1. This chapter corresponds to Bd.P. 2.3.71. Hence only verse-numbers of this chapter are mentioned for comparison.
Suta said:
1-2. Sattvata’s wife Kaushalyå gave birth to handsome sons, viz. Bhajin, Bhajamāna, Divya, Devāvrudha the king, Andhaka, Mahābhoja, Vrushņi and Yadunandana. They established four races. Listen to them in detail.
3. Bhajamāna begot of Shrijayi two sons, Båhya and (the next) Bāhyaka. Bähyaka married Shruñjaya’s two daughters
4. His wives, the two sisters, gave birth to many sons2, viz. Nimi, Panava, Vrushņi and Parapurañjaya.
2. The list of sons in Bd.P. (vv. 3-6) differs. It gives the names of the sons as follows: Nimlochi, Kimkana, Dhrushti, Parapurañjaya.
5-6. (Defective verse) Bhajamāna begot of Shrunjayi other sons also, viz. Ayutäyutajit, Sahasrajit, Shatajit and Vamaka. Out of those who were born of Bhajamāna, king Devăvrudha performed a severe penance.
7. He had this thought in his mind, “May a son endowed with all good qualities be born to me’. After concentrating on this in Yoga, he touched the waters of the river Parnasa.3
3. The river Banas in Rajasthan-a tributary to Chambal. De 146.
The Purāna writers had a romantic concept of showing rivers falling in love with Kings and Sages and sometimes marrying them in human form such as Ganga with Shantanu, Narmada with Kārtavirya Arjuna, Kosi, Bahudā and other rivers had similar affairs.
8. On being touched by him, the river, the most excellent of all rivers, desired for the welfare of the king.
9-10. Anxiously engrossed in thought, the river decided thus: “I do not find any woman in whom a son like this, endowed with all good qualities, will be born to the king Devāvrudha. Hence I shall myself become his wife (Sahavratā-a woman who performs holy rites in one’s company).” She assumed hands4 (i.e. human form) in accordance with her intention.
4. Hasta translated here is obscure. Bd. P. 2.3.71.11 reads hrutstha for hasta hereof. It means (in Bd. P.) II (her emotional attachment) welled up in her heart’.
11. Taking the form of a girl, Savitri (the river) repeated the great words (?) She thought of the king. The king desired her (as his wife).
12-13. The liberal-minded (king) rendered her pregnant. She conceived a brilliant (son). In the ninth month, the most excellent of rivers gave birth to a son endowed with all good qualities as desired by Devávrudha. About this race, the Brahmaņas who know the Purāņas, sing this Gathā (glorificatory verse).
14-15. People of noble souls glorifying the good qualities of Devåvrudha say— “He is seen at close quarters exactly as he is heard from a distance. Babhru is the most excellent among men. Devăvrudha was equal to Devas. Seventy thousand and sixtyfive men of the line of Babhru and Devăvrudha attained immortality (liberation from Samsāra).
16. That highly fortunate, most valiant hero among Såttvatas, was a performer of sacrifices, the chief of the most prominent ones among the donors of liberal gifts, a brave warrior, a patron of Brāhmaṇas, truthful in speech, scholarly and (most) famous in the world).”
17. (Defective verse) Sumahābhojayas and Imărtikābalas were born in his race1 (?) Gandhari and Madri were the two wives of Vrushni.
1. tasyānvaye sumahābhojayemārtikābalāh in the text is obscure. Bd. P. 2.3.71.18 reads:
tasyānvayah sumahān bhojā ye bhuvi vishrutāh) ||
‘His race is very great. The kings of his line are well known on the earth as Bhojas’.
18-19. Gandhāri gave birth to Sumitra and Mitranandana. Mādri gave birth to the sons Yudhājit, Devamidhusa and Anamitra. The two (last mentioned) were excellent men. Nighna was Anamitra’s son. Nighna had two sons.
20. They were the blessed Prasena and Shakrajit. Sürya2 (the Sun-god) was an intimate bosom friend of Shakrajit.3
2. Pūrva in the text is wrong. Sürya (as in A and Bd. P.) is accepted here as the following verses also confirm it.
3. Compare the Story of the Syamantaka gem in Bh.P. X. Chs. 56 and 57; Bd. P. 2.3.71.22-99.
21. Once, at the close of a night, the king who was driving in his chariot, got down near the bank (of a river) in order to perform the worship of the Sun with water libation.
22. While he was worshipping, Vivasvăn, the Sun-god, the lord with his brilliant halo, stood before him but his form was not clearly visible.
23-24. Then the king addressed the Sun-god who was standing in front of him: “O lord of the luminaries, I see you in front of me also in the same form with brilliant halo as I see you in the sky. What special significance is there in your coming to me as a friend?”
25. On hearing this, the lord took off the excellent jewel Syamantaka from his neck and tied it round the king’s neck.
26. The king then saw the Sun-god in his actual (physical) form. He gazed at the form for the duration of a Muhūrta.
27. When the Sun-god was about to start (on his journey) again, king Shakrajit requested him, “It behoves you to present me this excellent jewel of fiery splendour wherewith you traverse the worlds”.
28. The Sun-god thereupon gave him the Syamantaka jewel. Wearing it the king re-entered the city.
29. The people flocked round him, saying, “Oh! here comes the Sun-god”. The people in the king’s assembly, the city and the harem all were surprised.
