deer running on his right hand; and lions and lionesses, rushing roaring from opposite him, with their food.
Upon observing this good omen, the brahmin reflected and said, “O great king! from beholding this omen, I am of opinion, that you will obtain a full accomplishment of your wishes, just as these animals have obtained the object of their desires.” Shree Krishnu Chund replied, “By your favour it will happen so.” Having then spoken, Huri advanced thence; and beholding new countries, cities and villages arrived at Koondulpore; and observed, on his arrival, that the beauty of the city had been very much increased by the marriage preparations, which were being everywhere made. The lanes were swept clean, and the cross-roads spread over with cloths, and sprinkled with perfumes and sandal wood. There were clusters of betelnut and vegetables, in the midst of which, cocoanuts of gold were distributed. There were innumerable garlands in each house, composed of green leaves, fruits and flowers; flags, banners and wreaths were waving in the air, and elegant golden spires were attached to the tops of domes, and there was rejoicing in each house. O great king! such was the beauty of the scene in the city; but it is impossible to give a description of the festivities inside the palace, which required to be seen to be properly appreciated. Shree Krishnù Chund having, in the course of his progress, seen all the city, encamped in an enclosed ground, belonging to the Raja Bheekmuk, and seated in the refreshing shade, having cooled himself after his journey, said to the brahmin, “O divinity! go first of all, and inform Rookmunee Jee of my arrival, that she may acquire confidence, and banish her sorrows. Afterwards acquaint me with all that has transpired there, that I may arrange my plans accordingly.” The brahmin said, “O lord of mercy! to-day is the first day of the marriage; and there is great confusion and bustle of preparation in the palace, I will go and take an opportunity of mentioning your arrival to Rookmunee Jee, when I find her alone.” With these words the brahmin went thence. O great king! Huri thus arrived quietly and alone; whilst on the other hand, Raja Sissoopal, accompanied by Joorasindhoo and armies of demons, arrived with boundless show and splendour, and brought such a crowd with him, that the king of the serpent race, the snake Sheshù, on one of the heads of which the world rests, began to totter from the weight, and the earth to be upset. Having received information of their arrival, Raja Bheekmuk advanced with his ministers and relations to receive them: and having met the bridegroom with great honour and dignity, robing all the party in robes of honour, and presenting them with arms studded with jewels, and ornaments, elephants, and horses, brought them into the city; and having fixed upon a place in the bride’s house for the reception of the bridegroom and his train, entertained them with deferential respect.
Having proceeded thus far in the narrative, Shree Shookdeo, the sage, said,—O lord of the earth! I will now narrate an intermediate story, to which be pleased to listen with attention. When Shree Krishnù Chund left Dwarka, all the descendants of Judoo went to Raja Oogursen, and said, “O great king! we have heard, that Raja Sissoopal has gone to Koondulpore with Joorasindhoo and all his army of evil spirits to the marriage; and Huri has gone alone. From this we are certain, that there will be fighting between them and Shree Krishnù Jee. With this opinion, firmly fixed in our mind, how can we remain here, pretending ignorance, and abandon Huri? Our own wishes are averse to this, and we are ready to act according to your instructions.”
On hearing these words, the Raja Oogursen was greatly alarmed and frightened; and having sent for Bulram Jee, explained to him and said, “Go quickly with all my army to Koondulpore, so as to reach the city before Shree Krishnù’s arrival, and bring him back with you.” On receiving the Raja’s order, Buldeo Jee took with him to Koondulpore fifty-six crores of the descendants of Judoo. The elephants of the army of all colours, black, white and purple, appeared like clouds, and their white tusks appeared like rows of cranes. The large kettle-drums sounded like thunder, and their arms shone like lightning. Troops of horsemen, dressed in red and yellow, were seen scattered here and there: whole ranges of chariots advanced, glittering with splendour; on beholding the beauty of which, the gods were delighted, and with the greatest joy rained down flowers from the sky, seated in their cars and expressed wishes for Krishnù’s success and victory. In the mean while, and about the time of Huri’s arrival, Bulram Jee arrived also at Koondulpore. After this, Shree Shookdeo Jee added, O great king! Shree Krishnù Chund, the sea of beauty and light of the world, arrived thus at Koondulpore; but Rookmunee, not having been informed of his coming, was displeased, and gazed in every direction, like the moon, which is dimmed on the approach of morning. Her elegant mind was greatly overwhelmed by excess of anxious thought; and she stood gazing and looking in every direction from a lofty balcony. She peeped through the windows and doors, tears streaming from her eyes. Dissatisfied, and greatly depressed in mind, she sighed deeply, weeping from agitation, and oppressed with sad thoughts she said, “Why has Huri not come yet, whose name is ‘the acquainted with the secrets of the heart?’ What fault have I committed, that he has not yet thought of me? Has the brahmin not gone to him, or does he think me ugly, and not wish to return my affection, or has he been prevented by the arrival of Joorasindhoo? To-morrow is the marriage-day, and the demon has come. If he should take my hand to-morrow, how can this sinful soul survive without Huri? Prayers, penance, vows and acts of charity have been no protection to me. What shall I do? Whither shall I go? Sissoopal has come with his marriage procession; why has the merciful Krishnù delayed coming so long?”
When Rookmunee had thus spoken, one of her companions said, “How can Huri come to such a distant country, without permission from his father and brother?” Another said, “He, whose titles are ‘acquainted with the secrets of the heart and merciful to the poor,’ will certainly not fail in coming. Be of good cheer, Rookmunee; be not agitated, I have a firm belief, that some one will come presently, and announce Huri’s arrival.”
O great king! whilst these two were thus engaged in discourse, the brahmin arrived; and having pronounced a blessing said, “Shree Krishnù Chund Jee has arrived, and is encamped in one of the royal enclosures; and Buldeo Jee is following with all the army.”
On seeing the brahmin, and hearing what he had said, Rookmunee Jee’s spirits were revived; and then she was as happy as a devotee, who has obtained the fruit of his penance. After a short time, Shree Rookmunee Jee, with joined hands, and bowing her head, began to say in presence of the brahmin, “By coming to-day, and mentioning the arrival of Huri, you have restored me to life; what return shall I make you for this? If I were to give the wealth of the universe, I should still be in your debt.”
Having thus spoken, she remained fearful, and abashed. The brahmin being highly gratified, and pronouncing a benediction, rose and went thence to the Raja Bheekmuk, and explained all the circumstances of Shree Krishnù’s arrival. On hearing this authentic account, the Raja Bheekmuk rose up and proceeded to the enclosure where Shree Krishnù and Bulram, the abodes of pleasure, were living; prostrating himself on his arrival so as to touch the ground with the eight principal parts of his body, he appeared before them, and with joined hands said, “You are the root of my mind, Huri; how shall I explain to you what our wicked enemies have done? My desires have been accomplished by your coming here.”
Having thus spoken, and having had Krishnù comfortably housed, Raja Bheekmuk returned to his own palace, and reflecting began to say, “Every one knows the exploits of Huri; who can say, how his arrival here has been brought about?” And all the inhabitants of the city, male and female, came to where Shree Krishnù and Buldeo were, and sung of their renowned actions, and celebrated their praises, saying to each other, “Rookmunee is a fit bride for Shree Krishnù. Bruhmù grant that this match may take place, and last long.” In the mean while, upon a sudden thought the two brothers went to look at the city; crowds of men and women were collected at every market, road and cross-road, to which the two brothers went; who sprinkling perfumes and sandal, and rose-water, and raining down flowers on them stretched out their hands, and pointed out the two brothers to each other: “Bulram is dressed in blue, and Krishnù in yellow silk, they have crowns on their heads, and tremulous ear-rings; their lotus eyes, wish to steal away our hearts.” The two brothers went on viewing the city; at length, having seen all the city and the forces of Raja Sissoopal, they returned to their own army.
On hearing of their arrival, Raja Bheekmuk’s eldest son was exceedingly wroth, and going to his father began to say, “Say, truly, at whose invitation has Shree Krishnù come here? I cannot understand how he can have come, without being invited. A marriage is an occasion and affair of pleasure, what business has he here? Wherever these two deceitful, perverse creatures go, they occasion injury. If you value your own welfare, tell me, truly, by whom were they invited?”
O great king! Rookum having thus endeavoured to terrify his father, rose and went thence, uneasy and disturbed in mind, to the court of Sissoopal and Joorasindhoo, and said to them, “Bulram and Krishnù have come here; inform all your people of this, that they may be on their guard.”
On hearing the names of the two brothers, Raja Sissoopal looking back upon the exploits and history of Huri became low-spirited, and began to be very thoughtful, and Joorasindhoo said, “Wherever these two come they commit some violence or other, they are very powerful, and treacherous. In Bruj they have slain with ease Kuns and other mighty demons; do not look upon them as children, they have never been defeated in any encounter. Shree Krishnù destroyed my army seventeen times; when I attacked the eighteenth time, he ran away, and climbed up a mountain, which I set on fire, and he, by some trick, escaped to Dwarka. No one understands Krishnù’s nature, he has come here to commit violence. He is very deceitful, and will practise great deceit, and no one will be able to understand him. Arrange, therefore, your plans, so that our characters may be preserved.” When Joorasindhoo had thus spoken Rookum replied, “What things are they, that you are so apprehensive about them? I know them well; they wander about the jungles, singing and dancing, and playing the flute, and tending herds. What do those village children know of the science of war? Banish all anxiety from your mind, I will in a second repel and slay Shree Krishnù and Bulram, and all the descendants of Judoo.”
Shree Shookdeo Jee said, O great king! Rookum returned home that day after having entered into explanations with Joorasindhoo and Sissoopal, and inspired them with confidence, and they spent the night in uneasiness.
In the morning Rajas Sissoopal and Joorasindhoo, considering it the marriage-day, were engaged in all the bustle and preparation of bringing forth the marriage procession: and there were festive rejoicings also at the palace of the Raja Bheekmuk. In the mean while Rookmunee Jee sent a message to Shree Krishnù Chund by a brahmin, saying, “O abode of kindness! this is the marriage-day; when two ghurees of the day are left, I will go to perform poojah at a temple of Dewee, eastward of the city. My modesty and good name have been entrusted to you; act, so that they may be preserved.”
Afterwards, when the day was somewhat advanced, her female friends and companions, and relatives arrived; on coming there, having first filled up a square place in the court-yard with large pearls, and arranging upon it a golden chair, studded with ornaments, they seated Rookmunee upon it, and had her rubbed with oil by the hands of seven married women. Afterwards, having applied perfumes and scented paste, and bathed and washed her, they decked her out completely with jewels and ornaments; and arraying her in a red boddice, they placed her in her full bridal dress on the chair. When about four ghurees of the day remained, the youthful Rookmunee, accompanied by her female friends and companions, went forth in musical procession to perform poojah to Dewee; and Raja Bheekmuk sent some of his people to protect her. On hearing that the Raja’s daughter had gone outside the city to worship Dewee, Raja Sissoopal, through dread of Shree Krishnù Chund, summoned some of his mighty heroes, and powerful warlike attendants; and, having given them most minute instructions, sent them to guard Rookmunee Jee. They came, bringing with them their arms and weapons of all kinds, and accompanied the Raja’s daughter. At that time Rookmunee, accompanied by crowds of her female companions, proceeding veiled under the guard and protection of black demons, appeared as beautiful as the moon surrounded by stars, in the midst of a black cloud. At length, after proceeding some distance, she reached the temple of Dewee. Having gone to the temple, she washed her feet and hands, and sipping water from the palm of her hand, became purified. The Raja’s daughter having made an offering of sandal, rice, flowers, perfumes, lamps and consecrated food, went through the ceremony of worshipping Dewee with great faith, and according to the injunctions of the Vedas. Having afterwards prepared food agreeable to female brahmins, she arrayed them in elegant dresses, and making sectarial marks on their foreheads, and fastening thereon the unbroken rice used in the oblation, made them presents, and received their blessing. Having afterwards offered adoration to Dewee by going round to the right, that lovely creature, with a face like the moon, of the colour of the flower chumpa, with deer-like eyes, a voice like the kokila, and the gait of an elephant, taking her companions with her, was occupied with the thought of meeting Huri. And as she was on the point of returning, after having finished all the necessary rites and ceremonies, Shree Krishnù Chund, seated on his ruth, arrived alone at the spot where the warlike attendants of Rookmunee were standing fully armed.
Having recited thus much, Shree Shookdeo Jee said,—When she was returning, after having worshipped Dewee one of her companions said, in a state of agitation, “O beautiful Rookmunee! Huri has arrived: behold his waving banner.” Having heard this speech of her companions, and beholding the flag attached to Krishnù’s ruth, the Raja’s daughter was so overjoyed, that her body could not contain her. Placing her hand in that of her companion, she advanced amongst them all in the hope of meeting Huri, with such a fascinating look, smiling, and at such an easy, composed pace, that all description is impossible of the beauty of her appearance. The guards on seeing Shree Krishnù Chund all seemed to be deprived of sense, and stood still; and the screen of cloth, behind which Rookmunee was concealed, dropped from their hands. And on beholding the beautiful and fascinating face of Rookmunee, they were more distracted, and were so upset, that they lost all thought and recollection. She raised her eye-brow, in the form of a bow, and having shot forth the arrows of her eyes from the bowstring of her darkened eye-lashes, in the act of killing them, restored them to life.
O great king! at that time all the demons stood gazing like painted pictures; and Shree Krishnù Chund, having advanced his chariot amongst them, stopped near Rookmunee, who, on beholding her soul’s lord, was suffused with blushes; and, as she stretched out her hand to meet Krishnù, he raised her up with his left hand, and seated her on his ruth; she trembled and was greatly abashed; and, having abandoned all others, went off with Huri. Like a religious ascetic who abandons his home, and fixes his affections on the feet of Krishnù.
O great king! Rookmunee Jee obtained the fruit of all the prayers, penance, fasts and acts of charity she had performed, and forgot all her former sorrows. Her enemies seized their arms, and stood gazing at her. Krishnù carried off Rookmunee from the midst of them, just as a lion would spring amongst large troops of jackals, and seizing its prey, go off fearless and roaring. After Shree Krishnù Chund’s departure, Bulram Jee, sounding the kettle-drum, joined him with all his army.
Shree Shookdeo Jee said,—O great king! having gone some distance, and looking on the thoughtful and blushing Rookmunee Jee, Shree Krishnù Chund said, “O lovely creature! banish all anxiety, I will sound my shell, and dissipate your fears; and, on arrival at Dwarka, marry you according to the prescribed rites and ceremonies of the Vedas.” With these words Krishnù put his own necklace on her neck; and, seating her on his left, sounded his shell, when the attendants of Sissoopal and Joorasindhoo all started from their sleep; and it was spread abroad, throughout the whole city, that Huri had carried off Rookmunee. Rajas Sissoopal and Joorasindhoo, having heard of Rookmunee’s abduction from the guards they sent with her, were exceedingly enraged; and putting on their coats of mail and helmets, and fastening their waist-bands, and arming themselves completely, followed in quick pursuit of Krishnù with all their forces, with a view of engaging him. When they came near, poising their weapons, they exclaimed, “Why are you running away, stand and take your arms and fight? Chutrees and heroical brave men do not show their backs in the field.”
On hearing these words, O great king! the descendants of Judoo faced about, and the engagement began on both sides. The youthful Rookmunee was at that time greatly alarmed; and, covering herself with a veil, shed tears, and heaved deep sighs, looking intently on the face of her beloved, she thought to herself, “That he endured all these troubles for her sake.” Krishnù, who is acquainted with the secrets of the heart, knowing the thoughts of her mind, said, “O lovely Rookmunee! why art thou afraid? In thy very sight I will slay the army of demons, and remove the burthens of the earth, do not be at all anxious.”
Having recited thus much of the history, Shree Shookdeo Jee said,—Raja! the gods, seated at that time in their chariots in the sky, beheld the descendants of Judoo fighting with the demons, and a mighty battle raging, Krishnù stood looking on, whilst Bulram fought. Kettle-drums sounded, bards sang war-songs, panegyrists celebrated the praises of the combatants, horsemen encountered horsemen, elephant riders elephant riders, charioteers charioteers, and foot soldiers foot soldiers. In every direction heroes and brave men attacked and engaged each other; and cowards, leaving the field, ran off with their lives. The wounded stood writhing with pain, headless trunks, with swords in their hands, wandered about in every direction, and bodies were heaped upon bodies, from which a river of blood flowed; the elephants, which were lying dead here and there, appeared like islands, and their trunks like alligators. Muhadeo, accompanied by ghosts, goblins and spirits, wore a garland of heads, which he had selected; and vultures, jackals and dogs tore and fought with each other for the corpses of the slain, and, rending them in pieces, devoured them. Crows plucked out eyes from their sockets, and carried them off. At length, in sight of the gods, Bulram destroyed the army of demons, in the manner that a husbandman would reap a field. Joorasindhoo and Sissoopal, when their whole army was destroyed, took a few wounded men with them, and flying arrived and made a stand at the same place. Sissoopal, expressing great regret and shaking his head, said to Joorasindhoo, “It is not right I should live, having lost my honour, and brought disgrace on my family; with your permission, therefore, I will return to the battle, and die fighting; if not, I will take up my abode in the forest; I will become a devotee, and abandon all worldly hopes; my good name and character are lost, why should I live, and preserve life by submitting to disgrace?” Joorasindhoo replied, “O great king! you are a man of understanding and great experience; how shall I advise you? The wise do not allow themselves to be troubled by the events that occur, because another being is the disposer of good and evil; man has no power, but is under the authority of, and subservient to, another; as the juggler makes the wooden puppet dance as he pleases, so is man in the power of his Maker, who acts according to his own will, for which reason you should not be elated in prosperity, nor depressed in adversity; but look upon every thing as a dream. I advanced seventeen times to attack the city of Muttra with twenty-three complete armies, and my whole army was seventeen times slain by this Krishnù; I did not give myself any uneasiness, nor was I at all elated when on the eighteenth occasion I destroyed his forces, he ran away and climbed up a hill, which I set on fire; it is impossible to know how he escaped with life, his nature is not to be understood.” Joorasindhoo after this again said, “O great king! it is advisable for you to submit to this present crisis of your affairs. There is a saying, that if life is spared, all will go well: as it happened to me to be defeated seventeen times, and again a victory on the eighteenth occasion. Consult, therefore, your own welfare and interest, and act accordingly, and abandon obstinacy.”
When Joorasindhoo, O great king! had given this advice, Sissoopal recovered confidence, and, taking with him all his armed followers, who had escaped wounded, he accompanied Joorasindhoo in a state of great sorrow and regret, and they went thence after their defeat. And now listen to the account of what happened in the family of Sissoopal. As his mother began to prepare festive entertainments in expectation of the arrival of her son, some one sneezed in front of her, and her right eye began to palpitate; when she beheld this unfavourable omen, her forehead throbbed; and in the mean while, some one came and said to her, “Your son’s army has all been destroyed, and he has not obtained the bride, and he is running away thence to save his life.” On hearing these words, Sissoopal’s mother was greatly troubled, and became speechless.
Rookum having heard of the flight of Sissoopal and Joorasindhoo, came and sat in his court in a state of great rage and excitement; and began to say in the presence of all, “How can Krishnù escape from me? I will now go and slay him, as sure as my name is Rookum: otherwise, I will not return to Koondulpore.” O great king! having made this vow, Rookum took with him a complete army, consisting of 109,350 foot, 65,610 horse, 21,870 chariots and 21,870 elephants; and advanced to fight with Shree Krishnù Chund, and surrounded the army of the descendants of Judoo. He then said to his followers, “Do you destroy all the descendants of Judoo, and I will go on in advance, and bring Krishnù here alive and bound.”
On hearing these words, his followers began to fight with the descendants of Judoo; and he went forward in his chariot, and, on approaching Shree Krishnù Chund, called out, “O deceitful villager! what do you know of the nature and duties of government? In the same way, that in your childhood you stole milk and curds, you have come and carried off a beautiful woman; I am not a herdsman, inhabitant of Bruj.” With these words, he seized some arrows, and discharged three poisoned ones from his bow at Krishnù. Perceiving the arrows coming towards him, Shree Krishnù Chund warded them off, (or stopped them midway). Rookum discharged more arrows, with the same result on the part of Krishnù; who, having prepared and arranged his bow, let fly several arrows with such force, that the charioteers and all the horses of the chariot were destroyed; and Rookum’s bow was pierced, and fell from his hand. Huri after this cut in pieces and cast on the ground all the weapons Rookum used against him. He was exceedingly enraged, and seizing a shield and sword, leaped from his chariot, and rushed towards Shree Krishnù Chund, as a mad jackal would rush upon an elephant, or as a moth would fly into a lamp. On coming up, he attacked the chariot of Huri with a club, who immediately laid hold of and bound him, and was on the point of killing him, when Rookmunee Jee interposed, and said, “Do not kill him, he is my brother, release, lord, your servant; what can such a blind fool know, who looks upon the husband of Luchmee as a mortal. You are the first and eternal god of devotion; and have became manifest, O divine being! for the sake of your worshippers. How could this silly creature recognize you, who are celebrated as the compassionate benefactor of the poor?” Having thus spoken she added, “Good men take no thought of the faults of fools and children, as the lion pays no regard to the barking of a dog. If you kill him, my father will be afflicted; you ought not, therefore, to put him to death. Wherever your feet fall, all men live happily; it would be strange indeed, if having such a relation as you, Raja Bheekmuk should suffer grief on account of his son.”
O great king! after this speech, Rookmunee Jee once again thus said, “You have shown great affection towards my relation, in having laid hold of and bound him, and in being prepared with a sword in your hand to kill him.” Afterwards, she was very much agitated, and trembling, with downcast eyes and sobbing, she fell at his feet, and throwing open her breast, began to say, “O Krishnù! give my brother to me as an act of charity; and acquire renown for yourself in the world by this deed.” Shree Krishnù Chund Jee’s anger was entirely cooled by hearing these words, and looking towards Rookmunee, he did not deprive Rookum of life; but made a sign to his charioteer, who immediately pulled off his turban, and tying his hands behind his back shaved his moustachios, beard and head, leaving seven locks of hair, by which he fastened him to the chariot.
Having recited thus much of the history, Shree Shookdeo Jee said, O great king! Shree Krishnù Jee thus treated Rookum; and Buldeo, having slain and put to flight all the armies of the demons, hastened to meet his brother with the same celerity as a white elephant runs about a place, abounding with water lilies, destroying devouring, and scattering about the flowers in great fury. At length he reached the presence of Krishnù; and perceiving that Rookum was bound, addressed Shree Krishnù Jee with great warmth and anger, “What is this you have done in binding your brother-in-law? You cannot leave off your bad habits; you have shown little sense in binding him; and by this act, Krishnù, you have severed the relationship, and brought a stain upon the family of Judoo; who will now connect himself with us? When he came before you to fight, why did you not expostulate with him, and send him back?”
O great king! having thus spoken, Bulram Jee released Rookum; and, having entered into explanations with him, dismissed him with the greatest politeness; and then joining his hands, Bulram, the abode of delight, said to Rookmunee Jee with great humility of manner, “O beauteous Rookmunee! it has not been our fault, that your brother has been subjected to this treatment; it is the recompense of his deeds in a former birth; and it is honourable for Chutrees, and their usual practice to arrange armies, and fight for land, wealth and women with each other; be not displeased at what has happened, but believe what I say, defeat and victory happen to him according to his fate, and this world is a sea of troubles; who from his entrance into it tastes of happiness? but men, being under the influence of delusion, estimate according to their different judgments, and form opinions of good and evil, pain and pleasure, victory and defeat, good and bad fortune. The soul, however, has no sensation of delight or misery, from these things do not vex yourself with the thought of your brother having been disfigured. The wise consider the soul as immortal, and the body as mortal. For this reason, the soul is not affected by any disgrace that happens to the body.”
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O incarnation of justice! when Bulram Jee had thus advised Rookmunee, she having heard and reflected upon what he had said, was ashamed in presence of her husband’s elder brother. In the midst of the army, she said to her husband, “O lord of Bruj! drive on the chariot;” she covered herself with a veil, and spoke sweetly to Huri, “Buldeo is standing before us; O husband! drive on the chariot quickly.”
When Shree Rookmunee Jee had thus spoken, Shree Krishnù Chund Jee directed the chariot towards Dwarka; and Rookum having returned to his own people, and suffering great anxiety, said to them, “I started from Koondulpore with this vow, that I would go and destroy Krishnù and Bulram and all the descendants of Judoo, and bring Rookmunee here, my vow has not been accomplished; and I have instead of performing it, lost my honour; I will not survive this disgrace, but abandoning my country and home, and family and all worldly affairs, will become a religious ascetic, and seek death somewhere.” When Rookum had thus spoken, one of his household said, “O great king! you are a great hero, and very renowned, it was their good fortune to have escaped alive from your hands, they are indebted to the strength of their fate for this escape, otherwise, what enemy could encounter you, and escape alive? You are possessed of great understanding; why, therefore, do you think of pursuing such a course as you have mentioned? Sometimes defeat occurs, and sometimes victory, but it is the attribute of the brave and resolute not to lose confidence. Suppose your enemy has escaped to-day, we will destroy him some other time.” When he had thus advised him, Rookum replied, “I have been defeated by them, and my good name is gone, and I am most heartily ashamed; may I die, if I return to Koondulpore, but I will establish some other village.”
Having thus spoken, he peopled a city with inhabitants, to which he conveyed his children, wife and wealth. He named it Bhojkutoo; in this manner Rookum established a village.
O great king! Rookum dwelt there, being at enmity with the Raja Bheekmuk; and Shree Krishnù Chund and Buldeo Jee proceeded on their journey and arrived near Dwarka. The inhabitants of the city received intimation of their approach by the dust, caused by their chariots, which reached the sky. When they knew that Huri was coming, they completely arranged and prepared the city for his reception. Its beauty equalled that of the three worlds, who can attempt to describe it; at that time there were rejoicings in every house. Pillars of plantain were fixed at each entrance, golden water-pots filled with water and sprouts, were placed in every direction; flags and banners waved; garlands and wreaths of flowers were fastened in different places, and crowds of women were standing in every market, road and cross-road, holding lamps with four wicks; and the Raja Oogursen, accompanied by all the descendants of Judoo, advancing in musical procession to meet them according to the prescribed forms and ceremonies, escorted Bulram, the abode of pleasure, and Shree Krishnù Chund, the root of joy, to the city. The beauty of the scene baffles description; all the inhabitants, both men and women, were delighted. They came into the presence of Krishnù and presented their offerings. And the women sang songs of rejoicing at the gates and doors of their houses, and from sheds and house-tops, and performing the ceremony “Arta,” showered down flowers. Shree Krishnù Chund and Buldeo Jee displayed towards all great fascination of manner, and delighted them greatly; and progressing in this manner, they arrived at the palace and took up their abode there. Some days afterwards, Shree Krishnù Jee went one day to the royal court, where Rajas Oogursen, Soorsen, Basoodeo and all the grandees of the family of Judoo were sitting; and, having made a salutation, said, in their presence, “O great kings! it is called a devil’s marriage, if a man carry off a woman, after having gained a victory in battle.”
On hearing these words, Soorsen Jee sent for a family priest; and explaining to him said, “Fix a day for Shree Krishnù’s marriage.” He immediately drew forth an almanac, and having decided upon a favourable month, day, time, constellation and an auspicious period with respect to the sun and moon, fixed upon a day for the marriage. Raja Oogursen then gave the order to his ministers to collect all necessary materials, and make preparations for the marriage; and sitting down wrote letters of invitation to the members of the family of Koroo and Judoo, and all Rajas, far and near; and despatched them by the hands of brahmins. O great king! all the Rajas were highly gratified at receiving the letters of invitation; and started off, accompanied by brahmins, pundits, bards and beggars.
When Raja Bheekmuk received intelligence of these events, he delivered over to a brahmin many dresses, arms, ornaments, studded with gems, chariots, elephants, horses and male and female servants, sedan chairs; and, having made a vow in his mind respecting the giving his daughter in marriage, with very great humility, sent off all the different presents to Dwarka. The Rajas of the different countries came, and the brahmin also arrived, whom the Raja Bheekmuk had despatched with presents. The beautiful appearance of Dwarka at that time cannot be described. When at length the marriage-day came, after having gone through all the prescribed forms and ceremonies, they conducted the bride to a building, erected for the occasion, and adorned with flowers, and placed her upon a seat; and all the great chiefs and members of the family of Judoo came, and sat there also, at that time, pundits recited the Vedas; Huri circled round with Rookmunee. Drums and other musical instruments resounded; the delighted gods rained down flowers. Demi-gods, saints, bards and celestial musicians were all spectators from the sky. The wives of the gods, ascending their chariots; and collecting together, and stooping down, all sang songs of rejoicing. Taking hold of Rookmunee by the hand, Krishnù circled her round, and seated her on his left. They untied the knot, and re-turned the board used for sitting on at meals, and then performed pooja to the family Devee. Huri, unloosing Rookmunee’s bracelet, joined with her in the sport of eating milk, boiled rice and sugar together. The lord of the universe was highly delighted; all the spectators were filled with joy, and pronounced benedictions: “May the marriage of Huri and Rookmunee last long, whose natures have imbibed the spirit of nectar.” They gave presents to all the brahmins, who came; and robes of honour to the bards and panegyrists; and, having allowed them to take leave, had all the Rajas of the different countries escorted back.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! whoever shall read or hear of the actions of Huri and Rookmunee; and, having heard and read, shall remember them, will obtain religion, absolution from sin and celebrity. Moreover, whatever benefits are to be gained by the sacrifice of a horse and other sacrifices; by the gift of a cow and other gifts; by bathing in the Ganges and other holy bathing places; by going on a pilgrimage to Prag and other holy spots; will be bestowed on hearing and reciting this history.
Shree Shookdeo Jee said, O great king! one day Shree Muhadeo Jee was sitting in his house in a state of religious meditation, when Ramdeo came suddenly, and annoyed him; and his thoughts wandered from Huri; and, being without knowledge, he began to indulge in amorous dalliance with Parbutee Jee. When, after having sported some time, his intellect returned to Shivù, he was filled with anger, and burnt Ramdeo to ashes. When Shivù had burnt the powerful Ramdeo, Ruti lost all firmness. Without her husband, she was in a state of great agitation; and became weak and restless. The wife of Ramdeo wandered about, rolling on the ground: and calling on her husband, embraced the ground. Observing that she was much distressed at the loss of her husband, Parbutee thus addressed her, “O Ruti! be not sad, but listen while I mention how your husband will be restored again to you. He will first be born in the house of Shree Krishnù Chund, and his name will be Purdiyomun. Afterwards, a demon, named Sunbur, will carry him off, and set him adrift in the sea; having after this come into the belly of a fish, he will appear in the food of Sunbur: go, and take up your abode there, and when your husband arrives, take him and bring him up; eventually he shall slay Sunbur, and, having taken you to Dwarka, shall live there happily with you.” O great king! the wife of Shivù thus advised Ruti, who, having recovered her spirits, came to the house of Sunbur, and took up her abode in his cook-room, and night and day, was in anxious expectation of the arrival of her husband.
Having narrated thus much of the history, Shree Shookdeo Jee said,—Raja! Ruti, in expectation of meeting with her husband, began thus to take up her abode in the kitchen of Sunbur; and Rookmunee became pregnant; and after the full period of ten months, was delivered of a son. Having obtained intelligence of this event, the astrologers came; and having determined upon the proper moment, said to Basoodeo Jee, “O great king! on beholding the favourable planet of this child, we are of opinion, that he will be equal to Shree Krishnù Chund Jee in beauty, qualities of mind and strength: but during his childhood, he will dwell in water; and hereafter, having slain his enemy, will return.”
Having thus spoken, the astrologers named him Purdiyomun, and receiving presents took leave; and in the house of Basoodeo, the usual forms and ceremonies were observed, and there were festive rejoicings. Narud Jee, the sage, after this went to Sunbur, and, having entered into an explanation with him, said, “Why are you asleep at this time; are you without all thought?” He enquired the reason of the question, and Narud replied, “Thy enemy, named Purdiyomun, one of the descents upon earth of Ramdeo, has been born in the house of Shree Krishnù Chund Jee.”
Raja! Narud Jee having thus informed and put Sunbur on his guard, departed, and Sunbur having reflected, and thought over the subject in his mind, determined upon this plan,—“In the form of air I will go, and will bring him away with me thence, and will launch him into the sea, in order that the troubles of my mind may be quieted; and that I may live, free from alarm.” Having formed this resolution, Sunbur went thence in an invisible shape, and arrived at the abode of Shree Krishnù Chund, where Rookmunee Jee was nursing and suckling the infant in her chamber; and having silently made all his secret arrangements, stood there. When Rookmunee’s hand was withdrawn from the child, the demon spread his delusive power, and carried off the infant, so as that not one of all the women sitting there knew or saw whether any one had come, and how the child had been carried off. Rookmunee was very much frightened, when she did not see her child, and began to weep. On hearing her lamentations, all the descendants of Judoo, male and female, gathered together, and discoursing variously amongst themselves, were in a state of great anxiety. In the meanwhile Narud Jee came and explained to them, “Be not apprehensive on account of the disappearance of the child; there is not the slightest cause for fear. The child will go to some other place, but death will not affect it; and when his childhood is passed, he will return to you with a very beautiful wife.”
O great king! when Narud, the sage, had thus explained the course of events, the descendants of Judoo reflected on what he had said; and on his taking leave, became satisfied, and tranquil in mind. Be pleased now to listen to the progress of the history, how Sunbur, having carried off Purdiyomun, cast him into the sea. A fish swallowed him, and was swallowed by another large fish. A fisherman came and throwing a net into the sea, caught the fish. On drawing the net, and seeing the fish, the fisherman was much pleased, and brought it home and subsequently made a present of it to Raja Sunbur, who sent it to his kitchen. When the cook cut open the fish another fish came forth; and on ripping open its belly, a very beautiful child of a black colour made its appearance. The cook was greatly astonished, and took away the child, and gave it to Ruti, who was highly delighted at receiving it. When Sunbur heard of it, he sent for Ruti, and said to her, “Bring up this child with the greatest care.”
On hearing these words, Ruti brought the child to her own house. Narud Jee then came and said to Ruti, “Bring up this child with the greatest care, as it is your husband, who has appeared in the form of Purdiyomun. He will destroy Sunbur, and take you hence, passing his childhood here.” Having divulged thus much of the future, Narud, the sage, departed; and Ruti began to bring up the infant with the greatest care and affection. As the child grew up, Ruti became desirous of meeting with her husband. Sometimes, whilst looking at him, she clasped him with affection to her bosom; and sometimes kissing his eyes, mouth and cheeks, she smilingly clung to his neck, and thus said, “Krishnù has contrived this lucky circumstance, and I have found my husband in a fish;” and O great king! she brought milk for him, and gave it to him in a fond, affectionate manner; and dandled him in her arms, singing his praises, and lovingly calling him “husband.” When Purdiyomun was five years old, Ruti dressed him in all kinds of dresses and ornaments to satisfy the longings of her mind, and gratify her eyes. When the child laid hold of the hem of her garment, and began to call her “mother,” she replied laughingly, “O husband! what are you saying? I am your wife, think and reflect upon this. Parbutee Jee told me to dwell in the house of Sunbur; and that my husband should be born in the house of Shree Krishnù Chund Jee, and should come to me in the belly of a fish. And Narud Jee told me not to be sad, and that I should recover my husband. From that time I have been in expectation of meeting with you, and have abode here, my hopes have been realized by your coming.”
Having thus spoken, Ruti instructed her husband in the science of archery. When he had acquired a perfect knowledge, she one day said to him, “Husband! we ought not to stay here any longer, because your mother, Shree Rookmunee Jee, is as uneasy without you as a cow without its calf, you ought, therefore, to slay the demon Sunbur; and, taking me with you, return to Dwarka to your parents, and make them happy; for they have a most ardent desire to see you.”
Having narrated these circumstances, Shree Shookdeo Jee said to the Raja,—O great king! listening in this manner to the discourses of Ruti, when Purdiyomun had grown up, he went one day playing to the Raja Sunbur. On beholding him, and regarding him as his own son he said, fondling him, “I have brought this child up as my own son.” On hearing these words, Purdiyomun Jee replied with very great anger, “I, though a child, am your enemy; fight with me now, and see my strength.” Having thus spoken, he came forward, striking his arms in preparation for the encounter; upon this Sunbur laughed, and began to say, “Brother! whence has this other Purdiyomun come here on my account? What, have I fed with milk, and nourished a snake, that he should thus speak to me?” After this, he again said, “Son! why do you talk thus? Has the messenger of death come to take you away.”
O great king, on hearing these words from Sunbur, he replied, “Purdiyomun is my name: fight with me to-day. You it was, who set me adrift in the sea; but I have now returned to take my revenge. You have brought up the instrument of your death in your own house; and I am neither your son, nor are you my father.”
On hearing this, Sunbur seized his weapons, the passions of his mind being greatly inflamed with rage, like a person, who has trodden on a snake’s tail in the dark. Sunbur sent for all his army, and taking Purdiyomun outside, he, in great fury, raised a club, and said in a voice of thunder, “Let us see, who will now save you from death.” When he rushed towards him, and brandished the club, Purdiyomun Jee easily evaded and parried his attacks. Being furious with rage he then discharged arrows of fire, which he quenched with arrows of water. Sunbur in great wrath then expended all the weapons he had and Purdiyomun warded them off. When he had not a single weapon left, he rushed forward furiously and grappled with Purdiyomun Jee, and they both began to wrestle. After some time, Purdiyomun flew off with him to the sky, and there cut off his head with a sword; and on his return, slew the army of demons. Sunbur being slain, Ruti was made happy. And at that time, a chariot descended from the sky, on which Ruti and her husband ascended, and went to Dwarka with the same celerity, as a beautiful cloud with lightning flies; and on arriving there, they observed houses of gold, glittering like lofty hills. On descending from the chariot, they both retired at once to the female apartments. All the women were startled at seeing them; and were ashamed, thinking that Shree Krishnù had brought a beautiful woman with him. But no one knew, that it was Purdiyomun; all of them called him Krishnù. When Purdiyomun asked where his father and mother were, Rookmunee Jee began to say to her companions, “Friends! who is this in the likeness of Huri?” They replied, “We think, that this must be a son of Shree Krishnù’s.”
On hearing these words, a stream of milk came forth from the breast of Rookmunee Jee, and her left arm began to shake; and her mind was in a state of fear and agitation for the meeting; but without her husband’s permission, she could not meet him. At that time, Narud Jee came there, and related all the preceding history, and tranquillized the minds of them all; then Rookmunee Jee ran forward, and kissing her son’s head, clasped him to her bosom; and having his marriage celebrated with all due forms and ceremonies, received her son and daughter-in-law into her house. At that time, all the descendants of Judoo, men and women, came and joined in festive rejoicings, and were highly delighted. Songs of congratulation resounded in every house, and happiness was diffused throughout the city of Dwarka.
Having recited thus much of the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Purdiyomun having thus been born, having spent his childhood in another place, killed his enemy, and came with Ruti to the city of Dwarka, there was joy and festivity in every house.
Shree Shookdeo Jee said,—O great king! Suttrajeet charged Shree Krishnù Chund first with the theft of a jewel; and afterwards, finding his accusation to be false, he was ashamed, and gave his daughter Sutbhama in marriage to Huri. Raja Pureechit enquired from Shree Shookdeo Jee, “O abode of compassion! who was Suttrajeet, where did he obtain the jewel, and how did he accuse Huri of theft, and afterwards finding the charge false, in what manner did he give his daughter in marriage; explain these circumstances to me?” Shree Shookdeo Jee replied,—O great king! be pleased to listen, and I will explain all the circumstances. Suttrajeet belonged to the family of Judoo, who for a long time was engaged in an act of very difficult religious penance in honour of the sun. The sun-god was highly gratified, called him and having given him a jewel, said, “This jewel’s name is Soomuntka, it contains an unbounded power of conferring happiness and wealth; worship it continually, and look upon it as equal to me in power and splendour; if you meditate upon it, having offered up prayers, and performed acts of penance, abstinence and fasting, you shall obtain whatever you ask for; into whatever country, city and house this jewel shall enter, there misery, poverty and death shall not have access. There shall be constant plenty and increase, and prosperity.”
O great king! having thus spoken the sun-god allowed Suttrajeet to take leave; who went home with the jewel. After this, rising, early and performing his morning ablutions, and finishing his religious meditations and libations, he was in the habit of offering adoration to the jewel, with unbroken rice, flowers, sandal, perfumes, lamps and consecrated food; and taking away the eight loads of gold, which came from the jewel, he was delighted.
One day whilst engaged in worship, beholding the beauty and brilliancy of the jewel, he thought to himself,—“It will be a good act to take this jewel and show it to Shree Krishnù Chund.” Having come to this resolution, and fastening the jewel on his arm, Suttrajeet went to the court of the descendants of Judoo. On seeing the brilliancy of the jewel from a distance, the descendants of Judoo stood still with admiration, and began to say to Shree Krishnù Jee, “O great king! the sun is coming here from a longing desire to see you. Bruhmù, Roodrù, Indrù and all the gods worship you; and meditating upon you during the eight puhurs, sing of your celebrity. You are the immortal first male, Vishnù, Luchmee has become your servant, and constantly waits upon you. You are the god of all the gods. No one knows your nature. Your attributes and qualities of mind are limitless; now, O lord! will you be concealed, having come into the world?”
O great king! when the descendants of Judoo began to discourse thus, on seeing Suttrajeet approach, Huri said, “This is not the sun; it is Suttrajeet, one of the family of Judoo, who has obtained a jewel for having performed an act of penance in honour of the sun. Its splendour is equal to that of the sun. He is coming with that jewel, fastened on his arm.”