30. Out of affection, the king Shakrajit handed over the excellent divine jewel Syamantaka to his brother Prasenajit.
31. The clouds shower at the proper season in the land where the jewel Syamantaka is present. There is no fear of any epidemic or sickness.
32. Govinda (Krishna) desired to have the jewel Syamantaka from Prasena. But he did not get it. Though he was powerful, he did not take it by force.
33. Once, bedecked with that jewel Prasena went a hunting. For the sake of Syamantaka he met a terrible death from a lion.
34. Jämbavăn, the king of bears, killed that lion. Taking that jewel with him he entered his den.
35. The elders of Vrushnis and Andhakas thought it to be the
work of Krishna. Considering him covetous of the jewel, they all suspected him alone (as the perpetrator of the crime).
36. Unable to endure the false accusation, the lord, the powerful slayer of foes, roamed about in the forest (to trace Prasena).
37-40. He went over all the places where Prasena was hunting. With the help of trustworthy men, he followed the footsteps of Prasena and searched the great mountain Rukşhavan and the excellent mountain Vindhya. He became completely exhausted due to the search. The noble-minded (lord) then saw Prasena (lying) killed along with his horse. He did not get the jewel there. The lion was seen lying dead not far from the dead body of Prasena. Apparently the lion had been killed by a bear as indicated by the footprints. The scion of the family of Yadu (i.e. Krishna) traced by means of footprints of the bear and found out the cave of the bear.
41. He heard the voice of a young woman deep inside the great cave. O Brāhmaṇas, the nurse had been playing with the infant son of Jambavån along with the jewel. The words “Ma rodih” (Do not cry) were uttered by her.
The Nurse said:
42. The lion killed Prasena. The lion was killed by Jämbavan. O tender child, do not cry. This Syamantaka is for you.
43. (The words were clearly audible.) As soon as everything was made clear by those words, he entered the cave. He had already seen Prasena (lying dead) torn to pieces very near that cave.
41. Quickly entering the cave of the bear, the liberalminded lord saw Jämbavan, the king of bears.
45. Vasudeva fought with Jāmbavan in his cave. For twentyone days Govinda had a hand to hand fight (with him).
46. When Krishna entered the cave, the attendants of Vāsudeva returned to Dväravati and reported to others) that Krişhņa (also) was killed.
47. After defeating the powerful Jambavān, Vasudeva won the hand of his daughter Jämbavati with the permission of the king of bears.
48 Overwhelmed by the splendour of the lord, Jambavān be the jewel as well as his daughter Jambavati to Vishvaksena (Krishna).
49. It was to clear himself that the lord took the Syamantaka jewel. Consoling the king of bears, he came out of the cave.
50. After redeeming the jewel thus and clearing himself of the scandal by his own efforts, the lord handed over the jewel to Satrăjit in the presence of the Sättvatas.
51. Madhusūdana (Krishna) thereafter duly married the girl Jambavati. Janardana got himself acquitted of the false accusation.
52. He who knows this story of the false accusation of Krishna and the subsequent acquittal will never be accused fraudulently.
53. A hundred sons were born to Shatrajit from his ten wives who were sisters. Among them three were famous. Bhangakāra was the eldest. The others were the heroic Vratapati, and Apasvānta the beloved (Supriya).
54. Bhangakāra’s wife named Dvärāvati had good children. She gave birth to three daughters endowed with beauty and good qualities.
55. Satyabhāmā was the most excellent of all ladies. She was steadfast in performing holy rites and severe penances. The father gave her to Krishna.
56-57. The jewel that Krishna (redeemed and) gave to Satrăjit was worn by Babhru (?) Akrūra who was desirous of wealth, coveted the jewel Syamantaka, requested for Satyabhāmā of excellent (unblamed) beauty through Shatadhanvå of the Bhoja family.
58. Therefore the mighty Shatadhanvå killed Bhadrakára (? Bhangakära) at night. He stole the jewel and handed it over to Akrūra.
59. Akrūra, a prominent person, took that gem and entered into an agreement (with Shatadhanva). “This should not be made known to anyone else by you.
60. Should you be attacked by Krishņa, we shall help you. Undoubtedly the whole of Dvarakå will be under my control.”
61. When her father was killed, the grief-stricken Satyabhāmā of great fame got into a chariot and went to Varanavata.
62. Telling her husband about the (criminal) act of Shatadhanvan of Bhoja family, the distressed (lady) Satyabhämä stood near him and shed tears.
63. After offering (obsequies such as) the water libations to the Påndavas who were (supposed to have been) burnt (in Varanăvata), Hari (Krishna) employed Satyaki to be on a par with his brothers (in performance of remaining rites).
64. Hastening back to Dvārakā, the glorious slayer of Madhu spoke these words to his elder brother Balarama (Halin- one armed with ploughshare).
65. “Prasena was killed by the lion, Saträjit was killed by Shatadhanvan (all for the sake of the jewel, Syamantaka). I seek that Syamantaka (as the legal owner). O Lord, strike him.
66. Hence get into the chariot quickly. After ķilling the mighty Bhoja, O mighty-armed one, the Syamantaka will be ours.”
67. Then a tumultuous fight ensued between Bhoja and Krishna. Shatadhanvå (i.e. Bhoja) could not see Akrūra anywhere round.