O great king! whilst Shree Krishnù Jee was thus speaking, Suttrajeet came and sat down in the court, where the descendants of Judoo were playing at “choupur” and dice. The minds of all were fascinated by beholding the brilliant lustre of the jewels, and Shree Krishnù Chund remained also looking at it. Suttrajeet, then, upon something occurring to his mind, took leave, and returned home; and afterwards used constantly to come to the court with the jewel fastened about his neck. One day, the descendants of Judoo said to Huri, “O great king! take the jewel from Suttrajeet, and give it to Raja Oogursen and obtain celebrity in the world. This jewel does not suit him, but is fit for a Raja.”
On hearing this, Shree Krishnù Jee smilingly said to Suttrajeet, “Give this jewel to the Raja, and acquire for yourself a great name and reputation in the world.” On hearing this proposal to give the jewel away, he made an obeisance, and rose up; and, engaged in thought, went to his brother, and said, “Shree Krishnù Jee asked me for the jewel to-day, and I did not give it him.” When Suttrajeet had thus spoken, his brother, Pursen, was angry, and took the jewel, and threw it on his own neck; and arming himself, and mounting a horse, went out hunting. Having gone into an extensive forest, he began to kill various kinds of deer and antelopes with his bow and arrows. A deer having rushed out before him, he was enraged, and pursued it on horseback; and in the course of the pursuit came alone to a large deep cave, which had existed for ages. On hearing the sound of the deer and horse’s feet, a lion came forth from the cave; and killing all three, and carrying off the jewel, went into his cave again. The light was so great in consequence of the jewel coming into the cave, that its rays extended to the infernal regions. A bear, named Jamwunt, that had been with Shree Ramchund in the descent of Ram upon the earth, and had since the Treta age dwelt in the regions below with all his family, seeing that shining light in the cave, rose up; and pursuing his journey came to the lion. Having killed the lion, he carried off the jewel, and went with it to his wife who fastened it in her daughter’s cradle. The child constantly played and amused herself with the jewel, which filled their abode with a perpetual stream of light.
Having recited thus much, Shree Shookdeo Jee said,—O great king! the jewel was thus lost, and such was the fate of Pursen. The people, who had accompanied Pursen, came and said to Suttrajeet, “O great king! he left us, and went off alone, and we have found no trace of where he went. They searched again in consequence of their statements not being believed, but could not find Pursen any where in the forest.”
On hearing this statement, Suttrajeet abstained from all food and drink; and being greatly depressed and troubled in mind began to say to himself, “This is Shree Krishnù’s doing, he has killed my brother for the sake of the jewel, and has carried off the jewel to his own home. First of all he asked me for it; but I did not give it, and he has thus carried it off.” With these thoughts, he passed his time in great anxiety. One night, he was sitting on his wife’s bed, emaciated, low-spirited, silent and deeply engaged in thought, when his wife said to him, “Why are you so thoughtful, husband! tell me your secret anxieties?” Suttrajeet replied, “It is not right to reveal important secrets to a wife, as she cannot keep them; what she hears at home, she publishes abroad; she is ignorant, and without knowledge of any thing, good or bad.”
Suttrajeet’s wife was angry at this speech, and said, “When did I ever publish abroad any thing I heard at home, as you state? Are all women alike?” She added, “Until you mention to me, what is preying upon your mind I will abstain from all sustenance.” Suttrajeet replied, “Truth and falsehood are known to Bhugwan; but I will inform you of what I am thinking, provided you will not tell any one.” His wife assented. Suttrajeet began to say, “One day Shree Krishnù Jee asked me for the jewel, and I did not give it, I, therefore, think that he has killed my brother in the forest, and taken away the jewel; this must have been done by him, as no one else has the power to perform such an act.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! his wife did not sleep after hearing this account, and passed the night in great perplexity of mind. Early in the morning, she said to her female companions and servants, “Shree Krishnù Jee has killed Pursen, and taken away the jewel, I heard this from my husband last night, but do not mention it to any one.” They went away silently agreeing not to speak of the matter; but in private, began to talk to each other, in astonishment, upon the subject. At length one of the servants went and mentioned the subject in the female apartments of Shree Krishnù Chund. On hearing it, all the women thought, that if Suttrajeet’s wife had said so, the statement could not be false; and having formed this opinion, they began to blame, and speak ill of, Shree Krishnù. In the mean while, some one came, and said to Shree Krishnù Jee, “You are under a suspicion, O great king! of having killed Pursen, and taken away the jewel; why are you sitting idle? You should adopt some measures to counteract these statements.” On hearing this statement, Shree Krishnù Jee was at first frightened; afterwards, reflecting on the subject, he came to the court, where Oogursen and Basoodeo and Bulram were sitting, and said, “O great king! I am accused of having killed Pursen, and carried off the jewel; I will, therefore, with your permission, go and search for them both, in order that this disgrace may be wiped away.”
Having thus spoken, Shree Krishnù Jee went thence to the forest, taking with him several of the descendants of Judoo, and the companions of Pursen. When they had gone some distance, they saw marks of horse’s feet, on tracing which, they reached the spot where a lion had devoured Pursen and his horse. On seeing the remains of their bodies, and the marks of a lion’s feet, they were all of opinion, that the lion must have killed them. Thinking thus, and not having obtained the jewel, Shree Krishnù Chund went, accompanied by them all, to that deep, dark and terrible cave. At the entrance, he saw a lion lying dead, but did not find the jewel there. On beholding this strange sight, they all said to Shree Krishnù Jee, “O great king! whence has such a powerful animal come into this forest, as to be able to kill a lion, and carry off the jewel into the cave? Adopt measures immediately against him. You have made all necessary search, and have obliterated all the suspicions, that were raised against you, the disgrace is now upon the lion’s head.” Shree Krishnù Jee said, “Come let us go into the cave, and see who has killed the lion, and taken away the jewel.” They all replied, “O great king! we are terrified at beholding the mouth of the cave; how shall we be able to enter it? Moreover, we beseech you also, not to go into this frightful cavern, let us return home; we will all say in the city, that a lion killed Pursen, and carried off the jewel; and that some animal killed the lion, and went into a deep and very terrible cave with the jewel. We all saw this with our own eyes.” Shree Krishnù Chund replied, “My mind is intent upon the jewel, and I will go into the cave alone; in ten days, I will return, stay here that time; and if I delay beyond that time, return home, and give information of the matter.” O great king! having thus spoken, Huri entered that dark, frightful cave, and pursuing his journey arrived at the place, where Jamwunt was sleeping, and his wife rocking her daughter in a cradle of chalk. On beholding Krishnù, she called out through fear, and Jamwunt awoke, and making a rush, grappled Krishnù, and they both began to wrestle. When neither his stratagems nor strength succeeded against Huri, he began to reflect and say, “Luchmun Ram is my equal in strength, who else in the world is so powerful as to be able to fight with me?” O great king! Jamwunt having thus reflected, and meditating upon Krishnù, shrunk back with joined hands, and said, “O Rugoonath! appear to me, I know you to be acquainted with the secrets of the heart, and recognize you by beholding your exploits. You have done well in descending upon the earth; remove the burthens of the world. I have dwelt here since the Treta age. Narud has told me your history; that Krishnù would come here for the jewel, and then he will appear to you.”
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—Raja! When Jamwunt, having recognised Krishnù, spoke thus, Shree Moorari, the friend of his worshippers, beholding the attachment of Jamwunt, was delighted; and assuming the appearance of Ram, appeared to him with a bow and arrows, and Jamwunt, having prostrated himself so as to touch the ground with the eight principal parts of his body, stood up; and joining his hands said, with the greatest humility, “O sea of compassion and brother of the poor! with your permission, I will explain my wishes.” Krishnù granted permission. Then Jamwunt said, “O purifier of the guilty and lord of the poor! it is the wish of my mind to give you this damsel, Jamwutee, in marriage, and obtain celebrity and greatness in the world by so doing.” Bhugwan replied, “If such is your desire, it is acceptable to me.” When Krishnù had thus spoken, Jamwunt took sandal, unbroken rice, flowers, perfumes, lamps and consecrated food, and worshipped him; and afterwards married his daughter to him in the manner, and with the ceremonies prescribed by the Vedas, giving her the jewel as a part of her dowry.
Having related thus much of the history, Shree Shookdeo, the sage, said,—Raja! Shree Krishnù Chund, the root of joy, taking with him Jamwutee and the jewel, came forth from the cave. And now be pleased to listen to what befel the descendants of Judoo, and companions of Pursen and Shree Krishnù, who were standing at the mouth of the cave. When twenty-eight days had elapsed and Huri did not return, they went thence, devoid of all hope; and came to Dwarka, troubled with all kinds of perplexing thoughts, and shedding tears. The descendants of Judoo were very much alarmed at the intelligence they brought; and calling on the name of Shree Krishnù, and suffering great affliction, they began to weep and lament; and there was mourning in all the female apartments. At length, all the women being much agitated, emaciated and in low spirits, went forth from the palace, and weeping violently came to a temple of Devee, distant about a coss outside the city. Having worshipped and propitiated Devee, joining their hands and bowing their heads, they began to say, “O Devee! gods, men and sages, all meditate upon thee, and receive from thee whatever boon they ask, tell us, when will Shree Krishnù Chund, the root of joy, come?”
O great king! all the women sat down at the entrance of the temple, and continued imploring Devee; Oogursen, Basoodeo, Buldeo and the other descendants of Judoo were sitting in a state of great anxiety, when Shree Krishnù, the immortal, the dweller in Dwarka, smiling and bringing Jamwutee with him, came and stood in the royal court; all were delighted at beholding the moon-like face of Krishnù. And on hearing the good news of his arrival, all the women having worshipped Devee, returned home; and began to engage in festive rejoicings.
Having narrated thus much, Shree Shookdeo Jee said,—O great king! Shree Krishnù Jee, sitting in the court, sent for Suttrajeet, and, having given him the jewel, said, “I did not take away this jewel, and you suspected me falsely. Jamwunt took away this jewel, and has given it to me, together with his daughter.” Taking the jewel, Suttrajeet went away, bowing his head, and thoughtful:—“I have committed a great crime against Huri, and ignorantly abused his family; I have cast a slur and suspicion on the lord of the Judoos, and have shown great enmity to him for the sake of the jewel. I must now endeavour to atone for my fault, and give the jewel, Sutbhama, to Krishnù.” With these thoughts in his mind, Suttrajeet went home with the jewel, depressed in spirits, and explained all his anxieties to his wife. His wife said, “O husband! this is a good thought of yours. Give Sutbhama to Shree Krishnù, and obtain celebrity in the world.”
On hearing these words, Suttrajeet sent for a brahmin; and having fixed upon a favourable rising of a sign of the zodiack, and a division of time equal to forty-eight minutes, and placing on a dish a coloured mixture for the forehead, unbroken rice, a rupee and a cocoanut, sent the nuptial gifts to Shree Krishnù Chund by the hands of the family priest. Shree Krishnù Jee came to the marriage with great pomp and splendour, wearing a high crowned hat. Then Suttrajeet, having observed all the usual forms and ceremonies, gave his daughter in marriage according to the injunctions of the Vedas, and having bestowed great wealth upon her, added the jewel also to her dowry. On beholding the jewel, Shree Krishnù Jee drew it forth, and said, “This jewel is of no use to me, because you have obtained it for having performed a penance in honour of the sun. Keep this in your own house, as my family do not accept the things bestowed by other gods, with exception of Bhugwan.”
O great king! when Shree Krishnù Chund had thus spoken, Suttrajeet took the jewel, and was ashamed, and Shree Krishnù Jee returned home in musical procession with Sutbhama, and lived happily with her in the royal palace. The Raja Pureechit interrupted Shree Shookdeo Jee in this part of the story, and enquired, “O abode of compassion! kindly explain, why the suspicion and calumny of the theft were fastened upon Shree Krishnù Jee?” Shookdeo Jee replied, Raja! Mohun had seen the moon, when it was four days old in the month of Bhadon; and hear me, whoever, having heard this history, shall see the moon when four days old in the month of Bhadon, shall escape unblemished.
Shree Shookdeo Jee said,—O great king! I will now describe how Sutdhunwa killed Suttrajeet, and, taking away the jewel, and giving it to Akroor, fled from Dwarka, listen with attention. The son of the blind Dritrasht (Doorjodhun) invited the Pandoos, and gave them beds in his house; at midnight, he surrounded the house with flames.
On hearing of this circumstance, the two brothers were greatly grieved and perplexed; and ordered the charioteer, Daruk, to bring their chariot, mounting which, they went to Hustinapoor, and descending entered the court of the Roroos, and there beheld them all sitting, emaciated and low-spirited; Doorjodhun was thoughtful; Bheekmuk was shedding tears; Dritrasht was in great affliction, and tears were even falling from the eyes of Dronacharuj; Bidooruth Jee was greatly dispirited, and Gundharee was sitting near him. And the other wives of the Roroos, thinking of the Pandoos, continued to weep and the whole court was sad.
O great king! seeing this state of affairs, Shree Krishnù and Bulram Jee went and sat near them, and made enquiries regarding the Pandoos: but all remained silent, and would not divulge any thing.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Shree Krishnù and Bulram Jee, having heard of the burning of the Pandoos went to Hustinapoor; and there was in Dwarka a member of the family of Judoo, named Sutdhunwa, to whom Sutbhama had been first betrothed. Akroor and Krutbruma went together to him and both said to him, “Shree Krishnù and Bulram have gone to Hustinapoor; now is your opportunity, take your revenge upon Suttrajeet; because he has acted very wrongly towards you, in having given a girl, who was betrothed to you, to Shree Krishnù; and, in having abused you; there is no one here now to assist him.”
On hearing these words, Sutdhunwa rose in great wrath; and, having gone in the night to the house of Suttrajeet, called out; and at length, having by stratagem and force, put him to death, carried away the jewel. After this Sutdhunwa, sitting alone in his house, began to reflect, and to say to himself with regret, “By listening to Akroor’s counsel, I have made an enemy of Krishnù; Krutbruma and Akroor both came here, and advised me. If a good man speaks deceitfully, what control can any one have over him?”
O great king! whilst Sutdhunwa, thus regretting, repeatedly exclaimed, “No one has power over the future; the events of fate are not known by any one;” the wife of Suttrajeet, on beholding her husband lying dead, embraced his corpse, and wept and poured forth lamentations.
On hearing her cries, all her relations, male and female, speaking in a very confused, disjointed manner, began to shed tears and strike their bodies; and there was mourning in the whole house. Having heard of the death of her father Sutbhama came to where her father was lying; and having offered them all advice and consolation, and washed her father’s corpse in oil, sent for her chariot, and ascending it, went off to Shree Krishnù Chund, the root of joy, and arrived after a journey of a day and night. Huri rose on seeing her, and enquired, whether all was well at home. Sutbhama replied, joining her hands, “How can things go on well without you, O lord of the Judoos! Sutdhunwa has brought calamity on me, by killing my father, and carrying off the jewel; your father-in-law’s corpse is preserved in oil. Remove all my griefs.”
Having thus spoken, Sutbhama Jee stood before Shree Krishnù and Buldeo Jee, and exclaiming “Alas, father! alas, father!” began to weep, and groan bitterly. On hearing her cries, Shree Krishnù and Bulram were at first very sad; and began, after the manner of the world, to shed tears. Afterwards, having consoled and comforted Sutbhama, they brought her thence with them to Dwarka.
Shree Shookdeo Jee said, O great king! on coming to Dwarka, Shree Krishnù Chund, perceiving that Sutbhama was very much grieved, made her a promise, and said, “O beautiful Sutbhama! be of good cheer, and banish all anxiety, what was to happen, has happened; but I will now destroy Sutdhunwa, and revenge your father’s death, and afterwards perform other acts.”
On the arrival of Shree Krishnù, Sutdhunwa was greatly terrified; and, abandoning his home, said to himself, “At the suggestion of others, I have made Shree Krishnù Jee my enemy, whose protection shall I now seek?” He went to Krutbruma; and, joining his hands, said with many supplications, “O great king! I have acted by your advice, and Shree Krishnù and Bulram are now enraged against me, I have, therefore, fled and come to seek an asylum with you, appoint me some place to reside in.” Krutbruma replied, “I can do nothing for you; whoever is at enmity with Shree Krishnù Chund, is cut off from the rest of mankind. Did you not know, that Krishnù is very powerful; and that you would be a loser by being at enmity with him? What does it signify, who advised you; why did you not act, with reference to your own strength? It is customary in the world to contract enmities, marriages and friendships with equals. Banish all hope of my being able to do any thing for you, as I am a servant of Shree Krishnù Chund, the root of joy, it does not become me to show enmity to him; go somewhere else for protection.”
Sudhunwa, O great king! was very sad at these words, and went thence to Akroor, joining his hands, bowing his head, supplicating, and expressing great sorrow and regret, he began to say, “Lord! you are the greatest chief among the Judoos; all of them respect and bow their heads to you; you are holy, merciful and resolute; and submitting to afflictions yourself, remove the griefs of others. The shame of having advised me rests with you; grant me your protection, I have done this deed at your suggestion, save me now from the hands of Shree Krishnù.”
Akroor Jee replied, “You are a great fool, in talking thus to me; do you not know that Shree Krishnù Chund is the creator of all men and the dispeller of griefs? How can any one remain in the world, who is at enmity with him? What evil can befal the adviser? The whole affair is now upon your head. There is a saying, ‘That it is the custom of gods, men and sages to form friendships for the furtherance of their own selfish objects.’ And there are many kinds of men in the world, who for the sake of their own interests, advise after various fashions; it is, therefore, advisable for a man not to act according to the opinions of others; but in every affair of life to consider first, what may benefit, and what may do him harm, and then enter upon it. You have premeditatedly done this act; and now there is not any refuge for you in the world. Whoever has shown enmity to Krishnù cannot live; to whatever quarter he may fly, he will be destroyed, I do not wish to die, that I should render you assistance. Life is dear to all men.”
O great king! when Akroor Jee had made this unpalatable speech to Sutdhunwa, he, being devoid of all hope, and giving up all thoughts of life, left the jewel with Akroor; and mounting a chariot, fled from the city. Shree Krishnù and Bulram pursued him in a chariot; and overtook him after a pursuit of four hundred coss. On hearing the sound of their chariot Sutdhunwa was in great alarm; and descending from his chariot, entered the city of Mithila. On seeing him, Krishnù was enraged, and ordered the quoit, Soodursun, to cut off his head, which he did forthwith: and Shree Krishnù Chund went up to him and searched for the jewel; but without success. He then said to Buldeo Jee, “Brother! I have killed Sutdhunwa, and not obtained the jewel.” Bulram replied, “Brother! some great man must have obtained possession of it, who has not brought it and shown it to us. That jewel cannot possibly be concealed; wait a little, and it will turn up somewhere.” Buldeo Jee proceeded to say, “Brother! set out now for Dwarka, and I will go and search for the jewel; which I will bring with me, wherever I may find it.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Shree Krishnù Chund, the root of joy, having killed Sutdhunwa, started for Dwarka; and Bulram, the abode of happiness, set out to search for the jewel. After having searched in various countries, cities and villages, Buldeo Jee went to the city of Ajoodiya. On receiving intelligence of his arrival, Doorjodhun, the Raja of Ajoodiya rose up, and having advanced with presents to meet him, escorted Bulram with music playing, and in silken clothes to his own palace. Having seated him on a throne, and gone through various forms of adoration, he entertained him: and standing in his presence, said, with joined hands and bended head and great humility of manner, “O sea of compassion! please inform me, how you came here?”
O great king! Buldeo Jee, observing his affection, was delighted, and explained all the particulars of his journey. After hearing the account, Raja Doorjodhun said, “Lord! no one will be able to keep that jewel concealed: it will be manifested of itself at some time or other.” He again said, with joined hands, “O kind to the poor! great is my good fortune in having obtained a sight of you at my own home, and having thereby obliterated the sins of every preceding birth. Do me the kindness now to gratify your servant’s desire; and, remaining here some days, make me your pupil, and obtain celebrity in the world by instructing me in the art of fighting with clubs.”
O great king! having heard this speech, Bulram Jee made Doorjodhun his pupil; and, staying a few days, instructed him in the science of fighting with the club; but although he made search throughout the city, he did not find the jewel. Some days after the arrival of Shree Krishnù Chund at Dwarka, Bulram arrived also; when having taken all the Judoos with him, and brought forth Suttrajeet’s corpse from the oil, Shree Krishnù Chund Jee made a purification of fire and lighted the funeral pile with his own hands. When Shree Krishnù Jee had performed the funeral obsequies, Akroor and Krutbruma, consulting with each other, went to Shree Krishnù; and, having taken him aside and shown him the jewel, said, “O great king! the Judoos have become impious, and fascinated by riches, they have become blinded by wealth, and given up all thought and meditation and memory of you. If they were now to suffer some affliction, they would return to your service. We will, therefore, take away the jewel and fly from the city; and when we have revived in them the adoration and memory of you, we will return to Dwarka.” Akroor and Krutbruma, with all their relations, fled from Dwarka at midnight, with the knowledge of Shree Krishnù, and no one knew in what direction they had gone. Early in the morning, there was a report throughout the city, that they had gone off somewhere during the night; but no one knew where and what was the cause of their going.
Having recited thus much, Shree Shookdeo Jee said,—O great king! this was a constant and general topic of conversation in the city; whilst on the other hand, Akroor Jee first went to Prag, and, having caused himself to be shaved, bathed at the confluence of the three sacred rivers, and presented many gifts; and having performed many acts of charity, built a ghaut in honour of Huri, and went to Gyah; there, sitting on the bank of the river Phulgoo, they performed funeral obsequies in the manner prescribed by the Shastrùs; and, having feasted the brahmins of Gyah, gave many gifts. Having afterwards visited a temple of Vishnù, they went thence to the city of Kasi. Hearing of their arrival, all the neighbouring Rajas came with presents to meet them; and they remained there offering sacrifices and presents, and performing acts of penance and fasting.
Some days having elapsed, Shree Moorari, the friend of his worshippers, determined to send for Akroor Jee; and coming to Bulram, said, “Brother! bring some calamity on the inhabitants of the city, and send for Akroor.” Buldeo replied, “O great king! do whatever is most agreeable to yourself, and confer happiness on virtuous men.” When Bulram had thus spoken, Shree Krishnù Chund caused fevers and diseases of all kinds to rage in the city of Dwarka.
During four months, there was no rain; in consequence of which, all the rivers, nullahs and tanks of the city were dried up: grass and grain were not produced; birds, fishes, beasts and all animals with life and cattle were greatly distressed, and died of drought. The inhabitants of the city, through hunger, began to raise cries to heaven for deliverance. At length, all the male and female population were in a state of the greatest consternation; and came to Shree Krishnù Chund, the extirpator of grief; and imploring him earnestly and beseeching him with the utmost humility, began to say, with joined hands, and bowing their heads, “We have come to you to seek an asylum; how shall we be able to endure our great calamities? We are sorely afflicted from the want of rain; why has Bruhmù brought this disaster upon us?” They proceeded to say, “O compassionate lord of Dwarka! you are our creator and dispeller of our griefs; to whom else shall we go and address our petitions? Whence has this misery fallen upon us, whilst we were living quietly at our homes, and why has it happened, kindly explain to us?”
Shree Shookdeo, the sage said,—O great king! on hearing these words, Shree Krishnù Chund replied, “Famine, misery and distress make their entrance into every city, which holy men have abandoned. Since Akroor Jee has departed hence, you have endured this state of calamity. Where holy men, lovers of truth and servants of Huri dwell, there evil and want, and misfortune cannot exist. Indrù has a friendship for the worshippers of Huri; and, therefore, rain falls plentifully in the cities where they dwell.”
All the Judoos exclaimed, “O great king! you have spoken truly: this thought had occurred to us also, because Akroor’s father’s name is Soophulluk, and he too is a very holy, truth-loving and just man. Where he dwells, there distress, poverty and famine have no existence; but rain falls frequently, in consequence of which, the seasons are prosperous and abundant. At one time, there was a terrible famine in the city of Kasi, when the Raja thereof sent for Soophulluk. O great king! on the arrival of Soophulluk, rain fell copiously, and as much as was desired; and there was a plenteous season, and an end to all their misery. After this, the Raja of Kasi gave his daughter in marriage to Soophulluk, who dwelt there happily. This Raja’s daughter’s name was Gadinka, whose son Akroor is.” They went on to say, “O great king! we were aware of this before, and will now do whatever you order.”
Shree Krishnù Chund replied, “Behave with the greatest respect to Akroor Jee, and bring him back here, wherever you may find him.”
On receiving this injunction, the Judoos went forth in a body to search for Akroor; and pursuing their search, arrived at the city of Baransee, (Benares). Having had a meeting with Akroor Jee, and presented gifts, they stood before him with joined hands, and bending their heads forward said, “Return home, O lord! Bulram and Krishnù have sent for you: the inhabitants of the city have been troubled during your absence. Where you are, there happiness dwells, and where you are not, calamity and distress take up their abode. A grievous famine has fallen upon the city, although Shree Gopal (Krishnù) dwelt there. The husband of Luchmee (Vishnù) is subservient to holy men; from them, all mortals derive wealth and happiness.”
O great king! on hearing these words, Akroor Jee rose up to depart in great agitation; and arrived, after some days, at Dwarka, accompanied by his relations, Krutbruma, and the members of the family of Judoo, with music playing during the journey.
Having received news of his arrival, and going out to meet him, Shree Krishnù and Bulram escorted him to the city with the greatest dignity and honour. O Raja! rain fell on the entrance of Akroor Jee into the city, and there was abundance. All the distress and want that had been raging, disappeared. Akroor was greatly exalted; and the inhabitants of Dwarka began to rejoice and indulge in festivities.
On a subsequent day, Shree Krishnù Chund, the root of joy, sent for Akroor Jee, and taking him aside said, “What have you done with Suttrajeet’s jewel?” He replied, “I still have it.” Krishnù said, “Restore it to its owner; and if he should not be alive, make it over to his son. If there should not be a son, give it to his wife: and if there should not be a wife, give it to his brother: and if there should not be a brother, give it to a relation: in default of relations, give it to his spiritual preceptor’s son: and if there should not be a son of the spiritual preceptor, give it to a brahmin. But do not receive yourself any man’s wealth. This is equity; wherefore, it is right that you give the jewel to Suttrajeet’s grandson, and obtain a great name in the world by doing so.”
O great king! when Shree Krishnù Chund had thus spoken, Akroor Jee took the jewel, and placing it before Krishnù, joining his hands said in a very supplicating manner, “O lord of the poor! be pleased to accept this jewel yourself, and forgive my fault; because I have expended in the course of my pilgrimage the gold which the jewel yielded.” Krishnù assented, and went and presented the jewel to Sutbhama, and removed all the anxieties of her mind.
Shree Shookdeo Jee said,—O great king! one day Shree Krishnù Chund, the brother of the world, the root of joy, determined to go and see whether the Pandoos had escaped alive from the conflagration. Huri started from Dwarka with several of the descendants of Judoo, and went to Hustinapoor. On hearing the news of his arrival, Joodisthur, Urjoon, Bheem, Nukool and Suhdeo, five brothers, rose up with the greatest delight; and, having gone outside the city, and met Krishnù with a most cordial reception, escorted him to their house. As they were entering the house, Koontee and Dropudee summoned seven married women: and having filled up a square with pearls, placed a chair of gold upon it, upon which they seated Shree Krishnù. Having caused all kinds of festive rejoicings to be made, they performed the ceremony of “Arta” with their own hands; and washing his feet, they conducted him to the banquetting room, and feasted him with all sorts of delicacies.
O great king! when Shree Krishnù Chund had finished his repast, and began to eat betel, Koontee sat next him, and entering into conversation enquired after her father and brother: “Are Soorsen and Basoodeo, my brother, and my nephew, Buldeo, well? in whom my soul is bound up; who, except you, can drive away affliction and grief? You afforded me protection, when great calamity befel me. O Krishnù! you are the dispeller of the sorrows of others: your five brothers fly to you for refuge; as the doe dreads a herd of wolves, so do Doorjodhun’s subjects dread him.”
O great king! when Koontee had thus spoken, Joodisthur joined his hands and said, “You, O Krishnù! are chief and lord of the Judoos. Devotees meditate constantly upon you, and not upon Shivù and Bruhmù. What meritorious act have I performed, that you have visited me in my own house. Gratify me by remaining four months, and return home after the rainy season.”
Having recited thus much, Shree Shookdeo Jee said,—O great king! on hearing these words, Shree Beharee, the friend of his worshippers, having inspired them all with hope and confidence, remained there; and added daily to their joy and delight. One day, Shree Krishnù Chund taking a bow and arrows in his hand, went in a chariot to hunt in the forest, accompanied by the five brothers; and on arrival there, dismounting from his chariot, and fastening his belt, prepared to shoot his arrows; and, beating the jungle, began to kill lions, tigers, rhinoceroses, wild buffaloes, and deer and antelopes of different kinds; and brought all his game to the Raja Joodisthur, who distributed some of it, and sent some for the supply of his own table. Whilst Shree Krishnù Chund and Urjoon were engaged in sport, they advanced some distance beyond the rest of the party, and stood under a tree. They then both went to the banks of a river, and drank some water. At this time Shree Krishnù Jee saw on the river-bank a very beautiful young virgin, with a face like the moon, of the colour of the flower chumpa, with eyes like those of a deer, a voice like the kokila, the gait of an elephant and a waist like a lion’s; ornamented from head to foot, having imbibed the spirit of Kamù (Cupid,) of a most brilliant appearance, wandering about alone. Huri was amazed and struck with astonishment at beholding her, and said, “Who is that beautiful creature, with such a charming figure, wandering about without a companion?”
O great king! when Krishnù had thus spoken, Urjoon, who saw her also, ran hurriedly to the spot, where the lovely girl was wandering about, exulting on the river-bank, and began to address her, “Say, beauteous damsel, who art thou, and whence hast thou come, and why art thou wandering here alone? Explain this strange mystery to me.” On hearing these words, the beautiful girl explained her history, “I am a virgin daughter of the sun, my name is Kalindee; my father appointed me an abode in water. He came and having built for me a house in the river, thus instructed me, ‘Continue wandering, O daughter! near the river, where you will meet with a husband. Krishnù will descend upon the earth in the family of Judoo, and will come after you to the place of your wandering, the first male, the immortal Huri, for whom you have been born.’ From the time my father, the sun, thus spoke to me, I have longed for the approach of Huri.”
Urjoon, O great king! was very much pleased to hear these words, and said, “O beauteous creature! the immortal lord, the inhabitant of Dwarka, Shree Krishnù Chund, the root of joy, for whose sake thou art wandering here, has arrived.” When Urjoon, O great king! had thus spoken, Shree Beharee, the friend of his worshippers, came up in his chariot. When, on beholding Krishnù, Urjoon explained her history to him, Shree Krishnù Chund Jee smiled, and quickly placing her upon his chariot, returned towards the city. And Bishookurma, consulting privately the taste and wishes of Shree Krishnù Chund, built a most beautiful palace, whilst Krishnù was coming from the forest to the city: and brought Kalindee there, and abode there himself. Sometime after this, on one occasion Shree Krishnù Chund and Urjoon were sitting together at night, when the element fire having come, said to Huri, joining his hands and bowing his head, “O great king! I have wandered about the whole world for a long time in a state of hunger, and have not obtained any thing to eat. My only hope is in you: with your permission, I will go and devour the forests and jungles.” Krishnù granted him permission. Fire then said, “O lord of compassion! I cannot go into the jungle alone: if I do, Indrù will come and extinguish me.” On hearing this, Shree Krishnù Jee said to Urjoon, “Brother! go and allow Fire to eat some food: he is dying from excessive hunger.”
O great king! when Shree Krishnù Chund Jee had thus spoken, Urjoon accompanied Fire with his bow and arrows; who having reached the jungle blazed forth, and began to burn up mango, tamarind and every kind of tree, and the grass and bamboos crackled with a loud noise; and the animals in the forest wandered about, losing their road. On all sides fire raged and spread in the forest; and smoke ascended in wreaths to the sky. On perceiving the smoke, Indrù summoned the lord of the clouds and said, “Go and shower down rain most copiously, and put out the fire, and save the lives of the beasts and birds, and animals of the forest.” Having received this order, the lord of the clouds, taking masses of clouds with him, came there, and began to thunder: and as he was on the point of pouring down rain, Urjoon discharged such arrows of wind, that the clouds were dispersed, and blown in every direction; like flocks of cotton, driven about by gusts of air. No one saw them come, or depart, they vanished as they came; and fire, burning up the forest and jungle, came to the abode of a demon, named Mye. Beholding Fire approach, full of rage, Mye was terrified: and coming out of his house, with naked feet, and a cloth thrown about his neck, came and stood in Fire’s presence with joined hands; and prostrating himself so as to touch the ground with the eight principal parts of his body, said, most beseechingly, “O lord! O lord! save me quickly from this fire, and protect me, O deity of fire! you have obtained a satiety of food, do not now meditate any crime, listen to my supplications, and save me from Fire.”
O great king! when the demon Mye had thus spoken, the deity of fire laid hold of his fiery arrows; and even Urjoon started with amazement. At length, they both took Mye with them to Shree Krishnù Chund, the root of joy, and said, “O great king! this demon Mye will be of use, and will build a place of abode for you. Take thought now of Mye; and, having extinguished the fire, banish all his fears.” Having thus spoken, Urjoon placed his bow, Gandeeb, and arrows upon the ground; and Krishnù, looking towards the deity of fire, made a sign by winking his eye, and the fire was put out immediately; and the whole forest became cool. Shree Krishnù Chund then went on with Urjoon and Mye. There Mye erected, in a second, a most beautiful, elegant and fascinating house of gold, studded with gems; a description of the beauty of which is impossible; whoever came to see it, stood gazing like a picture with astonishment. Shree Krishnù Jee remained there four months, and came thence to the royal court of Joodisthur; and, on arrival, he solicited the Raja’s permission to go to Dwarka; when they heard this request, Raja Joodisthur and his whole court were very sad, and there was great anxiety amongst the women in the female apartments. At length Krishnù having entered into suitable explanations with them all, and inspired them with confidence, took leave of Joodisthur, accompanied by Urjoon. Having left Hustinapoor, he arrived in a few days, after a very pleasant trip, at Dwarka. Joy was spread through the city on the news of his arrival; and the pangs of separation, which they had all endured, were felt no longer. His mother and father, on seeing their son’s face were delighted; and forgot all their sorrows. Shree Krishnù Jee went, on a subsequent day, to the Raja Oogursen, and explained the history of Kalindee, “O great king! I have brought Kalindee, the daughter of the sun, marry her to me in the manner prescribed by the Vedas.” On hearing this, Oogursen gave an order to one of his ministers “To go immediately and prepare all things necessary for the marriage.” On receipt of the order, the minister immediately procured all that was required. Oogursen and Basoodeo then sent for an astrologer, and having fixed upon a lucky day, united Shree Krishnù Jee in marriage to Kalindee, according to the forms and ceremonies prescribed by the Vedas.
Having recited thus much of the history, Shree Shookdeo Jee said,—Raja! in this manner Kalindee was married; I will now mention, how Huri brought away and married Mittrabinda; listen with attention. Mittrabinda was the daughter of Rajdhewee, the aunt of Krishnù and Soorsen’s daughter. When she was marriageable, she selected a husband for herself. Rajas from all countries were collected together on the occasion, possessed of many eminent mental qualities, very handsome, intelligent, powerful, courageous, brave and resolute, and dressed and decked out, so as each to rival the other. Having received intelligence of this event, Shree Krishnù Chund Jee went, accompanied by Urjoon, and stood amongst the rest of the party, assembled on the occasion. The girl was delighted at seeing Krishnù; throwing a garland on his neck, she remained gazing on his countenance.
O great king! all the Rajas were ashamed, and displeased on observing this proceeding; and Doorjodhun went to her brother, Mittrasen, and said “Brother! Huri is your uncle’s son, with whom your sister has fallen in love. This is contrary to the custom of the world, and the world will laugh at such behaviour; go and advise your sister not to marry Krishnù, otherwise the whole crowd of Rajas will laugh.” Upon this Mittrasen went and advised his sister against the marriage.
O great king! when Mittrabinda, listening to the advice of her brother, withdrew and stood apart at some distance from Krishnù, Urjoon leaning forward whispered in his ear, “O great king! what are you hesitating about? the business is a failure; carry into execution immediately, and without delay, any plan you may have formed.” When Urjoon had thus spoken, Shree Krishnù Jee instantly seized Mittrabinda’s hand in the midst of the assembled party; and, carrying her off, placed her on his chariot, and drove off in sight of them all. The Rajas seized their arms, and mounting their horses, and circling round to the front of Krishnù, stood in battle order. And the people in the city laughing, and clapping their hands together, played upon musical instruments; and pouring forth abuse, began to say, “Krishnù has come to marry his father’s sister’s daughter; a notable act no doubt, which will make him very famous.”
Shree Shookdeo Jee, having narrated thus much of the history, said,—O great king! when Shree Krishnù Chund saw that he was surrounded on all sides by the army of demons, and could not avoid fighting, he drew forth several arrows from his quiver; and bending his bow, discharged them in such a manner, that the whole army of demons was scattered and dispersed in every direction, and Krishnù arrived safely at Dwarka, and free from all alarm.
Shree Shookdeo Jee said,—O great king! in this manner Shree Krishnù Jee took Mittrabinda to Dwarka, and married her there. Listen with attention, and I will now mention, how he brought away Sutya. In the Kuosul country, there was a Raja, named Nugnujjit, who had a daughter, named Sutya. When she was of a marriageable age, the Raja procured seven huge, terrible bulls without strings in their noses: and let them loose in the country, making a vow, “That he would marry his daughter to any person who should fasten strings in the noses of the seven at once.”
O great king! those seven bulls ranged about the country, bellowing and pawing the ground with their heads down and tails raised, and killed whomsoever they met. Hearing of this circumstance, Shree Krishnù Chund went, accompanied by Urjoon, and stood in the presence of the Raja Nugnujjit. On seeing him, the Raja descended from his throne, and prostrating himself so as to touch the ground with the eight principal parts of his body, seated Krishnù upon his throne; and placing sandal, unbroken rice and flowers on his head, offering perfumes, lamps and consecrated food, said, in a most supplicating manner, with joined hands and bended head, “My good fortune to-day is very great, that Krishnù, the lord of Shivù and Bruhmù, has come to my house.” He went on to say, “O great king! I have made a certain compact, which is difficult of accomplishment; but I am now certain, that, through your favour, it will be speedily accomplished.” Krishnù said, “Tell me, what vow you have made so difficult of fulfilment?” The Raja replied, “O lord of compassion! I have let loose seven bulls without strings in their noses: and made this compact, that I will marry my daughter to any person who shall put strings in the noses of the seven at once.”
Shree Shookdeo Jee said,—O great king! Huri, having heard this, fastened his girdle; and, having assumed seven different forms, went and stood where the bulls were; no one saw what was done invisibly, and Krishnù put strings in the noses of the seven at once. The bulls stood as quietly as wooden bulls, whilst the strings were being fastened in their noses; and when this was done, Krishnù led them all, with one rope, to the court of the Raja. When the inhabitants of the city beheld this exploit, they were all, both male and female, astonished, and began to pour forth loud exclamations of praise. The Raja Nugnujjit then sent for the family priest, and gave his daughter in marriage according to the prescribed injunctions of the Vedas. Her dowry consisted of ten thousand cows, nine lakhs of elephants, ten lakhs of horses, seventy-three lakhs of chariots, and male and female servants without number. When Shree Krishnù Chund departed thence, taking the dowry with him, the Rajas of the country were greatly enraged; and came and surrounded him on his way back. Urjoon destroyed and put them to flight, with arrows; and Huri returned with them all to Dwarka, happy and rejoicing. The inhabitants of the city, coming out to meet him, and spreading silken cloths, brought Krishnù, in musical procession, to the royal palace, and were amazed at seeing the dowry. The people extolled Nugnujjit, and said, “This is a great alliance. The Raja of Kuosul has done well in marrying his daughter to Krishnù, and giving such a large dowry.”
O great king! the inhabitants of the city discoursed thus amongst themselves, when Shree Krishnù Chund and Bulram arrived there; and gave all Raja Nugnujjit’s dowry to Urjoon, and acquired a great reputation in the world by the act.
I will now mention the circumstances, attending the marriage of Shree Krishnù Jee with Bhudra: listen attentively, and at your ease. Bhudra, the daughter of the Raja of Kykye, chose a husband for herself, and wrote letters to all the neighbouring Rajas, who all came, and were assembled together. Shree Krishnù Chund went also, accompanied by Urjoon, and stood in the court amongst the rest of the party. When the Raja’s daughter, looking at and observing the different chiefs with a garland in her hand, came to the sea of beauty, the light of the world, Shree Krishnù Chund, she was fascinated, and threw the garland upon his neck. When her mother and father saw this, they were delighted, and married their daughter to Huri according to the Vedas; bestowing upon her an unbounded marriage portion.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund having thus married Bhudra, I will now mention how he married Luchmuna. When Luchmuna, the daughter of the very powerful and renowned Raja of Bhudrades, was marriageable, she chose a husband for herself, and sent letters of invitation to the Rajas of all countries; who came with great pomp and splendour, with their armies arrayed and fully equipped; and sat down in the assembly in well arranged rows. Shree Krishnù Chund Jee went there also, accompanied by Urjoon; and as he stood amongst the rest of the party, Luchmuna, having observed all who were present, came and threw a garland on the neck of Krishnù. Her father married Luchmuna to him according to the Vedas. All the Rajas who had come there, were greatly abashed; and said to one another, “Let us see whether Krishnù will take away Luchmuna while we are here.”
Having thus spoken, they all arranged their forces, and blocking up the road, stood ready for battle. As Shree Krishnù Chund and Urjoon advanced in the chariot with Luchmuna, they came and stopped them, and began to fight. At length, after some time, Urjoon and Shree Krishnù destroyed, and put them all to flight with arrows; and reached the city of Dwarka, happy and rejoicing. On their arrival, there were songs of congratulation and rejoicing in every house throughout the city, according to the injunctions of the Vedas.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! in this manner Shree Krishnù Chund contracted five marriages, and lived happily at Dwarka with his eight queens, who were in constant attendance upon him. The queens’ names were Rohnee, Jamwutee, Sutbhama, Kalindee, Mittrabinda, Sutya, Bhudra and Luchmuna.