68. Both Bhoja and Janārdana were on horseback (while fighting). Akrūra did not wholeheartedly help him although he was competent and he could have done so.*
*The line: Shakto’ pi sādhyad vārdhakyān nāktūro’ bhyupapadyata is obscure. Bd. P.V. 70 reads:
Shakto’pi shāthyad hārdikyo nā’krüro’bhyupapadyata| Though he was competent to do so, Akrūra, the Härdikya, did not do so through perfidy.
69-72. Hence (Bhoja) became frightened and thought of running away. Bhoja’s mare was a divine one named Vijñatahrudayā (that which understood the heart or mental feeling of the rider). She had a speed of a hundred Yojanas. It was seated on this mare that he fought with Krişhna. On his speedy mare Bhoja went a hundred Yojanas away. On seeing the quick motion of the chariot, Krishna harassed Shatadhanvan. Then the mare became extremely exhausted. O Brahmaņas, the vital airs of the mare rose up into the sky (i.e. it died). Then Krishna spoke to Rāma.
: 73. “O mighty-armed one, stay here. The defects of the horses (mares) have been observed by me. I shall go on foot and bring away the excellent jewel Syamantaka”.
74. Going on foot alone, Achyuta, the knower of great miraculous weapons, killed Shatadhanvan, the king of Mithila.
75. He could not see the Syamantaka (on his person) even after killing the mighty Bhoja. When Krişhņa returned, the bearer of ploughshare (i.e. Rāma) asked him, “Give me the jewel”.
76. “I don’t have it”, said Krishna. Then the infuriated Räma repeatedly cried “Fie upon you”, and spoke to Janardana.
77. “I tolerate it (and excuse you) as you are my brother. Welfare unto you. I am going. I have nothing to do with Dvārakā nor with you nor with the Vruşhnis.”
78. Then Rāma, the suppressor of enemies, entered Mithila. With all desirable presents, the king of Mithila himself welcomed and honoured lim.
79. in the meantime Babhru (Akrūra), the foremost among the intelligent ones, performed unimpededly different kinds of Yajñas.
80. The son of Gadhi, the king of great fame, adopted a coat of mail in the form of Dikṣhā (initiation for sacrifices) for self-protection, in order to preserve the Syamantaka jewel.
81. In the performance of these Yajñas (which continued) for a period of sixty years, he utilised (donated) vast wealth, excellent jewels and different kinds of materials.
82. These Yajñas of that noble-souled (King) became famous by the name “Akrūra Yajña”. Much food and wealth was given as Dakşhiņa. All of them fulfilled the cherished desires of all.
83. Thereafter lordly king Duryodhana went to Mithila and underwent divine training in mace fighting under Balabhadra.
84. O Brāhmaṇas, after a great deal of persuasion and pleading (Balabhadra) was brought back to Dvārakā by the leading persons among Vrushnis and Andhakas along with the noble-souled Krişhņa.
85. After killing Shatrughna along with Bandhumän in battle Akrūra, the powerful leader of men, went away along with Andhakas.
86-87. These two excellent men, Shatrughna and Bandhuman. were the sons of Bhangakāra, the leader of Andhakas. They were born of Nară, the daughter of Shvaphalka. They were very mighty and famous. Krishna was not pleased at the killing of Bhangakāra.
88. As he was apprehensive of a split amongst his kinsmen, he (Krishna) ignored him (Akrūra). After the departure of Akrūra, Indra did not shower rain there.
89. The whole land was oppressed by drought and was about to perish. Then Kukuras and Andhakas pacified and consoled Akrūra.
90. When (Akrüra), the lord (the most prominent) of charitably disposed persons, returned to Dväravati, Indra showered everywhere, even within the ocean.
91. In order to please Vasudeva Akrūra, the glorious leader of Yadus, gave him his virgin sister of approved good conduct.
92. After knowing by means of his Yogic power that the Syamantaka jewel was with Babhru, Krişhņa Janārdana said to Akrūra in the open assembly.
93. “O honourable Lord, please hand over to me the jewel which has come into your possession. Please do nothing ignoble unto me.
94. The anger raging in my heart for the last sixty years has become great and deep-rooted. A long time has elapsed by now.”
95. Then at the instance of Krişhņa, Babhru, the highly intelligent one, handed over the jewel without any demur in the assembly of all the Såttvatas.
96. The suppressor of enemies (Krişhna) obtained the jewel from Babhru in a straightforward manner. With a delighted mind, he gave it back to Babhru again.
97. The son of Gandini (i.e. Akrūra) obtained Syamantaka, the excellent jewel handed over by Krishna. Wearing it (round his neck) he shone like the Sun.
98. He who knows this story of the false accusation and the subsequent excellent clearance of the Lord will by no means become a victim of false accusation.
99-100. From the youngest son Animitra (? Anamitra) of Vrushni Sini was born. His son was Satyaka who was truthful in speech and endowed with truthful temperament. The son of Satyaka (Satyaki) was Yuyudhāna and his son was Bhūti.
101. Yugandhara was Bhūti’s son. Thus the descendants of Bhūti, the Bhautyas have been recounted. Přushni had two sons, Shvaphalka and Chitraka.