Shree Shookdeo Jee said,—Raja! on one occasion the earth, having assumed mortal shape, began to perform a very difficult penance. Upon this, the three gods, Bruhmù, Vishnù and Roodrù, came and enquired, “Why do you perform such excessively severe penance?” The earth replied, “O seas of compassion! I am very desirous of having a son; and am therefore performing this great penance; have compassion on me and grant that I may have a very powerful, renowned and glorious son, who shall not have an equal in the world, and who shall never die.” The three gods were delighted at hearing these words; and, having granted the boon she solicited, said, “Thy son, by name Nurkasoor, shall be very potent, and of great reputation, and no one shall obtain a victory over him in battle. He shall conquer, and bring under subjection, all the kings of the world; having gone to the sky, he shall destroy and put to flight the gods, and carrying off the ear-rings of Aditee, the mother of the gods, shall wear them himself, and carry off and place the canopy of Indrù over his own head. He shall collect together, without marrying them, sixteen thousand one hundred virgin daughters of different Rajas. Shree Krishnù Chund shall then attack him with all his army, and you shall tell him to kill your son, which he will do, and take away with him to Dwarka all the Rajas’ daughters.”
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when the three gods, having granted the boon, had thus spoken, the earth said, “Why should I ever tell any one to kill my son?” and was silent. After the lapse of some days, the earth’s son, Bhomasoor, was born, who is also called Nurkasoor; and dwelt in Pragojotikpore. The city was protected on all sides by hills; and, having built forts of water, fire and air, he carried off by violence the young daughters of all the Rajas in the world, and brought them, and kept them there with their nurses. He was incessantly occupied with arrangements for their food and clothes, and brought them up with the greatest care. One day, Bhomasoor was in a great passion, and sitting in a chariot of flowers he had brought from Lunka (Ceylon,) went to the regions above, and began to vex the gods. From the troubles he brought upon them, the gods fled for their lives in every direction, abandoning their celestial abodes. He then carried off the ear-rings of the mother of the gods and the canopy of Indrù, and began to inflict great griefs on all the gods, mortals and sages of the world.
Having heard of all his practices, Shree Krishnù Chund, the brother of the world, said to himself, “I will destroy him, and carry off all the women, and will convey Indrù’s canopy to the celestial regions, I will restore Aditee’s ear-rings, and will arrange that Indrù shall govern, free from all fear.”
Shree Krishnù Chund then said to Sutbhama, “O wife! if you come with me, Bhomasoor shall be put to death; because you are a portion of the earth, and in this manner are his mother. When the gods granted the earth the boon of a son, they said to her, ‘Thy son shall die, when thou givest the order: otherwise, no one will be able to put him to death.’ ” Sutbhama, hearing and reflecting upon these words, remained thoughtful. “O great king! my son is also your son; why will you kill him?” Krishnù evaded this question, and said, “I am not very anxious to destroy him; but on one occasion, I made you a promise, which I wish to fulfil.” Sutbhama enquired, “What promise?” Krishnù said, “Narud Jee once came, and gave me a flower of the tree Kulpù, which I sent to Rookmunee. You were angry, when you heard of this. I then made an agreement, that if you would not be uneasy, I would bring the Kulpù tree to you. I, therefore, take you with me, in order that I may fulfil my promise, and show you the paradise of Vishnù.”
Sutbhama was much pleased at hearing these words, and prepared to accompany Huri; who seated her behind him on the sovereign of the feathered race, the vehicle of Vishnù, and set off on his journey. After they had gone some distance, Shree Krishnù Chund said to Sutbhama, “Say, truly, why were you displeased, when I first mentioned this subject to you; explain the reason of this, that the doubts of my mind may be removed?” Sutbhama replied, “O great king! after killing Bhomasoor, you will bring away his sixteen thousand one hundred damsels, and will consider me as one of them. This is the reason of my having been displeased.” Shree Krishnù Chund said, “Do not allow yourself to suffer anxiety on any account. I will bring the tree Kulpù, and place it in your house. And do you make a present of it, and also of me to Narud, the sage. Having afterwards purchased me again, keep me near you, I will always be subservient to you. In this manner, Indranee made a present of Indrù, together with the tree; and Aditee also made a present of Kusyp. If you bestow this gift, no wife of mine will be equal to you.”
Discoursing, O great king! in this manner, Shree Krishnù arrived at Pragojotikpore; there beholding a hill fort, protected by fire, water and air, Krishnù gave the order to the sovereign of the feathered race, and to the quoit, Soodursun, who, by levelling, making smooth, lopping away and fixing, made a good road in a second. When Huri, advancing, was about to enter the city, the demons, who were guarding the fort, came out to fight; Krishnù easily killed and overthrew them with a club. On hearing the news of their death, a devil, named Moor, with five heads, who was sentinel over the city and fort, was greatly enraged, and made an attack upon Shree Krishnù with a trident in his hand, and his eyes red with fury, and gnashing his teeth, began to say, “Who, in the world, is more powerful than me? I should like to see him here.” With these words, O great king! the devil, Moor, rushed at Shree Krishnù Chund, as the king of the feathered race would rush upon a snake. He then aimed blows with the trident, which Krishnù parried with a quoit. As many weapons as Moor, in his rage, made use of, and discharged against, Huri, he, with the greatest ease, warded off. He then ran and threw himself upon Krishnù, in a state of great confusion, and began to wrestle; when the fight had lasted some time, Shree Krishnù, perceiving that Sutbhama was alarmed, cut off his five heads with the quoit, Soodursun. Bhomasoor, having heard the sound of the heads falling from the body, enquired, “What very loud noise was that?” Some one came and informed him that Shree Krishnù had killed the devil, Moor. Bhomasoor was very sorrowful on first hearing this account; but afterwards gave the order to his commander-in-chief to fight. He arranged his forces, and stood ready for battle at the gate of the fort. After this, the seven sons of Moor, who were very potent and mighty warriors, hearing of their father’s death, came to fight with, and encounter, Krishnù, armed with weapons of all kinds. Bhomasoor, after a while, sent a message to his commander-in-chief, and the sons of Moor to fight cautiously, as he was also coming. On receiving the order to fight, the commander-in-chief of Bhomasoor and the sons of Moor, accompanied by their armies of evil spirits, came forth to fight with Shree Krishnù Jee; and all at once, their troops spread like clouds in every direction round Krishnù. The warriors of Bhomasoor began to shower from all sides missiles of every description, and to make use of all kinds of arms against Shree Krishnù Chund; which he, parrying with ease, collected in heaps. At length Huri perceiving that Sutbhama was greatly disquieted, cut in pieces, in a second, with the quoit, Soodursun, the whole army of demons, together with the seven sons of Moor; just as a husbandman would cut a field of “jowar.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! on hearing of the destruction of all his army, and of the sons of Moor, Bhomasoor was at first very thoughtful, and perplexed. On subsequent reflection, he recovered his confidence; and taking several very powerful demons with him, his eyes inflamed with rage, tightening his waist belt, preparing his arrows, talking foolishly, he got ready to fight with Shree Krishnù Jee. Bhomasoor was exceedingly wroth when he saw Shree Krishnù; and, seizing arrows by the handful, began to discharge them. Huri cut them into three pieces. Then Bhomasoor drew a sword, and howled angrily at Krishnù; he sent forth a sound like thunder, exclaiming, “You shall not escape from me now, you villager.” Having spoken these harsh words, Bhomasoor engaged in a fierce encounter.
He, O great king! attacked violently with a club; and his blows made as much impression on the body of Shree Krishnù, as a stick of flowers would make on the body of an elephant. He fought with Krishnù with weapons of all kinds, which Huri cut in pieces. Bhomasoor then returned to his house, and brought forth a trident; and prepared for an encounter. Then Sutbhama called out, “When will the lord of the Judoos kill him?” On hearing these words, Krishnù poised his quoit, and killed Bhomasoor by cutting off his head. His head fell, together with the ear-rings and crown. The snake, on which the world rests, trembled when the body fell. There was joy in the three worlds; and the cares and miseries of all were removed. His splendour went into the body of Huri. Gods and wise men raised shouts of victory. They rained down flowers from their chariots, which were assembled together. The gods singing praises to the Vedas, celebrated the exploits of Krishnù.
Having recited thus much of the history, Shree Shookdeo, the sage, said,—O great king! on hearing of Bhomasoor’s death, the earth and Bhomasoor’s wife with her son came to Krishnù; and standing in his presence, with joined hands and bended heads, began to say, in a most supplicating manner, “O luminous form of Bruhmù! Beharee, thou friend of thy worshippers, for the sake of holy and virtuous men, thou assumest numberless shapes; your greatness, exploits and delusive power are boundless, who can understand them, and who has power to explain them without your favour? You are the god of all the gods; no one understands your nature.”
O great king! having thus spoken, and placed the canopy and ear-rings before Krishnù, the earth again said, “O lord of the poor and sea of compassion! this son of Bhomasoor, Soobhugdunt, has come to you for protection. Take compassion on him, and be pleased to place your soft, lotus-like hand on his head, and grant that he may be free from all dread of you.”
On hearing these words, the abode of mercy, Shree Krishnù, compassionately placed his hand on Soobhugdunt’s head, and caused him to be free from all fear of him. Then Bhogawuttee, the wife of Bhomasoor, having brought many gifts to Huri, standing before him with joined hands, and bowing her head, said with the greatest humility, “O kind to the poor compassionate being, as you have fulfilled all our desires by showing yourself to us, be pleased now to make our houses pure by going to them.”
On hearing this request, Shree Moorari, acquainted with the secrets of the heart, the friend of his worshippers, went to the house of Bhomasoor. The mother and sons, having spread silken cloths for Krishnù to walk upon; and having accompanied him into the house, seated him upon a throne; and having given him an oblation with eight ingredients, and taken the water with which his feet had been washed, said, with the greatest submissiveness, “O lord of the three worlds! you have done well, in having destroyed this great demon; who that has done acts of enmity towards Krishnù, has ever obtained happiness in the world? Rawun, Kanbhkurun, Kuns and others, who were your enemies, have lost their lives; and whatsoever persons have borne malice toward you, have none in the world to perform the commonest offices for them.” Bhomawutee proceeded to say, “O lord! listen to my supplication; and, looking upon Soobhugdunt as your servant, be pleased to marry the sixteen thousand one hundred young unmarried daughters of Rajas, whom his father kept confined.”
Having thus spoken, she, O great king! brought out all the young daughters of Rajas into the presence of Krishnù, and arranged them in rows. On seeing the light of the world, the sea of beauty, Shree Krishnù Chund, the root of joy, they were fascinated; and imploring him earnestly, and with expressions of deep grief, they said, joining their hands, “O lord! as you have come and released us, poor, weak creatures, from the bonds of this great affliction, be pleased now to show us favour, and take us with you, and permit us, your servants, to attend upon you.”
On hearing this petition, Shree Krishnù Chund said to them, “I will procure ruths and palkees to convey you hence;” and looked at Soobhugdunt. Soobhugdunt, understanding the thoughts of Krishnù’s mind, went to the seat of his empire, and brought back with him elephants and horses fully equipped, carriages with four wheels, and shining, glittering ruths, and all sorts of splendid palkees. On seeing them, Huri gave orders to all the Rajas’ daughters to get into them. He took Soobhugdunt with him to the royal palace; and having seated him on the throne, made the royal marks on his forehead with his own hand, and took leave. The splendour of the scene, in the course of his journey with the Rajas’ daughters thence to Dwarka cannot be described. The splendour of the elephants and horses the glitter of the white and black trappings, and the brilliancy of the iron armour of the horses, the beauty of the coverings of the chariots, wheeled carriages and palkees and the lustre of their fringes of pearls, shone forth, equalling the sun in brightness.
Shree Krishnù Chund arrived, after a few days’ journey, with the Rajas’ daughters, at Dwarka. On arrival there, he placed them in the royal palace, and having gone to the Raja Oogursen, and made a salutation, Shree Krishnù related all the circumstances of his slaying Bhomasoor, and releasing and bringing away the Rajas’ daughters. Then taking leave of the Raja, Krishnù, accompanied by Sutbhama, and taking the canopy and ear-rings with him, seated on the sovereign of the feathered race, went to the paradise of Vishnù. On arrival there, he gave the ear-rings to the husband of Aditee, and placed the canopy over the head of the lord of the gods.
Having received intelligence of this event, Narud came there, to whom Huri said, “Go and tell Indrù, that Sutbhama asks for the tree Kulpù from him, let us see what he will say, and bring his answer back to me, I will form my plans after receipt of his reply.”
Narud Jee, O great king! having heard this request of Shree Krishnù Chund, went to the lord of the gods, and said, “Sutbhama, your brother’s wife, solicits from you the tree Kulpù. Tell me what answer I am to take back from you to this request.” When Indrù had heard what Narud said, he was at first confused and thoughtful; and afterwards went and mentioned to Indranee all that Narud, the sage, had said. Indranee, on hearing the account, was angry, and said, “Your dulness of intellect, O lord of the gods! will never leave you. You are a great fool, O blind husband! Who is Krishnù, and whose brother is he? Do you remember or not, that in Bruj he abolished the adoration of you, and caused the inhabitants to worship a hill, and deceitfully ate the sweetmeats, which had been prepared for your poojah? Again, having caused you to pour down rain on the hill, for seven days, he lowered your pride, and dishonoured you throughout the world. Are you not ashamed of this? He respects what his wife says. Why do you not listen to my suggestions?”
When Indranee, O great king! had thus addressed Indrù, he was annoyed; and returned to Narud Jee and said, “O chief of the sages! go and say to Shree Krishnù Chund from me, that the tree Kulpù shall never leave the forest of Nundun to go elsewhere; nor shall it remain any where else. Explain also to him, that there will be a great battle between us if he should injure me as he did formerly; when having misled the inhabitants of Bruj, and pretending to worship a hill, he ate up all the sweetmeats and other confections, which had been collected for my worship.”
Narud Jee, on hearing these words, returned to Shree Krishnù Chund, and having repeated Indrù’s speech, said, “O great king! Indrù would have given the tree Kulpù; but his wife would not let him.” On hearing these words, Shree Moorari, the destroyer of pride, went into the forest of Nundun; and having slain, and put to flight the keepers, carried off the tree Kulpù, and brought it away with him on the bird, which is the vehicle of Vishnù. The keepers who had been wounded by Krishnù and fled, went to Indrù and called out, mentioning what had happened.
O great king! Raja Indrù was greatly enraged, when he received intelligence of the tree Kulpù having been carried off; and taking thunderbolts in his hand, and summoning all the gods, he mounted the elephant Yerawut, and prepared for battle with Shree Krishnù Chund. Narud, the sage, having come again to Indrù, said, “Raja! you are very foolish in preparing to contend with Bhugwan at the instigation of your wife. Are you not ashamed of having said what you did? If you intended fighting, why did you not do so, when Bhomasoor carried off your canopy and the ear-rings of Aditee? Now that Krishnù has slain Bhomasoor, and restored the canopy and ear-rings, you are preparing to fight with him. Why did you not fight with Bhomasoor, if you are so powerful? Have you forgotten that day, on which you went to Krishnù at Bruj, and asked forgiveness of your fault with the greatest humility, and obtained it? And do you now proceed to fight with him again?”
O great king! on hearing this speech of Narud Jee’s, Indrù regretted and was ashamed, and repented having made preparations for battle. When Shree Krishnù Chund reached Dwarka, all the Judoos were highly delighted at seeing him. Krishnù took the tree Kulpù and placed it in Sutbhama’s palace; and the Raja Oogursen gave the sixteen thousand one hundred unmarried daughters of Rajas in marriage to Shree Krishnù Chund, in the manner prescribed by the Vedas, There were festive rejoicings according to the prescribed injunctions of the Vedas; thus did Krishnù enjoy himself in the world. Huri showed great affection for the sixteen thousand one hundred daughters of Rajas; and had an unceasing love for his eight queens.
Having narrated thus much of the history, Shree Shookdeo Jee said, Raja! thus did Huri slay Bhomasoor, and restore the ear-rings of Aditee and the canopy of Indrù. Then having contracted sixteen thousand one hundred and eight marriages, Shree Krishnù Chund brought all his wives to Dwarka and began joyfully to indulge in sports and diversions.
Shree Shookdeo Jee said,—O great king! on one occasion, a jewelled bedstead of pure gold with curtains was laid out in a golden palace, studded with gems. On the bedstead a bedding, white as foam, and decorated with flowers was spread. Pillows for the cheek, and the head of the bed exhaled perfumes. Vessels filled with camphor, rosewater, sandal and other perfumes were arranged on all sides of the bed. Pictures of all kinds were drawn on the walls; flowers, fruits, sweetmeats and confectionary were placed here and there in the recesses: and every thing, that could contribute to pleasure, was provided. Wearing a petticoat, and full loose robe of great splendour, on which were sewn real pearls; and a shining boddice, glittering cloth for the body, and a brilliant cloak, ornamented from head to foot; with red horizontal lines drawn across the forehead, a ring for the nose of large pearls, ornaments for the head, ear-rings, lines on the top of the head, where the hair is parted, marks between the eyebrows, ornaments for the ears, and forehead, a necklace composed of circular pieces of gold, a string of gold beads and coral, an ornament for the breast and decked out with numerous other jewels and ornaments,—bright as the moon,—of the colour of chumpa, with eyes like those of a deer, a voice like the kokila’s (the Indian cuckoo) the gait of an elephant and waist of a lion, Shree Rookmunee Jee was reclining; and also Shree Krishnù Chund, the root of joy, of the colour of the clouds, a countenance like the moon, lotus eyes, wearing a peacock crown, a garland of various flowers reaching to the feet, dressed in yellow silk, with a scarf of the same colour, the sea of beauty, the light of the three worlds. They were enjoying the pleasures of mutual love, when suddenly Shree Krishnù said to Rookmunee, “O beautiful Rookmunee! I wish to say something to you, to which you must give me an answer; you are possessed of great beauty, and many excellent qualities of mind, and the daughter of Raja Bheekmuk; why did you reject Raja Sissoopal of Chunderee who was very mighty and renowned; in whose family kingly power has descended for seven generations, and from dread of whom I fled, and abandoning Muttra took up my abode in the sea, and to whom your mother, father and brother wished you to be married, and he himself came with a marriage procession; and having refused to marry him sent for me through a brahmin, thereby sacrificing all respect for the honour of your family, disregarding the opinion of the world and laying aside all fear of your parents and your brother? I am not worthy of you, nor equal to you in accomplishments, I am not a Raja, nor have I beauty, or mental superiority. Some beggars talked of my renown, whose praises of me you heard, and treasured up in your mind. A Raja came to marry you, accompanied by his army; you then sent an invitation to me. On my arrival, there was a fierce battle: and how was my honour saved? I took you away in sight of them all; and Bulram dispersed all their army. You wrote to me, requesting that I would deliver you out of the hands of Sissoopal; which wish of yours has been accomplished; and I have no desire, believe me, O lovely Rookmunee, you have not hitherto suffered any loss or injury; go and live with some powerful Raja, of high family, and excellent qualities of mind, who may be worthy of you.”
O great king! on hearing these words, Shree Rookmunee Jee was in a state of consternation, and fell staggering and reeling upon the earth; and struggling like a fish deprived of water, became senseless and heaved deep, long-drawn sighs, then her curls fell in the greatest disorder over her beautiful face, and became entangled with each other; like the moon wandering from her path, as a snake that has imbibed the water of immortality. On observing her condition, Shree Krishnù Chund rose up in a state of great agitation and alarm, thinking that she was about to die; and assuming a form with four arms, went up to her, and raising her from the ground with two hands placed her on his bosom; and began to fan her with the third hand, and arrange her hair with the fourth.
O great king! Nundlall (Krishnù) exerted himself greatly in consequence of his affection. He sometimes wiped his beloved’s face with a silken cloth, and sometimes placed his soft, lotus-like hand on her breast: at length Shree Rookmunee revived. Huri then said, “Thou hast a very deep love for me, O beloved Rookmunee! and didst not retain a particle of firmness in thy mind. You thought that I really meant to abandon you; when I was only jesting and trifling with your affection. Be now of good cheer; and, recovering your spirits and animation, open your eyes.” On seeing that Krishnù had taken her in his lap, she blushed, and was very much ashamed. She rose and stood up in great confusion; and, joining her hands, fell at his feet. Krishnù said, patting her on the back, “Beautiful creature! who becamest insensible from love, what I said in jest, you thought serious. It is not right to be angry, at what is said in joke; rise and banish all anger and affliction.”
O great king! Shree Rookmunee Jee rose on hearing these words; and, joining her hands and bending her head, began to say to Krishnù, “You have spoken truly in saying that you are not worthy of me, because you are the husband of Luchmee, and the lord of Shivù and Bruhmù, who is equal to you in the three worlds? O lord of the world! whoever abandons you, and goes to (worships) any other, is like a man, who should give up singing the praises of Huri, and sing the praises of a vulture. And, O great king! with respect to what you said regarding some mighty and potent Raja, say where in the three worlds shall I find a Raja more powerful and greater than you? Bruhmù, Roodrù, Indrù and all the gods who bestow boons, are obedient to your commands. Through your favour, they make whomsoever they please great and powerful, renowned, celebrated and glorious, by conferring boons. And whatsoever persons perform a very difficult penance in honour of you, for a hundred years, attain to the dignity of Raja. And whoever forgetting and abandoning your worship, meditation, prayers, penance and guidance, do wicked acts, are of themselves utterly ruined and disgraced. O lord of compassion! it is your constant custom to descend in various forms and frequently upon the earth for the sake of your worshippers; and, having destroyed wicked demons, and removed the burthens of the world, you confer happiness on your own, and grant all their supplications. And, O lord! on whomsoever your great compassion is shed, and he thereby obtains wealth, royal power, youth, beauty and eminence; and subsequently being blinded by pride, forgets religion, penance, truth, mercy, worship and adoration, you reduce him to poverty; because the poor constantly meditate upon you, and keep you in remembrance, for this reason the poor man is acceptable to you. He, to whom your great mercy is shown, will always be without riches.”
O great king! Rookmunee proceeded to say, “O lord of life, I will not do as Unba, the daughter of Indrudown, Raja of Benares, did, abandoning her husband, and going to the Raja Bheekmuk; and when he would not receive her, she returned to her own husband, who, after this, turned her out of doors; then having gone, and sat on the bank of the Ganges, she performed a great penance in honour of Muhadeo, who came there, and granted the boon she solicited. By means of that boon, she took her revenge upon Raja Bheekmuk. I certainly will not imitate such conduct. You have explained, O lord! that some beggars came, and extolled your greatness; and that I believed what they said, and sent a brahmin to you: the beggars who came, where Shivù, Bruhmù and Doorga. Narud, the sage, constantly praises your excellent qualities. Knowing you to be compassionate, I sent a brahmin; you came and brought destruction upon wicked men. Knowing her humility, you brought me, your servant, with you, and have raised me, lord! to greatness.” Krishnù said in reply, “O beloved! you have had experience of my mind, thoughts and nature. You have attended upon me, and worshipped me, and known my love; for this reason the affections of my mind are fixed upon you.”
O great king! Rookmunee was gratified by this speech of Huri’s, and attended upon him.
Shree Shookdeo Jee said,—O great king! having taken his sixteen thousand one hundred wives to Dwarka, Krishnù began to engage in joyful sports and diversions with them; and his eight queens attended constantly upon him day and night: rising continually early in the morning, some washed his face, some applied perfumed paste, and bathed his body; others served up, and fed him with all sorts of delicacies, some having made an image of their husband with cloves, mace, nutmegs and other spices gave it to Krishnù to eat, others arrayed him in elegant garments, and ornaments studded with jewels, which they selected and prepared; several of them gave him a garland of flowers to wear; and sprinkling rose-water, smeared his body with saffron, and sandal; some fanned him, and others rubbed his feet. O great king! all his queens thus constantly performed various acts of attendance on Krishnù, who made them completely happy.
Having recited thus much of the history, Shree Shookdeo Jee said, O great king! after some years, each of the wives of the lord of the Judoos brought forth children; each having a daughter, equalling Luchmee, and ten dutiful sons. Thus the number of children amounted to a lakh and sixty-one thousand, all alike, and possessed of unbounded excellence of mind, strength and beauty, all of them of the colour of clouds, with countenances like the moon, lotus eyes, dressed in blue and yellow frocks, and wearing knotted strings, necklaces and amulets on their necks, pleased and gratified their parents by their childish sports and pastimes in each house: and their mothers brought them up with the most tender and affectionate care. O great king! on hearing of the birth of Shree Krishnù Chund’s sons, Rookum said to his wife, “I will not now give my daughter Charoomutee to Kritbruma’s son, to whom she has been betrothed, but will allow her to choose a husband for herself; send some one to invite my sister Rookmunee with her sons.”
On hearing these words, Rookum’s wife wrote a most pressing letter of invitation to her brother’s sister and her sons, which she sent by the hand of a brahmin, and made preparations for the ceremony of her daughter selecting a husband for herself. On receipt of her brother’s wife’s invitation, Rookmunee having obtained the permission of Shree Krishnù Chund, took leave and starting from Dwarka with her son, arrived at her brother’s house at Bhojkut. Rookum was highly delighted at seeing her, and respectfully bowed his head; falling at her feet, his wife said, “This is the first visit you have paid us, since you were carried off.” She again said to Rookmunee, “O sister-in-law! as you have come here, kindly take compassion upon us, and receive this our daughter, Charoomutee, for your son.” Rookmunee Jee replied, “You know your husband’s disposition; do not give occasion for him to quarrel with any one, there is no understanding or depending on my brother; who knows what he may do, for this reason, both his words and actions excite apprehension.” Rookum said, “Fear not, sister! there shall be no violence, it is an injunction of the Vedas, to give a daughter in marriage to a sister’s son in the Deccan country, for this reason, I will give my daughter, Charoomutee, to your son, Purdiyomun; and, abandoning my habit of enmity towards Shree Krishnù Jee, unite myself to him by a new bond of relationship.”
O great king! having thus spoken, when Rookum, rising thence, went to the court, Purdiyomun having arrayed himself in full dress, went also, with his mother’s permission, to the assembly that was collected on the occasion of Charoomutee selecting a husband for herself. He beheld Rajas of all countries standing there with the hope of marriage, splendidly dressed, and wearing a variety of jewels and ornaments. And the young girl was moving about in the middle of the crowd with a garland in her hand, and looking in every direction, but her glance did not rest upon any one. In the mean while, when Purdiyomun Jee entered the assembly, she was fascinated at beholding him, and came and threw the garland on his neck. All the Rajas beheld the act with regret, and remained standing there in a state of disappointment and pique; and began to say to themselves, “Let us see whether he will lead away this girl in our presence, we will carry her off on the road.”
O great king! the Rajas thus continued discoursing to themselves; and Rookum, having taken the bride and bridegroom under the temporary building which had been erected for the occasion, and having made a solemn vow in the manner prescribed by the Vedas, gave away his daughter; and bestowed upon her a dowry of unbounded wealth and riches; when Shree Rookmunee Jee had celebrated her son’s marriage, and taken leave of her brother and his wife, she mounted her chariot, taking with her, her son and daughter-in-law, and started for Dwarka. The Rajas then came in a body, and blocked up the road, with the view of fighting and forcibly carrying off Purdiyomun’s bride.
Observing their wicked design, Purdiyomun seized his arms, and prepared for battle. The battle lasted for some time between them; when at length Purdiyomun, having slain and routed them all, arrived joyfully and happily at Dwarka.
On hearing of their arrival, all their relations, male and female, came outside the city, and observing the usual and prescribed ceremonies, and spreading silken cloths on the ground, conducted them in musical procession; there was rejoicing throughout the city, and they dwelt happily in the royal palace.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! after some years, a son was born to Purdiyomun, the son of Shree Krishnù Chund, the root of joy. On that occasion, Shree Krishnù Jee sent for astrologers; and, having had seats placed for all his relations, gave a festive entertainment, and made preparations for giving a name to the child in the manner prescribed by the Shastrus. The astrologers, consulting their almanacs, and having fixed upon the year, month, half-month, solar and lunar day, the hour, the rising of the sign and the twenty-seventh division of the zodiack, gave the child the name of Unroodrù. On that occasion, when Purdiyomun had a son, Krishnù was so overjoyed, that his body could not contain him; and he could not be surfeited with giving presents and gifts to the brahmins.
O great king! having received intelligence of the birth of Krishnù’s grandson, Rookum wrote a letter to his sister and her husband in terms of great affection, proposing a marriage between the grandson and his grand-daughter, and mentioning that the match would afford him great delight. And afterwards, he sent for a brahmin; and, giving him a red mixture for the forehead, unbroken rice, a rupee and a cocoanut explained to him and said, “Go to Dwarka, and making many supplications, in my name, give the nuptial presents to Unroodrù, Krishnù’s grandson, and my daughter’s son.” On receiving this order the brahmin, taking with him the nuptial gifts and presents, proceeded on his journey, and arrived at Shree Krishnù Chund’s house at Dwarka. On seeing him, Krishnù, treating him with the greatest respect and honour, enquired, “What, O divinity! is the occasion of your coming here?” The brahmin replied, “O great king! I have been sent by Raja Bheekmuk’s son, Rookum; and have brought the nuptial gifts and presents for an alliance between his grand-daughter, and your grandson.”
On hearing this message, Shree Krishnù Jee sent for ten of his relations; and, having received the nuptial presents, and given many gifts to the brahmin, allowed him to take leave; and went to his brother, Bulram, to make arrangements for the journey. Afterwards, the two brothers started thence, and went to the Raja Bheekmuk; and, having informed him of what had been proposed, took leave. Having come forth, they began to make all necessary arrangements, and collect all things necessary for the marriage procession; when, after some days, these arrangements were completed, and every thing was ready, Krishnù went in great pomp and splendour, with the marriage procession, from Dwarka to the city of Bhojkut. At that time, Shree Rookmunee Jee sat upon a glittering ruth with her son and grandson, and Shree Krishnù and Bulram were seated upon another ruth. At length after some days Krishnù arrived at Dwarka with them all.
O great king! on arrival of the marriage procession, Rookum, together with the Rajas of Kuling and other countries, went outside the city to meet it; and having invested all composing the procession in honorary dresses, and receiving them with the utmost respect and honour, escorted them to the appointed place of reception at the bride’s house; afterwards, having entertained them, he had them conducted to a hall erected for the occasion adorned with flowers, and he gave away the virgin in the manner prescribed by the Vedas; and he bestowed upon her so rich a marriage portion, that an account of it is impossible.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! when the marriage ceremonies had been performed, Raja Bheekmuk went to the place of reception at the bride’s house, and, joining his hands and using much entreaty, whispered to Shree Krishnù Chund, and said, “O great king! the marriage has been completed, and every thing has gone on well; be pleased to make arrangements for a speedy departure, because his relations, the Rajas whom Rookum has invited, are all wicked and violent men. Do not let there be any quarrelling. I, therefore, have taken an opportunity of speaking to you, Moorari.” When he had thus spoken, and went away, Rookum came near Shree Rookmunee, and then Rookmunee exclaimed, “How shall we be able to return home? Your guests, the Rajas, are hostile, who are united with you; if you mean well, brother, arrange so that we may quickly reach home, otherwise you will see a pleasant state of affairs, succeeded by an unpleasant one.” Rookum replied, “Sister! be not at all anxious, I will first of all allow the different Rajas, who have come as my guests, to take leave, and will afterwards do as you wish.” With these words Rookum went thence to his royal guests; they all coming in a body, began to say, “Rookum! you have given so much wealth to Krishnù and Buldeo; and they through pride have not acted at all well, this is one subject of regret to us; and we are grieved on another account, which is, that Bulram brought dishonour upon you.”
O great king! Rookum was angry at this speech, when the Raja of Kuling, said, “I have something to say, which, with your permission, I will mention.” Rookum replied, “Mention it.” The Rajas said, “We have no concern with Shree Krishnù, but send for Bulram; and we will play at choupur with him, and win all his money: and great as his pride is, we will send him away hence empty-handed.” When Kuling had thus spoken, Rookum, after reflecting for a short time, went to Bulram Jee, and said, “O great king! all the Rajas send their compliments, and have invited you to play at choupur.” On hearing this, Bulbhuddrù went to accept the challenge; the Rajas rose, and bowed their heads on his coming. The Rajas then said with the greatest politeness to Raja Bulram, “You have had great practice at the game of choupur, we, therefore, wish to play with you.” With these words, they brought out and spread a cloth for playing at choupur; and Rookum and Bulram began playing; at first Rookum won ten times, and then said to Buldeo Jee, “You have lost all your money; what will you stake now?” The Raja of Kuling applauded this speech, and laughed. Observing this, Buldeo Jee bent his head, and became thoughtful; Rookum then staked ten crores of rupees at once, which when Bulram had won and taken up, they all began to wrangle and said, “Rookum’s dice has fallen, (that is, he has won,) why are you collecting the money?” Bulram returned the whole sum on hearing this, and staking a hundred millions took up the dice. Bulram won again, and Rookum lost; the Rajas, cheated a second time, and said, “That Rookum had won,” and thus exclaimed, “What do you know about gambling and dice, you mean villager! Rajas understand war and play, cowherds only understand about cows.”
On hearing this speech, the anger of Buldeo Jee was excited in the same manner, that the waves of the sea are swollen at the full moon. Bulram, however, reasoning within himself, contrived to stifle his wrath; and making another stake of seven millions, played again; again Buldeo won, and then again the Rajas falsely declared “That Rookum had gained the game.” When they had thus cheated, there was a voice from heaven, “Huldhur won and Rookum lost; O Rajas! why have you spoken falsely?”
O great king! when Rookum and the other Rajas having heard the voice from heaven, pretended not to hear it, Buldeo Jee was exceedingly angry, and said, “Although you have allied yourself with me by marriage, you have again quarrelled with me; O unjust and dishonest man! I will now put you to death, whatever opinion my brother’s wife may form of the deed. I will not now listen to any one on this subject, but will to-day deprive you of life, you deceitful wretch.”
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O king! after some delay, Bulram killed Rookum in the sight of all present: and having thrown Kuling down, knocked out all his teeth with blows, and said to him, “You also showed your teeth and laughed.” After this, having slain and put to flight all the Rajas, Bulram came to the place of reception at the bride’s house, and mentioned all that had occurred to Shree Krishnù Chund. On hearing the account, Huri departed thence with all his party, and had a safe and pleasant journey to Dwarka; joy was diffused throughout the city on his arrival, and there were festivities in every house. Shree Krishnù Jee and Buldeo Jee went into the presence of Raja Oogursen, and said, “O great king! through your excellence and glory, we have celebrated Unroodrù’s marriage, and have destroyed the very wicked Rookum.”
Shree Shookdeo Jee said,—O great king! if I could obtain the power of the lord of Dwarka, I would relate the whole history of the taking away of Ookha; listen with attention, and I will explain, how she saw Unroodrù in a dream at night, and lost her strength through sorrow; and how Chitrekha brought about a meeting between Unroodrù, and Ookha. In the generation of Bruhmù was first Kusyp, whose son Hirunkusyp was very mighty and renowned; and became immortal. His son Hurijun, a worshipper of Krishnù, was named Purladh, whose son was Raja Biroochun, and Biroochun’s son the Raja Bul, whose fame and excellence are still spread abroad on the earth. When Krishnù descended upon the earth in the form of a dwarf, he having practised a stratagem sent Raja Bul to the infernal regions. The eldest son of that Bul was Banasoor; a very potent and splendid monarch, he dwelt in Shronitpore, and went constantly to the mountain Kuelas to perform adoration to Shivù; he cherished the profession of brahmins, spoke the truth, and lived with his passions in complete subjection.
O great king! Banasoor having gone to the hill Kuelas, and performed adoration to Huri; and being absorbed in an intense feeling of affection, began in a state of ecstacy to play upon the hand-drum and dance and sing. Hearing him sing and play, Shree Muhadeo Bholanath was delighted, and began to dance with Parbutee, and play upon a hand-drum. After dancing for some time, Muhadeo was highly pleased; and having called Banasoor to him said, “Son! I have been highly gratified with your singing and dancing, ask a boon from me, and I will grant whatever you ask; you have played most agreeably, and my mind has been rejoiced at hearing you.”
On hearing these words, O great king! Banasoor, joining his hands and bending his head, said, with the greatest humility, “O lord of compassion! you have shown me great favour in promising me a boon, I solicit that you will first make me immortal, and confer on me the sovereignty of the whole world, and afterwards make me so powerful that no one will obtain a victory over me.” Muhadeo Jee replied, “I grant you this boon, and release you from all fear; in the three worlds no one shall have power equal to yours; and, even Bruhmù shall have no authority over you: you have played excellent music, and afforded me extreme gratification, being greatly rejoiced in mind, I have bestowed upon you a thousand arms, go home now, and, free from all anxiety, exercise a sovereignty, which cannot be shaken.”
Banasoor, O great king! having heard this speech of Bholanath, and, having received a thousand arms, was highly delighted; and, going to the right, by way of adoration, and bowing his head, took leave, and dwelt by permission at Shronitpore, afterwards having conquered the three worlds, and having brought all the gods under subjection, he dug a broad deep ditch with water, springing at the bottom, and built castles of fire and air; being free from all dread or fear of any one, he began to carry on his government happily; after the lapse of some time his arms, in consequence of his not fighting, became very strong: he rubbed them and shook them about. Banasoor said to himself, “With whom shall I fight, on whom shall I make an attack? I have become infected with itch in consequence of not fighting, who will fulfil the desires of my mind?”
Having thus spoken, Banasoor went outside his house, and began to root up hills, and dash them to pieces, and wander about different countries. When he had destroyed all the hills, and the irritation and itching of his hands had not left him, Banasoor said, “With whom shall I now fight, and what shall I do with so many arms? How shall I support the huge weight of my own strength, I will go again to Muhadeo, and speak to him on the subject.”
O great king! Banasoor, having thus reflected, went into the presence of Muhadeo Jee, and, joining his hands and bowing his head said, “O lord of the three worlds! in whose hand is the trident, you did me the kindness to bestow upon me a thousand arms, which I find too heavy for my body, I cannot support the weight of them, be pleased to remedy this, and point out some one possessed of great strength with whom I may fight, I cannot find any one in the three worlds so powerful as to face me in an encounter; as you have, through compassion, bestowed on me great strength, do me the kindness now to fight with me and satisfy the yearnings of my mind, or else point out some other very strong being with whom I may contend, and dissipate the troubles of my mind.”
Having narrated thus much of the history, Shree Shookdeo Jee said,—O great king! Muhadeo Jee was angry at hearing Banasoor thus address him, and began to say to himself, “I granted him a boon, thinking him a holy man, and now he is ready to fight with me; this fool has become proud of his strength and shall not escape with life; he who indulges in pride never lives long.” Muhadeo having these thoughts in his mind, said, “Banasoor! do not distress yourself, in a short time a fit antagonist for you, Shree Krishnù, will descend upon the earth in the family of Judoo, with exception of him there is no one in the three worlds who can contend with you.” Banasoor was very much pleased when he heard this, and said, “Lord! when will that man descend upon the earth, and how shall I know that he has been born?” Raja Shivù presenting Banasoor with a banner, said to him, “Take this flag and place it on the top of your house, and when this flag shall fall of itself and be broken to pieces, then know that your enemy is born.”
When Muhadeo, O great king! had thus explained to him, Banasoor took the flag and returned home. On arriving there, he fixed the flag upon his house, and daily offered up prayers that the man might appear, with whom he could fight. When some time had elapsed, his chief queen, named Banawutee, became pregnant, and when her time was completed, brought forth a girl; on that occasion Banasoor having sent for astrologers, and given them seats, said, “Fix upon the name, and point out the mental qualities of this girl.” When he had thus spoken, the astrologers determined quickly upon the year, month, half month, lunar day, day of the week, hour, division of time equal to forty-eight minutes and the twenty-seventh division of the zodiack; and, having considered the proper moment, named the girl “Ookha,” and said, “O great king! this girl will be a mine of beauty, and good qualities of mind and disposition; and will be very intelligent; we can discover this from her planet and other signs.”
Banasoor was highly gratified at hearing this; and, having bestowed many gifts upon the astrologers, allowed them to take leave; and afterwards, having sent for singers and dancers and musicians, gave a festive entertainment. As the girl grew up, Banasoor treated her with the greatest affection. When Ookha was seven years of age, her father, Banasoor, sent her to the mountain Kuelas, which is near Shronitpore, with many attendants and companions to Shivù and Parbutee, for the purpose of learning to read. Ookha, having propitiated Guneshù and Suroswutee, went into the presence of Shivù and Parbutee; and, having joined her hands and bending her head, thus submissively spoke: “O seas of compassion! Shivù and Devee, grant me, your servant, the gift of knowledge, and acquire for yourselves renown in the world by so doing.” O great king! Shivù and Parbutee, being pleased with the humility of Ookha’s speech, began to impart knowledge to her; she went constantly to them for the purpose of reading; and after some time had been thus spent, she read all the Shastrùs, and became very proficient in knowledge, and played upon all kinds of musical instruments. One day Ookha played a duet with Parbutee on the lute, and sang scientifically, when Shivù Jee came and said to Parbutee, “Beloved! Shree Krishnù Chund has restored to life Kamdeo, whom I burnt to death.” Having thus spoken, Shree Muhadeo went to the banks of the Ganges with Parbutee, and bathing both himself and her, became very amorous, and began to assist Parbutee in dressing with great affection of manner, and to make love to her. At length, in the ecstasy of his passion, he began to play upon a hand-drum, and dance frantically with violent gesticulation, singing according to the science of music, explained in the Shastrùs, and fondly embracing his wife. Ookha, beholding the mutual joy and fondness of Shivù and Parbutee, and feeling a desire to have a husband, began to say to herself, “If I had a husband, I would enjoy amorous diversion with him, in the manner of Shivù and Parbutee. A woman without a husband is as defective in beauty as night without the moon.”
When, O great king! Ookha had thus expressed her thoughts to herself, Shree Parbutee, acquainted with the secrets of the heart, knowing her thoughts, invited her with the greatest affection to come near, and thus with the most tender regard addressed her, “Daughter! suffer not any anxiety of mind, thou shalt obtain a husband in a dream; search for him and enjoy amorous pleasure with him.” Having thus given her a bridegroom, the wife of Shivù allowed Ookha to take leave. Having attained a great proficiency in knowledge, and received a promise of a husband, she made a salutation, and went to her father; who gave her a very beautiful house, apart from all others, to live in. And she, taking with her several of her friends and companions, lived there, and increased in stature daily.
O great king! when the young maiden had reached the age of twelve years, the full moon hid its diminished rays on beholding the lustre of her moon-like countenance; compared with the blackness of her hair, the darkness of the night at the change of the moon seemed trifling. On seeing her taper locks, snakes cast their skins and fled away; the bow began to palpitate, on beholding the arch of her eye-brows; deer, fishes and wagtails were abashed at the sight of her large and rolling eyes; the sesamum withered on gazing at the elegance of her nose; the fruit of the binba tree was restless at the redness of her lips; the breast of the pomegranate was lacerated, on viewing the regularity of her teeth; the rose ceased to blow when she saw the softness of her cheeks; pigeons were fidgetty at the roundness of her neck; on taking a side view of her breasts, the buds of the lotus fell into the tank; the lioness retired into the forest when she saw her slim waist; the plantain ate camphor on beholding the smoothness of her thighs; gold was abashed at the fairness of her body, and the chumpa hid itself; the lotus lost all its estimation in comparison with her hands and feet. Such was she, with the gait of an elephant, the voice of a kokila, and in the very flower of youth and beauty, and by the splendour of her charms eclipsed all the abovementioned.
On a subsequent day, the maiden, having applied perfumes and paste, and bathed and rubbed herself in pure water, combed her hair, and divided it, and fastening pearls where the hair is divided, made use of antimony and tooth-powder, and stained herself with “mehadu” and “lac;” and, having eaten pawn and decked herself out in all kinds of jewels and ornaments wearing an elegant, brilliant petticoat, with a border of large pearls, and a cloth round her body with a hem of great splendour, a shining boddice, and a sparkling and perfumed veil, came forth thus adorned and smiling with her female companions and attendants like Luchmee, and saluted her parents. When Ookha stood before them after having made a salutation, Banasoor, on beholding the splendour of her beauty, allowed her to take leave, with this thought in his mind, “That she was now of a fit age to be married;” and he afterwards sent many male demons to guard her house, and many females for the protection of her person; the male demons exercised the greatest vigilance night and day, and the females were in constant attendance upon her.
O great king! the royal maiden constantly performed penance, bestowed gifts, fasted and offered adoration to Shree Parbutee Jee for a husband; saying, “When will my father celebrate my marriage, and how shall I obtain a husband?” Having thus said, she went to sleep, thinking of a husband, and beheld in a dream a being of a childish appearance, black colour, a moon-like countenance, lotus eyes, very beautiful and Cupid-like, with an enchanting face, dressed in yellow silk, wearing a peacock crown on his head, standing awry, decked out with ornaments and jewels, wearing ear-rings in the shape of an alligator, a garland reaching to his feet, and also one of the “goonja” seed, and very wanton looking and playful. On seeing him, she blushed and held down her head. He then addressed her in the language of love, and approached her in an affectionate manner, and laying hold of her hand and embracing her, made her forget all her anxious and perplexing thoughts. Having both got rid of this reserve and hesitation, they sat upon the bed, and engaging in amorous dalliance and glances, and kissing and embracing each other, they reciprocated pleasure, and in a delighted excitement of mind, addressed each other in the accents of love. After some time, when Ookha, in the midst of her affection, desired to embrace her husband in her arms, she awoke from sleep, and disappointed and sad, remained fixed in the position she had assumed with her arms extended for the embrace. She was very sorrowful on waking and greatly grieved; “Where has he gone, the lord of my soul?” She continued to search for him in every direction. She thought to herself, “How shall I meet him again, and how shall I see him? If I had continued sleeping, my beloved would never have gone away? Why should I have been on the point of embracing him, when my sleep was disturbed, when I awoke, the night seemed very tedious, why did he inflict misery on me by departing? Without my beloved my soul is very wretched, whilst not beholding him, my eyes long for his presence. My ears desire anxiously to hear him speak. Where has my beloved gone, the bestower of pleasure? If I again behold my darling in a dream, I will resign my life to him.”
O great king! having thus spoken, Ookha was very sad, and thinking upon her husband, sat down upon her bed with her face buried in her hands; when night was succeeded by morning, and about four hours and a half of the day had passed, her female friends and attendants began to say to each other, “What has happened to Ookha, that she has not yet risen from sleep, although the day is so far advanced?” Having heard this remark, Chitrekha, the daughter of Banasoor’s minister, Rookbhano, went to the picture gallery, and beheld Ookha, lying dejected and motionless on her curtained bed, shedding tears and heaving long drawn sighs. On seeing her in this state, Chitrekha said to her with great emotion, “Explain, my dear, to me, why you are so sad to-day, and have fallen into such a sea of affliction? You are weeping and sighing; why is your mind so disturbed? I will drive away all your griefs, and will do for you whatever you wish. You have no friend so attached as me, nor one who has a greater affection for you. I will wander over all the three worlds to accomplish what you desire. Bruhmù has granted me a boon, and subjected all to my authority. Devee will assist me; and, by means of her power I will do whatever you may tell me. Look upon me as possessed of such power of enchantment, as to be able to deceive and bring here Bruhmù, Roodrù and Indrù. No one knows the secrets of my nature, I therefore, myself explain my own attributes. No one, whosoever he be, whether good or bad, can speak with the same knowledge of them as I can; mention all your distresses to me; what has happened during the night? Do not deceive me, O beloved! and I will bring about all you hope for.”
On hearing these words, O great king! Ookha was very much ashamed, and with her head drooping, approached Chitrekha, and said to her, in a sweet tone of voice, “O beloved! knowing you to be my friend, I will mention all that occurred during the night, keep the affair a secret; and if you can apply a remedy, do so. During the night, in a dream, a being of the colour of the clouds, a figure brilliant as the moon, with lotus-like eyes, dressed in yellow silk, and with a scarf of the same colour, came and sat near me, and displaying great affection for me, captivated my mind; so that I lost all reserve and bashfulness, and conversed with him; at length when the conversation had continued for some time, and in the eagerness of passion, I extended my arms to lay hold of him, I was awakened from sleep, and his fascinating form remained imprinted on my mind; I have never heard of nor seen any one like him. How shall I attempt to give you a description, his beauty exceeds the power of language. He has stolen away my affections. When I used to go to the mountain Kuelas to acquire knowledge, under the tuition of Shree Muhadeo Jee, Shree Parbutee told me, that I should see my husband in a dream, and that I ought to cause search to be made for him. I saw that bridegroom last night in a dream; where shall I find him again, and to whom shall I reveal the pangs of separation I endure? Whither shall I go, how shall I search for him, not knowing either his name or place of abode?”
O great king! when Ookha having thus spoken, and heaved long drawn sighs, drooped and pined in thought, Chitrekha said to her, “Be not at all anxious, my dear; I will search out your husband wherever he may be, and bring him to you. I have access to the three worlds; wherever he may be I will try and find him out for you. Tell me his name, and allow me permission to start.” Ookha replied, “Friend! there is a proverb, he is dead, because he cannot breathe. If I knew his name and residence why should I be sad; could I not apply some remedy to my distress?” Chitrekha replied, “Never mind, dear, about not knowing his name and residence, I will write down and point out to you all the male inhabitants of the three worlds; amongst whom, show me him, who has stolen your heart, and it will be my business to bring him to you.” Ookha laughed and assented.
O great king! when Chitrekha had obtained Ookha’s consent, she sent for writing materials, and sat down upon the ground; and, having propitiated Guneshù and Devee, and meditated upon her spiritual preceptor, began to write. She first wrote and showed her a description of the three worlds with their eight divisions, and fourteen sub-divisions, the seven islands, the nine divisions of the earth, the sky, the seven seas, and Vishnù’s celestial paradise. Afterwards Chitrekha showed her a description of the gods, demons, celestial musicians, choristers, demi-gods, saints, sages, the supporters of the world, the supporters of the ten quarters and the Rajas of all countries. But Ookha did not find her beloved amongst them. After this, Chitrekha drew separate likenesses of the descendants of Judoo; and when she showed them to Ookha, Ookha said on beholding Unroodrù’s picture, “I have found him, who stole my heart, this is he, who came to me in the night. Arrange some plan now, friend, and search him out, and bring him here.” On hearing this, Chitrekha replied, “How shall he escape me?” Chitrekha proceeded to say, “O friend! you do not know him, but I can tell you who he is, he is of the family of Judoo, and a grandson of Shree Krishnù Chund, and the son of Purdiyomun; his name is Unroodrù. He lives at Dwarka, a city built in the sea near the shore. By order of Huri, the quoit, Soodursun, keeps constant watch over that city in order that no devil, demon nor wicked person may annoy the descendants of Judoo, and if any such come to the city, he cannot obtain entrance without the permission of Rajas Oogursen and Soorsen.”
O great king! Ookha was very sad at these words, and said, “O friend! if it be a place so difficult of access, how will you go there and bring my husband thence?” Chitrekha replied, “My dear! set your mind at rest on that point; by the glorious grace of Huri, I will bring your soul’s lord to you.” Having thus spoken, Chitrekha put on garments, imprinted all over with the name of Ramù, and made marks and perpendicular lines on her forehead with sandal wood, such as cowherdesses wear, and stamped impressions of different kinds on her breasts, the upper part of her arms and throat, and wearing a large garland of toolsee on her neck, and carrying rosaries of the large diamonds of the toolsee in her hand, throwing over herself a chequered blanket, she folded under her arm a cloth to sit upon and assuming the appearance of a chief worshipper of Vishnù, she made an obeisance and started for Dwarka, taking leave of Ookha, and saying to her, “I will proceed through the air, and pursue my journey in the sky, I will bring thy husband, otherwise my name is not Chitrekha.”
Having recited thus much of the history, Shree Shookdeo Jee said, O great king! Chitrekha, having brought into play her delusive power, and mounting on a horse of air, started on a dark night in company with a black cloud; and having arrived almost instantaneously at the city of Dwarka, shone forth like lightning and entered the dwelling of Shree Krishnù Chund, in such a manner that no one knew of her coming. Prosecuting her search, she came to where Unroodrù sleeping alone on a bed, was diverting himself in a dream with Ookha. On beholding this, she quickly took up the sleeper’s bed, and went off with it. She carried off the sleeper and his bed on Ookha’s account, and brought Unroodrù to the place, where Ookha was sitting thoughtful.
O great king! on seeing Unroodrù and his bed, Ookha was at first in a great flutter, and went and fell at the feet of Chitrekha, she afterwards began to speak in terms of the highest praise of her courage and prowess, for having gone to a place of such difficult access, and having brought him away, bed and all; and thereby having done what she agreed to do, “For my sake thou hast undergone all this trouble; I am not able to make a fitting return, but must remain a debtor to your goodness.” Chitrekha replied, “In the world it is a very pleasant thing to contribute to the happiness of others; and it is a good act to assist them; this body is of no use with reference to our own selfish advantages, but it is very useful, if it can be made to promote the benefit of others. By such conduct our own objects and the objects of others are accomplished.”
O great king! having thus spoken, Chitrekha took leave, and went home, saying, “Friend! by the glorious favour of Bhugwan I have brought thy husband to thee, awake him now and satisfy thy desires.” On the departure of Chitrekha the delighted Ookha was ashamed and afraid of the first interview, and began to say to herself, “What shall I say to awaken my husband, and how shall I embrace him in my arms?” At length she began to play sweet notes on her lute, on hearing the sound of which Unroodrù awoke; and, looking round on all sides, began to say to himself, “What place is this and whose house; how did I come here, and who has brought me here with my bed, while asleep?”
O great king! Unroodrù was in a state of great astonishment, uttering many expressions of surprise; whilst Ookha, thoughtful and abashed, fearful of the first interview, standing in a corner, and gazing on the countenance of her beloved, feasted her partridge-like eyes. In the mean while, Unroodrù, on seeing her, was confused, and said, “Tell me, fair one, thy history, who art thou, whence hast thou come to me; or hast thou brought me here thyself? Look not upon truth and falsehood as the same; at present I see every thing as in a dream.”
O great king! Ookha made no reply to this speech, but became more ashamed, and crept into the corner; upon this he immediately laid hold of her by the hand, and seated her upon his bed; and, addressing her in the language of affection, dispelled all her anxiety and shame, and alarm; they sat together on the bed and began to exchange amorous glances, and engage in loving dalliance, and relate the history of their love. In the course of conversation Unroodrù Jee enquired from Ookha, “How didst thou, O beautiful creature! first see me, and afterwards have me brought here? Explain the circumstances fully to me, that my doubts may be all removed?” On hearing this Ookha, gazing with delight on the face of her husband, said, “You came to me in a dream, and stole away my affections; on awaking my mind was greatly troubled, and I mentioned the subject to Chitrekha, who, O lord! has brought you here, and whose proceedings I do not know.” Afterwards Ookha said, “O great king! I have mentioned how I first saw, and have since found, you; be pleased now, O lord of the Judoos! to explain how you first saw me.” Unroodrù was highly delighted at this request, and replied, smiling, “O beauteous fair! I also saw thee in a dream last night, and some one took me up in my sleep and brought me here. I have not yet discovered who it was, and, on awaking, I beheld thee.”
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! the two lovers conversed thus with each other; and in the fervour of their affection, indulged in all kinds of voluptuous pleasure and dalliance, and vanished all recollection of the pangs of separation they had endured; subsequently when Ookha found the taste of pawn insipid, the pearl necklace cold to the touch, and the light of the lamp dim, and went outside, she perceived that it was morning. The light of the moon was diminished, the splendour of the stars dimmed, and there was a dark, red colour in the sky. The birds were chirping on all sides, the white esculent lotus was withered, and the other lotus blooming, the red goose and its mate were together.
O great king! observing this state of things, Ookha immediately shut all the doors, and came in great fright into the house, and, putting her arms most affectionately round her husband’s neck, laid down upon the bed; then having concealed him, and hid him from the sight of her female friends and companions, she began to attend upon him in secret; after some time her friends and companions found out that Unroodrù had come there, and that she passed the day and night in amorous enjoyment with her lord. One day Ookha’s mother came to look after her daughter; and without being observed saw her seated very happily, and playing at choupur in a house with a very handsome young man. On perceiving this, she returned home, without saying a word, on tiptoe, and in profound silence; highly delighted and uttering benedictions. Some days afterwards Ookha seeing her husband asleep, came forth blushing from the house, and thinking to herself, “I hope that no one from not seeing me will imagine, that I remain in the house for my husband’s sake.”
O great king! Ookha leaving her husband alone, went off; but could not stay away from him, she returned again to the house, and shutting the doors, engaged in amorous diversion. On observing this act, the door-keepers said to each other, “Brother! what is the reason of the Raja’s daughter having to-day come out of the house after remaining there so long, and returning again immediately?” One of them remarked, “Brother! for some days past I have observed the doors of Ookha’s house shut day and night, and there is some man inside, who sometimes laughs and talks with her, and sometimes plays at choupur.” Another said, “If this be true, let us go and mention the matter to Banasoor; why should we, knowing these circumstances, remain sitting quietly here?” One of them said, “Let us not mention the matter, remain all of you at some distance from the house, let what will happen; no one can control the future, speak not a word about what the young lady may do, but remain silent spectators of all that happens.”
O great king! whilst the door-keepers were thus conversing with each other, Banasoor came wandering about there, accompanied by several strong, powerful men; and as he looked up at the top of the house, not perceiving the flag, which Shivù Jee had given, said, “What has happened to remove the flag hence?” The door-keepers replied, “O great king! it is now many days since the flag fell, and was broken to pieces.” On hearing this, and calling to mind what Shivù Jee had said, Banasoor became thoughtful, and exclaimed, “When did the flag fall, some enemy has come, and carried it off.” When Banasoor had thus spoken, a door-keeper came into his presence: and joining his hands, and bending his head, said, “I have an important matter to communicate, which I cannot mention unless I obtain your permission to do so.” Banasoor granting permission, told him to communicate what he had to say. The door-keeper then said, “O great king! excuse my fault, we have observed for some days past, that a man has come into your daughter’s house; day and night he converses with her, we have not discovered what man he is, and whence he has come, and what he does.”
On hearing this authentic statement, Banasoor was exceedingly angry, and seizing his arms, went silently and alone to Ookha’s house; concealing himself, he saw on his arrival a man of a black colour, very handsome and dressed in yellow, lying fast asleep with Ookha. Banasoor thought to himself, “It would be a sin to kill a sleeping man.”
O great king! with these thoughts in his mind, Banasoor stationed several guards there, and having told them to inform him when the man awoke; came home, and holding a court, and having summoned all his demons, began to say, “My enemy has arrived, take the whole of your army and go and surround Ookha’s house, I will come also by and bye.”
On receiving Banasoor’s order, the demons all came and surrounded Ookha’s house; whilst in the mean while, Unroodrù and the Raja’s daughter having awoke, began to play again at choupur. Whilst they were engaged at the game, Ookha saw thundering clouds collected from all quarters, lightning began to flash, frogs, peacocks and sparrow hawks began to utter cries.
O great king! on hearing the sparrow hawk’s cry, the Raja’s daughter said, leaning on the neck of her beloved, “O sparrow hawk! do not call out thus, leave off this language of separation.” In the mean while, some one came and said to Banasoor, “O great king! thy enemy has awoke.” On hearing mention made of his enemy, Banasoor rose in great wrath; and taking arms with him, went and stood at Ookha’s door, and began to peep inside. After looking some time, Banasoor called out loudly, “Ho! who are you inside the house, rich in appearance, fascinating as Cupid, with lotus-like eyes, and dressed in yellow? What thief will come forth? How will he possibly escape from me?”
O great king! when Banasoor had thus bawled out, Ookha and Unroodrù, on seeing and hearing him were greatly disquieted. The Raja’s daughter being perplexed and terrified, heaving deep sighs, said to her husband, “O great king! my father has come to attack us with an army of demons, how will you escape from his hands?” Then Unroodrù was angry, and said, “Wife! be not at all alarmed, I will destroy the whole crowd of evil spirits and demons in a second.”
Having thus spoken, Unroodrù Jee read incantations from the Vedas, and sent for a stone a hundred and eight hands long, and taking it in his hand, coming forth and joining the army, challenged Banasoor. On his coming out to give the challenge, Banasoor bent his bow and rushed upon Unroodrù Jee with his whole forces, just as a swarm of honey bees would rush upon any one. When the demons began to discharge all sorts of weapons, Unroodrù Jee was enraged, and began to deal about several such forcible blows with the stone, that the whole army of demons became broken and dispersed like the scum upon stagnant pools: some were killed, others wounded, and all who escaped whole, fled from the field. Banasoor afterwards rallied them, and renewed the fight.
O great king! all the weapons the demons discharged, fell in every direction, but not one touched Unroodrù; the weapons, which would have fallen upon Unroodrù, the edge of the stone cut them off half way. The strokes of the stone could not be endured, inflicting wounds like those inflicted by Indrù, the lord of the gods, with a thunderbolt; heads were split in two by a blow of it, thighs were broken and arms and bodies cut through. When the battle had lasted some time, and Banasoor was left alone, the rest of the army having been cut in pieces, he was astonished, and laid hold of and fastened Unroodrù with a running noose, saying to himself, “Now shall I conquer this invincible man?”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when Banasoor fastened Unroodrù in a running noose, and took him to his court, Unroodrù thought to himself, “Whatever troubles may befal me, it is not right to falsify what Bruhmù has said; for if I were to escape by force from the running noose, he would be dishonoured; I ought, therefore, to remain bound.” And Banasoor kept constantly saying, “Youth! I will put thee to death presently; if thou hast any one to assist thee, send for him.” Mean while, Ookha having heard of her husband’s condition, said to Chitrekha, “Friend! a curse will fall upon me, if I eat, drink and sleep at my ease, whilst my husband remains in affliction.” Chitrekha replied, “Friend! be not at all anxious, no one will be able to do any harm to your husband; banish all care, for Shree Krishnù Chund and Bulram Jee will soon come to the attack, accompanied by all the descendants of Judoo; and, having exterminated the army of demons, will release and take away with them you and Unroodrù; it is their custom to carry off by force and stratagem, in any way they can, all the pretty daughters of Rajas they hear of; this is the grandson of him, who carried off Rookmunee, the daughter of Raja Bheekmuk, after having fought with the very powerful and renowned Rajas Sissoopal and Joorasindhoo, in like manner, they will take you off also; be not, therefore, at all apprehensive.” Ookha said, “I cannot endure this affliction. They have bound my husband in a running noose and carried him off; a poisonous flame, in consequence thereof, burns up my body. How shall I be able to enjoy peaceful repose, and how can my eyes behold the grief of my beloved? Why should I live, since he, who is dearest to me, has been plunged in calamity. I will neither eat nor drink—now Banasoor destroy my husband! O grant me, Banasoor, an asylum for my husband; (that is, spare his life,) whatever is to be, will happen, what can any one say to prevent it? I will not respect the world nor the Vedas, but will consider my husband’s grief and happiness as my own.”
O great king! when Ookha had thus spoken to Chitrekha, she went to her husband, and sat down near him, without fear or alarm. Some one then went and said to Banasoor, “O great king! your daughter has left the house, and gone to that man.” When Banasoor heard this, he sent for his son, Uskundh, saying to him, “Son! bring away your sister from the court, and take her into the house, and confine her there, and do not allow her to go out.” On receiving his father’s order, Uskundh went to his sister, and spoke very angrily to her, “What is this you have done, you wicked creature, throwing aside all respect for the world, and consideration for your own modesty, you low thing? Why should I kill you (or what death shall I make you die?) It will be a crime, and I fear for my own disgrace.” Ookha replied, “Brother! say and do what you please, I have obtained the husband whom Parbutee Jee gave me, whom else shall I run after, leaving him, and thereby bring disgraceful abuse upon myself? Women of low degree abandon their husbands: this is the common custom of the world, and always has been so. If a woman is disgraced by living with him to whom the deity has united her, she must submit.”
O great king! on hearing these words, Uskundh was enraged, and seizing her by the hand, carried off Ookha thence to the house, and did not allow her to leave it; he afterwards took Unroodrù Jee also thence to some other place and confined him. At that time Unroodrù was in great affliction at being separated from his wife, and the Raja’s daughter denied herself all food and drink in the absence of her husband, and began to perform a very severe penance. Some days after this, one day Narud Jee, the sage, went first to Unroodrù and explained to him “Not to be at all anxious, as Shree Krishnù Chund, the root of joy, and Bulram, the abode of happiness, would soon release and take him away thence, after having fought with the evil spirits.” He afterwards went to Banasoor and said, “Raja! he, whom you have fastened in the running noose, is the grandson of Shree Krishnù, and the son of Purdiyomun, and his name is Unroodrù. You know the descendants of Judoo well, act according to this knowledge, I have come to put you upon your guard in this matter and have done so.” On hearing this, Banasoor allowed Narud Jee to take leave, saying to him, “Narud Jee! I know all about it.”
Shree Shookdeo Jee said,—O great king! when Unroodrù had been four months bound, Narud Jee went to the city of Dwarka, and there beheld all the Judoos very sad, disconsolate and emaciated with grief. Shree Krishnù and Bulram were sitting amongst them, very thoughtful and anxious, and saying, “Who has carried off the child hence?” They were talking in this strain, and there was such weeping and lamentation in the female apartments, that no one could hear another speaking. On the arrival of Narud Jee, all persons present, both male and female, rose up to meet him, and came and stood in his presence greatly agitated and emaciated with grief, sad and shedding tears and lamenting. They afterwards joined their hands, and bowed their heads with great submissiveness, and expressing the deepest emotion, began to enquire from Narud Jee, “Say, truly, O sage! in order that we may preserve our sinking lives, where shall we receive intelligence of Unroodrù? Say, O holy man! so that we may rely on your words.” Shree Narud Jee replied, “Suffer not any anxiety of mind, and banish all sorrow, Unroodrù Jee is alive and well at Shronitpore. He has gone there, and enjoyed amorous pleasure with the daughter of Banasoor; for which reason, he has laid hold of and bound him with a running noose; he will not, on any account, release Unroodrù without fighting. I have mentioned this secret to you; form your future plans accordingly.”
O great king! Narud Jee departed, when he had given them this intelligence; afterwards all the descendants of Judoo went to the Raja Oogursen, and said, “O great king! we have received exact intelligence that Unroodrù Jee is at Shronitpore, at the house of Banasoor; he has enjoyed the Raja’s daughter, and the Raja has, in consequence thereof, kept him bound with a running noose. What are your orders now to us?” On hearing this account, Raja Oogursen said, “Take all my army with you, and use your utmost endeavours to release and bring Unroodrù here.”
When Oogursen had thus spoken, all the Judoos, O great king! took the Raja’s army with them, and accompanied Bulram, and Shree Krishnù Chund, and Purdiyomun Jee, mounting on the sovereign of the feathered race, arrived before them all at Shronitpore.
Having narrated thus much, Shree Shookdeo Jee said, O great king! when Bulram Jee, taking all the army of Oogursen and sounding the large kettle-drum, went from the city of Dwarka to Shronitpore, it is impossible to describe the splendid appearance of his cavalcade. In front of all were “must” elephants in rows, with huge tusks; on which the large kettle-drum was sounded, and flags and banners were waving. Behind these, was another row of elephants with howdahs, on which the bravest, most heroical and the mightiest of the Judoos were seated, wearing coats of mail and helmets, and completely armed; immediately following, were successive lines of chariots, after them troops of horsemen were moving along on horses of all colours with collars, harness, tasselled ornaments and iron armour, making them pace as in the manege, and move in an artificial manner, and dance about and jump and plunge. In the midst of them, panegyrists were singing songs of praise, and bards were singing war songs. Behind them came the foot soldiers, thick as a host of locusts, armed with shields, swords, knives, daggers, spears, javelins, bows, arrows, clubs, quoits and every description of warlike weapon. The sound of the drums and other musical instruments in the midst of this procession, contributed greatly to the fine effect and beauty of the scene. The dust flew up, and spread to the sky, the sun was hid and became like night; the ruddy goose and its mate were separated; wives enjoyed themselves with their lords, the lotus bloomed, and the white esculent lotus withered, noctural animals prowled about, supposing that it was night.
Having recited thus much of the history, Shree Shookdeo Jee, said,—O great king! when Bulram Jee, advancing with great pomp and noise, with a force of twelve complete armies, and destroying all the forts, strongholds and castles of the Raja, and laying waste his country, arrived at Shronitpore, and Shree Krishnù Chund and Purdiyomun Jee arrived also, some one in great alarm, and distracted with fear, said to Banasoor, with joined hands and bowing his head, “O great king! Krishnù and Bulram have advanced with their whole army, and they have razed all the strongholds, forts and castles in our country and have encompassed the city on every side. What now are your orders?” Banasoor was greatly enraged at these words; and, having summoned all his great demons, said to them, “Take all your armies outside the city, and go and oppose Krishnù and Bulram, I will also come by and bye.”
On receiving this order, O great king! the demons immediately took with them twelve complete armies, and being fully equipped with arms of all kinds, stood ready to encounter Shree Krishnù and Bulram Jee; and in rear of them, Banasoor worshipping, calling to mind, and meditating upon Shree Muhadeo Jee, was also ready for battle.
Shookdeo, the sage, said,—O great king! whilst Shivù Jee was meditating, his seat shook, and his meditation was interrupted; on reflecting upon this, he thought to himself, “A worshipper of mine is in a difficulty; I must go now and remove his anxiety.” When having formed this resolution, he had assumed half the body of Parbuttee, fastened his matted hair, rubbed his body over with ashes, eaten a large quantity of hemp, swallow-wort and thorn-apple, wearing a brahminical thread, composed of white snakes, clad in an elephant’s hide, with a necklace of heads and garland of snakes, holding a trident, bow, hand-drum and skull; riding upon the bull Nandya accompanied by ghosts, goblins, spectres, witches, female divinities, imps, sprites and evil spirits, and taking an army with him, Bholanath came forth; his splendid appearance baffles all description; in his ear was an ornament, consisting of the elephant pearl, on his forehead was the moon; he placed the Ganges on his head, and his eyes were very red, of a very frightful aspect and appearing in the form of the destroying deity; he proceeded in this manner, with music and singing, and making his army dance; to describe his appearance is impossible to be understood, it must be seen. At length, after some little delay, he came with his army to the place where Banasoor was standing with his armies of demons. On seeing Muhadeo, Banasoor was delighted, and said, “O sea of compassion! who without you would look after me? Your flaming heat will burn them up, how will the Judoos now survive?” He proceeded to say, “O great king! make this a fair fight, so that each man may have an antagonist opposed to him.”
O great king! when Banasoor had thus spoken, on one side, the army of the demons was standing in battle array, and on the other, the descendants of Judoo were in a state of preparation; drums began to sound on both sides; brave, bold, resolute and mighty heroes began to arrange their weapons; and the irresolute eunuchs and cowards to fly for their lives from the field of battle. At that time Shivù Jee appeared before Shree Krishnù Chund in the form of the destroying deity. Banasoor was opposed to Bulram Jee; Uskundh encountered Purdiyomun; and in this manner each man closed with an antagonist. Muhadeo held the bow Pinak in his hand, while the lord of the Judoos had the bow, Sarung. Shivù discharged the arrows of Bruhmù: Shree Krishnù Jee cut them off with a weapon of Bruhmù’s also. Roodrù then sent forth a mighty wind, which Huri avoided with fire. Muhadeo upon this kindled a fire, which Moorari extinguished by pouring down rain, and raised an immense flame, which extended to the army of Sudashivù; and burning their beards, mustachios and hair, made all the demons appear of a very terrible aspect. When the army of the demons began to be burnt, and raised a loud cry for deliverance, Bholanath cooled the burnt and half-burnt bodies of the demons, ghosts and goblins, by pouring down rain; and being greatly enraged was on the point of letting fly the arrows of Narayun: but upon reflection, he abstained from doing so, and kept them back. After this, Shree Krishnù Jee discharged the arrows of Sloth; and having stupified them all, began to cut down the army of demons, just as a husbandman would cut grain. On beholding this exploit, when Muhadeo thought to himself, and said, “That it would be absolutely necessary to engage in and prolong the battle, so as to involve universal destruction,” Uskundh, mounted a peacock, and ascending into mid-air, began to discharge arrows upon the army of Shree Krishnù Jee. Then Purdiyomun exclaimed to Huri, “Some one is fighting from above, mounted on a peacock, give the order to fight with energy, and I will kill him now, and he shall fall upon the ground.” On hearing this, Krishnù gave the order, when Purdiyomun discharged an arrow, which hit the peacock, and Uskundh fell down. Banasoor was highly indignant at the fall of Uskundh, and bending five bows and placing two arrows on each bow, began to shower forth his arrows like rain, and Shree Krishnù Chund cut them off mid-way.
O great king! at that time, drums and tambourines resounded on all sides; bards sang chimes in music, streams of blood gushed forth, as though squirted from wounds; in every direction was seen blood, as red as holee powder; in the midst ghosts, goblins and spectres in various frightful forms, wandered about, playing all sorts of antic tricks; rivers of blood flowed like streams of red colour, it could not be called a battle, but seemed to be more like a holee on both sides. When the battle had been raging for some time, Shree Krishnù Jee discharged an arrow, so as to kill Banasoor’s charioteer, and the horses started; on the death of his charioteer, Banasoor fled from the field, and Shree Krishnù pursued him.
Having narrated thus much of the history, Shree Shookdeo Jee, said,—O great king! on hearing the news of Banasoor’s flight, his mother, whose name was Kutra, of a hideous appearance, with dishevelled hair, came naked before Shree Krishnù Chund, and began to call out; on seeing her, Krishnù shut his eyes and turned his back upon her, when she spoke; in the mean while Banasoor fled, and again rallied his army.
O great king! Kutra did not withdraw from the presence of Shree Krishnù Jee, until Banasoor had returned with a complete army, fully arrayed. Banasoor, on his arrival, engaged in a mighty battle, but could not stand before Krishnù; and running away again went to Muhadeo. Beholding Banasoor in a state of fear, Shivù Jee was greatly enraged, and having summoned a fever of a poisonous and inflammatory nature, caused it to spread in the army of Shree Krishnù Jee. The fever, which was very violent and burning, whose heat equalled that of the sun, with three heads, nine feet, six hands, three eyes, and of a frightful appearance, came and penetrated the army of Shree Krishnù Chund. The descendants of Judoo began to be burnt by its heat, and to shake and tremble; at length, after having suffered very great pain, and being alarmed, the descendants of Judoo came to Shree Krishnù Jee and said, “O great king! the fever of Shivù has come, and raged violently amongst our whole army, and destroyed many; be pleased now to save us from its fury, otherwise not a single member of the family of Judoo will escape alive.”
O great king! having heard this request, and seeing that they were all distressed, Huri sent forth the ague, which rushed upon Muhadeo’s fever. On seeing the ague, Muhadeo’s fever fled through fear; and continuing his flight, came to Sudashivù Jee. The inflammatory fever then said to Muhadeo, “Afford me an asylum, or the fever of Krishnù will destroy me.” Muhadeo Jee replied, “There is no one in the three worlds, except Shree Krishnù Chund, who can drive away the fever he has sent, it is therefore most advisable for you to go to Shree Moorari, the friend of his worshippers.” Having heard of Shivù’s speech, and reflected upon it, the inflammatory fever went into the presence of Shree Krishnù Chund, the root of joy; and joining his hands, beseeching in a most submissive manner and making many entreaties, said, “O sea of compassion, the brother of the poor, the purifier of sinners and kind to the needy! be pleased to pardon my fault and save me from your fever. O Krishnù! you are the lord of Bruhmù and all other divinities. Your power, O lord of the world! is incomprehensible; it was you who created and arranged the world. All the delusive power in the universe belongs to you. O Krishnù! I have found out your compassionate nature, and having obtained knowledge, look upon you as the creator of the world.” The benignant Huri replied, “You have come to seek protection from me, and have therefore escaped, otherwise you would not have escaped with life. I forgive your present fault; but do not again direct your attacks against my worshippers and servants, this is my order to you.” The fever said, “O sea of compassion! whoever shall hear this history, ague, tertian ague and tertian fever shall never attack him.” After this, Shree Krishnù Chund said, “Go now to Muhadeo; do not stay here, or else my fever will harass you.” On receiving this order, the inflammatory fever took leave, and having made an obeisance, went off to Muhadeo, and the pain of the fever was entirely subdued.
Having recited thus much of the history, Shree Shookdeo Jee, said,—O great king! whoever shall hear this conversation need never be afraid of fever. After this Banasoor was very angry; and, taking bows and arrows in all his hands, came opposite to Krishnù and bawled out, “I have fought a severe battle with you; but my inclinations are not yet satisfied.” When having thus spoken, he began to discharge arrows with all his hands, Shree Krishnù Chund Jee let loose the quoit, Soodursun, and cut off all his hands, except four, with the same celerity as any one would cut the boughs of a tree. On his hands being cut off, Banasoor fell down stupified, and a river of blood flowed from his wounds in which his arms appeared like alligators. The heads of the elephants, which had been cut off, seemed like drowning crocodiles. Chariots were carried along the stream, like baskets for irrigating fields and like boats. In different places on the field of battle, dogs, jackals, vultures and other birds and beasts were tearing and rending, and fighting and contending for the dead bodies; and crows were flying off with eyes, which they had picked out from heads.
Shree Shookdeo Jee said,—O great king! on seeing this state of the battle field, Banasoor was very sad, and began to feel regret, and afterwards, being deprived of all strength, went to Muhadeo Jee. Then Roodrù, after thinking on the matter, said to him, “You must now endeavour to please and captivate Huri.” With these words, Shree Muhadeo Jee, taking Banasoor with him, and reading the Vedas to him on the road, came to the place where Shree Krishnù Chund was standing on the field of battle. Throwing Banasoor down at the feet of Krishnù, Shivù Jee said, with joined hands, “O merciful to those who come for sanctuary! this Banasoor has now come to you for protection; be pleased to look upon him with compassion, and do not retain in your mind a recollection of his crime. You repeatedly descend upon the earth, to remove the burthens of the world, and to destroy the wicked, and to save the universe. You are, O lord! invisible, impenetrable, without end; for the sake of your worshippers, you come, and are manifest in the world, otherwise, you constantly remain in the form of the embodied spirit. The form of the spirit is this; heaven is his head; the sky, his navel; the earth, his feet; the sea, his belly; Indrù, his arms; hills, his nails; clouds, the hair of his head; trees, the hair of his body; the moon and sun, his eyes; Bruhmù, his mind; Roodrù, his pride; the air, his breath; the closing and opening of his eye-lids, night and day; thunder, his voice. Such is the form in which you constantly dwell: and no one can comprehend it. And this world is a sea of trouble, the water of which is filled with anxiety and delusion. O lord! without the aid of the boat of your name, no one can cross this vast and very difficult sea; and many flounder and are drowned, in attempting it. Whosoever has obtained mortal form, and shall not offer adoration and prayers to you, and shall not keep you in constant remembrance, he shall lose his religion and shall aggravate his sins. He, who has come into the world, and has not called upon your name, has abandoned the water of life and drank poison. In whosesoever’s breast you dwell, he has obtained pardon on account of his faith by celebrating with songs your good qualities.” Again, Shree Muhadeo Jee said, “O sea of compassion and brother of the poor! your greatness is boundless. Who has power to describe it, and who can understand your actions? Take compassion upon me now, and forgive this Banasoor’s transgression; and grant him faith in you; he also possesses a title to be considered your worshipper, because he is a portion of the lineage of Purhlad, your adorer.” Shree Krishnù Chund replied, “Shivù Jee! there is no difference between you and me; and whoever supposes there is a difference, he will fall into the great hell, and shall never obtain me, (that is, gain my favour;) whoever has meditated upon you, will, at his latter end, obtain my favour, this Banasoor called upon your name without deceit; and, for this reason, I have made him four-armed; I have protected all on whom you have conferred boons, and will protect those also, to whom you may in future grant blessings.”
O great king! when Krishnù had uttered these words, Sudashivù Jee made an obeisance; and, taking leave, went to the mountain Kuelas, accompanied by his army; and Shree Krishnù remained standing where he was; Banasoor then joining his hands and bowing his head, said, submissively,—“O lord of the poor! as you have compassionately pardoned me, be pleased now to make pure your servant’s house by coming to it, and take away Unroodrù Jee and Ookha with you.” On hearing this, Shree Beharee, the benefactor of his worshippers, taking Purdiyomun Jee with him, went to Banasoor’s abode.
O great king! Banasoor being then highly delighted, conducted Krishnù, with a warm welcome, to his house, spreading silken cloths on the road, afterwards he washed his feet and took the water with which his feet had been washed, and sipping it in his hand put it on his head. He then began to say, “The water in which his feet have been washed, so difficult to be obtained by all, I have this day obtained by the favour of Huri, and obliterated the sins of each birth, he who has drank of the water of the Ganges will, undoubtedly, obtain heaven; he who has seen the Bhageruttee has gained the whole world.”
O great king! having thus spoken and brought Unroodrù Jee and Ookha, he said in the presence of Krishnù, joining his hands, “Be pleased to forgive my fault; what was predestined has happened, I give this Ookha as a servant to you.” When he had thus spoken, Banasoor gave his daughter in marriage, according to the injunctions of the Vedas, and bestowed upon her a boundless dowry.
Having narrated thus much of the history, Shree Shookdeo Jee said,—O great king! on the marriage taking place, Shree Krishnù Chund, having restored Banasoor’s confidence, seated him upon the royal throne; and, accompanied by his grandson and grand-daughter, took leave, and sounding the large kettle-drum, went thence, with all the descendants of Judoo, to the city of Dwarka. On hearing of their arrival all the inhabitants of Dwarka went outside of the city, and escorted Krishnù in musical procession; at that time the inhabitants of the city sang songs of rejoicing, and indulged in festivities in the markets, roads, cross-roads, sheds and houses; and in the royal palace Shree Rookmunee and all the women sang songs of congratulation, and observed all the ceremonies usual on festive occasions; the gods, seated in their chariots, and raining down flowers from the sky, raised cries of victory; and joy was universally diffused throughout the city, both inside each house and outside. Bulram, the abode of happiness, and Shree Krishnù Chund, the root of joy, having then allowed all the descendants of Judoo to take leave, went to live at their ease and happily at the royal palace, taking Unroodrù and Ookha with them; the wives of Krishnù were delighted at beholding Ookha; when she was brought into the palace, her mother-in-law gave her a blessing, and clasped her into her bosom; and being highly pleased at seeing her, adorned her with ornaments.
Shree Shookdeo Jee said,—O great king! Raja Nurug, of the family of Ishwak, was very intelligent, liberal, religious and brave; he made innumerable presents of cows; it would be as easy to count the grains of sand of the Ganges, the drops of rain in the month of Bhador, and the stars of the sky, as to reckon the number of cows Raja Nurug gave away; although he was so wise and so very liberal a Raja, he was, for a slight transgression, changed into a lizard, and dwelt in a dry well, and Shree Krishnù Chund Jee released him.