102. Wherever the pious-souled great king Shvaphalka stayed, no sickness or fear of drought oppressed the people.
103. O excellent Brāhmaṇas, once Indra did not shower rain in the realm of the lord, king of Kāśhī, for three years.
104. He made the highly honoured Shvaphalka stay there. Due to the presence of Shvaphalka, Indra showered rain there.
105. Shvaphalka married the daughter of the king of Kaśhī. She was a praise-worthy (uncensured) lady named Gandini. Everyday she gifted a cow to a Brāhmaṇa.1
1. A popular etymology of the name ‘Gandini’.
106-108. It is said that she remained in the womb of her mother for many hundreds of years. She did not come out. The father said to her even as she was in the womb, “Be born quickly. Welfare unto you. Wherefore do you stay there?” Remaining in the womb itself the girl said, “I shall be born if a cow is given everyday. O Father, do you desire it?” The father said, “So be it and fulfilled her desire.
109. Akrūra is remembered as her son. He was munificent, a performer of Yajñas, learned, heroic and fond of guests, Shvaphalka himself was very liberal in giving Dakşhiņā,
110-111. Shvaphalka had other sons also- Upamangu, Mangu, Mrudura, Arimejaya, Girirakşha, Yakşha, Shatrughna, Arimardana, Dharmabhrut, Shrushtachaya, Vargamocha, Avāha and Prativāha. He had a beautiful daughter Vasudevā also.
112. Akrūra begot of Ugraseni two sons who delighted the family. They were Deva and Anupadeva. They were equal to Devas.
113-114. Chitraka’s sons were: Pruthu, Vipruthu, Ašhvagriva. Ashvabāhu, Suparshvaka, Gaveşhana, Arishtanemi, Aśhva, Suvarma Varmabhrut, Charmabhrut, Abhūmi and Bahubhūmi. Shravishth and Shravaņā were the two (daughters).
115. The daughter of the king of) Käśhi bore four son to Satyaka, viz. Kakuda, Bhajamāna, Samika and Balabharhis.
116. Vrushti was Kakuda’s son. Vrusti’s son was Kapotaroma, and his son was Revata.
117. His son was a scholar and a friend of Tumburu. He is famous by the name Gandanodakadundubhi.1
1. AIHT, p. 150 records ‘Nandanodaka-dundubhi’ as his name. His other name ‘Andhaka’ is not recorded there.
118-119. His son was Abhijit and his son was Punarvasu. The excellent man (King) had performed a horse-sacrifice for the sake of a son. In the course of that sacrifice, while the rites of Atirätra were being performed, he was born in the middle of the assembly. Therefore, Punarvasu became a scholar, donor and righteous performer of Yajñas.
120. He had twin children-Ahuka2 and Āhuki both of whom were foremost among intelligent ones. They say that Ahuka was invincible, thanks to his (mighty) arms and arrows.
2. According to the genealogy on p. 105 of AIHT, Āhuka is the son of Punarvasu.
121-123. About Ahuka the following verses are cited: “He had ten thousand war-chariots fully equipped with quivers, martial requisites, banners and flagstaffs, rumbling like clouds. No one (in his family) was a speaker of untruth, non-performer of Yajñas or non-giver of thousands (as Dakşhiņā). No one was unclean or unrighteous. No one was unlearned or emaciate.” We have heard that Dhruti was the son of Ahuka.
124-126. (Partially defective) With his white-liveried retinue, the king who was like Ahuka, marched towards the eastern direction displaying (accompanied by one million and eighty youthful horses (cavalry). He surpassed Bhoja’s twenty-one thousand elephants the ropes of which elephants) were made of gold and silver (wires?). An equal number of thousands (of elephants) of Bhoja (were posted) in the north. (The bells of these elephants) made a tinkling sound.
127. Āhuka gave his sister Ahuki to Āhukāndha. A daughter and two sons were born to Ahukandha*.
*This seems to be a wrong statement. Ahuka gave his sister to the prince of Avanti), Āhuka married princess of Kāśhi. From her he had two sons Devaka and Ugrasena. Bd. P. 2.3.71.128 clearly states:
ahukāt kashya-duhitur dvau putrau sambabhūvatuḥ
Vide AIHT, p. 105.
128. The sons were Devaka and Ugrasena. Both of them were brilliant as if born of divine womb. Heroic sons comparable to Devas were born to Devaka,
129. They were Devānāmdeva, Sudeva and Devarañjita. Their sisters were seven whom he gave to Vasudeva.
130-131. They (the sisters) were Vrukadevā, Upadevā, Devarakṣhitā, Shridevā, Shantideva, Mahadevā and Devaki who was the seventh. She was very beautiful to look at. Ugrasena had nine sons, the eldest of whom was Kamsa.
132. The others were Nyagrodha, Sunāma, Kadvaśharku, Bhūmaya, Sutanu, Rāşhțrapāla, Yuddhatuşhta and Supuşhtiman.
133. Their sisters were five: Karmavati, Dharmavati, Shatănku, Rāşhtrapālā and the comely lady Kahva.
134. Ugrasena, who was born of Kukura family and had a large number of children, was famous.
A man remembering this race of Kukuras of unmeasured splendour shall make his own race vast and be endowed with children.