In this part of the history, the Raja Pureechit interrupted Shree Shookdeo Jee, and enquired,—“O great king! for what sin was so pious and liberal a Raja turned into a lizard, and why did he remain in a dry well, and how did Shree Krishnù Chund Jee release him? Explain these circumstances to me, that the perplexities of my mind may be removed?” Shree Shookdeo replied,—O great king! be pleased to listen with attention, and I will explain all the circumstances as they occurred. The Raja Nurug was in the constant habit of presenting gifts of cows; one day, having bathed early in the morning, and finished his religious meditations and prayers, he gave in alms a thousand cows; white, purple, black, yellow, brown and grey, with hoofs of silver, horns of gold, backs of copper, and dressed out in cloths of silk; and in addition to the cows, he gave as a present to brahmins large quantities of grain, and a great deal of money, all of which they took to their homes; on another day the Raja, in like manner, began to make a present of cows; when, unknown to the Raja, a cow that had been given away on the first day, was mixed up with the cows of the second day, which the Raja gave away with that day’s cows; a brahmin, who received it, was taking it to his house, when another brahmin, recognizing the cow as his, stopped it on the road and said, “This is my cow, I received it yesterday at the Raja’s, brother! why are you taking it away?” The brahmin replied, “I have just received this cow from the Raja, and am bringing it thence, how is it yours?” O great king! the two brahmins began thus to dispute, each claiming the cow; after disputing some time they both went to the Raja, who, having heard the statements of both, joining his hands, said, in a very submissive manner, “Let one receive from me a lakh of rupees, and let the other take the cow, or let me give the cow to the other.” Both the quarrelsome brahmins were very angry at this proposal, and said, “The cow, for which, on receiving, we pronounced a benediction, we will not give up for a crore of rupees, this is a part of our souls.” O great king! the Raja then falling at the feet of those brahmins, tried every means of coaxing and explanation, but those vindictive brahmins would not listen to what the Raja said; at length, both the brahmins went away very angry to their homes, leaving the cow, and saying to the Raja, “O great king! the cow, which you gave in alms to us, and which we received, after having extended our hands to pronounce a benediction, is not to be given up for money, if it still remain with you, without our receiving any thing, it does not signify, (or, we have no objection.)”
O great king! on the departure of the brahmins, the Raja Nurug was at first very sad, and began to say to himself, “I have unintentionally committed this act of injustice, and how will it be wiped away;” and after this he continued to perform many acts of charity, and gave many gifts. After the lapse of many days, the Raja Nurug died, the attendants of Jum took him to Dhurumraj, who, on seeing him, rising from his throne, stood up; having afterwards welcomed him, and offered him a seat, he said in the kindest manner, “O great king! your virtues are many, and sins few; what will you first receive, the reward of virtue, or the punishment of crime?” On hearing this Nurug said, joining his hands, “Do not, O lord! let my good acts pass away from your mind, I will first suffer for my sins, and endure affliction in mortal shape.” On hearing these words, Dhurumraj said to the Raja Nurug, “O great king! for the sin of having unknowingly given away a cow a second time, which you had already once given, you must become a lizard in a forest on the banks of the Goomtee, and remain in a dry well; when Shree Krishnù Chund shall descend upon the earth at the end of the Dwarpur age, he will grant you release.”
O great king! having thus spoken, Dhurumraj remained silent, and the Raja Nurug, being then transformed into a lizard, went and fell into a dry well; and feeding on animals, began to abide there; after the lapse of some ages, Shree Krishnù Chund Jee descended upon the earth at the end of the Dwarpur age; when, having enjoyed sports and diversions at Bruj, he went to Dwarka, and had sons and grandsons. A number of his sons and grandsons went together one day to the forest to hunt; and, whilst engaged in hunting, became thirsty; by chance, as they were searching for water in the forest, they came to the brink of the blind well, in which Raja Nurug, having been born as a lizard, dwelt. As one of them leaned over the well to look into it, he called out to the rest, “Brothers! come and see what a large lizard there is in this well!” they all ran to the spot on hearing this, and standing on the raised stone masonry round the mouth of the well, began to fasten their turbands and waistbands together, and suspending them in the air, tried to draw him forth, and to say to each other, “Brother! we will not go away from this place until we have drawn the lizard out of the well.”
O great king! when all their efforts with their turbands and waistbands did not succeed, they procured from the village flax, thread and grass, with which ropes are made, and thick, large thongs of leather; and letting them down the well, and fastening the lizard with them, began to pull forcibly, but the lizard was not even moved thence; then some one went to Dwarka, and said to Shree Krishnù Jee, “O great king! there is an enormous lizard inside a dry well in the forest, which all the children have fatigued themselves in trying to pull out, but it will not come forth.”
On hearing these words, Huri rose and started off; and going along came to the place were all the children were trying to pull the lizard out. On seeing Krishnù the children said, “Father! see what a large lizard this is; we have for a long time been trying to pull it out, but it will not come.”
O great king! having heard this speech, when Shree Krishnù Chund Jee descended into the well, and placed his foot on the lizard’s body, he relinquished his form, and became a very handsome man. In the form of a Raja, he continued to lay hold of Krishnù’s feet, joining his hands, and bowing his head, he solicited him, “O sea of compassion! you have shown me great favour in having taken thought of me in the midst of this great calamity.”
Shookdeo Jee said,—Raja! when in the form of a man, he began to address Huri thus, the Judoos’ children, and the sons and grandsons of Huri being astonished, enquired from Shree Krishnù Chund, “O great king! who is this, and for what crime, being transformed into a lizard, has he remained here, kindly tell us, in order that the perplexities of our minds may be removed.” Then Krishnù, without making any reply himself, said to the Raja, “Explain your history, so that all may hear it with attention. Who are you; whence have you come, and for what sin have you obtained this body?” The Raja replied, joining his hands, “You know it all, O lord of the Judoos! But as you ask me to relate my history, I will do so? My name is Raja Nurug, I gave numberless cows to brahmins for your sake; it so happened that one day I gave a great many cows in alms to brahmins, on another day one of those cows came back to me; which, without being aware of this circumstance, I gave away with other cows to another brahmin; as he took the cow away with him, the first brahmin recognizing it as his, said to him, ‘This cow is mine, I yesterday received it at the Raja’s, why are you taking it away?’ He replied, ‘I have just received it at the Raja’s, and am bringing it thence, how is it yours?’ O great king! those two brahmins came to me, disputing on this matter; I explained to them and said, ‘One of you receive from me a lakh of rupees in compensation for the cow, and one of you give up your claim to the cow.’ O great king! they both obstinately refused to listen to what I said; at length they both went away angry, leaving the cow with me; I continued to regret, and to be distressed at the circumstance. At the time of my decease, the messenger of Jum took me to Dhurumraj, who said to me, ‘Raja! your virtues are many, and your sins few; say, will you first receive the reward of your virtues, or suffer for your crimes?’ I replied, ‘I will suffer first for my sins.’ On hearing this, O great king! Dhurumraj said, ‘Raja! thou hast bestowed upon a brahmin a cow, which thou hadst already given away; for this fault be transformed into a lizard, and go upon the earth, and remain in a dry well in a forest, on the banks of the Goomtee; when, at the end of the Dwarpur age, Shree Krishnù Chund having descended upon the earth, shall go to you, you will then be released.’ O great king! from that time I have been lying in this blind well, in the form of a lizard, and have meditated upon your lotus feet; you have now come and delivered me from a great affliction, and carried me across the ocean of existence.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the Raja Nurug having thus spoken, took leave; and, sitting in a chariot went to Vishnù’s paradise; and Shree Krishnù Chund Jee explained to all the cowherds’ children, and began to say, “Do not any of you commit a crime against a brahmin, nor seize on a brahmin’s portion; whatever you may have vowed in your minds to offer, keep back no portion of it; speak the truth to brahmins. Jum has inflicted this punishment on one, who received back, what had been given to a brahmin; continue to be the servants of brahmins, submit to all the transgressions of brahmins; whoever respects a brahmin respects me, let not any one think a brahmin and me separate from each other, he, who shall suppose that there is a difference between me and a brahmin, shall fall into hell; and he who shall treat with consideration and honour a brahmin, shall obtain my favour; and shall, without doubt, go to heaven.”
O great king! having thus spoken, Shree Krishnù Jee took them all thence, and returned to the city of Dwarka.
Shree Shookdeo Jee said,—O great king! on one occasion, Shree Krishnù Chund, the root of joy, and Bulram, the abode of happiness, were sitting in a jewelled house, when Buldeo Jee said to Krishnù, “Brother! when Kuns sent to invite us from Brindabun, and we went off to Muttra, then you and I promised the cowherdesses, and Nund and Jusodha, that we would return quickly, we have not gone there, but taken up our abode at Dwarka; they will be thinking of us. With your permission I will go and see the place of our birth, and will offer them consolation.” Krishnù gave his consent; and upon this, Bulram took leave of them all, carrying a ploughshare and pestle; and mounting his chariot, started off.
O great king! the Rajas of all the cities, towns and villages, Bulram Jee passed through, came out to welcome him, and escorted him with the greatest politeness; and he offered consolation to each of them. After some days’ journey, Bulram Jee arrived at the city of Awuntika; he paid his respects to the spiritual preceptor, who had instructed him in knowledge, and stayed about ten days with him. On taking leave of his preceptor, Buldeo Jee went on to Gokool, and beheld the cows every where in the jungle with their mouths open, not having eaten any grass, thinking of Shree Krishnù Chund, their minds wrapt up in the tones of his lute, wandering about lowing and panting; and behind them the cowherds’ children singing Huri’s praises, and imbued with affection for him, were going along; and on all sides the inhabitants of the city were commending Krishnù’s exploits and sports. Seeing this condition of the inhabitants and of the cows, on arrival at his birth-place, Bulram took compassion upon them, and his eyes filled with tears; all the cowherds’ children came running out, when they saw the flag and banner on the chariot, supposing that Shree Krishnù Chund and Bulram had come. Bulram descended from his ruth at their approach, and embraced and began to make the kindest enquiries from each of them; in the mean while, some one told Nund and Jusodha, “That Buldeo had arrived.” On hearing the news, Nund and Jusodha, and the cowherds rose and rushed out. Bulram, when he saw them from a distance coming towards him, ran and threw himself at the feet of Nund Rae; then Nund Jee shedding tears of joy, raised Bulram, and embraced him with the utmost affection, and forgot all the pains of separation; Bulram then went and laid hold of Jusodha’s feet, who fondly clasped him to her bosom, she embraced and clung to his neck, tears streaming from her eyes.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja,—O great king! after this interview, Nund Rae Jee took Bulram into the house, and began to make kind enquiries, asking “If Oogursen and Basoodeo, and the Judoos, and Shree Krishnù Chund, the root of joy, were all well. Do they ever think of us?” Bulram said, “Through your favour, they are all well and happy, and constantly sing of your good qualities.” Nund Rae was silent when he heard this; then the Ranee Jusodha, tears filling her eyes as she thought of Krishnù, said with great emotion, “Buldeo Jee! is Shree Krishnù, the star of my eyes, well?” Bulram replied, “That he was quite well.” Jusodha then began to say, “Buldeo! since Huri went hence, there has been a darkness before my eyes; and I think of him constantly, day and night, (during the eight puhurs)—and he has entirely forgotten me, and gone and taken up his abode at Dwarka; and behold, my sisters, Dewukee and Rohnee, have also relinquished all affection for me, consider Gokool as near Muttra; you have thought hitherto that we lived at a distance, Huri would come to see us and pay us visit; but they, (that is, Rohnee and Dewukee) have arranged that he shall not have another interview with us.”
O great king! when having thus spoken, Jusodha was in a state of the greatest agitation, and began to weep, Bulram Jee entered into explanations with her, and made her understand how matters really stood; and inspired her with confidence; afterwards when he had taken refreshment, and eaten pawn, and came out of the house, he saw that all the women of Bruj were emaciated and desponding with dishevelled hair, a dirty appearance, depressed in spirits, neglecting their domestic affairs, deeply in love, in the highest excitement of youthful desire, singing the good qualities of Huri, restless at his absence, and going about in every direction like drunken persons.
O great king! on seeing Bulram, they came running to him with the greatest delight; and making obeisance, surrounded him on all sides; and with joined hands, began to question him, and say, “Tell us, O Bulram! the abode of happiness, where does our soul, the lovely Krishnù, now dwell? Does Beharee ever think of us, or has he forgotten all his former love, since he obtained a throne? Since he went hence, he has once sent us a message through Oodho to perform penance; and has taken no further thought of any one; and as he has now gone to take up his abode in the sea, why should he make enquiries about any of us?” On hearing these words, one of the cowherdesses said, “Friend! who would regret the love of Huri, after seeing the manner he has treated us all? He is not beloved by any one, he who has turned his back upon his father and mother; he does not remain an hour without Radha, and it is she, who has made him stay away; again what have you and I gained by leaving our homes, sacrificing all respect for our families, and for the world, abandoning our sons and husbands, and fixing our affections upon Huri; having embarked us on the boat of love, he has altogether left us in the midst of the sea of separation; and we hear, that Krishnù has now gone to Dwarka, and contracted many marriages; and that he has also married sixteen thousand one hundred and eight Rajas’ daughters, whom Bhomasoor had kept confined. They have had sons and grandsons, why should he leave them and come here?” Another cowherdess said, “Friend! do not regret in any way on account of the reports about Huri, because Oodho Jee came and mentioned all his good qualities.” She again said, “Friends! act now according to my suggestion—let us, having been allowed to touch the feet of Bulram, continue to sing in praise of his good qualities. He is fair, and not of black-coloured body, he will not practise deceit.” Bulram said in reply, “I have made this journey for your sakes. I have come here to tell you; and for this purpose Krishnù sent me to Bruj; I will stay two months with you, and dance the circular dance, and fulfil all your expectations.”
O great king! Bulram Jee, having thus spoken, gave a command to the women of Bruj, “As this is the night of the full moon of Chuetrù, adorn yourselves, and go into the forest; and I will engage in festive songs and dance with you.” Having thus said, Bulram Jee went in the evening to the forest, and all the women of Bruj followed him, wearing elegant dresses, and ornaments? and adorned from head to foot, came to Buldeo, they all remained bending their heads. The beauty of Buldeo cannot be described; of the colour of gold, he was dressed in a blue dress; his moon-like countenance and lotus eyes captivated all hearts; a ear-ring shone with lustrous beauty in one of his ears; as though the sun and moon dwelt together; the other ear had drank of the flavour of the celebrity of Huri; and he did not fasten an ear-ring in it. Jewels in profusion were fastened on all parts of his body, the splendour of which baffles description. The women fell at his feet, saying, “Engage in sports and delightful festive songs and dances with us.”
O great king! on hearing this request, Bulram Jee made the mystical sound of “hoon,” on uttering which, all the materials necessary for the festival were immediately produced. The cowherdesses then abandoning all care and modesty, giving themselves up to the passion of love, began to sing and play upon lutes, drums, cymbals, pipes and other musical instruments of all kinds, and gratify Bulram by their merry-making and dancing, and blandishments.
On hearing them play and sing, and seeing them dance, Buldeo Jee was delighted; and, having drank some spirituous liquor, began to sing and dance, and engage in every kind of sport, and enjoy mutual pleasure; at that time the gods, celestial musicians and choristers, and the demi-gods, accompanied by their wives, and sitting in chariots, singing the praises of Bulram, rained flowers from the sky. The moon and the assembly of the stars, beholding the happiness of the festive assembly, poured down nectar from their rays, the air became still, and the course of water was stopped.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! in this manner Bulram Jee engaged at night in festive songs and dances with the women of Bruj, during the months of Chuetrù and Bysakh, and in the day-time made Nund and Jusodha happy by relating the history of Huri. One night, whilst engaging in festivities, Bulram Jee having gone and reposed on the banks of the river, said angrily, “Jumna! flow thou here, and forming a thousand streams, bathe me with thy waters; if thou obeyest not my command, thy waters shall be divided into several portions.” When, O great king, the Jumna through pride would not attend to what Bulram Jee said, he drew her towards him with his plough and bathed, and from that day the Jumna has been bent at that spot. Having bathed and got rid of all his fatigue, Bulram Jee made all the cowherdesses happy; and, taking them with him, went from the forest to the city; there the cowherdesses said, “O lord of the Judoos, take us hence with you.”
Having heard this request, Bulram Jee encouraged the hopes of the cowherdesses; and, having inspired them with confidence, allowed them to take leave, and went himself to take leave of Nund and Jusodha. He then explained to them and gave them comfort also; and after a stay of some days took leave, and set off for Dwarka, where he soon arrived.
Shree Shookdeo Jee said,—O great king! there was a Raja, named Pounrik, in the city of Kasee, a very powerful and glorious monarch, who assumed the appearance of Vishnù and imposed upon all people by deceit and force; he constantly wore a yellow dress, a necklace composed of five jewels, produced from the elements of nature, a garland of pearls, and a garland, composed of various jewels; and carrying about with him a shell, quoit, club and lotus, he made two wooden hands for himself; and having placed upon a horse a wooden sovereign of the feathered race, he went about, mounted upon it. He called himself Basoodeo Pounrik, and caused himself to be worshipped by all men; whatsoever Raja did not obey his order, he attacked him; and, having fought, reduced him to subjection.
Having narrated thus much of the history, Shree Shookdeo Jee said,—Raja! seeing and hearing of his practices, people began to say in every country, city, village and house, “One Basoodeo has appeared in the country of Bruj, in the family of Judoo, and he dwells in the city of Dwarka, another has now come to Kasee, which of the two shall we look upon and respect as the true one?” Such was the talk in every country; when, having made some discovery, Basoodeo Pounrik came one day into his own court, and said, “Who is Krishnù that lives at Dwarka, whom the world calls Basoodeo? He has come upon the earth for the sake of his worshippers, and has there assumed an appearance like mine.” Having thus spoken, he sent for a messenger; and, entering into very minute explanations with him, despatched him to Dwarka to Shree Krishnù Chund Jee, saying, “Tell all persons, who are wandering about in an appearance like mine, to relinquish that appearance and if they do not relinquish it, prepare to fight with them.” On receiving the order the messenger, taking leave, started from Kasee, and arrived at the city of Dwarka; and appeared in the court of Shree Krishnù Chund Jee. Krishnù asked him, “Who he was, and whence he had come?” He replied, “I am a messenger of Raja Pounrik, of the city of Kasee, I am come to deliver a message to you from my master, which, with your permission, I will mention.” Shree Krishnù Chund granted permission. When he had done so, the messenger standing up with joined hands, began to say, “O great king! Basoodeo Pounrik says, ‘That he is lord of the three worlds and creator of the universe, and asks who you are, who having assumed his appearance, and fled from fear of Joorasindhoo, have come to live at Dwarka; you must either immediately give over imitating him in outward appearance and seek his protection; or he will come and destroy you, together with all the descendants of Judoo; and, having removed the burthens of the earth, will cherish his own worshippers, I am Pounrik, the unseen, the invisible, the without form; gods, sages, saints and men offer prayers, penance, sacrifice and gifts continually to me. I, as Bruhmù, am the creator, as Vishnù, the preserver, and as Shivù, the destroyer. In the form of a fish I rescued the sinking Vedas, in the form of a tortoise I supported a hill, as a boar I upheld the earth, descending upon the earth as half man and half lion, I destroyed the demon Hirunkusyp, in the incarnation of a dwarf, I deceived Buli, when I descended as Ram, I destroyed the great devil, Rawun. This is my occupation, that, whenever demons vex my worshippers, I descend upon the earth, and remove its burthens.’ ”
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the messenger of Basoodeo Pounrik was thus speaking, and Shree Krishnù Chund, the root of joy, seated on a jewelled throne amidst an assemblage of Judoos was listening and laughing, when one of the descendants of Judoo exclaimed, “Has the regent of the dead come to take thee away, that thou speakest thus; we will kill thee, thou low wretch! Thou hast come as the go-between of a deceitful man; if you were not an ambassador, we would certainly put you to death, it is not right to kill a messenger.”
O great king! when the descendants of Judoo had thus spoken, Shree Krishnù Jee, having called that messenger, explained to him and said, “Go and tell thy Basoodeo, that Krishnù says, that he is about to give up imitating thy appearance, and to seek an asylum with thee, be prepared.”
On hearing these words the messenger made a salutation, and took leave; and Shree Krishnù Chund Jee also set out with his army for the city of Kasee. The messenger went and said to Basoodeo Pounrik, “O great king! I have been to Dwarka, and delivered the whole of the message you charged me with to Shree Krishnù; and on hearing it he said, ‘Go and tell thy master to be prepared, as I am about to give up imitating his appearance, and to seek an asylum with him.’ ”
O great king! whilst the ambassador was still speaking, some one came and said, “O great king! why are you sitting thus unconcerned? Shree Krishnù has advanced with his army.” In hearing this, Basoodeo Pounrik came forth with his whole army in his assumed appearance; and, proceeding onwards, came in front of Shree Krishnù Chund Jee. Another Raja of Kasee came also with him; on both sides the armies were arranged in battle order: the warlike instruments began to sound, the brave, the resolute and the heroical began to fight; and cowards, leaving the field, to run for their lives; at that time Basoodeo Pounrik continuing to fight and being in the hands of death, went in his assumed form in front of Shree Krishnù Chund Jee, and challenged him. On seeing him in that counterfeit dress, the descendants of Judoo said to Shree Krishnù Chund, “O great king! how shall we kill him in this likeness?” Krishnù said, “It is no crime to kill a deceitful man in that likeness.”
Having thus spoken, Huri gave the order to the quoit, Soodursun, who went and plucked out his two wooden arms; the wooden sovereign of the feathered race was broken at the same time, and the horse ran away; when Basoodeo Pounrik fell Soodursun cut off his head, and threw it away. On his head being cut off the Raja Pounrik was released from existence; his head fell in the city of Kasee, where his seraglio was, and his wives saw it; they wept and tore their hair, saying, “Who was the author of this deed? You were not subject to decrepitude and were immortal. How has your soul departed in a second?”
O great king! on hearing the lamentations of the Raja’s wives, a son of his, named Soodukoch, came there, and seeing his father’s head, which had been cut off, was greatly enraged and began to say, “I will not rest without revenging myself on him who has slain my father.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee, said,—O great king! having destroyed Basoodeo Pounrik, Shree Krishnù Chund Jee returned with all his army to Dwarka, and the Raja’s son, with a view of revenging his father’s death, began to perform a very difficult penance to Muhadeo Jee. When he had been engaged some days in this penance, Muhadeo Bholanath came one day highly delighted, and said, “Ask a boon from me.” The Raja’s son said, “O great king! grant me this boon, that I may be revenged on Shree Krishnù for my father’s death.” Shivù Jee replied, “Very good, if you desire revenge, adopt this plan.” He said, “What plan?” Shivù replied, “Offer a sacrifice, repeating the incantations of the Vedas backwards, a female devil will come forth from the fire, who will do whatever you tell her.”
When Shivù Jee had thus spoken, the Raja’s son, O great king! sent for brahmins, and having built an altar, and taking sesamum, ghee, barley, sugar and other requisites for the sacrifice and mixing them up together, began to offer sacrifice, repeating the incantations of the Vedas backwards. At length, whilst he was engaged in the sacrifice, a female devil, named Kritya, came forth from the hole, in which the consecrated fire was received, who, burning all the cities and villages, and the whole country in rear of Shree Krishnù Jee, arrived at the city of Dwarka, and began to set the city on fire. Seeing the city in flames, all the descendants of Judoo went in consternation to Shree Krishnù Chund Jee, and called out, “O great king! how shall we escape from this fire, it is burning down the whole city?” Krishnù replied, “Be not at all alarmed, this is a female devil, named Kritya, who has come from Kasee, I will immediately make arrangements with regard to her.”
O great king! having thus spoken, Shree Krishnù Jee gave the order to the quoit, Soodursun, to attack and put her to flight, and to go at once, and set fire to the city of Kasee. On receiving Huri’s order, the quoit, Soodursun, put to flight and destroyed Kritya, and went forthwith, and set Kasee on fire, The inhabitants fled from place to place in great distress; and bitterly abused Soodukoch. The quoit returned, after having fired the city, and came, and told Krishnù.
Shree Shookdeo Jee said,—O great king! I will now relate how Bulram, the abode of happiness, the receptacle of beauty, killed the monkey, Doobid, listen with attention. One day Doobid, who was the minister of Soogreet, and brother of the monkey Mindree, and the friend of Bhomasoor began to say, “There is a thorn in my mind, which always pains me.” On hearing this, some one enquired, “What is it?” He replied, “I will kill him, who has destroyed my friend Bhomasoor, in order that the grief of my mind may depart.”
O great king! having thus spoken, he went, on one occasion, in great wrath, to the city of Dwarka, laying waste the country of Shree Krishnù Chund, and harassing the people. He set some afloat by pouring down rain, he sent down flames and burnt others, some he knocked down with a hill, he dashed hills upon others, some he drowned in the sea, he bound others, and hid them in caves, he ripped open the bellies of some, some he killed with uprooted trees. He thus constantly vexed the people; and wherever he found sages, holy men and gods sitting, he poured down upon them dung, urine and blood, thus afflicting and oppressing the people, he went at length to the city of Dwarka; and assuming a very small form, sat on the palace of Shree Krishnù Chund. On seeing him, Krishnù’s wives, shutting all the inner doors, ran off and hid themselves; he, then having obtained intelligence of Bulram, ascended the hill Kewut, thinking to himself, “I will first kill Bulram, and afterwards destroy Krishnù’s life.” At the place, where Buldeo Jee was diverting himself with his wives, Doobid, O great king! who was concealed, saw that Bulram had been drinking, and that he had taken all his wives with him into the middle of a tank, and was engaged in various sports with them, and singing and bathing. On witnessing this scene Doobid climbed up a tree and chattering, and uttering angry cries, began to leap and jump about the branches, and play all kinds of tricks; and defile a water-pot, filled with spirituous liquor, and the clothes of all of them which were lying about. On seeing the monkey the women were frightened, and exclaimed, “O great king! whence has this monkey come, who has frightened us, and defiled all our dresses?” When Buldeo heard this speech, he came out of the tank, and laughingly threw a clod of earth at the monkey, who supposing him to be intoxicated, came down from the tree, chattering and enraged; he first upset the contents of the large earthen vessel, filled with spirituous liquor, which was placed on the bank of the tank, and tore all the clothes into strips. Bulram Jee was then angry, and poised in his hand his plough and pestle, and the monkey becoming as large as a hill, came in front of Bulram, prepared to fight. Buldeo brought into play his plough and pestle, and the monkey hurled trees and hills. They both closed and had a fierce encounter, and neither moved back at all from his position.
O great king! these two mighty beings were contending resolutely with each other, and practising all kinds of feints and stratagems; but the spectators were ready to die of fright; at length Bulram perceiving that they were all distressed, threw down and killed Doobid. Gods, men and sages were all rejoiced at his death, and their griefs were dispelled; the delighted gods rained flowers and raised shouts of victory for Bulram.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! that monkey had existed since the Treta age, which Buldeo Jee killed and released from existence. Bulram, the abode of happiness, having gratified them all, brought them with him thence to the city of Dwarka, and related all the circumstances of the destruction of Doobid to the descendants of Judoo.
Shree Shookdeo Jee said,—Raja! I will now relate to you the history of the marriage of Luchmuna, the daughter of Doorjodhun, how Sumboo went to Hastinapoor, and married her. O great king! when the Raja Doorjodhun’s daughter, Luchmuna, was marriageable, her father sent letters of invitation to Rajas of different countries, and appointed a day for the bride to select her own husband; having received intelligence of the day that had been appointed, Shree Krishnù Chund’s son, by Jamwutee, named Sumboo, came also to witness the ceremony. On arriving there he beheld Rajas of all countries powerful, possessed of excellent qualities, the receptacles of beauty, very intelligent, wearing elegant dresses and jewelled ornaments, armed and silent, standing in rows in the midst of the assemblage, and the Kouruvus were standing in like manner behind them; musical instruments resounded here and there outside; and inside musicians and singers were engaged in festivities; in the centre of all the Raja’s daughter, the beloved of her mother and father, was moving about like a pupil of the eye, with a garland in her hand, and saying to herself, “Whom shall I marry?”
O great king! when that sweet dispositioned girl, the abode of beauty, carrying a garland, and blushing, came, in the course of her circling, opposite Sumboo, she laid aside all reserve and bashfulness; and seizing him fearlessly by the hand, and seating him in her chariot, proceeded homewards. All the Rajas looked on in silent surprise, and Kurun, Dron, Sulup, Bhoorisurwa, Doorjodhun and the other Kouruvùs did not at that time say a word; afterwards, being very angry, they began to say to each other, “See what he has done, spoiling all our pleasure, and making a happy occasion disagreeable!” Kurun said, “It is the constant practice of the descendants of Judoo to do acts of violence on occasions of pleasure, and rejoicing.” Suti said, “They are men of low caste, who have lately been exalted; since they obtained sovereignty, they have become insolent and domineering.” On hearing these words, all the Kouruvùs in great wrath, and seizing their arms, rushed forth, saying, “Let us see what mighty man will take way the girl from before us,” and they went and surrounded Sumboo on the road. Warlike weapons were brought into play on both sides, when at length the battle had lasted some time, and Sumboo’s charioteer had been killed, and he himself had descended from his chariot, they surrounded and carried him away bound, making him stand up in the middle of the assembly, they enquired, “Where is thy mighty power now gone?” He was ashamed at hearing this; at this time, Narud Jee having come, said to Doorjodhun and all the Kouruvùs, “This is Shree Krishnù’s son, by name Sumboo, do not say any thing to him, whatever was to happen, has happened, Shree Krishnù and Bulram will come here with an army, prepared for battle, immediately they receive intelligence of him, whatever you have to say to him or hear from him, say and hear it; it is not at all becoming to taunt a child, whatever act his boyish understanding may have done.”
O great king! having thus spoken, Narud Jee took leave and proceeded to the city of Dwarka, and went and stood in the court of the Raja Oogursen; they all rose at seeing him and bowed their heads, and instantly brought a seat for him. Narud Jee when seated said, “O great king! the Kouruvùs have bound Sumboo, and have inflicted, and are still inflicting, great pain upon him. If you wish to take thought of him, do so now; otherwise it will be difficult for Sumboo to escape. The Kouruvùs have become very proud, and have shown no respect or consideration for you, they have bound the child in a manner that any one would bind an enemy.” Raja Oogursen was very angry at hearing this, and having summoned the descendants of Judoo, said to them, “Take all my army and advance against Hustinapoor, and having killed the Kouruvùs, release and bring Sumboo here.” When the army was ready to set out on receiving the Raja’s order, Bulram Jee went to explain to the Raja Oogursen, and said, “O great king! do not send an army against them; with your permission, I will go and complain to them and will have Sumboo released, and will bring him away with me; I will see why they have bound him; unless I go, the reason of this act will not appear.” Upon this the Raja Oogursen gave Bulram Jee permission to go to Hustinapoor; and Buldeo Jee went from Dwarka, accompanied by several great pundits, brahmins and by Narud, the sage, and arrived at Hustinapoor. Bulram on his arrival, having encamped on a piece of enclosed ground, said to Narud Jee, “O great king! we have encamped here; please go and inform the Kouruvùs of my arrival.” On receiving this order, Narud Jee went to the city and gave information of Bulram’s arrival; having heard this news they all prepared to go out and meet him. Bheekum, Kurun and Dron went together, taking handsome cloth dresses as presents. Doorjodhun went hastily forth, saying, “My spiritual preceptor, Sunburkhun, has come.”
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja,—O great king! all the Kouruvùs went to the enclosure where Bulram was encamped to visit him, and offered him presents; and, having fallen at his feet, joining their hands, eulogized him highly; after this having applied perfume and sandal, and putting a garland of flowers upon him, and spreading silken cloths, they conducted him, in musical procession, to the city; they then entertained him with all kinds of delicacies; and, sitting near him, made various enquiries, “O great king! why have you come here?” Bulram Jee replied, “I have been sent by the Raja Oogursen to deliver a message to you.” The Kouruvùs said, “What message?” Buldeo Jee replied, “The Raja says, that it was not becoming in you to do an act of enmity towards him: you were many and he a single child; you fought with him, abandoning all understanding and discrimination; you intentionally committed a great injustice, and, relinquishing respect for the world, laid hold of Krishnù’s son; you have now become very proud, and have designedly afflicted him.”
O great king! on hearing these words the Kouruvùs said, very angrily, “Enough! enough! Bulram Jee, do not exalt Oogursen any more, as we will not listen to you; it is scarcely four days, since no one knew or respected Oogursen; from the time he connected himself with us he has obtained high rank, and has now sent us a haughty message: is he not ashamed, considering that he obtained sovereign power sitting quietly at Dwarka, to forget entirely his former condition, and now to say whatever he pleases? Does he forget the day, when he used to associate and eat with cowherds and Goojurs at Muttra? We have now reaped the fruits of allowing him to eat with us, and forming an alliance with him, and procuring sovereign power for him. If we had done these good acts to a respectable man, he would have been thankful for them all his life; some one has said truly, ‘That the friendship of a mean person is like a wall of sand.’ ”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! discoursing much in this strain, Kurun, Dron, Bheekum, Doorjodhun and all the Kouruvùs rose haughtily and went to their homes. Bulram Jee laughing at what they had said, thought to himself, “They are proud of their royal power and strength, and, therefore speak in this strain; otherwise, would they treat with such disrespect that Oogursen, who is the lord of Bruhmù, Roodrù and Indrù, to whom the three bow their heads? As my name is Buldeo, I will drown all the Kouruvùs with their city in the Ganges.”
O great king! having thus said, Buldeo Jee in great wrath laid hold of all the Kouruvùs and their city with his plough, and took them to a bank of the Ganges, and was on the point of drowning them, when all the Kouruvùs came in the greatest alarm and consternation, with joined hands, bowing their heads, and beseeching earnestly, began to say, in a submissive tone, “O great king! forgive our fault; we have come to you for protection, save us now, and we will do whatever you may order, and will be always obedient to the commands of Raja Oogursen.”
When, O great king! they had thus spoken, the wrath of Bulram Jee was appeased, and he allowed the city to remain on the site, to which, with his plough, he had drawn it, on the banks of the Ganges. From that day Hustinapoor has been on the banks of the Ganges, formerly it was not there; he afterwards released Sumboo, and Raja Doorjodhun, having propitiated his uncle and nephews, and taken them to his house, prepared a festive entertainment, and gave his daughter in marriage to Sumboo according to the prescribed injunctions of the Vedas; and presented her with a very handsome dowry.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king; thus did Bulram Jee go to Hustinapoor, lower the pride of the Kouruvùs, release his nephew and bring him home after his marriage. At that time there was joy in all the city of Dwarka; and Buldeo Jee went and explained to the Raja Oogursen all the circumstances connected with Hustinapoor.
Shree Shookdeo Jee said,—O great king! it occurred once to Narud Jee to go and see how Shree Krishnù Chund carried on his domestic affairs with sixteen thousand one hundred and eight wives, with this thought in his mind, he came to Dwarka, and beheld outside the city high, lofty trees, flourishing, loaded with fruits and flowers, waving in the orchards, on which, pigeons, parrots, peacocks and other birds were sitting, and pouring forth pleasing notes; lotuses were blooming in elegant tanks, on which swarms of bees buzzed; on the banks geese, cranes and other birds were sporting about; in the flower gardens, the gardeners sang sweet strains, and throwing water high and low, saturated the different beds with it; in some places wheels and leather buckets were brought into play, and on the quays there were crowds of women carrying water on their heads: the beauty of whom cannot be described; to be appreciated, it must have been seen.
O great king! Narud Jee having beheld with delight the beautiful appearance of the forests and groves, saw on going into the city elegant, golden houses, covered with jewels, and shining brilliantly, on which flags and banners were waving. Wreaths and garlands of flowers were fastened upon each gate-way, at the doors were placed pillars of plantain and water-pots of gold, filled with sprouts. From the trellis-work, windows and lattices of each house, the smoke of the perfume, burnt at the time of worshipping, came curling forth, like a black cloud; in the midst of which the golden spires shone like lightning; in every dwelling there was worshipping and reading of prayers, and sacrifice and offering of gifts; and in every place people were engaged in adoration and meditation, songs and reading, and hearing the Pooranùs; here and there the descendants of Judoo were seated, forming a court, similar to that of Indrù, and joy was diffused throughout the city.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Narud Jee being highly gratified on entering the city, began to say, “To what house shall I go first to find Shree Krishnù Chund?” Saying this, O great king! to himself, Narud Jee went to Shree Rookmunee’s house, where Shree Krishnù Chund was reclining at his ease, and who rose and stood up on seeing him; they brought a ewer of Rookmunee’s filled with water; Krishnù, having washed Narud Jee’s feet, and given him a seat, placed before him perfume, lamps and consecrated food, and offering adoration began to say to him with joined hands, “Happiness and wealth will follow the man in whose house the feet of good men fall. You have come and paid me, a householder, a visit in my house, for the sake of my salvation.”
O great king! when Krishnù had thus spoken, Narud Jee giving him this blessing, “May you long live to protect Shree Rookmunee,” went to the abode of Jamwutee, where he saw Huri playing at choupur. On seeing Narud Jee, Krishnù rose up; when, having given him a blessing, Narud went away again; after this he went to Sutbhama’s and saw Shree Krishnù Chund seated, and having oil and perfumed paste applied to his body, Narud Jee returned thence in silence, because it is written in the Shastrùs “That at the time of the application of oil, a Raja should not make a salutation, nor a brahmin pronounce a benediction,” Narud Jee then went to Kalindee’s house, and there saw Huri asleep. O great king! Kalindee, on seeing Narud Jee, began to rub Huri’s feet, and awoke him, Krishnù, on awaking, approached the sage; and having made an obeisance, said with joined hands “The feet of holy men are like the waters of places of pilgrimage; wherever they fall they purify.” On hearing this and having given his blessing, Narud Jee rose, and went thence to the residence of Mittrabinda, he there saw brahmins being fed, and Shree Krishnù serving out food to them, Krishnù said, on seeing Narud Jee, “O great king! as you have done me the favour to come here, please partake of this food, and give me your leavings, and make pure my house.” Narud Jee replied, “O great king! I will come again, after having gone round to a few other houses, be pleased to serve out food to the brahmins, and I will take what is left on my return.” With these words, Narud Jee took leave and went to Sutya’s house, and there saw Shree Beharee, the benefactor of his worshippers, sitting pleased, and amusing himself, on beholding this state of affairs, Narud Jee went away thence, and having then gone to Bhudra’s abode, saw Huri eating, he returned thence to the house of Luchmuna, and there saw Krishnù bathing.
Having proceeded thus far in the narrative Shree Shookdeo said,—O great king! in this manner the sage, Narud Jee, went about to sixteen thousand one hundred and eight houses, but did not see a single house without Shree Krishnù in it, and wherever he beheld him he saw him engaged in some domestic occupation, having observed this custom Narud was astonished, “That there was not a house without Krishnù in it, wherever I go, there is the beloved Huri; thus has Krishnù spread about his pastimes. In each of the sixteen thousand one hundred and eight houses, the supporter of the hill (Krishnù) remains with one of his wives.” The delighted sage said reflecting, “The deceptive power, which jogees are supposed to possess, belongs to thee, O lord of the Judoos! no one can understand this power; and who can escape from it?”
O great king! when Narud Jee, in a state of astonishment, had thus spoken, Shree Krishnù Chund, the bestower of happiness said, “Narud! be not all grieved in thy mind; my delusive power is very mighty and has been spread over the whole world; it fascinates even me, who else has ability to escape from its influence, and who that has come into the world is not affected by it.” Narud having heard this and bowing his head, said, beseechingly, “Take compassion on me, O lord of the Judoos! in order that veneration for thee may exist always in my thoughts and that my mind, being under the influence of delusion, may not desire objects of sense.”
Raja! Narud Jee having thus spoken, took leave of Krishnù, and, having made the usual parting salutation, returned to his own dwelling playing on the lute and singing. Shree Krishnù Chund Jee continued his pastimes at Dwarka.
Shree Shookdeo Jee, said,—O great king! on one occasion Shree Krishnù Chund was diverting himself with Rookmunee during the night, and she was sitting in a state of ecstatic delight, and feasting her partridge-like eyes by gazing on the moon-like countenance of her beloved, when in the mean while the night passed away, birds chirped, there was a red colour in the sky; the chukoor suffered from separation; ruddy geese were in pairs, the lotus bloomed and water lilies withered, the beauty of the moon was diminished, and the splendour of the sun increased; all people were awake and began to occupy themselves with their domestic affairs, at that time Rookmunee Jee, quitting Huri’s side, began to engage thoughtfully and modestly in household matters; and Shree Krishnù Jee, having performed his ablutions, washed his hands and face, bathed and finished his prayers, meditations, adoration and oblations of water, having given gifts of various kinds to brahmins, completed his daily work, received the daily offering presented to him early in the morning, and eaten it with cloves, cardamums, mace and nutmegs, arrayed himself in elegant clothes and ornaments; and putting on arms, went to the Raja Oogursen, and having afterwards come into the court of the descendants of Judoo, sat upon a jewelled throne.
O great king! at that time a brahmin went and said to the door-keepers, “Go and tell Shree Krishnù Chund Jee, that a brahmin is standing at the gate, who is desirous of seeing him; and with his permission, the brahmin will come in.” On hearing what the brahmin said, a door-keeper went and informed Bhugwan, “O great king! a brahmin is standing at the gate, desirous of seeing you; and, with your permission, he will come into your presence.” Huri replied, “Bring him immediately.” On Krishnù uttering these words the door-keepers ushered the brahmin quickly into his presence; and, on seeing him, Shree Krishnù Chund descended from his throne, and, having made an obeisance, and advancing and taking him by the hand, brought him into the palace, and having seated him by his side on the jewelled throne, thus addressed him, “Say, O divinity! whence and for what purpose hast thou come?” The brahmin replied, “O sea of compassion and brother of the poor! I have come from the Mugudh country, and bring a message from twenty thousand Rajas.” Krishnù enquired, “What message?” The brahmin replied, “O great king! the twenty thousand Rajas, whom Joorasindhoo has forcibly confined, putting handcuffs and leg-irons upon them, have, with the utmost submissiveness, sent this message by me to you. O lord of the poor! this is your custom that whenever demons vex your worshippers you descend upon the earth and afford them protection. O lord! in the same manner, that you released Purhlad from Hirunkusyp, and an elephant from the shark, be pleased, compassionately, to release us also now from this great affliction; we are in grievous trouble; and, with exception of you, no one has power to rescue and deliver us from this heavy calamity.”