135. Bhajamāna’s sons were Rathimukhya, Vidūratha Rajyadhideva, Shūra and Vidura.
136-138. The sons of Shūra were more powerful. They were Väta, Nivāta, Shonita, Shvetavāhana, Shamī, Gadavarmă, Nidāta, Shakra and Shakrajit. Sami’s son was Pratikşhipta and his son was Svayambhoja. Hrudika was born of Svayambhoja. Hrudika’s ten sons were all of terrible exploits.
139-140. Krutavarmā was the eldest and Shatadhanvā was the middle one. The other sons were Devārha (Devabāhu in Bd. P.), Vanārha, Bhishak, Dvaitaratha, Sudanta, Dhiyanta, Nakavan and Kanakodbhava. A scholarly son Kamalabarhişha was born to Devărha.
141. His sons were Asamaujas and the famous Susamaujas Krishna gave Sudamshtra and Surūpa1 (as sons in adoption) Asamaujas to whom no son was born (ajātaputrāya). Th. Andhakas have been recounted.
1. Suchandra and Vasurūpa according to Bd.P. v. 143.
142. There is no doubt in this that he who daily glorifies this race of Andhakas, gains an extensive race for himself.
143. Shūra begot Devamănuşhi of Asmaki. Shūra begot Māşhi (Mārişhī in Bd. P.) (the son) Devamīdhuşha.
144. Ten men (i.e. sons) were born of Bhäşhi (Marişhi in Bd. P.), the daughter of Bhoja, and Shūra. The mighty-armed Vasudeva was the eldest. He was originally known as Anakadundubhi.
145-146. As soon as he was born, Dundubhi (divine drum) sounded in heaven. A loud sound of anakas (military drums) rose up in heaven. A heavy shower of flowers fell in the house of Śhūra. In the entire human world there was no one equal to him in handsome features.2
2. Vasudeva’s unparallcded handsomeness is recorded in Jaina works also. According to Jaina records Vasudeva was banished by his father, as complaints were lodged to him by citizens of Mathura about the seductive effect of his beauty on their women. A Prakrit work called Vasudeva-Hindi (circu A.D. 600) makes Vasudeva a hero whose wanderings were a marriage campaign. The work, however, is a Prakrit version of Guņādhya’s Paishachi Bruhat-Katha, though here the hero is Vasudeva instead of Naravāhanadatta.
147-149. The fame of Vasudeva who was foremost of men, was as brilliant as that of the moon. The other sons were Devabhäga, Devashravas, Anādrushti, Kada, Nandana, Bhřuñjina, Shyama, Shamika, and Gandūşha. Four daughters, all excellent ladies, were also born, viz. Prutha, Shrutavedā, Shrutakirti and Śhrutashravă. There was another (daughter) Rājādhidevi. All these five became mothers of heroic sons.
150-15. Kunti of Bhoja family adopted Prutha, as his daughter. Pandu married her. Shūra had given her in adoption to the aged Kuntibhoja as he had no child. Hence Přuthả be came known as Kunti and daughter of Kuntibhoja. Pandu the chief of Kurus, a great hero, took her as wife from him.
152. Pruthả gave birth to three sons who were brilliant like fire. They were heroes with none to match them in the whole world. They were equal to Indra in exploit.
153. Prutha gave birth to Yudhishthira from Dharma, to Bhima (Vrukodara) from Māruta and to Arjuna (Dhananjaya) from Indra.
154. It is well-known that Nakula and Sahadeva were born of Madravati. Both of them were endowed with hand some features and inherent strength and good qualities.
155. The powerful and heroic lord of Karūsha named Dantavaktra was born of Shrutadevă as the son of Vruddhasharman.
156-158. Santardana was born of Shrutakirti, the wife of the prince of Kekaya. Chekitana and Bruhatkşhatra were the other two mighty (sons), Brothers Vinda and Anuvinda who were very powerful, were born of the king of Avanti (?) as sons of Rājādhidevī.
The king of Chedi1, Shishupala, was born of Shrutaravä as the son of the saintly king Damaghosha. His manliness is well known. He was formerly the ten-necked (Rāvana), the slayer of enemies.
1. Bundelkhanda and the adjacent territory from former Central Provinces (now the whole of Chedi is included in new Madhya Pradesh).
159-161. Yaduśhrava and Rujakanya were his younger brothers, Vasudeva had thirteen excellent ladies as wives. Of them Pauravi, Rohiņi, Madirā, Apară, Bhadrā, Vaishakhi and Devakī the seventh (were the chief queens). Two lady attendants Sugandhi and Vanarāji and two others (also were married to him). Rohini and Pauravi were the daughters of Vālmīka.2
2. ‘Younger sisters of Bāhlika’ as per Bd. P.V.163.
162-163. The blessed lady, the eldest wife of Ānakadundubhi, Rohiņi gave birth to eight children. The eldest son was Rāina. The others were Săraņa, Niśhava, Durdama, Damana, Shubhra, Piņdāraka and Kuśhītaka. She had a daughter named Chitră.
164-165. His grandsons born to Räma were famous as Nishita and Utsuka. Rāma had other sons as well: Pärśhvi, Pärśhvanandi, Shiśhu, Satyadhruti, Mandabāhya, Rāmāna, Girika, Gira, Shuklagulma, Gulma and Daridrantaka.
166-171. Sarana had five daughters who were born prior to these. They were Archişhmati, Sunanda, Surasă, Suvachă and Shatabala. The following are remembered as the sons and grandsons of Rohiņi: Bhadrāśhva, Bhadragupti, Bhadra Vayu Purana vighna, Bhadrabāhu, Bhadraratha, Bhadrakalpa, Supārshvaka Kirtiman, Rohitāśhva, Bhadraja, Durmada and Abhibhūta.
The sons and daughters of Madira were: Nanda, Upananda Mitra, Kukşhimitra, Achala, Sthita (?), Puşhti and Sudeva (sons) and Chitra and Upachitrā (daughters).
Upabimba, Bimba, Sattvadanta and Mahaujas, these four were the powerful and famous sons of Bhadrā.
172-173. Shauri (i.e. Vasudeva) begot the excellent son Kaushika of Vaishakhi. He begot six sons of Devaki. They were: Suşheņa, Kirtiman, Tadaya (Udarşhi in Bd.P.), Bhadrasena, Yajudaya the fifth, and Bhadravit the sixth. Kamsa killed all of them.
174. Under these circumstances Vişhnu, the lord of the worlds, lord of the subjects, was born as the long-lived Krişhna.
175. After him was born Subhadra who used to speak pleasantly. She was otherwise known as Krişhņā. This girl of the family of Vruşhņis named Subhadra became famous as Krişhņā.
176. The heroic Abhimanyu was born of Subhadra and Pärtha (Arjuna). Listen and understand the names of the other heroic sons born of Vasudeva and his seven highly fortunate wives.
177-178. The heroic son Bhayasakha was born of Sahadevă. Sharangadevă gave birth to Tambu. Shauri (thus) begot a son who made the family flourish. Four more sons of his, viz. Upasanga, Vasu, Deva and Rakşhita were killed by Kamsa. Thus he had ten sons. Kamsa killed all of them.
179. Upadevă gave birth to all these blessed sons: Vijaya, Rochana and Vardhamana. (Bd. P adds: Devala.)
180. Vřukadevi gave birth to noble-souled Svagahava. (This lady was known by these names as well) Agåhi, Svasā, Shishirāyiņi and Surūpa.
181. Devaki of beautiful nose gave birth to Bhū (Shri krişhņa?) as her seventh son. (Afterwards) she gave birth to the blessed Gaveşhaņa, who could fight in battle in wonderfully diverse ways.
182. Sauri (Vasudeva) begot of Shaiby, the immutable (economical?) son (Kaushika alias Shraddhadeva) who formerly implanted a forest1, O Brāhmanas.
1. Reading in A adopted.
183. Sugandhi and Vanarāji (the servant-maids mentioned before) were also the wives of Shauri. Pundra and Kapila were Vasudeva’s sons born of Sugandhi (Bd.P.v.186). Of them Pundra became a king and Kapila went to the forest.
184. Of the other lady (Vanarāji) Vasudeva had another powerful son who was a foremost wielder of bow. He was a king called Nişhāda.
185. Mahābhāga was the famous son of Devarata. They call the son born of Devaśhravas as one honoured by scholars.
186. Nivarta begot of Aśhmakī the sons Anādruşhti of great fame, Shrāddhadeva of great strength and Shakraśhatrughna.
187. (Defective verse)2 Śhrādhadeva was well known as the founder of Nişhadha (Nişhāda) (?) kingdom. Ekalavya of great prowess was nurtured and brought up by Nişhādas (hunting tribes).
2. Bd. P.v. 190 gives a better reading and means: ‘Ekalavya, the highly lucky son was born to Shrāddhadeva. He was brought up by Nişhādas (a forest tribe) and so he was well known as Naişhādi.’
188. With pleasure Krishna gave his sons Chărudeşhņa and Samba who had all praiseworthy characteristics and who had learned the use of miraculous weapons, to Gandūşha who was childless.
189. Tantija and Tantimāla were Kanaka’s own sons. Vasudeva of great exploit gave them to Vastāvani who had no child. Sauti gave his heroic sons Shauri and Kaushika to him.
190. (Other members of this family were) Tapas, Krodhanu, Virajas, Shyama and Sruñjima. Shyāma was childless and he went to the forest. He contemptuously treated his status as a member of the Bhoja clan. He secured the status of a Rājarşhi (a royal sage).
191. He who reads this story of Krishna’s birth after regularly observing rites, and also narrates it to Brahmaņas shall attain great happiness.
192. Lord Närāyaṇa of great splendour, lord of Devas, the lord of subjects (Prajāpati) was formerly born among men out of sport fulness.
193. The lotus-eyed lord was born of Devaki and Vasudeva thanks to their penance. It should be known that he had divine form with four arms. He was endowed with glory.
194. Even after becoming the son of Aditi (Devakī), the delighter (or scion) of the Yadava clan (Krishna) is well-known as god Vişhnu, the younger brother of Indra.
195. Though Narayana took birth, he is still Avyaya (the unchanging). The Lord Nārāyana is still eternal even after be coming Hari.
196. It was he who created the primordial being Prajapati formerly. Even after becoming the son of Aditi (Devaki) the delighter (or scion) of the Yadava clan (Krişhņa) is well known as god Vişhnu, the younger brother of Indra.
197. It was he who blessed Aditi with his grace and was born as her son for the purpose of slaying Daityas, Dānavas and Rākşhasas, the enemies of Suras.