O great king! on hearing these words, Krishnù being mercifully disposed towards them, said to the brahmin, “O divinity! do not suffer anxiety any more on their account, it shall now be my office to remove their afflictions.” The brahmin was gratified by this speech of Shree Krishnù Chund’s, and began to give him a blessing. In the mean while Narud Jee made his appearance there, and Shree Krishnù Chund, having made a salutation to him, enquired, “Narud Jee! you go and come every where, tell me how are Joodisthur and the other Pandoos, my five brothers, getting on now-a-days, and what are they about? It is long since I heard any thing about them; and for this reason my thoughts are occupied with them.” Narud Jee replied, “O great king! I am just come from them, they are quite well, but are much, and anxiously occupied in making preparations for a royal sacrifice, and are saying repeatedly, ‘Without Shree Krishnù Chund’s assistance, our sacrifice will not be complete.’ For this reason, O great king! be pleased to adopt my suggestion, and first make arrangements for their sacrifice, and afterwards proceed elsewhere.”
O great king! on hearing this speech of Narud Jee’s, Krishnù sent for Oodho Jee, and said to him, “Oodho! you are my friend, never absent from my mind or sight, there is an immense crowd at both places; to which will you go first O brave warrior? so many Rajas, suffering grievous misfortune, are expecting my approach and here the Pandoos have prepared a sacrifice.” Thus did Krishnù address Oodho.
Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund Jee allowed the brahmin to take leave, who brought the message of the Rajas, having first said to him, “O divine being! go and say from me to all the Rajas not to be at all anxious, as I shall come soon and liberate them.” With these words, O great king! Shree Krishnù Chund dismissed the brahmin, and having taken Oodho Jee with him, went into the court of the Rajas Oogursen and Soorsen, and mentioned all the news he had heard in their presence. On hearing which they were silent; upon this Oodho Jee said, “O great king! do these two things; first, release the Rajas from the power of Joorasindhoo, and afterwards go and make arrangements for the sacrifice; because no one, except a Raja, can take part in a royal sacrifice; and there are twenty thousand Rajas collected at that place; if you will set them free, they will, without invitation, assist in the sacrifice, showing you the greatest respect for your favour to them. O great king! if any one else were to conquer the ten quarters of the world, he would not find so many Rajas collected together; it is therefore most advisable that you go to Hustinapoor; and, uniting and consulting with the Panduvùs, do what is necessary to be done.” O great king! Oodho Jee after this again said, “Raja Joorasindhoo is very liberal, and a great respecter and worshipper of the cow and brahmin; every one who asks him for any thing receives it; no beggar ever returns disappointed from his presence; he never speaks falsely, and fulfils every promise he makes, and he has the strength of ten thousand elephants; which strength is equal to that of Bheemsen. Lord! if you go there, take Bheemsen also with you, I have an idea, that he will perish by Bheemsen’s hand.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—Raja! when Oodho Jee had thus spoken Shree Krishnù Chund, having taken leave of Rajas Oogursen and Soorsen, said to the descendants of Judoo, “Get my army ready, as I shall go to Hustinapoor.” On hearing this, the descendants of Judoo arranged and brought the whole army, and Krishnù accompanied it with his eight queens.
O great king! when Shree Krishnù Chund, accompanied by his family and army, and sounding the great kettle-drum, proceeded from the city of Dwarka to Hustinapoor, the beauty of the scene exceeded all description; in front of all were the castles of the elephants; on the right and left was the protection of chariots and horses; in the centre was the seraglio; and in rear of all, accompanied by his army, and affording universal protection, came Shree Krishnù Chund Jee; wherever they encamped, a handsome, elegant city of many coss in extent was formed. The Rajas of different countries came in a state of alarm to pay visits, and offer presents; and Krishnù, seeing that they were terrified, consoled them in every way; at length, having proceeded with this great pomp and show, Huri arrived with them all in the neighbourhood of Hustinapoor. Upon this some one went, and said to the Raja Joodisthur, “O great king! some monarch with a very large army and a great retinue of followers, has advanced into your country, be pleased to take measures quickly for arresting his progress, otherwise he will be here immediately.”
The Raja Joodisthur, O great king! was alarmed at these words and sent his two younger brothers, Nukool and Suhdeo, to confront Krishnù, having given them this instruction, “See and come and inform me what Raja is coming to attack us.” On receiving the Raja’s order Suhdeo and Nukool went to see who had come, and on their return reported to the Raja, “O lord of our lives! Huri has come.” On hearing this the Raja banished all anxiety. Raja Joodisthur, being greatly delighted, sent afterwards for Bheem and Urjoon and said to his four brothers, “Go all of you in advance to meet Krishnù and bring him here with you.”
Having received, O great king! the Raja’s order, and heard of Krishnù’s arrival, the four brothers were very much pleased and taking with them the necessary presents and materials for offering adoration and accompanied by learned pundits, they went forth with music playing, and singing songs to bring Krishnù in; at length, having met him with great respect and reverence, and offered presents and adoration in the manner prescribed by the Vedas, the four brothers brought Krishnù with them into the city in musical procession, spreading silken cloths on the road for him to walk upon, showering down flowers of silver and gold, sprinkling perfumes, sandal and rose-water, and presenting sweet scents, lamps and consecrated food. The Raja Joodisthur was exceedingly gratified to meet Krishnù, and considered that all his wishes in life had been accomplished. After this all persons outside and inside the city had cordial meetings, observing the usual ceremonies, and mutually interchanged civilities and kindnesses, and were in the highest degree pleased; joy was diffused every where, and Shree Krishnù Chund, by staying there, made them all happy.
Shree Shookdeo Jee said,—O great king! one day Shree Krishnù Chund, the sea of compassion, the brother of poor and the benefactor of his worshippers, was sitting in an assembly of wise men, sages, brahmins and Chuttrees, when the Raja Joodisthur came; and, beseeching earnestly and bowing his head, said to him, with joined hands, “O lord of Shivù and Bruhmù! gods, sages, holy men and jogees constantly meditate on you; you are the unseen, invisible and impenetrable; no one understands the secrets of your nature; holy men and jogees meditate on you with profound attention; but you do not for a moment enter their minds; you appear to us at our home, and have an affection for your worshippers; the sports you engage in, Mohun, no one can comprehend; the world has been deceived by your delusive power! you behave towards us as a mortal; you look upon those as your superiors, who bear you in remembrance, O lord of the world! you are far from the proud man, and the root of the life of the speaker of truth.”
O great king! having thus spoken, Raja Joodisthur then said, “O merciful to the poor! through your compassion, all that I had in view has been accomplished, but I have still one desire.” Krishnù enquired, “What is it?” The Raja said, “O great king! it is my wish to perform a royal sacrifice, and present it as an offering to you, and thereby cross over the sea of the world.” On hearing these words Shree Krishnù Chund was delighted, and said, “Raja! you have formed a good wish, by this gods, men, saints and sages will all be gratified; this will be agreeable to all, and it is not at all difficult for you to do this; because your four brothers, Urjoon, Bheem, Nukool and Suhdeo are very renowned and powerful; there is not any one in the world now who can oppose them; first send them forth to conquer, and bring under subjection the Rajas of the ten quarters of the world, and after that perform the sacrifice at your ease.”
Raja! when Krishnù had thus spoken, the Raja Joodisthur sent for his four brothers, and giving them armies, sent them in four different directions; Suhdeo Jee went to the South, Nukool to the West, Urjoon to the North, and Bheemsen to the East. Some time after this, O great king! the four brothers, by the glorious favour of Huri, having conquered the seven islands and nine divisions of the earth, and subjugated the Rajas of the ten quarters, brought them back with them, at that time Raja Joodisthur, having joined his hands, said to Shree Krishnù Chund Jee, “O great king! through your aid this business has been accomplished; what are your orders now?” Upon this, Oodho Jee said, “O incarnation of justice! the kings of all countries have come, with exception of the Raja Joorasindhoo, of the Mugudh country, who is not under your authority; and until he shall be made subject to you, it will not be of advantage to perform the sacrifice. The Raja Joorasindhoo, the son of Jydruth, is very mighty and renowned, and liberal and just; not every one has power to oppose him.” When the Raja Joodisthur having heard this was sad; Shree Krishnù Chund said, “O great king! be not at all anxious, but give the order to my brothers, Bheem and Urjoon, and to me, and we will, either by force or stratagem, bring him here bound, or kill him.” On hearing these words, Raja Joodisthur gave the order to the two brothers; and then Huri, accompanied by the two brothers, took the road to the Mugudh country; when they had advanced some distance on their journey, Shree Krishnù Chund Jee said to Urjoon and Bheem, “Travel as brahmins, and let us kill our enemy by stratagem or force.”
O great king! having thus spoken, Shree Krishnù Chund Jee assumed the appearance of a brahmin, and Bheem and Urjoon did the same also. The three having drawn three horizontal lines across their foreheads, and taking each a book under his arm, went along assuming the same bright, handsome, elegant and well-arranged appearance, as the three properties of humanity, truth, passion and ignorance, would assume, if they put on corporeal form, or as the three times, present, past and future, would assume. At length, after some days’ journey, they arrived in the Mugudh country, and at mid-day stood at the gate of the Raja Joorasindhoo. On seeing their appearance, the gate-keepers went, and said to the Raja, “O great king! three brahmin guests (or beggars) of very splendid appearance, great pundits, and very intelligent are standing at the gate, desirous of some thing. What are your orders to us?”
O great king! at these words, Raja Joorasindhoo rose up, and came to where the brahmins were standing; and having made an obeisance to the three, conducted them with the greatest respect and deference to his house; afterwards, having seated them on a throne, he stood in their presence with joined hands, and looking at them, and reflecting said, “The beggar, who being a great Raja, comes to another man’s gate, is called a guest, you are not brahmins, but strong, powerful men of war, deceit of any kind is wrong; if a thug (or impostor) come as such, he is regarded in his proper character, and not as an honest man; the lustre of your Chutree appearance cannot be concealed: you seem to be resolute, bold, strong men. You three brothers are splendid to behold, bestowers of boons like Shivù, Bruhmù and Vishnù. This is what appears probable to me; but do you, O deities! give an explanation yourselves; whatever you may desire I will do for you, and will not swerve from my agreement. A liberal man never speaks falsely, and will not keep back his wealth, body or any thing else; I will make you any present you ask for, my children, wives, any thing I may have, and my life.”
On hearing these words, Shree Krishnù Chund Jee said, “O great king! once on a time, there was a very liberal Raja, named Hurchund, whose fame is still spread abroad in the world; on one occasion there was a famine in Raja Hurchund’s country; and in consequence of the dearth of grain vast numbers of people began to die; upon this, the Raja sold all his property, and gave food to his people; when all his country, towns and wealth were gone; and the Raja was left without any money, one evening he was sitting hungry with his family, when Biswamittrù came, and, in order to test his truth and sincerity, said, ‘O great king! give me wealth, and derive the same advantage from doing so, as you would derive from giving a daughter in marriage.’ On hearing this speech, the Raja brought out all that was in his house, and gave it him, then the holy man said, ‘O great king! my business will not be completed with this much money.’ After this the Raja sold his male and female servants, and brought the proceeds, and gave them to the sage; and having expended all his wealth, and sold all his servants, he was left without money and without servants, and only with his wives and children. The sage again said, ‘O form of justice! my business has not been accomplished by the money you have given me, to whom shall I go now, and ask for more? I do not know of any one in the world, who is wealthier, more virtuous and liberal than you are. Yes, there is a Chundal, named Soopuch, who is a vessel of wealth; if you tell me to do so, I will go and ask him for money, but I am ashamed to do so for one reason, that having begged from so liberal a Raja, what should I beg from him?’ O great king! on hearing these words, Raja Hurchund took Biswamittrù with him, and went to the house of that Chundal, and said to him, ‘Brother! keep me in pledge for a year, and fulfil his wishes for him.’ Soopuch said, ‘How will you be able to do my work and banish all pride and passion from your mind? You are a very illustrious and mighty Raja; and the service you will have to perform for me is of a low, menial kind and severe. O great king! my business is to keep watch in a cemetery, and to receive a tax on every corpse that comes there, and afterwards to watch and guard my own house; if you can do this, I will give the rupees required, and keep you in pledge.’ The Raja said, ‘Well I will serve you for a year; give him the money.’ When the Raja had thus spoken, Soopuch counted out the money to Biswamittrù, which he took away to his home; and the Raja remaining at the Chundal’s house, began to wait upon him. After some days, Raja Hurchund’s son, Roohitas, died; and his mother went with her son’s corpse into the burying place; and as she was on the point of lighting the funeral pile she had erected, the Raja came, and asked for the tax; the Ranee being displeased and grieved said, ‘Consider and reflect, O Raja! this is your son, Roohitas, and I have nothing wherewith to pay the tax, except this cloth, which I am now wearing.’ The Raja replied, ‘I have no option in the matter; I am employed on my master’s business, and if I do not do his work, my character for truth will be lost.’ O great king! when the Ranee, on hearing this, put her hand on the border of the cloth to take it off, the three worlds trembled. Upon this Bhugwan, who had observed the sincerity of the Raja and Ranee, first sent a chariot, and afterwards having appeared himself, liberated all three. O great king! when Bruhmù, having restored Roohitas to life, and seated the Raja and Ranee, together with their son, on a chariot, gave the order to proceed to the celestial paradise, Raja Hurchund joining his hands, said to Bhugwan, ‘O brother of the poor, purifying the guilty and kind to the wretched! how can I go and dwell in paradise without Soopuch?’ Having heard this speech, and knowing the Raja’s secret wishes, Huri, the benefactor of his worshippers, the sea of compassion, granted deliverance to Soopuch, together with the city in which he abode, and to the Raja, Ranee and their son. There Hurchund obtained immortality; and here for ages, his fame has been handed down.”
Having mentioned this account of Hurchund to Joorasindhoo Shree Krishnù Chund Jee said, “O great king! and besides the above instance, Ratdeo performed a penance, during which he remained forty-eight days without water; and when he sat down to drink, some one, who was thirsty, came to him. He did not drink any water himself, but gave it to the thirsty man; and by the gift of that water, obtained salvation. Again the Raja Buli was very munificent in his gifts, and obtained the government of the infernal regions, and even yet, his great renown is being handed down. Again the sage Oodwal ate after six months’ fasting. On one occasion a beggar came to him, when it was his eating time; he did not himself eat any food, but gave it to the beggar, and died from excess of the hunger he then endured, and afterwards in consequence of having given away his food, he went to Vishnù’s celestial paradise, mounted on a chariot. Again, on one occasion, Raja Indrù went with all the gods, and said to Dudheech, ‘O great king! we cannot escape now from the hands of Brittasoor, unless you give us one of your bones, and then we shall escape, otherwise escape will be difficult, because he can only be destroyed by a weapon, formed of one of your bones.’ On hearing this, O great king! Dudheech having had his body licked by a cow extracted his thigh bone and gave it to the gods, who made it into a thunderbolt, and Dudheech having sacrificed his life, obtained paradise. Such are instances of men of boundless liberality, whose fame the world celebrates.”
Raja! having thus spoken, Shree Krishnù Chund Jee, said to Joorasindhoo, “O great king! you equal in the present age the just and liberal Rajas, who flourished formerly in other ages, and now satisfy our expectations in the same way, that formerly they fulfilled the desires of those who solicited them. There is a saying, ‘What will not a beggar ask, and what will not a liberal man give; he has no avaricious desire for his house, sons and wives, but will give up his body and head, and obtain celebrity.’ ” When Krishnù had thus spoken, Joorasindhoo said, “A beggar has no sympathy with a donor, but in spite of this the liberal and resolute do not lay aside their usual dispositions, whether they derive pleasure or pain from the exercise of them. Lo! Huri, being disguised as, and transformed into, a dwarf, went to the Raja Buli, an asked for three paces of ground; at that time, Shookrù cautioned Buli not to give it, but the Raja did not swerve from his promise, he gave the earth together with his body, and has obtained renown in the world by this act. What celebrity has Vishnù acquired by being a beggar, who, having received every thing, acted perversely? For this reason, do you first of all explain your names, and your mysterious appearance, and I will then grant whatever you ask. I do not speak falsely.” Shree Krishnù Chund replied, “Raja! we are Chutrees; Basoodeo is my name; you know me very well, and these two, Urjoon and Bheem, are my father’s sister’s children; we have come to fight with you, be pleased to fight with us; we have come here to make this request, and do not ask any thing else from you.”
Having, O great king! heard this speech of Shree Krishnù Chund Jee’s, Joorasindhoo laughed and said, “Why should I fight with you; you have already fled from before me? Nor will I fight with Urjoon, because he went into the Bidurubh country, disguised as a woman; there remains Bheemsen, with whom I will fight, if you wish it, he is my equal, and I am not ashamed to fight with him. First of all refresh yourselves with food, and afterwards wrestle in the palæstra.” Having given them refreshments the Raja came out, and sent a message to Bheemsen. He gave him his own club, and took himself one belonging to another man. Moorari went and sat where all the spectators were assembled in a circle, Joorasindhoo and Bheemsen stood up simultaneously, opposed to each other; they had helmets on their heads, and fastened tight the cloths they wore round their hips, and tucked them in behind, appearing very like jugglers.
O great king! when the two heroes striking the upper part of their arms in preparation for the encounter, holding their clubs at arm’s length, changing their attitudes, and moving slowly from side to side, confronted each other in the palæstra, they seemed like two “must” elephants, rushing upon each other. Before the struggle commenced, Joorasindhoo said to Bheemsen, “Strike the first blow with your club, because you came to my gate in the appearance of a brahmin; and I will not, therefore, strike you first.” Having heard this, Bheemsen replied, “Raja! we will have a fair fight, and the understanding is not necessary, that I should strike first, let who will, strike first.”
O great king! these two brave men having thus conversed with each other, aimed blows simultaneously, and began to fight. They watched each other’s stratagems, inflicting wounds right and left; and jumped about, avoiding blows, and sparred and fought club against club; they struck their clubs violently against each other, making them clash, and inflicting wounds. Great noise and tumult were produced by the collision.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! in this manner those two resolute antagonists had a fair fight during the whole day; and coming in the evening to the house, ate and rested together. They thus spent twenty-seven days, fighting continually; when one day at their fighting time, Shree Krishnù Chund Jee thought to himself, that Joorasindhoo could not be destroyed by this mode of encounter, because, when he was born, he was born in two separate parts; and the female Demon, Jura, his mother, closed his mouth and nose; and then the two separate parts were united. Having been informed of this circumstance, his father, Jyedruth, summoned the astrologers, and enquired from them, “What the child’s name should be, and what would be his future career?” The astrologers said, “O great king! his name is Joorasindhoo, and he shall acquire a very glorious reputation, and shall not be subject to the infirmities of age, and shall be immortal: and shall not be destroyed by any one, until the junction, uniting the two separate parts of his body, shall be rent asunder.”
Having thus spoken, the astrologers took leave. O great king! Shree Krishnù Jee reflected upon these matters in his mind; and, having bestowed his own strength upon Bheemsen, and splitting a straw winked to him, that he must split up Joorasindhoo in the same manner. On receiving this hint from Krishnù, Bheemsen laid hold of Joorasindhoo and threw him down, and having placed his foot on one of his thighs, and laying hold of his other foot with his hand, he tore him asunder, just as any one would tear asunder a stick for cleaning the teeth. On the death of Joorasindhoo, gods, men and celestial musicians, playing upon drums and other musical instruments, and raining down flowers, began to raise shouts of victory; and grief and calamity having departed, joy was diffused throughout the city. At that time, the wife of Joorasindhoo came and stood, weeping and lamenting in the presence of Krishnù, joining her hands, she exclaimed, “Bravo! bravo! you have great reason to exult, O lord! in having taken away the life of him, who gave you every thing, this is the sort of friendship, you show to one, who resigns to you his sons, wealth and body. Under a disguised appearance you have practised deceit and violence, and this is the celebrity you have acquired coming into the world.”
O great king! when the wife of Joorasindhoo, from tenderness for her husband’s memory, spoke thus solicitingly, with joined hands in presence of the abode of mercy; then Krishnù taking compassion on her, first performed the funeral obsequies of Joorasindhoo, and having afterwards sent for his son, Suhdeo, making the marks of sovereignty on his forehead, and seating him on a throne said, “Son! carry on a moral government, and protect sages, holy men, cows, brahmins and your subjects.”
Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund Jee having seated Suhdeo on the royal throne; and, having given him advice, said to him, “Raja! go now and bring those Rajas, whom your father kept shut up in a hill cave.” On hearing these words from the mouth of Krishnù, Joorasindhoo’s son, Suhdeo, consenting to bring them, went to the cave; and, having removed a stone from the mouth of it, brought forth twenty thousand eight hundred Rajas, and took them to the presence of Huri. On coming there with handcuffs and leg-irons, iron collars on their necks, their nails and hair grown long, bodies emaciated, depressed in spirits, and dirty in appearance, all the Rajas stood in rows before Krishnù, joining their hands, they submissively said, “O sea of compassion and brother of the poor! you have thought of us in good time, otherwise we should have died; by seeing you our lives have been restored, and our former griefs have been obliterated.”
On hearing these words, O great king! when Shree Krishnù Chund, the sea of favour, looked upon them; Suhdeo immediately took them away; and, having had their handcuffs, leg-irons and the rings with which their fetters were fastened, cut off, causing them to be shaved and bathed, and washed, entertaining them with all sorts of delicacies, giving them clothes and ornaments, and furnishing them with arms, brought them again into Huri’s presence; at that time Shree Krishnù Chund Jee appeared to them in a form with four arms, and holding a shell, quoit, club and lotus. On beholding the form Krishnù had assumed, the Rajas joining their hands said, “Lord! you liberate mortals from the difficult bonds of the world; what difficulty was there to you to release us from the imprisonment of Joorasindhoo? As you have compassionately released us from this severe confinement, release us also from this well in the form of a dwelling, free us from desire, anger, avarice and inordinate affection, in order that we may sit down in retirement and meditate on you, and cross over the sea of the world.”
Shree Shookdeo Jee said, Raja! when all the Rajas had spoken these words, so full of knowledge and devotion, Shree Krishnù Chund Jee was delighted and said, “They who worship me with sincerity of mind, shall certainly obtain deliverance and salvation; bondage and release are trials of the mind, to him whose mind is firm; the house and forest are alike; have no other anxiety in your minds, than living happily at your homes; carry on a well regulated government, protect the subject; attend upon the cow and brahmin; do not speak falsely; avoid lust, anger, avarice and pride; worship Huri with sentiments of religion, and you will certainly obtain eternal happiness; whoever, coming into the world, has indulged in pride, has not lived long; behold! how many pride has brought to destruction. His strength destroyed Pursooram, celebrated as being very powerful, and having a thousand arms. Raja Bynoo became Rawun, and was ruined by his pride. Bhomasoor and Banasoor, and Kuns were all exterminated through pride. Let no one be intoxicated with prosperity, or indulge in pride; he who shuns pride may live without fear.”
Having thus spoken, Shree Krishnù Chund said to all the Rajas, “Go now to your homes, have meetings with you relations, arrange the affairs of your kingdoms and settle yourselves upon your thrones, and come quickly, about the time of my own arrival, to Hustinapoor, to the Raja Joodisthur’s, to assist at the royal sacrifice.”
O great king! when Shree Krishnù Chund Jee had thus spoken, Suhdeo instantly procured all things necessary for the departure of the Rajas. They received them; and, taking leave of Krishnù, went each to his own country, and Shree Krishnù Chund Jee also travelled thence joyfully, accompanied by Suhdeo and Bheem, and Urjoon, and came to Hustinapoor. Krishnù having gone, after his arrival, to the Raja Joodisthur, explained to him all the circumstances, attending the death of Joorasindhoo, and the release of the Rajas.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! about the time of the arrival of Shree Krishnù Chund, the root of joy, at Hustinapoor, the Rajas arrived also with their armies, and with presents; and, having had an interview with Raja Joodisthur, and offered their presents, they encamped on all sides of Hustinapoor by order of Shree Krishnù Chund Jee, and prepared to assist in the sacrifice.
Shree Shookdeo Jee said,—Raja! listen with attention, and I will now relate how Raja Joodisthur performed the sacrifice, and Sissoopal was slain, when the twenty thousand eight hundred Rajas went there, all the other Rajas from the surrounding countries, and from every quarter, whether descendants of the sun, or descendants of the moon, came also, and were ready at Hustinapoor. Then Shree Krishnù Chund and Raja Joodisthur together behaved with the utmost affability to all the Rajas, and made all the arrangements, and entrusted each with a specific duty in the sacrifice. After this, Shree Krishnù Chund Jee said to the Raja Joodisthur, “O great king! we five brothers, Bheem, Urjoon, Nukool, Suhdeo and myself, together with the other Rajas, will do all the extraneous work, and do you be so good as to send for the sages, priests and brahmins, and begin the sacrifice.”
O great king! on hearing these words, Raja Joodisthur, having summoned all the priests, sages, and brahmins, said, “O great kings! order all things necessary for the sacrifice.” At these words, the priests, sages and brahmins, having consulted their holy books, wrote down on a paper a list of all the articles required; and the Raja caused them to be procured immediately, and placed before them. The priests, sages and brahmins together erected an altar for the sacrifice. The priests, sages and brahmins of the four Vedas, having spread their seats, sat down in the middle of the altar; then Raja Joodisthur, having purified himself, came and sat down there also with his wife, the skirts of their mantles, being tied together as at a bridal. And Dronahcharuj, Kripacharuj, Dritrasht, Doorjodhun, Sissoopal and all the other mighty men, and great Rajas came and sat there also. The brahmins, having strewed boiled rice, and prayed for the blessings of the gods on the ceremony about to be performed; and, having caused Gunesh to be worshipped, made an offering of a jar of water, with the twigs of five sacred trees placed in it, and invoked the nine planets. The Raja hired for the performance of the religious ceremonies Bhurdooaj, Goutum, Bisist, Biswamittrù, Bamdeo, Purasur, Byas, Kusyp and other great priests, sages and brahmins; who, having repeated incantations from the Vedas, summoned all the gods; and, having caused the Raja to make a vow of giving alms of the sacrifice, they began to prepare the burnt offerings.
O great king! having repeated the incantations, the priests, sages and brahmins began to offer oblations with fire to the deities; and the gods, openly extending their hands began to receive them; at that time the brahmins were reading the Vedas, and all the Rajas brought the different materials of the burnt offerings, and presented them to the brahmins, and the Raja Joodisthur was engaged with the burnt offerings, when the sacrifice was peaceably completed, and the Raja gave the final oblation. At that time, gods, men and sages began to utter exclamations of praise of all the Rajas; and the demi-gods, celestial musicians, and choristers began to play upon musical instruments, celebrate their fame in songs, and rain down flowers.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! being free from all the business of the sacrifice, Raja Joodisthur, having sent for Suhdeo Jee, enquired, “Whose adoration shall we perform first; to whom shall we give unbroken rice and marks upon the forehead? Who is the great lord of the gods, to whom we may bow the head, and offer worship?” Suhdeo Jee said, “O great king! Basoodeo is the god of all the gods; no one understands his nature; he is the lord of Bruhmù, Roodrù and Indrù; but be pleased to worship and bow the head to him first, as by giving water to the root of a tree, all the branches become green, so all the gods are gratified by adoration being offered to Huri, he is the lord of the universe, and he creates, preserves and destroys; his pastimes are endless; no one knows the end of them; he is the unseen, invisible and impenetrable lord; Luchmee having become a servant, constantly attends upon his lotus feet; he descends upon the earth continually for the sake of his worshippers; and, assuming corporeal form, appears and acts like a mortal; he comes and sits in our houses, and calls us ‘brothers;’ and fascinates us with his delusive power; we being deluded by great fascination and affection, consider the deity as a brother; we have not seen any one so great as him, let him be first worshipped.”
O great king! on hearing this speech, all the saints, sages and Rajas exclaimed, “Raja! Suhdeo Jee has spoken truly, Huri is worthy of our first adoration.” Then Raja Joodisthur having seated Shree Krishnù Chund Jee upon a throne, together with his eight queens, offered adoration to him, presenting sandal, unbroken rice, flowers, perfume, lamps and consecrated food; after this he worshipped all the gods, saints, sages, brahmins and Rajas, arrayed them in dresses of different colours, made marks upon their foreheads with sandal and saffron, decorated them with garlands of flowers, and sprinkling perfume, the Raja, with due observance of what was right and fitting, behaved to them all with the most engaging politeness.
Shree Shookdeo Jee said,—Raja! all were pleased with the adoration of Huri, except Sissoopal, who hung down his head for a long time, he kept his head bent towards the ground, and remained thoughtful and reflecting; at length, being in the hands of death, he descended very angrily from his throne into the middle of the assembly; and, laying aside all reserve and fear, said, “In this assembly are Dritrasht, Doorjodhun, Bheekhum, Kurun, Dronachuruj and others, men of great knowledge and dignity of character; but their rank and understanding have, on this occasion, been entirely overlooked. Great chiefs of saints and sages have been sitting here, whilst adoration has been offered to the son of the cowherd, Nund, and no one has said any thing; he who was born in Bruj, and has eaten the leavings of the cowherds’ children’s prepared food, has, in this assembly, received high honour and exaltation. All here thoughtlessly call him great, they bestow the strength of the lord of the gods upon a crow, they have in this assembly made him the most holy of men, who fixed his affections on cowherdesses and herdsmen’s wives; all in a body have celebrated the praises of him, who stole from every house, and ate milk, curds, butter-milk and butter; respect has here been paid to him, who received alms on the roads, and ghauts; all have advisedly made the honorary marks first on his forehead, who, by force and stratagem, has enjoyed himself with other men’s wives. This is he, who abolished the worship of Indrù in Bruj and established the worship of a mountain; and afterwards he was not ashamed to play off a trick, and eat up all the different confections and things he had caused to be brought near the mountain for the worship of Indrù. All have here regarded, as invisible and immortal, him, whose pedigree, parentage and family are certainly known.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! in this manner Raja Sissoopal being in the power of death, was casting many reproaches upon Shree Krishnù Chund Jee, who, seated on a throne in the midst of the assembly, listened, and drew a line for every reproach that was uttered; in the mean while Bheekum, Kurun, Dron and other great Rajas, having heard Huri spoken of disparagingly, were very angry, and said to Sissoopal, “Fool! dost thou in the midst of this assembly in our presence speak disparagingly of Krishnù? O mean, low caste wretch! be silent, otherwise we will immediately throw you down, and put you to death.”
O great king! having thus spoken, all the Rajas seizing their weapons, rose up and rushed towards Sissoopal to kill him. Shree Krishnù Chund, the root of joy, then prevented them, and said, “Do not use your arms against him, stand here and look on, he will bring destruction on himself presently, I will tolerate a hundred offences in him, because I have agreed to do so; but I will not tolerate more than a hundred, and therefore I have been drawing these lines.”
O great king! on hearing this speech, all, having joined their hands, enquired from Shree Krishnù Chund, “O lord of compassion! what is the reason that you will pardon a hundred faults on his part, be pleased kindly to explain to us, that the doubts of our minds may be removed?” Krishnù said, “When he (Sissoopal) was born, he had three eyes and four arms, when his father, Raja Dumadhok, was informed of this he sent for astrologers and great pundits and enquired, ‘What sort of child will this be, consider and give me your answer?’ On hearing what the Raja said, the pundits and astrologers, having consulted the Shastrùs, replied, ‘O great king! this child will be possessed of great strength, and will be highly renowned, and we are also of opinion that this child will be destroyed by him, at meeting with whom one of his eyes and two of his arms shall fall down.’ Having heard this, his mother, Muhadewee, the daughter of Soorsen, the sister of Basoodeo, my maternal aunt, was very sad, and passed day and night in anxious thought about her child; after some days, she came on one occasion with her son to her father’s house at Dwarka, and presented her son to every one; when the child and I met, one of its eyes, and two of its arms fell upon the ground, then my aunt having bound me by a promise, said, ‘The child’s death is in your hands, please do not kill it, I ask this as an alms from you.’ I replied, ‘Very good, I will not reckon a hundred faults he may commit, should he commit any in excess of this number, I will destroy him.’ Having received this promise from me, my aunt took leave of us all with these words, ‘How can the child commit a hundred offences against Krishnù and perish by his hand,’ and returned home with her son.”
O great king! having mentioned this account of Sissoopal, and obliterated the doubts of all the Rajas’ minds, Shree Krishnù Jee counted the lines he had drawn separately for each offence, which amounted to more than a hundred. Krishnù then gave an order to the quoit, Soodursen, who instantly cut off Sissoopal’s head. The brilliant light, which came forth from his body, went at once to the sky, and returning thence settled in the sight of all, on the mouth of Shree Krishnù Chund. On beholding this exploit, gods, men and sages began to raise cries of exultation and rain flowers. On that occasion, Shree Moorari, the benefactor of his worshippers, gave him a third deliverance, and performed his funeral obsequies.
Having heard thus much of the narrative, Raja Pureechit enquired from Shree Shookdeo Jee,—“O great king! please explain to me, how Krishnù gave Sissoopal a third deliverance?” Shookdeo Jee replied,—Raja! once he appeared as Hirunkusyp, and then Krishnù having descended upon the earth as half lion, half man, released him. On the second occasion he became Rawun, when Huri having descended as Ram, liberated him, the present is the third occasion, and therefore the present is the third release. Having heard this, the Raja said to the sage,—“O great king! be pleased now to proceed with the narrative.” Shree Shookdeo Jee, said,—Raja! when the sacrifice was finished, Raja Joodisthur bestowed dresses on all the Rajas and their wives, and numberless gifts on brahmins. It was the business of Raja Doorjodhun to distribute during the sacrifice, who, in place of distributing once, distributed many times, and thereby acquired celebrity, but was still dissatisfied.
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! on the completion of the sacrifice, Shree Krishnù Jee took leave of the Raja Joodisthur, accompanied by his army and relatives, and went from Hustinapoor to the city of Dwarka. On the arrival of Krishnù, there were festive rejoicings in every house, and joy was diffused throughout the city.
Raja Pureechit said,—“O great king! explain to me the reason, why all were delighted with the royal sacrifice, and Doorjodhun alone dissatisfied, that the perplexities of my mind may be removed.” Shree Shookdeo Jee said,—Raja! your paternal grandfather was a man of great wisdom, and apportioned the business of the sacrifice to each, according to his observation of the character of each. He made Bheem superintendent of the victualling department; he appointed Suhdeo to look after the religious ceremonies; Nukool’s office was to bring money; Urjoon was appointed to be in constant attendance; Shree Krishnù Chund Jee took the duties of washing feet and clearing away what food was left, and the trenchers, formed of leaves; to Doorjodhun, the Raja assigned the business of distributing money; and every one of the Rajas received each some separate work. O great king! all did their work fairly, with exception of Raja Doorjodhun, who practised the deceit of distributing many times in place of only distributing once; thinking, and having determined in his mind, to break their bank, and thereby destroy their respectability. But by the favour of Bhugwan, their respectability was not destroyed; on the contrary, their character was enhanced, and therefore he was displeased, and he did not know that there were lines in his hand, so that if he gave one rupee, four would be collected.
Having recited thus much of the narrative, Shree Shookdeo Jee said,—Raja! be pleased now to listen to what follows in the narrative. On the departure of Shree Krishnù Chund Jee, Raja Joodisthur, having entertained the Rajas, bestowed dresses of honour upon them, and behaved to them with the utmost complaisance, allowed them to take leave; and they arranged their several armies, and set out for their own countries. After this, Raja Joodisthur, taking the Panduvùs and Kouruvùs with him, went, in musical procession, to bathe in the Ganges. Having arrived on the banks of the river, he made an obeisance; and, having rubbed dust on his body and sipping water in his hands, he entered the stream with his wife; all the party bathed at the same time with them. Then, when they had bathed and washed, and finished their meditations and prayers, and adoration, and had put on their clothes and ornaments; Raja Joodisthur, accompanied by them all, came to where the demon Mye had built a most elegant house of gold, studded with jewels. O great king! having gone there, Raja Joodisthur sat upon a throne; at that time, celestial musicians sang of his good qualities; bards and panegyrists recited his celebrated deeds; in the midst of the assembly, dancing girls danced; inside and outside the house, musicians and singers played and sang songs of festivity and rejoicing; and the court of the Raja Joodisthur appeared like the court of Indrù. In the mean while, when the Raja Doorjodhun heard of the Raja Joodisthur’s arrival, he pretended friendship, and went there with great pomp and parade to meet him.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the demon Mye had contrived in the midst of a square enclosure, that whoever entered it, should mistake dry land for water, and water for dry land. O great king! when the Raja Doorjodhun entered the enclosure, on seeing dry land, he thought that it was water, and pulled off all his clothes; having then gone a little further and seeing water, he mistook it for dry land; and, as he advanced, his clothes wetted. On observing this mistake of his, all the courtiers burst out laughing, and Raja Joodisthur turned his head aside to prevent himself from laughing. O great king! having heard them all laughing, Raja Doorjodhun was very much ashamed and went away in great wrath. Having sat down in the court, he began to say, “Since Joodisthur has obtained the support of Krishnù’s strength, he has become very proud. To-day, while he was sitting in the court, he made all the courtiers laugh at me; I will revenge myself on him for this, and chastise his pride, otherwise my name is not Doorjodhun.”
Shree Shookdeo Jee said,—O great king! when Shree Krishnù Chund and Bulram Jee were at Hustinapoor, a demon, named Salub, a follower of Sissoopal, who, at the marriage of Rookmunee, had been wounded by Shree Krishnù Chund Jee, and had run away, began to perform a penance in honour of Muhadeo Jee, saying to himself, “I will now take revenge upon the descendants of Judoo.” He conquered and brought under subjection his eleven organs of action and perception: he endured hunger, thirst and all changes of season. In this manner he began to perform penance, keeping in remembrance the feet of Muhadeo: he constantly rose up and ate a handful of sand; and performed difficult penance, fixing his thoughts upon Shivù. One year passed away thus, then Muhadeo granted him a boon. “From to-day, thou shalt not be subject to the infirmities of age, and shalt not die; and the demon Mye shall make for you a ruth of delusive power, which shall carry you wherever you wish: it shall have power, through the efficacy of my blessing, to go every where like a chariot in the three worlds.”
O great king! as Sudashivù Jee granted this boon, a ruth came and stood before Salub; who, having made a salutation to Shivù Jee and mounted upon the ruth, proceeded with tumultuous haste to the city of Dwarka. Having gone there, he began to occasion all sorts of troubles to the inhabitants of the city: sometimes he used to pour down fire upon them, sometimes water: he sometimes uprooted trees, and threw them upon the city, and sometimes hills; from dread of him, all the inhabitants running off in great alarm, went to Raja Oogursen, and called out to him for mercy and protection. “O great king! a demon has come into the city, and caused the greatest confusion; and if he continue to commit the same acts of violence he has already committed, not a soul will be left alive.”
O great king! on hearing these words, Raja Oogursen sent for Purdiyomun Jee and Sumboo, and said, “Behold! this demon has come to watch Huri, and to vex the inhabitants; form some plan for remedying the distresses he has caused.” On receiving the Raja’s orders, Purdiyomun Jee took all his army; and, having gone in a chariot outside the city, was ready for battle. Seeing, that Sumboo was terrified, he said, “Be not at all anxious; I will, by the glorious favour of Huri, destroy this demon in a second.” Having thus spoken, when Purdiyomun Jee taking his army with him, and seizing his weapons, came opposite to the demon; the demon exercised his delusive power in such a manner, that the day was changed into a very dark night. Purdiyomun, upon this, discharged arrows of fire, and dissipated the thick darkness, just as the rays of the sun would disperse a fog. After this he discharged several arrows with such force, that the demon’s ruth was sent helter skelter; and he, being frightened, sometimes ran off; and sometimes returning, fought, exercising delusive power in various demoniacal ways; and gave great annoyance to the subjects of Purdiyomun.
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! there was a great battle raging on both sides; in the midst of which, Doobid, the minister of Salub, came all at once, and struck Purdiyomun with such violence on the chest with a club, that he fell senseless. On his falling, Doobid screamed out, “I have killed Shree Krishnù’s son, Purdiyomun.”
O great king! while the descendants of Judoo were carrying on a mighty contest with the demons, the son of the charioteer, Daruk; seeing that Purdiyomun Jee had fainted, threw him into a chariot, and ran off with him from the field of battle, and brought him into the city. On recovering his senses, Purdiyomun Jee was greatly enraged, and said to the charioteer, “It was not right in you, knowing me to be senseless, to make me run from the field of battle. You left the field, and brought me home: this is not the act of a brave man. There is not in the family of Judoo a single member, who would abandon, and run from the field of battle. What! didst thou ever see me fly, that thou hast to-day brought me away, and made me leave the battle? Whoever hears of this, will laugh at, and reproach me. You have not done well, in fixing a stain upon my reputation without necessity.”
On hearing these words, O great king! the charioteer, having descended from the chariot, stood up in the presence of Purdiyomun; and with joined hands, and bowing his head, said, “Lord! you know all customs and usages; and there is not in the world a right practice, with which you are not acquainted. It is said, ‘When a brave warrior in a chariot falls wounded, his charioteer will carry him off from the field of battle. If the charioteer should be wounded and fall; the warrior in the chariot ought to save and take him away.’ You received a very severe blow from a powerful club, and fainted, and were senseless. I, then, went off with you from the battle. I feared lest my master might be injured, or dishonoured. You have taken about an hour’s rest: now go, and fight again. You know what is right and proper: do not cast a thought upon the laughter and jeering of the world. Destroy all the evil spirits immediately, and seize forcibly upon the delusive power of the demon.”