198. The family of the intelligent Vasudeva, born of the race of Yayati, became certainly meritorious and holy because Lord Närāyaṇa resorted to it.
199. While Janardana was being born, the oceans trembled, the mountains shook and the sacrificial fires blazed.
200. While Janardana was born, the winds blew auspiciously. All dust subsided. All the luminaries shone more brilliantly.
201. The asterism on the day when Janardana was born was Abhijit by name. The night was called Jayanti (the 8th of the dark half of Shrāvana with the constellation Rohiņi rising at midnight). And the Muhūrta (the specific period at the time of his birth) was Vijaya by name.
202. The unmanifest, eternal Lord Hari, Nārāyana, Krishna fascinated the people with his eyes as he was born.
203. The lord of Devas (Indra) showered flowers from the firmament. Eulogising Madhusudana (Krishna) with auspicious words thousands of great sages and Gandharvas offered prayer unto him.
204. Vasudeva saw lord Adhokshaja (whose form is beyond the ken of the physical sense-organs) born at night as his son endowed with the characteristic curl of hair called Srivatsa and accompanied by various divine signs in heaven.
Vasudeva thereafter requested: “O lord, withdraw your form.
205. I say this, O dear one, as I am very much afraid of Kamsa. My sons, your elder brothers, were very wonderful in appearance but were killed by him”.
206. On hearing the words of Vasudeva, the lord withdrew his form. Permitted by him (the lord), the father took him to the abode of Nandagopa. Abiding by the suggestion of Ugrasena,1 he gave (the child) to Yashodā then.
1. “ugrasena-mate’ in the text is confusing. Bd. P.v.212 reads “gopa (who was staying) in the house of Ugrasena”.
207. Yashodă and Devaki had been pregnant simultaneously. Yaśhoda was the wife of Nandagopa, the Lord of (herd of) Cows.
208. Yaśhodā had given birth to a daughter in the same night as Krişhņa was born as the lord of the race of Vruşhņi.
209. Protecting the son born to him, Vasudeva of great fane, handed him over to Yashoda and took the daughter with him.
210. Handing him over to Nandagopa, (Vasudeva) spoke, “Save me. This (adopted) son of you shall be the bestower of all happiness to Yadavas. This is that (long expected) child of Devaki. He shall put an end to all our pain and misery.”
211. Anakadundubhi took that girl to the son of Ugrasena (i.e. Kamsa) and informed him: “This is the girl of auspicious characteristics”.
212. Kamsa had not known (till then) that a child had been born to his sister. The wicked-minded one became delighted and spared that girl.
213. The foolish one muttered within himself: “If it is a giri she is already slain!” That daughter grew up well respected in the abode of Vrushnis.
214-215: (Defective) Just as gods bring up gods,2 they protected her like a son. They said that a daughter had been duly born: “(Goddess) Ekadaśha is born for the protection Keshava. With delighted minds all the Yadavas will worship her. Krishna, the lord of Devas, of divine physical form is well protected by her.”
2. The text ‘Putravat paripālyanto devā devān yatha | translated above is irrelevant to the context. It gives cogent sense is emended as in Bd, P. 2.3-72,
putravat palayāmāse devi devim muda tadā
‘Then the goddess (Devaki) gladly brought up the goddess (Ekādasha) like (her own) son.’
The Sages said:
216. Why did Kamsa, the king of the Bhoja family, kill the sons of Vasudeva even when they were (mere) infants? It behoves you to explain this to us.
Suta said:
217-218. Listen why the foolish Kamsa killed the infant sons of Anakadundubhi (Vasudeva) immediately after their birth. (I shall explain) how, out of fear, the mighty-armed Krishna was taken elsewhere immediately after birth and how Govinda, (though) the supreme person was brought up among the cows.
219. It is reported that Kamsa, then the crown prince, acted as a charioteer of the self-possessed Vasudeva along with Devaki (in their marriage).
220. Then there arose in the sky a divine voice of some incomprehensible person. It was distinctly loud and clear and was witnessed by all people. Thereby Kamsa remained panicky perpetually (throughout his life).
221. “O Kamsa, the seventh (?) child of this lady whom you drive in your chariot out of affection, will be the cause of your death.”
222. On hearing that (aerial) voice, the foolish Kamsa became distressed. Unsheathing his sword, he evinced his desire to kill her.
223. The mighty-armed and valorous Vasudeva spoke to Kamsa, the son of Ugrasena, out of friendliness and affection.
224-228, “It does not behove any Kshatriya to kill a woman at any time. O scion of the family of Yadus, I have seen a way out in this matter. O King, I shall hand over to you the seventh child that will be born of her. You may do whatever you deem fit then. Even now, O liberal one in giving Dakşhiņā, you can do as you wish 1. I shall (even) promise that I will give you all her children. O excellent man, this promise will never be falsified”. Thus implored and propitiated Kamsa (agreed to the proposal of) seizing all the children. Vasudeva rejoiced in having got back his wife (alive). So Kamsa, the foolish man of sinful deeds, went on killing the sons (one after the other).
1. The words tvam tvidānim in the text are absurd as they would mean free permission to Kamsa to kill Devaki. They need emendation as natvidānim, as in Bd.P. ibid v. 233. It means “Do not behave now in the way you wish”. Vasudeva wanted to save Devaki’s life and hence requested Kaṁsa not to kill her.
The Sages said:
229. Who is this Vasudeva who begot Vişhnu? Who is this Devaki, the lady of fame, who gave birth to Vişhnu? Who is this Nandagopa and who is this famous lady Yashodā who brought him up?
Suta said:
230. All the men (of the Yadu race) were the incarnations of Kaśhyapa and all the women of Aditi 2. The mighty-armed lord (thus) fulfilled the desires of Devaki.
2. This is a strange statement. Bd.P. v. 238 states that Vasudeva and Devaki were Kaśhyapa and Aditi in their former life. Our text does not answer who was Nandagopa and Yashoda but Bd.P.v. 239 informs that Nanda was a Vasu called Drona and Yashoda, his wife Dhară, Bh. P. X.8.48.51 confirm it.
231. The lord entered a human body and moved about on the earth. By means of his Yogic Māyā the Yogic-souled lord infatuated all living beings.
232. When Dharma declined, Vişhņu himself incarnated in the race of Vruşhņis in order to re-establish Dharma and to annihilate Asuras.
233-234. He married the girl Rukmiņi, Satya the daughter of Nagnajit, Satyabhāma the daughter of Satrăjit, Jámbavati, Rohiņi, Shaibya, Sudevī, Madrī, Sushīlā, Kalindi, Mitravinda, Lakşhmaņa, Jālavasini and others.
235. Thus he had sixteen thousand wives. After consulting Devas, Shakra had sent down to the earth the most excellent ones among the celestial damsels of whom it is said there are fourteen groups.
236. In order to become the wives of Vasudeva, they were born in royal palaces. These were the blessed ladies famous as Vishvaksena’s wives.
237-240. Pradyumna, Chărudeşhņa, Sudeshna, Sharabha, Charu, Charubhadra, Bhadrachāru, and Chäruvindhya were the sons of Rukmiņi. She had a daughter Charumati.
Sānu, Bhāni, Akşha, Rohita, Mantraya, Jarāndhaka, Tamravakshas, Bhaumari and Jarandhama were the sons of the Garuda bannered lord (Krişhna) and Satyabhāma. They had four sisters, viz. Bhanu, Bhaumarikå, Tamraparņi and Jarandhamā.
Now listen to the children of Jambavati.
241. Bhadra, Bhadragupta, Bhadravindra and the famous Saptabahu were the sons; Bhadravati and the famous Sambodhani were the daughters. These should be known as Jambavati’s children.
242. Sangramajit, Shatajit, and Sahasrajit are glorified as the sons of Sudevi and Vishvaksena (i.e. Krişhņa).
243. Vruka, Vrukāśhva, Vrukajit, Mitrabahu and Sunitha were the sons. Vrujini and Surangana 1 were the daughters. These are the children of the daughter of Nagnajit (i.e. Satya).
1. The reading varangană in Bd.P. v. 252 implies that excellently beautiful Vrujini was the only daughter of Satyā.
244. Thus know that he had thousands of sons. (Some say) that Vasudeva had hundred thousands of sons.
245. Tea thousand and eight of them (or eighty thousand of them) were heroic and experts in battle. The family of Janardana has been recounted to you factually.
246. Bruhati (known also as) Nartakonneyi was united (in wedlock) with Sunaya. She was the daughter of Bruhaduktha the noble-souled scion of the family of Shuni (Shauneya).
247. Her sons were three in number. They were well known as shining splendidly in war, viz. Angada, Kumuda and Shveta. She had a daughter too named Shveta.
248. Avagaha2, Chitra and the heroic Chitravara (were famous members of the Vrushni race). Chitravaras son was Chitrasena and his daughter was Chitravati.
2. Bd. P.v. 257 reads Avagahasya and implies Chitra, Sura and Chitravara as his sons.
249. Tumba and Tumbabāņa were the two sons of Janastamba. Vajrāra and Kșhipra are remembered to be the sons of Upānga.
250. Bhūrindrasena and Bhūri were the two sons of Gaveşha. Yudhishthira’s daughter Sutanu was wSell-known.
251. The famous son of Aśhva named Vajra was born of her. Vajra’s son was Pratibāhu and Suchāru was his son.
252. Kaśhma (Princess of Käshī—Bd.P.) gave birth to the son Supärśhva and Samba to Tarasvin. The sons of the noble souled Yadavas were three crores.
253. Six million of them were extremely valorous and very strong. All these men of great prowess were born of the parts of Devas.
254. They were born in the family of Yadavas in order to exterminate the Asuras of great penance who had been born among human beings in this world and were harassing them. These Asuras had been killed in the battles between Devas and Asuras.
255. There were eleven distinct families of the noble-souled Yadavas. But in the family of Vişhņu (i.e. Krişhņa) all of them merged as though into one family.
256. Vişhņu was their authority and the leader for them. All of them, all human beings *, obeyed his behests and abided by his directions.
*The text is a bit obscure. If ‘sarva-mānushah’ in the 2nd line is emended as ‘sura-mānuşhaḥ’ (as in Bd. P.v. 262) it means ‘suras and human beings are bound by those who abide by his (Krişhņa’s) behests’.
257. Thus the progeny of Vrushnis has been glorified succinctly and in details. The glorification of these bestows fame and fulfilment of cherished desires.