O great king! having thus spoken, the charioteer took some water to Purdiyomun Jee; who, having washed his hands and face, and being fully recovered, putting on a coat of mail and helmet, and taking in his hand his bow and arrows, said to the charioteer, “Well! what has happened, has happened; but take me now to the spot, where Doobid has continued to fight with the descendants of Judoo.” On hearing this, the charioteer instantly took him to where Doobid was fighting. On going there, Purdiyomun called out to him, and said, “Why are you fighting here and there, come and confront me, that I may send you to Sissoopal?” When, on hearing this challenge, Doobid rushed upon Purdiyomun Jee, Purdiyomun discharged several arrows, which struck, and brought him to the ground: and Sumboo, having also cut into pieces the army of the demons, filled the sea with them.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! when the descendants of Judoo had been engaged twenty-seven days in fighting at Dwarka with the army of the demons, Shree Krishnù Chund Jee, acquainted with the secrets of the heart, remaining at Hustinapoor, and beholding the condition of Dwarka, said to Raja Joodisthur, “O great king! I beheld in a dream, during the night, that great violence was being perpetrated at Dwarka, and that all the descendants of Judoo were grievously afflicted; I will, therefore, with your permission, take my departure for Dwarka.” On hearing this Raja Joodisthur, having joined his hands, said, “Do as you please.” When the Raja had thus spoken Shree Krishnù and Bulram took leave of all; and when they came outside the city, beheld a doe running towards them on the left hand, and a dog standing in front of them shaking his head. When Huri had seen these bad omens, he said to Bulram, “Brother! come after me with all the rest of the party, and I will go on in advance.”
Raja! Shree Krishnù Chund, after thus speaking to his brother, went on to the field of battle, and there saw, that the demons had, in every direction, committed great slaughter on the descendants of Judoo, who were carrying on the contest in very great confusion, whilst Huri was standing there, and reflecting thoughtfully on this state of affairs, Buldeo Jee also arrived; at that time Shree Krishnù said to Bulram, “Brother! go and protect the city and the inhabitants, I will come after I have destroyed these demons.” Having received Krishnù’s order, Buldeo Jee went into the city, and Huri to the field of battle, where Purdiyomun was contending with Salub. The shell was sounded on the arrival of the lord of the Judoos, when all knew that Shree Krishnù Chund had come.
O great king! when Krishnù went upon the field of battle, Salub flew off with his chariot to the sky, and began to pour down arrows of fire from thence like rain. Then Shree Krishnù Chund Jee counted sixteen arrows, and discharged them with such force, that Salub’s chariot and driver were utterly destroyed, and he fell reeling down; recovering himself after his fall, Salub’s struck Huri on the left arm with an arrow, and called out, “Ho Krishnù! I wish to make trial of your strength, and fight with you; you have by fraud or force killed Sunkhasoor, Bhomasoor, Sissoopal and other very powerful men: but it will be a difficult matter for you to escape now from my hands; you have now to deal with me, lay aside deceit and begin the contest; the powerful Banasoor and Bhomasoor are expecting you, Huri, I will send you where you will not be able to come back from; if you run away, you will not gain greatness.” When Krishnù, in reply to this speech, had said, “O stupid, proud, cowardly fool! Chutrees and firm, resolute, brave men do not begin with talking in a high sounding strain to any one;” the demon rushed upon Huri, and aimed a very furious blow with a club at him, which Krishnù easily warded off; then Shree Krishnù Chund Jee struck him with a club; and on receiving the blow, he remained senseless for two hours under the protection of his delusive power; he afterwards assumed a disguise, and coming into the presence of Krishnù said, “Your mother, Dewukee, who is in a state of great agitation, has sent me here: your enemy Salub has seized and carried off Basoodeo.”
O great king! the demon having thus spoken, went thence; and having made an illusory Basoodeo, brought it bound into the presence of Shree Krishnù and said, “Behold! Krishnù, I have brought your father bound, and I will now cut off his head, and destroy all the descendants of Judoo, and fill the sea with them, afterwards I will kill you and hold universal dominion.”
O great king! when he had thus spoken, he abased the head of the imaginary Basoodeo and cut it off in sight of Shree Krishnù Jee, and having placed it upon the point of a spear, showed it publicly. On beholding this act of the delusive power, Krishnù at first became faint; but afterwards recovering, began to say to himself, “How has it happened that he has seized and brought Basoodeo Jee from Dwarka, whilst Bulram was there, what! is he more powerful than Bulram, that he should have carried off Basoodeo from before him and brought him here?”
O great king! many thoughts of this kind passed for a long time through the mind of Krishnù, whilst he was under the influence of the demon’s delusive power, and he was absorbed in reflection; at length whilst Huri was considering and looking at the demon’s illusory apparition, he found out the secret of the contrivance, and called out to Salub. On hearing Krishnù’s challenge, he mounted into the air, and began to discharge weapons thence upon Krishnù; in the mean while Shree Krishnù Chund Jee struck him with several arrows with such force, that the demon fell with his ruth into the sea; recovering from the fall, he rushed upon Huri with a club; upon which Krishnù was greatly enraged and killed and brought him to the ground with the quoit, Soodursun; just as the lord of the gods killed and brought down Britasoor.
O great king! on the fall of the demon, the jewel of his head fell out upon the ground, and the splendour of it was concentrated in the mouth of Shree Krishnù Chund.
Shree Shookdeo Jee said,—Raja! I will now narrate how Sissoopal’s brothers, Bukrudunt and Bidooruth, were slain; from the time Sissoopal was killed, the two brothers constantly thought, how they might revenge themselves on Shree Krishnù Chund for their brother’s death. At length, on the death of Salub and Doobid, they advanced against the city of Dwarka with all their army; and having encompassed it on all sides, began to discharge all kinds of engines and weapons of war against it. There was great commotion in the city; on hearing the clamour Moorari ascended his chariot. Shree Krishnù Chund Jee went, after this, outside the city, and stood where the two demons in great wrath, and with arms in their hands, were prepared for battle. On seeing Krishnù, Bukrudunt said, with great haughtiness, “Ho Krishnù! first bring into play all thy warlike weapons, and afterwards I will slay thee, my reason for telling thee this is, that at the time of death thou mayest not have to regret not having attacked Bukrudunt; thou hast destroyed very mighty men, but shall not now escape alive from me.”
O great king! having made many such wicked speeches, Bukrudunt threw a club at Krishnù, which Huri easily cut off and brought to the ground; then, taking another club, he engaged in a severe contest with Huri, when Bhugwan killed and brought him to the ground, and his life issuing forth went into the mouth of Krishnù. When Bidooruth beheld the death of Bukrudunt, he advanced to the attack, and Shree Krishnù Jee sent forth the quoit, Soodursun, who cut off his head, and brought it to the ground, with the crown and ear-rings; he afterwards slew and put to flight the whole army of the demons: at that time, the delighted gods rained down flowers; celestial choristers and bards celebrated with songs the renown of Huri; all the demi-gods, holy men and celestial dancers, ascending chariots, raised cries of exultation and victory. They then all said to Krishnù, “Your pastimes are infinite; no one can understand the secret of them. First, Hirunkusyp and Hirnakoos were born; afterwards Rawun and Koombhkurun, and now Duntbukrù and Sissoopal; you have killed them three times, and granted them the highest release, for this reason your state and nature are not understood by any one.”
O great king! having thus spoken, the gods made an obeisance to Krishnù, and departed; and Huri began to say to Bulram Jee, “Brother! the Kouruvùs and Panduvùs have fought; what shall we do?” Buldeo Jee replied, “O abode of kindness! please do me the favour to go to Hustinapoor, and I will come there by and bye, after having gone on pilgrimage to holy places.”
Having proceeded thus far in the narration, Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund Jee, having heard this suggestion, went to Koorchetrù, the country about Delhi, where the Kouruvùs and Panduvùs were carrying on a great war; and Bulram Jee went forth on pilgrimage; whilst engaged in visiting the places of pilgrimage Buldeo arrived at Neemkhar; he there beheld that on one side holy men and sages were engaged in sacrifices; and on another side in an assembly of sages and holy Soot Jee, seated on a throne, was reading histories. On beholding Bulram, Sounuk and all the sages, and saints rose up and made obeisance, and Soot Jee remained looking at him, seated on a cushion on the throne.
O great king! on Soot Jee’s not rising, Bulram Jee said to Sounuk and all the sages, and saints, “Who has made this fool a speaker, and given him the seat of Byas? A speaker should be religious, a man of discrimination and of wisdom; this man is without good qualities, avaricious and proud; again, it is necessary, that he should be free from covetousness, and be virtuous; this man is very greedy and selfish. The seat of Byas does not become one, who is devoid of intellect, and judgment. It would not much matter, if we were to kill him; but we must have him removed hence.” On hearing this Sounuk and all the great sages and saints, said most submissively, “O great king! you are brave, resolute, acquainted with all observances and usages; whilst this man is a coward, irresolute, without discretion, proud and without intelligence, be pleased to forgive his fault, that he is sitting upon the cushion of Byas, and because Bruhmù has placed him here for the business of the sacrifice; the fool was puffed up with pride, because he was seated, and did not rise to make a salutation to you. This, O lord! is his fault, he has committed an error, but is a good man; it would be a sin to kill Soot Jee, no one in the world would call it a good act; what you have said to him will not be without advantage. Think of this in your mind.”
O great king! when Bulram Jee heard these words, he took up a blade of grass, and struck Soot Jee lightly, who died from the touch of it. On beholding this act, Sounuk and all the sages, uttering expressions of grief, and being very sad, said, “O great king! what was to be, has come to pass, but be pleased now to favor us by removing our anxiety.” Bulram replied, “Tell me what your desire is, and I will satisfy it.” The sages said, “O great king! let there be no interruption in the performance of our sacrifice, this is our desire, be pleased to fulfil it, and gain celebrity in the world.” When the sages had thus spoken, Bulram Jee, acquainted with the secrets of the heart, caused Soot Jee’s son to be sent for; and having seated him on the cushion of Byas, said, “He will be more eloquent than his father, and I have conferred undying dignity upon him, and made him long lived, perform your sacrifice now, free from all anxiety.”
Shree Shookdeo Jee said,—O great king! when Sounuk and all the saints and sages having received Bulram Jee’s order; and, being highly delighted, began to perform sacrifice, a demon, named Jalub, the son of Lub, came; and, having collected masses of clouds, thundering and sending forth a very terrible and black storm, began to rain down from the sky blood and excrement, and urine and commit many acts of violence.
O great king! when Buldeo Jee beheld this tyranny on the part of the demon, he summoned his plough and wooden pestle; they came, and were ready; then Buldeo in great wrath, having laid hold of Jalub with his plough, struck him a blow on the head with his wooden pestle with such force that his head was split, and his soul escaped; there was a stream of blood on the spot; his eyes came out of their sockets, and his hair was dyed with blood. The sages, being very much pleased at the death of Jalub, performed adoration to Buldeo Jee, and glorifying him greatly, offered presents. Bulram, the abode of happiness, after this departed thence, and proceeded on his pilgrimage.
O great king! having visited all holy places of pilgrimage, and made a circuit of the earth, he arrived at the country about Delhi, where Doorjodhun and Bheemsen were carrying on a great war; and Shree Krishnù Chund and great Rajas, together with the descendants of Pandoo, were standing looking on. On Bulram Jee’s arrival, the two heroes, Doorjodhun and Bheemsen, made him a salutation; the one regarding him as his spiritual preceptor, the other as his brother. When, O great king! Buldeo Jee saw them fighting, he said, “Both of you are powerful, brave warriors; O resolute heroes! refrain now from war, preserve the progeny of Kooroo and Pandoo; brothers, friends, have all been exterminated.” Both said, when they heard this, bowing their heads, “We cannot now give up fighting.” Then Doorjodhun said, “O divine preceptor! I will not speak falsely in your presence; be pleased to listen with careful attention to what I am about to say. This great war, which is now being carried on, in which people have been killed, and will be killed, is carried on by the advice of your brother, Shree Krishnù Chund Jee. These poor helpless creatures, who are now fighting, are as much under the power of Huri, as a wooden puppet is in the power of a juggler, who can make it move in any direction he pleases. It was not right in him to assist the Panduvùs, and act with such enmity towards us; he has caused the shoulder of Doosasun to be torn from its socket by Bheem, and has caused me to be wounded in the thigh by a club. What more need I now say to you? Whatever Huri may wish will now be done, this every one knows.” When Doorjodhun had thus spoken, Bulram Jee approached Shree Krishnù Chund, having first said to Doorjodhun, “You, of course, have not practised any stratagem or treachery to cause violence?” And he said to his brother, “What have you done in causing this war to be waged, and Doosasun’s shoulder to be torn from its socket, and Doorjodhun’s thigh to be wounded? This is not a custom of fair fighting, that a powerful man should pluck out another’s shoulder from the socket, or direct weapons, and aim below the loins. It is a fair fight when one challenges the other, and fights opposite him.” Shree Krishnù Chund replied, “O brother! you do not know the circumstances; these Kouruvùs are very unjust and tyrannical, their tyranny is beyond description, they first, at the suggestion of Doosasun, Shugoon and Bhugdunt, cheated at play, and won every thing belonging to Raja Joodisthur. Doosasun laid hold of Dropudee by the hand, and for that reason Bheemsen pulled his arm out of the socket. Dhoorjodhun, in the midst of the court, told Dropudee to sit upon his thigh; and for this reason his thigh was wounded.” Shree Krishnù Chund proceeded to say, “Brother! you do not know what injustice the Kouruvùs have shown towards the Panduvùs, and I cannot describe it; the fire of this war will not, therefore, be now extinguished, do not attempt any remedy.”
When Krishnù, O great king! had thus spoken, Bulram Jee came from the country in the neighbourhood of Delhi to the city of Dwarka; and, having an interview with Rajas Oogursen and Soorsen, began to say to them with joined hands, “O great kings! through your excellence and glory I have made a pilgrimage to all holy places; but I have been guilty of a fault.” Raja Oogursen said, “What fault?” Bulram Jee replied, “O great king! having gone to Neemkhar, I killed Soot Jee, the sin of whose murder attaches to me, with your permission I will now go again to Neemkhar; and, having seen the sacrifice, and bathed at the holy place, will obliterate the sin of the murder; after that I will give food to brahmins and give an entertainment to all persons of my own caste, in order that I may obtain renown in the world.” Raja Oogursen consented, and told him to proceed on his journey, and return to him.
O great king! having obtained the Raja’s leave, Bulram Jee, accompanied by several of the descendants of Judoo, went to Neemkhar; and having bathed and offered gifts, was purified, and returned. Afterwards, having sent for his family priest, and caused burnt offerings to be offered up to the gods, he fed and entertained brahmins, and his own caste; and, having observed all the customs usual in the world, was made clean.
Having recited thus much of the history, Shree Shookdeo Jee said, O great king! whoever shall hear this history with attention; all his sins shall be annihilated.
Shree Shookdeo Jee said,—O great king! I will now relate the history of Soodama how he went to Krishnù, and his poverty was put an end to; do you listen with attention: in the direction of the southern quarter is the Dravis country, where brahmins and traders dwelt as kings, under whose government adoration and remembrance, and meditation upon Huri were practised in each house; and all men performed penance and sacrifice; and respected religion and offered gifts; and reverenced virtuous and holy men and cows, and brahmins, thus they all dwelt there, thinking of none but Huri. In that country was a brahmin, named Soodama, who had been instructed by the same spiritual preceptor as Shree Krishnù Chund, very humble, emaciated and poor, so that there was no thatch upon his hut, and he had nothing to eat. One day Soodama’s wife being greatly frightened and grieved at their poverty, went to her husband in a state of alarm, and said trembling, “O great king! we are greatly troubled by this state of poverty; if you wish to put an end to it, I will point out a plan of doing so.” The brahmin asked, “What plan?” She replied, “Shree Krishnù Chund, the root of joy, lord of the three worlds, and an inhabitant of Dwarka is your chief friend, if you go to him our poverty will depart, because he is the bestower of wealth, virtue, desires and final happiness.”
O great king! when the brahmin’s wife had thus explained to her husband, Soodama said, “O beloved! even Shree Krishnù Chund does not give any one any thing, without that person giving him something first, I know well, that during my whole life, I have not given any thing to any one and without having given, whence shall I receive? I will, however, go as you suggest and come back after seeing Shree Krishnù Jee.” On hearing these words the brahmin’s wife tied up a little rice in an old white cloth and brought it and gave it to her husband as a present for Krishnù and placed before him a string, a brass pot and a staff. Then Soodama having cast the string and the brass pot upon his shoulders and placed the bundle of rice under his arm, taking the staff in his hand, set out for the city of Dwarka, having propitiated Guneshù and meditating upon Shree Krishnù Chund Jee.
O great king! going along the road, Soodama began to say to himself, “I am certainly not destined to be rich; but, by going to Dwarka, I shall see Shree Krishnù Chund, the root of joy.” With these thoughts in his mind Soodama arrived at the city of Dwarka after a journey of less than nine hours, and there beheld a city, surrounded on all sides by the sea. All round the city were forests and groves, producing flowers and fruits. At the ponds, pools and large wells of masonry, wheels and leather buckets were in full play, herds of cows were grazing in different places, and the cowherds’ children, who accompanied them, were engaged apart in sports.
Having recited thus much, Shree Shookdeo Jee said,—O great king! Soodama, having beheld the beauty of the forests and groves, went into the city, and saw very elegant houses of gold, covered with jewels, shining in full splendour. At the different places of meeting, the descendants of Judoo were seated, forming courts like that of Indrù: in the markets, roads and cross-roads, things of different kinds were sold; in each house, and in various places, songs were sung, and gifts and adoration offered in honour of Huri, and Krishnù’s praises were celebrated; and the inhabitants of the whole city were highly delighted.
O great king! beholding all these sights, and making enquiries for the abode of Shree Krishnù Chund, Soodama went and stood at the great entrance gate of Krishnù’s house; and timidly enquired from some one where Shree Krishnù Chund lived. The man replied, “O divinity! go inside the house, Shree Krishnù Chund Jee is seated opposite on a jewelled throne.”
When, O great king! Soodama, having heard this went inside, Shree Krishnù Chund, on seeing him, descended from his throne; and, advancing to meet him, seized his hand with the greatest affection, and led him in; having then placed him upon his throne, he washed his feet, and took the water, with which his feet had been washed; after this, smearing his body with sandal, putting unbroken rice upon his forehead, and decorating him with flowers, placing perfumes and lamps before him, Krishnù performed adoration to Soodama; having done so the lord of the Judoos joined his hands, and made kind enquiries regarding his health, &c., &c.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja,—O great king! on beholding this behaviour on the part of Krishnù, Shree Rookmunee Jee and the seven queens, and the sixteen thousand eight hundred wives and all the descendants of Judoo, who were then present, began to say to themselves, “What virtuous act has this poor, weak, dirty, shabbily dressed brahmin done in a former birth, that the lord of the three worlds has treated him with such great respect?”
O great king! Shree Krishnù Chund, acquainted with the secrets of the heart, knowing the thoughts of them all at that time, began in order to remove the perplexities of their minds, to talk to Soodama upon subjects, connected with their spiritual preceptor’s house, “Brother! do you recollect one day, when the preceptor’s wife sent you and me to bring wood; and when we had brought the wood from the forest, and fastening the bundles on our heads went home, there was a storm and rain; and it rained very heavily, wet and dry places were inundated with water; I and you got wet, and suffered great annoyance, and remained in the cold all night under a tree; early in the morning, the divine preceptor came to search for us in the forest; and with the greatest kindness, and giving us his blessing took us both with him to his house.” Shree Krishnù Chund Jee after this again said “Brother! from the time you quitted our divine spiritual preceptor’s house, I have not received any tidings of you, where you were, and what you were doing; by coming now and showing yourself, you have made me very happy, and have purified my house.” Soodama replied, “O sea of compassion and brother of the poor! O master! acquainted with the secrets of the heart, you know every thing; there is nothing in the world, which is concealed from you.”
Shree Shookdeo Jee said,—O great king! Shree Krishnù Jee, acquainted with the secrets of the heart; having heard Soodama’s speech, and understanding what his many wishes were, said laughingly, “Brother! what present has your wife sent for me; why do you not give it to me, but keep it pressed down under your arm?”
Having heard this, O great king! Soodama was abashed, and his spirits began to droop, when Krishnù hastily snatched the bundle of rice from under his arm; having then opened it, and eaten two handfuls of rice with the greatest avidity, when he had taken the third mouthful, Shree Rookmunee Jee laid hold of the hand of Huri and said, “O great king! you have given him two worlds, will you not keep some place for your own habitation; this seems to be a brahmin of excellent disposition and very good family, a great religious ascetic, and one who has abandoned all terrestrial objects, because he has not exulted on obtaining wealth, I know, therefore, that he looks upon gain and loss alike, rejoices not at obtaining nor sorrows at losing.” When Rookmunee Jee had thus spoken, Shree Krishnù Chund Jee said, “Beloved! this is my best friend, how can I enumerate his many excellent qualities? He remains constantly immersed in the love of me; and in comparison with that love looks upon the pleasures of the world as grass.”
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Krishnù, having addressed many speeches and explanations to Rookmunee Jee, brought Soodama into the house; having after this entertained him with delicacies of all kinds, and given him betel, Huri took Soodama and placed him upon a bed like foam; he was fatigued and knocked up by the journey, and enjoyed a pleasant sleep upon the bed; Krishnù having then sent for Bishokurma, said, “Go now and build a very beautiful house for Soodama of gold and jewels, and place in it the eight fruits of ascetic severities, and the treasure of Kouverù, consisting of nine gems, in order that no desire of his may be unsatisfied.”
When Krishnù had thus spoken Bishokurma went and built the house instantly, and returned; having mentioned to Krishnù that he had done so, he went home; early in the morning Soodama rose, and went to take leave of Krishnù, after having bathed, and finished his religious meditations, adoration and worship, Shree Krishnù Chund Jee was at that time quite unable to speak; but remained gazing immersed in affection, with downcast eyes, and stupified, Soodama, having taken leave and made a salutation, went homewards, and on the road began to reflect, “I did well in not asking Krishnù for any thing; had I asked him he would certainly have given it, but he would have thought me greedy and avaricious, no matter, I shall be able to explain all the circumstances to my wife. Shree Krishnù Chund Jee treated me with the greatest respect and honour, and considered me as free from avarice; this is for me equal to a lakh of rupees.”
With these thoughts in his mind Soodama, O great king! came near his village, and was surprised at not perceiving either his former residence, or broken hut, but a populous city like that of Indrù’s. On seeing this, Soodama was very much grieved, and began to say, “Lord! what hast thou done? I had one affliction, and thou has given me another: what has become of my cottage, and where has my wife gone? From whom shall I enquire, and where shall I search for them?” Having thus said Soodama went to the gate, and asked the door-keeper, “Whose is this very beautiful house?” The door-keeper replied, “It belongs to Soodama, the friend of Shree Krishnù Chund.” When upon hearing this Soodama was on the point of speaking, his wife, who had seen him from the inside, came up to her husband, dressed in fine clothes and jewels, adorned from head to foot, having eaten betel, and applied perfumes, and accompanied by her female companions; falling at his feet, she threw down silken cloths for him to walk upon; and, having joined her hands, thus spoke, “Why are you standing there, come into the house, and banish all anxiety from your mind; after you left, Bishokurma came, who built this house in a second.”
O great king! when Soodama had heard his wife speak thus, he went into the house; and on seeing the great profusion of wealth, was very much dejected. The brahminee said, “Husband! people are rejoiced at obtaining riches, but you are sad, what is the reason of this? Please kindly tell me, that the perplexities of my mind may be removed?” Soodama replied, “Beloved! this wealth is very deceptive, it has deceived, is still deceiving and will continue to deceive the whole world. Krishnù has bestowed it upon me, not having confidence in my affection; when have I asked it from him, that he has given it to me? This is why my mind is sad.” The brahminee said, “Husband! you did not ask any thing from Shree Krishnù Chund Jee; but, being acquainted with the secrets of the heart, he knows the thoughts of each individual; in my mind there was a desire for wealth, which Krishnù has satisfied; do not form any other opinion in your mind upon this subject.”
Having recited thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! whoever shall hear and repeat this story, shall never, having come into the world, suffer any affliction; and in the end shall go to the celestial paradise.
Shree Shookdeo Jee said,—Raja! I will now relate the story of Krishnù’s journey to the country about Delhi; listen with attention, how Shree Krishnù Chund and Bulram went to Koorchetrù to bathe on the occasion of an eclipse of the sun, accompanied by all the descendants of Judoo. The Raja said, “O great king! be pleased to recite the story; I will listen with attention.” Then Shree Shookdeo Jee said, O great king! on one occasion, having obtained intelligence of an eclipse of the sun, Shree Krishnù Chund and Buldeo Jee having gone to Raja Oogursen said, “O great king! an eclipse of the sun has, after a long interval, occurred, it will be a very virtuous act, if you go to Koorchetrù, and hold this festival there; because it is written in the Shastrùs, ‘That whoever shall offer gifts or do acts of moral or religious merit at Koorchetrù, shall be deemed a thousand fold excellent.’ ” On hearing these words, the descendants of Judoo enquired from Shree Krishnù Chund Jee, “O great king! how did Koorchetrù become so eminent a place of pilgrimage, be pleased to do us the favour to explain?” Shree Krishnù Jee replied, “Listen, Jumdugun, the sage, was very wise, given to religious meditation, a strict performer of penance and of a glorious reputation. He had three sons, the eldest of whom was Purshooram, who having abandoned the pleasures of the world, went and dwelt in Chitrùkoot, and began to perform penance in honor of Sudashivù. On the birth of his children, Jumdugun, the sage, having given up house keeping and forsaken the world, went into the forest with his wife, and began to practise devout austerity; his wife’s name was Renooka, who went one day to invite her sister, who was the wife of the Raja Suhusrajoorun; when she had given the invitation, Raja Suhusrajoorun’s wife, the sister of Renooka, indulging in pride, said laughing, ‘If sister, you can feed me and my army, give the invitation, otherwise do not give it.’ O great king! having heard this, Renooka was annoyed and rising up thence without speaking a word came home. Perceiving that she was in low spirits, Jumdugun, the sage, enquired, ‘What has happened to-day, that you are out of humour.’ Upon his making the enquiry, Renooka shedding tears, mentioned all the circumstances, as they had occurred. On hearing them, Jumdugun, the sage, said to his wife, ‘Well! go now and invite your sister with her army.’ When Renooka received her husband’s order, she went to her sister’s house and invited her. The sister said to her husband, ‘You and I, together with our army, must go to-morrow to eat our food at the house of Jumdugun, the sage.’ Having heard and assented to what his wife said he laughed and was silent. Jumdugun rose very early next morning and went to Raja Indrù, and asked for the cow Kamdhenoo, and afterwards went and invited, and brought back with him the Raja Suhusrajoorun; he came with his army, and Jumdugun Jee entertained them all with every kind of food they desired. When he and his army had eaten their food, Raja Suhusrajoorun was very much ashamed and began to say to himself, ‘Whence has he obtained the means of feeding so many people during the night, and how he has prepared the food, I cannot understand the secret of all this.’ Having thus spoken, and taken leave he went home, and despatched a brahmin, saying to him, ‘O divinity! go to the house of Jumdugun, and bring me information, by whose power he has, in one day, invited and entertained me and my army.’ On hearing these words, the brahmin went off quickly, and having made his observations came back, and said to Suhusrajoorun, ‘O great king! the cow Kamdhenoo is in his house, through whose power he has been able to invite, and entertain you in the course of a day.’ Suhusrajoorun said to the brahmin, in reply to this intelligence, ‘O divinity! go from me, and say to Jumdugun the sage, that I beg the cow Kamdhenoo from him.’ The brahmin on hearing these words, went with the message to the sage, and mentioned what Suhusrajoorun had said. The sage replied, ‘The cow does not belong to me, that I can give it, it belongs to Raja Indrù, and I cannot give it; go and tell your Raja so.’ Upon his saying this, the brahmin came, and said to Raja Suhusrajoorun, ‘O great king! the sage says that the cow Kamdhenoo is not his, but belongs to Raja Indrù; and he cannot give it to you.’ When the brahmin had thus spoken, Suhusrajoorun sent for several of his warriors, and said to them, ‘Go now, and loosen and bring here from the house of Jumdugun the cow Kamdhenoo.’ The warriors, on receiving their master’s order, went to the sage’s house; and when, after having loosened the cow, they carried it off in presence of Jumdugun, the sage ran and stopped Kamdhenoo on the road. Having received intelligence of this, Suhusrajoorun was enraged, and came and cut off the sage’s head, Kamdhenoo ran off to Indrù, and Renooka came and stood near her husband’s body, she rolled upon the ground, tearing her hair, and sat down, laying hold of his feet; she struck her breast, shedding tears; and calling tenderly upon her husband, poured forth lamentations. At that time, the guardian deities of the ten quarters trembled, when they heard the cries and weeping of Renooka; and the seat of Purshooram, shook, as he was engaged in penance, and his meditations were interrupted. On his meditations being disturbed, Purshooram, having reflected, took his axe, and came to the spot, where his father’s corpse had fallen, and where his mother was standing, striking her breast. On seeing this, Purshooram Jee became very wroth; and at the same time, Renooka explained with tears to her son all the circumstances of her husband’s slaughter. When he had heard the account, Purshooram went to where Suhusrajoorun was seated in the midst of his court, having first said to his mother, ‘Mother! I will first slay my father’s enemy, and afterwards come and take up my father’s body.’ On seeing the Raja, Purshooram Jee said angrily, ‘O pitiless, cowardly, malicious enemy of your family! you have killed my father, and brought great grief upon me.’ When having thus spoken, Purshooram seized his axe, and advanced in great wrath, the Raja confronted him with a bow and arrows. The two strong men began a mighty contest. At length, after they had fought about four hours, Purshooram Jee killed and overthrew Suhusrajoorun, whose army then attacked him, and which he also destroyed near the Raja’s body; he afterwards came thence, and performed his father’s funeral obsequies; and having comforted his mother, Purshooram Jee then offered sacrifice to Roodrù at that place; and from that time, the place has been called, and become famous as a place of holy pilgrimage, whoever goes there during an eclipse of the sun, and offers gifts, or bathes or performs penance or sacrifice, will receive a reward of a thousand fold excellence.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! on hearing this story, all the descendants of Judoo were delighted, and said to Shree Krishnù Chund Jee, “O great king! be pleased to go quickly to Koorchetrù, and do not now delay, because it is necessary to arrive there in time for the festival.” On hearing this, Shree Krishnù Chund and Bulram Jee enquired from the Raja Oogursen, “Who, O great king! will remain here to guard the city if all go to Koorchetrù?” Raja Oogursen said, “Leave Unroodrù Jee and go.” Having received the Raja’s order, and having sent for and explained to Unroodrù, Krishnù said, “Son! remain here, defend the cow and the brahmin and protect the subject, I and the Raja Jee, and all the descendants of Judoo will return, after having bathed at Koorchetrù.” Unroodrù Jee replied, “I will act according to your order.”
Having, O great king! left Unroodrù Jee only to guard the city, Soorsen, Basoodeo, Oodho, Akroor, Kritbruma, and all the high and low descendants of Judoo with their wives prepared to set out for Koorchetrù. When the Raja Oogursen encamped outside the city with his army, the whole party assembled together; and afterwards Shree Krishnù Chund Jee joined them, accompanied by his brother’s wife, eight queens, sixteen thousand eight hundred wives, and their sons and grandsons, Raja Oogursen decamped thence on Krishnù’s arrival; and advanced with great pomp and bustle, like Raja Indrù.
Having narrated thus much, Shree Shookdeo Jee said,—O great king! after a pleasant and safe journey of some days, Shree Krishnù Chund and all the descendants of Judoo arrived at Koorchetrù; and having gone there, they all bathed during the festival; and, each, to the utmost of his means, offered elephants, horses, ruths, palkees, dresses, jewels, ornaments, grain or money, and afterwards they all encamped there.
O great king! having heard of the journey of Shree Krishnù Chund and Bulram Jee to Koorchetrù, Rajas from the four quarters came with their families and armies, and met them. Then all the Kouruvùs and Panduvùs came there with their relatives and their troops; at that time Koontee and Dropudee went into the female apartments of the descendants of Judoo, and had interviews with their wives; after this Koontee having gone into her brother’s presence, said, “Brother! I am very unfortunate, from the very day I was betrothed I have been suffering affliction, you have not thought of me from the time you gave me in marriage; and Ram Krishnù, who is the bestower of happiness upon all, has not shown any kindness towards me.”
On hearing these words, O great king! Basoodeo Jee taking compassion on her, said, his eyes being filled with tears, “Sister! what dost thou say to me? I have had no control in these matters, the condition or circumstances of fate are not known. The will of Huri is very powerful, behold! what griefs I endured at the hands of Kuns; the whole world has become subservient to Krishnù; behold! whatever griefs one may suffer, the universe is put into circular motion.”
O great king! having thus spoken, and having entered into explanations with his sister, Basoodeo Jee went to the place, where all the Rajas were seated in the court of Raja Oogursen and Raja Doorjodhun and other great Rajas, and the Panduvùs were doing honour to Oogursen: “Raja! you are very fortunate in constantly beholding Shree Krishnù Chund, and obliterating the sins of each birth; the lord, whom Shivù, Bruhmù and all the other gods wander about seeking, continually protects you; the Huri, whose mysteries jogees and sages, or whose passions are under complete subjection, and saints and wise men cannot discover, comes to receive your orders; and he, who is god of the whole world, bows his head to you.”
Having related thus much of the history, Shree Shookdeo Jee said,—O great king! all the Rajas having come were thus applauding Raja Oogursen, and he, with great propriety, pleased and satisfied them all. In the mean while, having heard of the arrival of Shree Krishnù and Bulram Jee, Nund and Oopnund came, accompanied by their relations and all the cowherdesses and cowherds, and their children. When they were at leisure after bathing and offering gifts, Nund Jee went to the place, where Basoodeo and Dewukee were living with their son, in a state of ease and enjoyment. On seeing them, Basoodeo Jee rose and met them; and mutually expressing and feeling affection they were as happy as a man would be, who had found a lost thing. Basoodeo Jee then mentioned to Nund Rae all that had transpired at Bruj formerly, how Nund Rae Jee had brought up Shree Krishnù and Bulram.
On hearing this account, O great king! Nund Rae Jee’s eyes filled with tears, and he remained gazing on the face of Basoodeo. At that time, Shree Krishnù and Buldeo, having, with all becoming propriety, performed obeisance and salutation, first to Nund and Jusodha Jee, went afterwards and had a meeting with the cowherds’ children. The cowherdesses came there, and gazed upon the moon-like countenance of Huri, and delighted their partridge-like eyes (that is, their eyes, which gazed at Krishnù, in the same manner as the eyes of the Chukoor, or Greek partridge, gazes at the moon, of which the bird is said to be enamoured) and received the fruit, or the greatest enjoyment of their lives.
Having narrated thus much, Shree Shookdeo Jee said,—O great king! I cannot describe the love displayed by Nund, Oopnund, Jusodha, the cowherdesses, the cowherds and their children on meeting with Basoodeo, Dewukee, Rohnee, Shree Krishnù and Bulram; it must have been witnessed to be understood. At length, seeing that they were all greatly agitated by their affection, Shree Krishnù Chund Jee said, “Listen! whatever mortal shall have faith in me, shall be fearlessly carried across the sea of existence; you have made an offering of your bodies, minds and wealth, and have looked upon me with a never ending affection; no one is equal to you in good fortune; not Bruhmù, Roodrù, Indrù or any one else, whoever he be, I have not come into the meditations of Shivù, but have dwelt with you, and constantly increased my affection. I dwell in the body of each individual: what I now say is incomprehensible and unfathomable, as light, water, fire, earth and air abide in the body, so also my splendour dwells in the human form.”
Shree Shookdeo Jee said,—O great king! when Shree Krishnù Chund had mentioned all these mysteries, all the inhabitants of Bruj recovered their confidence.
Shree Shookdeo Jee said,—O great king! listen, whilst I give an account of the conversations which passed between Dropudee and the wives of Shree Krishnù Chund Jee. One day the wives of the Kouruvùs and Panduvùs were sitting with the wives of Shree Krishnù Chund Jee, and were celebrating the exploits and good qualities of Krishnù; upon something being said in conversation, Dropudee said to Shree Rookmunee Jee, “Say, O beautiful Rookmunee! how didst thou obtain Shree Krishnù Chund Jee?” Shree Rookmunee replied, “Listen attentively, O Dropudee! how Krishnù carried his scheme into execution: my father’s wish was to give his daughter to Shree Krishnù Chund, and my brother had set his mind upon giving me to Raja Sissoopal, who came with a marriage procession to celebrate the marriage; and I sent a brahmin and invited Shree Krishnù Chund Jee. On the marriage day, as I returned home after having offered adoration to Devee, Shree Krishnù Chund Jee having carried me off from the midst of the army of the demons, seated me on his chariot, and pursued his journey homewards. Having afterwards received intelligence of this event, the whole army of demons came and made a violent attack upon Huri, who easily slew and put them to flight, he then set out for Dwarka, taking me with him. On our arrival there, Rajas Oogursen, Soorsen and Basoodeo Jee married me to Shree Krishnù Chund, according to the prescribed injunctions of the Vedas; and, having heard the news of the marriage, my father gave me a most liberal dowry.”
Having recited thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Dropudee Jee made enquiries, similar to that she had made from Shree Rookmunee, from Sutbhama, Jamwutee, Kalindee, Bhudrù, Sutya, Mittrabinda, Luchmuna, and the sixteen thousand and eight hundred queens of Shree Krishnù Chund, and each explained all the circumstances and the history of her marriage.
Shree Shookdeo Jee said,—O great king! listen with attention, while I relate the story of the coming of all the sages, and of the performing of sacrifice by Basoodeo Jee: One day Rajas Oogursen and Soorsen, Basoodeo, Shree Krishnù and Bulram were seated in full assembly with all the descendants of Judoo, and the kings of other countries were also present; at this time Byas, Bushisht, Bishwamitrù Bamdeo, Purashur, Bhrigoo, Poolusk, Bhurdooaj, Markundeyù and eighty-eight thousand other sages, having a desire to see Shree Krishnù Chund, the root of joy, came there; and Narud Jee also came with them. On seeing them, the whole court rose up; and then, having performed obeisance, and thrown down silken cloths for them to walk upon, they conducted all the sages into the assembly, after this Shree Krishnù Chund having placed them all upon seats, and having washed their feet drank the water with which their feet had been washed, and sprinkled it upon the whole assembly; then having offered sandal, unbroken rice, flowers, perfumes, lamps and consecrated food, Bhugwan worshipped them all, and went round to the right by way of adoration; and, standing in their presence with joined hands, Huri said, “Great is our good fortune that you have come and visited us, and sat in our house; the sight of a good man is equal to bathing in the Ganges, he who has seen a holy man (or received a visit from a holy man) has had the crime of each birth effaced.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! when Shree Bhugwan had thus spoken, then all the sages remained reflecting, “When the lord, who is in the form of light, and the creator of the universe, says this, what need we care what any one else may say, or has said?” Whilst the sages thought thus in their minds, Narud Jee said, “Listen to me all ye of the assembly with attention: the delusive power of Huri cannot be comprehended this power, in the form of Bruhmù, creates; as Vishnù, it preserves; as Shivù, it destroys: its nature is infinite, beyond the comprehension of man’s intellect; but by his favour we know so much, that Vishnù frequently descends upon the earth to confer happiness upon holy men, destroy the wicked and promote what is eternally right.”
When, O great king! having thus spoken, Narud Jee was on the point of rising up and leaving the assembly, Basoodeo came before him, and, with joined hands and with submissiveness, said, “O chief of the sages! be pleased to favour us by saying, how a man, having come into the world, can escape from fate.”
O great king! when Basoodeo Jee had thus spoken, all the holy men and sages remained looking at the countenance of Narud Jee; then Narud Jee, understanding the wishes of their minds, said to the sages, “O divinities! be not astonished at this speech; the delusive power of Shree Krishnù is mighty, it has overcome and conquered the whole world, and therefore Basoodeo Jee has thus spoken, and some one else has also thus said, ‘Near whom, whoever remains, he is under the influence of his good qualities, and subjected to the illusion of his glory, without being aware of it.’ As any one living on the banks of the Ganges, who goes elsewhere; and, having abandoned the Ganges, drinks well water, so have the Judoos become unintelligent; and do not comprehend at all the nature of Krishnù.” Narud Jee having by these words removed the perplexities of the sages, said to Basoodeo Jee, “O great king! it is written in the Shastrùs, that the man, who performs pilgrimage, makes offerings, or performs penance, or fasts or offers sacrifice, having escaped from the bonds of the world, will obtain supreme felicity.” On hearing these words, Basoodeo Jee was delighted, and immediately procured and made ready all things necessary for a sacrifice, and said to the saints and sages, “Please favour me by commencing the sacrifice.”
When, O great king! Basoodeo Jee had thus spoken, all the brahmins prepared and arranged a building for the sacrifice. Upon this Basoodeo Jee went and sat with his wives near the altar; and all the Rajas and the Judoos prepared to assist in the sacrifice.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja,—O great king! when Basoodeo went and sat at the altar, the sages began the sacrifice according to the injunctions of the Vedas; and, after reading incantations from the Vedas, they began to offer oblations with fire to the deities; and the gods in bodily shape came running to receive them.
When, O great king! the sacrifice was begun; above, the celestial choristers and musicians, playing upon pipes and drums, began to sing of the excellences of the gods; and bards and panegyrists to celebrate their praises. Oorbusee and the other celestial courtezans danced; and the gods, seated in their chariots, rained down flowers; and below, the singers and dancers sang and danced, and engaged in festivities; and beggars raised cries of exultation and rejoicing, in midst of which the sacrifice was completed. And Basoodeo Jee, having offered the final oblation and arrayed the brahmins in silken clothes, and adorned them with ornaments, presented them with many jewels, and much wealth: and they read incantations from the Vedas, and pronounced their blessing. After this, Basoodeo presented robes to, and entertained the kings of different countries, who then offered the sacrificial gifts; and taking leave, returned home. On the departure of the Rajas, all the sages and saints and Narud Jee also took leave.
It is not possible to describe the subsequent scene, when Nund Rae Jee and the cowherdesses, and the cowherds and their children were about to take leave of Basoodeo. The descendants of Judoo, on the one hand, made all kinds of affectionate speeches; and the inhabitants of Bruj, on the other hand, did so likewise; this happy scene must have been witnessed to be understood, I cannot attempt to describe it. At length, Basoodeo and Shree Krishnù, and Bulram, having entered into explanations with Nund Rae Jee and the rest of the party, and made them understand, and having arrayed them in honorary dresses, and bestowed great wealth upon them, allowed them to take leave.
Having recited thus much of the narrative, Shree Shookdeo Jee said,—O great king! when Shree Krishnù Chund and Bulram Jee returned to the city of Dwarka with the rest of the party, after having bathed during the festival, and offered sacrifice, there were rejoicings and festivities in every house.
Shree Shookdeo Jee said,—O great king! one day in the city of Dwarka, when Shree Krishnù Chund and Bulram went to Basoodeo Jee, he, on seeing the two brothers, rose and stood up, reflecting in his mind, “That at Koorchetrù, Narud Jee had said, ‘That Shree Krishnù Chund is the creator of the world;’ ” and joining his hands Basoodeo said, “O lord! unseen, invisible and imperishable! Luchmee has become your handmaid, and constantly attends upon you; you are the god of all the gods; no one understands your nature; your splendour, is in the moon, the sun, the earth and the sky; you shine in every place; your delusive power is very mighty; it has led astray the whole world. In the three worlds, there is no god, man or sage, who can escape from its influence.”
Having thus spoken, Basoodeo Jee again said, “Lord! no one comprehends the mysteries of your state, in the Vedas they are described as unfathomable, you have neither enemies nor friends; nor are sons, father and brothers dear to you. You have descended upon the earth to remove its burthens; and, for the sake of men, have assumed many different semblances.”
O great king! having thus spoken, Basoodeo Jee said,—“O sea of compassion and brother of the poor! in the same manner as thou hast saved many sinners compassionately grant me salvation also, in order that having crossed the sea of existence, I may sing of thy excellent attributes.” Shree Krishnù Chund replied, “Father! you are wise, why do you exalt your sons? Think a little in your mind that the acts of Bhugwut are infinite; no one has to this day ascertained the limits of them. Behold! he shines in every mortal frame, and therefore the world calls him ‘The being without passions or human qualities.’ He creates, he destroys, he remains mixed with the world, but can never be bound by it. Earth, sky, air, water and fire, the five elements of the body, in them all the power of the lord abides. The sacred precepts of the Vedas have declared this.”
O great king! on hearing these words from the mouth of Shree Krishnù Chund Jee, Basoodeo, being under the influence of fascination, was silent and remained gazing on the countenance of Huri; then Krishnù went thence to his mother, and on seeing her son, Dewukee Jee said, “O! Shree Krishnù Chund, the root of joy! one grief at times pierces me.” Krishnù enquired, “What is that?” Dewukee Jee replied, “Son! grief for the loss of your six elder brothers, whom Kuns destroyed, never departs from my mind.”
Shree Shookdeo Jee said,—O great king! on his saying this, Shree Krishnù Chund Jee went to the regions below, having first said to his mother, “Mourn not now, I will bring my brothers here immediately.” When Raja Buli received intelligence of Krishnù’s arrival, he came out to meet him; and, having with great pomp and preparation, spread silken cloths for him to walk upon, escorted him to his own abode; having afterwards seated him on a throne, and put sandal, unbroken rice and flowers upon his forehead, and placed before him perfumes, lamps and consecrated food, Raja Buli worshipped Shree Krishnù Chund, then standing before him with joined hands, and glorifying him greatly, he said, “O great king! why have you come here?” Huri replied “Raja! in the age of truth (or in the good age) there was a sage named Mureech, a great, religious student, wise, a speaker of the truth and a devout worshipper of Huri; his wife’s name was Oorna, who had six sons. One day, the six brothers in their youthful state having gone before the Raja (the lord of subjects) laughed; observing that they laughed, the Raja was very angry, and pronounced this curse, ‘Go, and descend upon the earth as demons.’ O great king! on hearing this curse, the sage’s sons were greatly alarmed, and went and fell at the feet of the Raja; and having beseeched him greatly said, with the utmost humility, ‘O sea of compassion! you have pronounced a curse; but be pleased to favour us by saying, when we shall be liberated from it.’ Having heard their humble speech, the Raja taking compassion upon them, said, ‘When you see Shree Krishnù Chund, you will be released.’ O great king! on his saying this, they gave up the ghost, and became the sons of Hurinakoos; then they were born as the sons of Basoodeo, whom Kuns came and murdered, on their being slain, the delusive power brought them here, and, conferring happiness, placed them in this abode; their mother Dewukee mourns for them; for this reason, I am come here, that I may take away my brothers with me and present them to my mother, and remove the anxiety of her mind.”
Shree Shookdeo Jee said, Raja! when Huri had thus spoken, Raja Buli brought and gave him the six children, and placed before him many presents; then Krishnù came thence with his brothers to his mother; who, on seeing her sons, was highly delighted; when the inhabitants heard this, there was joy throughout the city, and the curse pronounced upon the sons terminated.
Shree Shookdeo Jee said,—Raja! I will now relate how Urjoon carried off Shree Krishnù Chund Jee’s sister, Soobhudra, from Dwarka; and how Shree Krishnù Chund went and abode in Mithila, listen with attention: when Dewukee’s daughter, whose name was Soobhudra, and who was younger than Shree Krishnù Jee, was marriageable; Basoodeo Jee having invited several of the descendants of Judoo, and Shree Krishnù and Bulram said, “The girl is now of a fit age to be married, to whom shall we give her?” Bulram Jee replied, “It is said, ‘That we ought to contract marriage, enmity and friendship with equals;’ one thing occurs to me, that we ought to marry this girl to Doorjodhun, and obtain renown and greatness in the world.” Shree Krishnù Chund said, “In my opinion, we shall obtain a high reputation in the world by giving her to Urjoon.”
Shree Shookdeo Jee said,—O great king! on Bulram’s speaking, no one uttered a word; but when Shree Krishnù Chund Jee had spoken, all exclaimed, “It is most advisable to marry the girl to Urjoon.” Bulram Jee was offended at hearing this, and rose up and went away; and the party present, observing that he was offended, remained silent; when Urjoon afterwards received information of these circumstances, he assumed the disguise of a religious mendicant; and, taking a staff and wooden pot went to Dwarka; and, having selected a convenient spot spread a deer’s skin, and sat upon it: he remained thus for four months during the whole rains, and no one discovered his secret purpose; looking upon him as a guest, they all paid him attention; and, for the sake of Vishnù, entertained affection for him; Krishnù knew all his secrets, but did not reveal them to any one.
O great king! one day Buldeo Jee also invited and brought with him Urjoon to an entertainment at his house, when Urjoon sat down to eat, he beheld Soobhudra, with a body like the moon, and eyes like the deer. On seeing her Urjoon was fascinated; and, avoiding the gaze of all, began to look upon her with averted glance; and thought to himself, “When will Bruhmù accomplish what is destined in my fate?” Whilst on the other hand Soobhudra Jee, pleased with the brilliancy of his countenance, was saying to herself, “He is some prince and not a religious mendicant, why is he sad?”
Having thus spoken, Soobhudra Jee went into the house and began to think of obtaining a husband; and on the other hand, Urjoon, after he had finished eating, came to his seat, and was occupied with all kinds of anxieties as to how he should gain possession of his beloved. Some days afterwards, on the occasion of the festival of Shivùrat, all the inhabitants of the city, male and female, went outside the city to worship Shivù. Soobhudra went there also with her female companions and attendants. Having heard of her going, Urjoon mounted his chariot, and taking his bow and arrows, went there and was ready.
Whilst, O great king! Soobhudra was returning with her female friends after having worshipped Shivù, Urjoon at sight of her abandoned all reserve and modesty; and seizing her by the hand, lifted her into his chariot, and went off. Bulram was greatly enraged, when he heard of it; he took his plough and wooden pestle on his shoulder; his eyes were bloodshot, he spoke in a voice of thunder; “I will now go and utterly destroy him, and will lift up the world and place it upon my forehead, how shall a beggar carry off my beloved sister, Soobhudra? Wheresoever I may catch this religious mendicant, I will destroy him, and search out and utterly destroy all his family.”
O great king! Bulram Jee continued to make many idle and very angry speeches, when, having heard what had occurred, Purdiyomun, Unroodrù, Sumboo and other noble descendants of Judoo came into the presence of Buldeo Jee, and said with joined hands, “O great king! if you give us the order, we will lay hold of, and bring your enemy here.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said,—O great king! when Bulram taking all the descendants of Judoo with him, was ready to go in pursuit of Urjoon, Shree Krishnù Chund went and explained to Buldeo all the secrets connected with the carrying off Soobhudra; and said in a tone of the greatest submissiveness, “Brother! Urjoon, in the first place, is the son of our paternal aunt; and in the second, he is my greatest friend; he has committed this act heedlessly, and without due thought; but it is not at all right for us to fight with him; this would be contrary to religion, and contrary to the custom of the world; and whoever might hear of our fighting would say, ‘That the friendship of the descendants of Judoo is like a wall of sand.’ ” On hearing these words, Bulram Jee beating his head, and being greatly enraged said, “Brother! this is a common custom with you to raise a fire, and then run for water; otherwise, if you had not taken part in the business, what power had Urjoon to carry off my sister?” Having thus spoken, Bulram Jee suffered great regret, and was very angry, and looking at his brother dashed his plough and wooden pestle on the ground, and sat down; and all the descendants of Judoo sat down also with him.
Shree Shookdeo Jee said,—Raja! whilst Shree Krishnù Chund entered into explanations with them all, Urjoon went home and married Soobhudra, in the manner prescribed by the Vedas. On receiving intelligence of the marriage, Shree Krishnù and Bulram Jee sent off to Hustinapoor, in charge of a brahmin, clothes, jewels, male and female servants, elephants, horses, chariots and a large sum of money; afterwards Shree Moorari, the friend of his worshippers, mounted his chariot and went to Mithila, where there were two worshippers of his, named Sootdeo and Buhoolas, the one a Raja, and the other a brahmin.
O great king! on Krishnù’s departure, Narud, Bamdeo, Byas, Atri, Purshooram, and many other sages came and accompanied Shree Krishnù Chund Jee; whatever countries Krishnù passed through, the Rajas of them came out to meet him, and worshipped him, and gave him presents; at length, after a journey of some days, Krishnù arrived there; when they heard of Huri’s arrival, the two worshippers rose up, and came running hastily to him with presents. During their interview with Krishnù, they both placed their presents before him; and, making obeisance, and standing in his presence with joined hands, said, with the utmost submissiveness, “O sea of compassion and brother of the poor! you have shown great mercy, in having allowed sinners like us to see you, and thereby made us pure, and put an end to our being born and dying.”
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund, acquainted with the secrets of the heart, having beheld the sincere faith of those two worshippers, assumed two bodily forms, and went and dwelt in the houses of both; they entertained and amused him in an agreeable manner; and Huri made a stay of some days, and made them exceedingly happy; after this, when Krishnù having gratified all their wishes, and increased their knowledge, went to Dwarka; the sages and saints took leave of him on the road, and Huri went and abode happily at Dwarka.
Having heard so much of the narrative, Raja Pureechit said to Shree Shookdeo Jee, “O great king! you said, on a former occasion, that the Vedas glorified the supreme deity; explain to me, in order that the doubts of my mind may be removed, how the Vedas offered praise to the Bruhm without passions or human qualities?” Shree Shookdeo Jee replied,—O great king! the lord, who is the author of the intellect, of the organs of action and perception, of the mind, soul, religious and moral merit, wealth, desire and salvation, constantly remains in a passionless form, without human qualities, but when he creates the world, he is possessed of all qualities, and assumes his own natural form; for this reason, that one deity is both without, and with passions and qualities.
Having thus said, Shookdeo, the sage, added, Raja! Narud Jee on one occasion asked Nurnarain the question you have now asked me. Raja Pureechit said, “O great king! please explain this subject to me, that the perplexities of my mind may be removed.”
Shookdeo Jee replied, Raja! once on a time during the age of truth, Narud Jee went into the world of truth (that is, the world of the virtuous age) to the place where Nurnarain was sitting engaged with many other sages in devout religious austerities, and enquired, “O great king? be pleased to do me the favour to say, how the Vedas glorify the incorporeal Bruhm.” Nurnarain said, “Hear me Narud! the perplexity, which you have asked me to explain, is the same as occurred in the world of mortals, at a place where Sunatun and other sages were seated, occupied with religious penance. Sunundun, a sage, then narrated a story, and entirely removed the doubts of all present.” Narud Jee said, “O great king! I also dwell there, and if this story had been told, I should have heard it.” Nurnarain said, “Narud Jee! this story was told, when you had gone to the white island to visit Bhugwut and, therefore, you did not hear it.” Having heard this, Narud Jee said, “O great king! kindly inform me what story was related there,” Nurnarain replied, “Listen! Narud, when the sages asked this question, Sunundun, the saint, began to say to them, ‘Listen to me! at the time of the general destruction, when fourteen worlds became the semblance of water, then the complete Bruhm remained alone asleep, when Bhugwan wished to create the world, the Vedas having come forth from his breath and joined their hands, sang praises to him, just as bards, by singing songs of eulogy of his renown very early in the morning, might awaken a Raja, who was asleep in his own house; in order, that being awake, he might quickly perform any business he had to do.’ ”
Having proceeded thus far in the story, Nurnarain added, “Listen to me, O Narud! the Vedas having come forth from the mouth of the lord were saying, ‘O lord! awake quickly and create the world, and remove your deceptive power far from the minds of animated beings; then they will recognize your appearance; your deceptive power is predominant, and deprives all beings of intelligence; the being who escapes from it, will have knowledge to understand you. O lord! no one except you can reduce this power to subjection; he, in whose breast you dwell in the form of knowledge, overcomes this deceptive power; otherwise, who has ability to escape from the influence of this power? You are the creator of all; all animated beings, having derived their origin from you, are contained in you; just as many things being produced from the earth, are again mixed up in the earth; whoever worships or glorifies any god whatsoever, worships and glorifies you, just as a man may make many ornaments of gold, and give them various names, but it is still gold; so you have many forms; and consider this point, that not one of those forms is any thing, and that on what side soever we look, there you are presented to our sight. O lord! your deceptive power is infinite; this power becoming the three qualities of truth, passion and darkness; having assumed three forms, and created the universe, preserves and destroys it; no one has discovered its mystery, and no one ever will discover it; wherefore, it is right for an animated being to abandon all desires and meditate upon you; his welfare depends upon his doing so.’ ”
O great king! having proceeded thus far in his story, Nurnarain said to Narud, “Narud! when Sunundun, the sage, having related this history of a former age, had removed the perplexities of all their minds, then Sunuk and the other sages offered worship to Sunundun according to the sacred precepts of the Vedas.”
Having related thus much of the history, Shree Shookdeo Jee said,—Raja! whoever shall hear this conversation of Narain and Narud, shall without doubt obtain the fulfilment of all his desires, and be saved hereafter. The account of the complete Bruhm, which the Vedas sang of, Sunundun, the sage, recited to Sunuk and other saints, then Nurnarain related it before Narud; and Byas obtained it from Narud; and Byas explained it to me, and I have now mentioned it to you; whoever shall hear or relate this history, shall obtain whatever benefits he desires, whatever virtue there is in penance, sacrifice, gifts, fasting and pilgrimage, there is the same merit in reciting and hearing this history.
Shree Shookdeo Jee said,—O great king! the works of Bhugwut are wonderful; every one knows this, whoever worships Huri will be poor; and by serving other gods, a man will be rich. Compare the state and habits of Huri and Muhadeo; one is the husband of Luchmee, the other of Devee; the one wears a garland of flowers, the other, a necklace of skulls; the former has a quoit in his hand, the latter a trident; one supports the earth; the other, the Ganges; one plays upon a pipe, the other, upon a cow’s horn; one is lord of the celestial paradise, the other, an inhabitant of Keilas, the former besmears his body with sandal, the latter rubs ashes on it; one wears cloth, the other, a tiger’s skin; one reads the Vedas, the other, the science of Astrology; one rides upon the sovereign of the feathered race, the other, upon the bull Nundee; one dwells among cowherds’ children, the other, amongst ghosts and goblins. The habits and nature of each of the two lords are the reverse of those of the other. Fix your affections on either of the two according to the nature of your desires.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! Shree Krishnù said to the Raja Joodisthur,—“O Joodisthur! I destroy by degrees all the wealth of him, to whom I show favour: because brothers, wives, sons and relations abandon the poor, and then a spirit of devotion springs up in their minds; and, from being occupied in religious devotion, they, having abandoned the fascinations of riches and the world, become free from all attachments, and worship me with zealous attention, and through the glory of their adoration, obtain an everlasting emancipation from matter, and a reunion with the deity.” After having thus spoken, Shookdeo Jee added,—O great king! by worshipping other gods, the desires of the mind are fulfilled, but final salvation is not obtained.
After having related this story, the sage said to Raja Pureechit,—O great king! on one occasion as Bikasoor, the son of Kusyp, came out of his house, desiring to perform penance, he met Narud, the sage, on the road. On seeing Narud Jee he made a salutation; and, standing before him with joined hands, enquired, with the utmost humility, “O great king! which of the three deities Bruhmù, Vishnù or Muhadeo grants boons most quickly, do me the kindness to say, in order that I may practice devout austerities in his honour?” Narud Jee replied,—“Listen Bikasoor! amongst these three deities, Muhadeo is the greatest granter of boons, he neither loves delay, nor is he easily angry. Behold! Shivù Jee, being delighted at the performance on his part of a slight penance, gave a thousand arms to Suhusrajooraun, and destroyed him, being enraged at a slight fault he had committed.”
Narud, the sage, having thus spoken went away; and Bikasoor began, when he came home, to perform severe penance and offer up sacrifice in honour of Muhadeo. In the course of seven days, he cut off with a knife, and offered as a burnt offering all the flesh of his body; on the eighth day, when he resolved to cut off his head, Bholanath came, and having laid hold of his hand said,—“I have been highly pleased with thee, ask from me whatever boon thou desirest, and I will now grant it to thee.” When Shivù Jee had thus spoken, Bikasoor, with joined hands, replied,—“Be pleased, O lord! to take compassion upon me, and now grant me this boon, that on whose head soever I may place my hand, he may be reduced to ashes instantaneously.” On his uttering these words, Muhadeo Jee granted him the boon he had asked; which when he had obtained, he went to put his hand upon Shivù’s head; Muhadeo was alarmed, and quitted his seat and fled, and the demon also ran after him, and carried on a close pursuit of Sudashivù. At length Muhadeo went in a state of very great agitation to Vishnù’s heaven; seeing, that he was greatly afflicted, Shree Moorari, the friend of his worshippers, the lord of paradise, the abode of mercy, took compassion upon him, and assuming the appearance of a brahmin went before Bikasoor and said, “O prince of demons! explain to me why you toil in pursuit of Shivù?” On hearing this question, Bikasoor explained all that had occurred, then Bhugwan said, “O chief of demons! it is very strange that an intelligent person like you should commit error, who believes any thing to be true, which this naked, mad jogee says, who eats bhang and thornapple; he constantly dwells in cemeteries, rubbing his body with ashes, and having snakes twisted round him; assuming a terrifying appearance, and accompanied by ghosts and goblins, who will believe what he says?” Shree Narayun proceeded to say, “O chief of demons! if you think that what I have said is untrue, place your hand on your own head and see.”
O great king! on hearing the lord speak thus, when Bikasoor, who was deprived of sense through the influence of the delusive power, placed his hand upon his own head, he was burnt up, and became a heap of ashes; there were musical rejoicings in the capital of Indrù on the death of the demon; and the gods, raising shouts of victory and exultation, began to rain down flowers; the celestial dancers, musicians and choristers celebrated in songs the excellent attributes of Huri, who, having at that time, greatly glorified Muhadeo, allowed him to take leave, and granted Bikasoor salvation.
Shree Shookdeo Jee said,—O great king! whosoever shall hear or recite this story, shall doubtlessly obtain beatitude by the favour of Huri and Muhadeo.
Shree Shookdeo Jee said,—O great king! on one occasion all the sages and saints were sitting on the banks of the Suruswutee engaged in devout austerities and religious sacrifice, when one of them asked the others to do him the favour to say, which was greatest of the three divinities, Bruhmù, Vishnù or Guneshù. Upon this one said Shivù; another, Vishnù; and a third, Bruhmù; but they did not all agree in pointing out one of the three as the greatest. Then several great saints and sages said, “We will not be satisfied with any opinions thus expressed; but if any one will go and make trial of these three deities, and pronounce one of them to be virtue, religion and justice personified, we will believe what he says to be true.” They all assented to this proposal, and directed Bhrigoo, the son of Bruhmù, to make trial of the three deities and return. When Bhrigoo, the sage, had obtained the order, he went first to the world of Bruhmù, and sat in silence in Bruhmù’s court; he did not make any salutation, nor did he offer praises, nor go round to the right hand by way of adoration. When Bruhmù, O Raja! saw the impropriety of his son’s conduct, he was very angry, and on the point of cursing him; but abstained through a feeling of natural affection for his son. Then Bhrigoo, having seen Bruhmù powerless through the property of passion, rose up thence, and went to Kuelas, and remained standing at the abode of Shivù and Parbutee. Shivù Jee rose on seeing him, and when he extended his arms to embrace him, Bhrigoo sat down; at which Shivù Jee was greatly enraged, and took up his trident to kill him. Shree Parbutee then interceded very earnestly for him; and having fallen at the feet of Muhadeo Jee explained to him, and said, “This is your younger brother, be pleased to forgive his fault. It is said, ‘If a child commits a fault, a holy man will not think any thing of it.’ ”
O great king! when Parbutee Jee had cooled the anger of Shivù by her explanations, Bhrigoo, having seen Muhadeo Jee, absorbed in the property of darkness, rose up and went away. He then went to Indrù’s heaven, where Bhugwan was sleeping with Luchmee on a bed of flowers, spread on a bedstead of gold, with curtains and covered with jewels. On going there Bhrigoo gave Bhugwan such a kick in the breast that he started up from sleep, when Huri saw the sage, he left Luchmee, and came down from his couch; and fixing his eyes upon the head and feet of Bhrigoo Jee began to rub them, and thus address him, “O chief of the sages! be pleased to forgive my fault, I have unintentionally hurt your soft lotus-like feet with my hard breast, be pleased not to think of this offence of mine.” When Vishnù (the lord) had thus spoken, Bhrigoo Jee was highly delighted, and having glorified Bhugwan took leave and came thence to the banks of the Suruswutee, where all the saints and sages were sitting. On his arrival Bhrigoo Jee related every circumstance exactly as it had occurred, in his visits to the three deities:—“Bruhmù clings to the property of passion; Muhadeo is impregnated with the property of darkness; Vishnù is chief amongst the virtuous; no other god is greater than he.” The doubts of the sages disappeared on hearing this; and joy was in the minds of all. All applauded Vishnù and established in their breasts a faith in him not to be shaken.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! I will relate an intermediate story, listen with attention: Raja Oogursen ruled justly and virtuously in the city of Dwarka, and Shree Krishnù Chund and Bulram were obedient to his orders; under the government of the Raja all were attentive to their own duty, and carried on business with intelligence, and lived happily and agreeably; a brahmin dwelt there also, who was a very well disposed and virtuous man; it so happened that one of his sons died, and he took his dead son and went to the gate of Raja Oogursen, and began to say whatever came uppermost: “Your subjects are oppressed by the acts of your government, and my son has also died through your sin.”
Having, O great king! made many speeches of this kind, and left the corpse of his son at the Raja’s gate, the brahmin came home; he afterwards had eight sons, and in like manner left all the eight at the Raja’s gate; when the ninth was about to be born, the brahmin went again to the court of Raja Oogursen, and standing up in the presence of Shree Krishnù Chund Jee, calling to mind his grief for the death of his sons, and shedding tears began to say, “There is a curse on the Raja and on his government, and accursed are they who minister to this unjust tyrant; and there is a curse upon me for living in this city had I not dwelt in the country of these sinners my sons would have escaped, through their want of religion and virtue my sons have died, and no one has protected them.”
He, O great king! uttered many expressions of this kind, standing up in the court and weeping; but no one made any reply; at length Urjoon, sitting near Shree Krishnù Chund, and hearing what was said was perplexed in his mind, and said, “O deity! in whose presence have you thus spoken, and why are you thus afflicted? There is no archer in this court, who can drive away your grief; modern Rajas are selfish, and not men, who prevent the afflictions of others, and confer happiness on their subjects, and protect the cow and brahmin.” Urjoon proceeded to say to the brahmin, “O divinity! go now, and remain in your house, free from all care; when your child shall be about to be born come to me, and I will go with you, and will not allow the child to die.” On hearing these words, the brahmin was angry and said, “I do not see any powerful man in this court, with exception of Shree Krishnù, Bulram, Purdiyomun and Unroodrù, who could rescue my son from the hand of death.” Urjoon replied, “Brahmin! thou dost not know me, that my name is Dhununjye, I make a compact with thee, that if I do not rescue thy son from the hand of death, I will bring from whatever quarter I may find them thy deceased sons, and show them to thee; and if I do not obtain them, I will burn myself in fire together with the cow Gandeeb.”
When, O great king! Urjoon having made this compact, had thus spoken, the brahmin was satisfied, and went to his home; afterwards when the child was about to be born, the brahmin came to Urjoon, who rose up and went with him, taking his bow and arrows and having gone to the brahmin’s house, so thatched it with arrows, that even air could not have access between the arrows, and he began to walk round the house himself in every direction, with his bow and arrows in his hand.
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Urjoon formed many plans for saving the child, but it was not saved. On another day he was weeping at the time of the child’s expected birth; on that day the child did not even breathe, but came forth dead from the womb. Urjoon having heard of the child having come forth dead was ashamed, and went to Shree Krishnù Chund, and the brahmin went after him; the brahmin came crying, and began to say, “Urjoon! a curse is upon thee, and thy life for showing thy face in the world, after having spoken falsely; O eunuch! if you could not save my child from death, why did you make an agreement to do so, and to bring and show me my other deceased sons, if you could not save this one?”
On hearing these words, O great king! Urjoon rose up, and taking his bow and arrows, went thence, to the capital of Jum to Dhurumraj, who stood up on seeing him, and joining his hands, and eulogizing Urjoon, said,—“O great king! for what reason have you come here?” Urjoon replied, “I have come to take away with me the sons of a certain brahmin.” Dhurumraj said “Those children are not here.” When Dhurumraj had thus spoken, Urjoon departed thence, and wandered over all places, but did not find the brahmin’s children. At length, he came to the city of Dwarka in a state of grief and regret; and, having erected a funeral pile, prepared to be burnt upon it with his bow and arrows having then lighted the pile, when Urjoon was about to sit down upon it, Shree Moorari, the destroyer of pride, came, and laid hold of his hand, and said laughing, “Urjoon! do not burn thyself, I will fulfil thy compact, and will bring that brahmin’s sons from whatever place they may be in.” The lord of the three worlds having thus spoken and ascended his chariot, went to the eastward, taking Urjoon with him; and, having crossed the seven seas, arrived at the mountainous belt, bounding the world. Having on arrival there descended from the chariot, they entered a very dark cave. Then Shree Krishnù Chund Jee gave an order to the quoit Soodursun, who, having created a light, equal to the splendour of hundred million of suns, went in advance of Krishnù and dispelled the great darkness from before him. Having left the darkness they proceeded a short distance, and then they went into water; there were great waves into which they entered, shutting their eyes, Krishnù and Urjoon swam to the abode of the king of the serpent race, who upholds the world.
Having opened their eyes on going there, they beheld a large, long, broad, lofty, very elegant golden house, covered with jewels; and there, upon the head of the king of the serpent race was an ornamented throne, upon which, in the form of a black cloud, of an elegant shape, with a moon-like body, eyes like the lotus, wearing a diadem and ear-rings, dressed in yellow, with a yellow silken cloth bound on him, having on a garland of flowers reaching to his feet, and a necklace of pearls, the lord himself of a fascinating appearance dwelt; and Bruhmù, Roodrù, Indrù and all the gods standing up in his presence, were glorifying him.
O great king! having beheld this handsome figure, Urjoon and Shree Krishnù Chund Jee went into the presence of the lord; and, having performed obeisance, and joined their hands, mentioned all the reasons of their journey. On hearing their speech the lord had all the brahmin’s children brought there, and given to them; and Urjoon was delighted at seeing and receiving them. Then the lord said, “You are both portions of my body, behold Huri and Urjoon to whom my heart desires; you went upon the earth to remove its burthens, and have conferred great happiness on holy and virtuous men; you have destroyed all the demons and evil spirits, and adjusted the affairs of gods, men and sages; you both are parts of me; your business has been accomplished.” Having thus spoken, Bhugwan allowed Urjoon and Shree Krishnù Jee to take leave, who came to the city, bringing the children with them; and the brahmin received his children; there were rejoicings and festivities in every house.
Having recited thus much, Shree Shookdeo Jee said to Raja Pureechit,—O great king! whoever shall hear this story, and reflect upon it, his sons shall be prosperous.
Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund constantly dwelt in the city of Dwarka, where increase and plenty flourished in the houses of all the descendants of Judoo; the men and women were decorated with jewels and ornaments, and had a lively appearance; they applied scents, sandal and perfumes to their bodies; the mahajuns had places cleanly swept and sprinkled with water in the markets, roads and cross-roads, where traders of different countries brought all kinds of articles of merchandize for sale. Here and there the inhabitants of the city amused themselves. In different places brahmins read the Vedas, and in every house persons recited the Pooranùs; holy and virtuous men sung the praises of Huri during the eight watches. Charioteers brought chariots, horses and bullocks, harnessed to the royal gate. Brave, bold, resolute, powerful descendants of Judoo in chariots and carriages, and mounted on elephants and horses came to pay their respects to the Raja. Persons of skill amused him by dancing, singing and playing upon musical instruments. Bards and panegyrists received elephants, horses, dresses, arms, grain, money and golden ornaments, studded with jewels, for celebrating his renown.
Having narrated thus much, Shree Shookdeo Jee said to the Raja, O great king! whilst Raja Oogursen engaged thus in various diversions in the metropolis of his empire, Shree Krishnù Chund, the root of joy, constantly amused himself with his sixteen thousand one hundred and eight wives. Sometimes the wives being overcome by their passion, made a figure in the likeness of Krishnù; and sometimes Huri, powerless from love, dressed his wives; and the sports and diversions they carried on together cannot be described. I cannot speak of them, they required to be seen. Shookdeo Jee after this said,—O great king! one night Shree Krishnù Chund was amusing himself with his women, when the celestial musicians and choristers, having beheld the various pastimes and diversions of Krishnù, played upon lutes, timbrels, pipes and kettle-drums, and sang of his excellent attributes; there was an harmonious concert, when, upon a thought occurring to Krishnù, whilst engaged in diversion, he took them all with him, and went to the banks of a tank, and going into the water began to sport and carry on pastimes in it; after this, his wives, whilst thus amusing themselves in the water, were overjoyed with love for Krishnù, and forgetting every thing, said, on seeing a ruddy goose and its mate, calling out to each other from opposite sides of the tank, “O Chukwee! why do you call out mournfully, and not sleep during the night, whilst separated from your mate? You call upon him in a very troubled and restless manner, you discourse of your beloved to us, we have become Krishnù’s slave girls.” Having thus spoken they went on. They then began to say to the sea, “O sea! thou who heavest deep sighs and remainest awake day and night, art thou afflicted at being separated from any one or grieved for the loss of thy fourteen jewels?” They then addressed the moon, “O moon! why dost thou continue emaciated and in low spirits, what! hast thou consumption, that thy form diminishes and increases daily, and thy body and mind are fascinated, as ours are on beholding Shree Krishnù Chund.”
Having recited thus much Shree Shookdeo Jee said to the Raja,—O great king! the women, in like manner, addressed all kinds of speeches to the air, clouds, cuckoos, hills, rivers and geese. Afterwards all his wives diverted themselves with Shree Krishnù Chund, and constantly attended upon him and sang of his excellences, and obtained whatever they desired and Krishnù carried on his domestic affairs in the manner prescribed for all virtuous house-keeper.
O great king! the sixteen thousand one hundred and eight wives of Shree Krishnù Chund whom I mentioned before, had each ten sons and one daughter, and their progeny was numberless, I have not the power to describe it; but I know so much, that there were three crores, eighty-eight thousand one hundred schools for instructing the offspring of Shree Krishnù Chund and the same number of schoolmasters. None of Shree Krishnù Chund’s sons or grandsons was deficient in beauty, strength, physical power, wealth or moral and religious merit, each one excelled and surpassed the other, how shall I attempt to describe them? The sage proceeded to say, O great king! I have sung of the games of Bruj and Dwarka, which confer pleasure upon all. Whoever shall sing of them with affection, shall undoubtedly obtain supreme and eternal happiness, and salvation. Whatever benefit is derived from religious penance, sacrifice, gifts, fasting, pilgrimage and bathing at holy places, the same benefit is derived from hearing, and reciting the history of Huri.
THE END.
The Prem Sagur (“Ocean of Love”) is Lallu Lal’s Hindi translation of Chaturbhuja Misra’s Braj Bhasa translation of the tenth chapter of the Sanskrit Bhagavata Purana. It recounts the legends of Krishna, the hero identified as an incarnation of Vishnu.
The D’Rozario & Co. reprint (Calcutta, 1863), the Edward Eastwick translation (Stephen Austin, London, 1851), and Pincott/Eastwick edition (Archibald Constable & Co., London, 1897) were consulted for some of the changes listed below.
Minor spelling inconsistencies (coss/koss, ecstacy/ecstasy, etc.), obsolete spellings (noctural (nocturnal), staid (stayed), etc.), and phonetic variants of names (Krishnù/Krishnu/Krishnú, etc.) have been preserved.
Also, the number of Krishna’s wives varies between 16,100, 16,108, and 16,800.
Alterations to the text:
Add TOC.
Fix some quotation mark pairings and nestings. Note: the narrator’s dialogue is often not inside quotation marks.
[Chapter I]
“4. Whilst the Raja Pureechit was drowned in this sea of” delete 4..
(“O son! what is this thou hast done why have you pronounced a curse on the Raja, under whose government we lived at ease; not a bird, nor a beast even was afflicted.) Add question mark after done and change the semicolon to a question mark.
(to say, “O abode of compassion you have shown great mercy in) add exclamation mark after compassion.
Change “how their pride brought Kawun and Koonbhkurun to such destruction” to Rawun and Koombhkurun.
“you destroyed the great demon, Kawun: and whenever devils” to Rawun.
[Chapter II]
“On the hearing this, the Raja Pureechit said to Shookdeo” delete the first the.
[Chapter III]
“joining its hands, came before him Vishnù said to it” add period after him.
[Chapter VI]
“the lucky moment, and exact, ray of light, and having considered” delete the comma after exact.
“on their foreheads, and given them pawn, (betle leaf,) dismissed” to betel.
“the lines of fate cannot he effaced by one. For this reason” to be.
[Chapter X]
“went and saved the milk; Whilst Krishnù, having broken the vessels” to whilst.
[Chapter XII]
“of the trees falling, exactly as they had occured” to occurred.
[Chapter XIII]
“Brother! this is some very frighful cave, do not let us go inside” to frightful.
[Chapter XIV]
“Brothers! this is a nice place, why need We go farther?” to we.
[Chapter XVI]
“Shree Shoodeo said,—O great king! when Shree Krishnù” to Shookdeo.
“of a kudum tree, placing, his head on the thigh of a companion.” Delete the second comma.
[Chapter XXIV]
(where the wives were cooking, and said them, “Shree Krishnù has) to said to them.
[Chapter XXXI]
(began to say,—“Tell me friend! where has Mohun gone) add comma after me.
[Chapter XXXVII]
(touch other persons.” Krihsnù replied, “I will summon all the) to Krishnù.
“and the cowherdessess and cowherds, to celebrate with songs” to cowherdesses.
[Chapter XLVI]
“We will accomplish, whatever you may order us to perform.” Delete the comma.
“First of all send an invitation to all their brethen” to brethren.
“there is a demon, named Sunkasoor, in the form of a shell” to Sunkhasoor.
[Chapter XLVII]
“I will give an account now how Shree Kishnù Chund brought” to Krishnù.
(whether they still continued to love him Nund added, “Give me) add period after him.
“although other bees buz over it during the whole night” to buzz.
[Chapter L]
“O lord of the earth! when Shree Khrishnù Jee heard these words” to Krishnù.
[Chapter LI]
“the descendants of Judoo with you, proctect the fort.” to protect.
[Chapter LII]
(be released from it.” Shree Krishnù Jee; said, “Listen,) delete the semicolon.
[Chapter LIII]
“There is a saying, that it most fitting to contract marriages” add is after it.
“Raja Rheekmuk was at first very sad, when he heard these” to Bheekmuk.
“Rookum has given thee to Sissoopal; and now Rookmunee, you have become a queen.” add comma after now.
“pillars formed of sprouting plaintain were fixed in the earth” to plantain.
[Chapter LIV]
“Shree Kishnù Chund, having thus inspired the brahmin” to Krishnù.
“to receive them: and having, met the bridegroom with great honour” delete the comma.
“for the reception of the bridegroon and his train, entertained” to bridegroom.
[Chapter LV]
(performing the ceremony “Arta,” showerd down flowers) to showered.
“where Rajas Oorgursen, Soorsen, Basoodeo and all the grandees” to Oogursen.
[Chapter LVII]
“conferring happiness and wealth; Worship it continually,” to worship.
“and suffering great afflction, they began to weep and lament” to affliction.
(explained all his anxieties to his wife His wife said, “O husband!) add period after the first wife.
[Chapter LVIII]
“went thence to Akroor, joining his hands bowing his head,” add comma after hands.
“and came to Shree Krishnù Chund, the extirpater of grief” to extirpator.
“and there was abundance All the distress and want that had been” add period after abundance.
[Chapter LX]
“Tell me what answer I am to take back from you to this requst” to request.
“he ate up all the sweatmeats and other confections” to sweetmeats.
[Chapter LXI]
“abandoning your worship, medidation, prayers, penance and guidance” to meditation.
[Chapter LXIII]
(at hearing Banasoor, thus address him, and began to say himself, “I granted) delete the first comma and add to after say.
“Shree Krishuù, will descend upon the earth in the family of Judoo” to Krishnù.
(Chitrekha replied, “How shall he escape me?” Chitreka proceeded to) to Chitrekha.
[Chapter LXIV]
“Banasoor worshipping calling to mind, and meditating upon Shree Muhadeo Jee” add comma after worshipping.
[Chapter LXV]
“as to reckon the number of cows Raja Narug gave away” to Nurug.
[Chapter LXVI]
“all the cowherds’ chidren came running out, when they saw the flag” to children.
“all the materials, necessary for the festival were immediately produced.” Delete the comma.
[Chapter LXIX]
“and all the Kuoruvùs rose haughtily and went to their homes” to Kouruvùs.
[Chapter LXXII]
“came Shree Krishnù Chund Jee; Wherever they encamped, a handsome” to wherever.
[Chapter LXXIII]
(I have still one desire.” Krishnù enquired, “What it is?”) to is it.
“the world has been deceived by your delusive power you behave towards us as a mortal” add exclamation mark after power.
“the money you have given me to whom shall I go now, and ask for more?” add comma after me.
“my business is to keep watch in a cemetry, and to receive a tax” to cemetery.
“and died from excess of the hunger het hen endured, and afterwards” to he then.
[Chapter LXXV]
“Do not use your amrs against him, stand here and look on” to arms.
[Chapter LXXVI]
“clearing away what food was left, and the treachers, formed of leaves” to trenchers.
“on the contrary, their character was enchanced” to enhanced.
[Chapter LXXVII]
“when Shree Krishnù Chund and Bulram Jee were at hustinapoor” to Hustinapoor.
“he constantly rose up and eat a handful of sand; and performed difficult penance” to ate.
[Chapter LXXVIII]
“this man is without good qualites, avaricious and proud” to qualities.
[Chapter LXXIX]
“O great king! when Sounuk and all the saints, and sages having received Bulram Jee’s order” delete the comma after saints.
[Chapter LXXX]
“and he had nothing to eat, One day Soodama’s wife being” change the comma to a period.
[Chapter LXXXII]
“and Renooka came stood near her husband’s body, she rolled upon the ground” to came and stood.
“I have had no controul in these matters, the condition or” to control.
[Chapter LXXXIII]
“O great king! listen, whilst I gave an account of the conversations” to give.
[Chapter LXXXV]
(Krishnù enquired, “What it was?” Dewukee Jee replied, “Son! grief) to What is that.
“when the inhabitatns heard this, there was joy throughout the city” to inhabitants.
[Chapter LXXXVI]
“explained to Buldeo all the secreets connected with the carrying off Soobhudra” to secrets.
“having beheld the sincere faith of of those two worshippers” delete one of.
[Chapter LXXXVII]
“for this reason, that one diety is both without, and with passions” to deity.
“when fourteen worlds became the semblence of water” to semblance.
“and that on what sidesoever we look, there you are presented” to side soever.
[Chapter LXXXIX]
“prepared to be burnt upon it with his bow and arows having then” to arrows.
“upon the head of the king of the serpent face was an ornamented throne” to race.
“flowers reaching to his feet, and a pearl of necklace” to necklace of pearls.
[Chapter XC]
“holy and virtuous men sung, the praises of Huri during the eight watches” delete the comma.
“surpassed the other, how shall I attempt to describe them.” change period to question mark.
“Whatever benefit is derived from, religious penance, sacrifice, gifts, fasting, pilgrimage” delete comma after from.
[End of text]