Sunday, 13 September 2020

ACCOUNT OF KALAYAVANA | VISHNU PARVA SECTION - 114 - 058

CHAPTER CXIV

(ACCOUNT OF KALAYAVANA)

Krishna and Muchukunda in a Cave in the Himalayas
Janamejaya said:— O reverend sir, I wish to listen at length to the history of the high-souled and intelligent Vāsudeva, the foremost of Yadus (1). O foremost of the twice-born, why did Janārddana, without fighting, leave Mathura the only abode of Lakshmi (the goddess of prosperity), the hump (the most elevated) of Central India, the very summit of the earth, abounding in profuse corns, wealth and beautiful houses, and consisting of many worshipful Aryans? How did Kālayavana behave towards Krishna? Having obtained the watery fortress Dwarkā what did the great Yogin of hard penances the mighty-armed Janārddana do (2–5)? Whose son was Kālayavana and how powerful was he? Do thou describe all this to me (6).

Vaishampāyana said:—The high-minded Gārgya was the preceptor of both the Andhaka and Vrishni races. He always observed the vow of celibacy; and although he had a wife he did not know her. While the eternal Gārgya, who was a master of passions, was thus spending his days his brother-in-law described him as impotent before the king (7-8). O king, having been thus dishonored in the city of Ajitanjaya and giving up his desire of being united with his wife out of anger for his brother-in-law, Gārgya engaged in hard penances for obtaining a son. And living on pounded iron for twelve years he worshipped Mahādeva, the holder of trident. For this Rudra conferred on him a boon that he would obtain an all powerful son who would be able to discomfit in battle the descendants of the Vishni and Andhaka races (9–10).

The king of Yavanas had no son. Hearing of the boon of having a son conferred upon Gārgya, the foremost of the twice-born by Mahādeva, the king brought him over to his own kingdom. And having consoled him he engaged the milk-women to attend him in their own settlement. Having assumed the guise of a milk-woman, an Apsara, Gopāli by name, conceived that dreadful and undecaying embryo through Gārgya (11-14). Thus by the command of the holder of trident, Gārgya begat on the Apsara, assuming the form of a woman and living by him like a wife, the highly powerful hero Kālayavana. And he was brought up in the inner appartment, like his son, of the king Yavanas who had no issue. O king, after the demise of the lord of Yavanas Kalyavana became king. And being desirous of fighting when he questioned the leading twice-born ones about his antagonist Narada pointed out the heroes of the Vrishni and Andhaka races (15-17). Krishna, the powerful slayer of Madhu, took no notice of Kālayavana, although he grew up in the midst of the Yavanas because he had heard from Narada the story of his obtaining the boon (18). When the king of Yavanas grew exceedingly powerful, Shaka, Tukhāra Darava, Parava, Tangana, Khasha, Panhava and hundreds of Mlechcha kings, living near Himavan, took shelter under him (19–20). Encircled by those Dasyu kings resembling a swarm of locusts, assuming various dresses and holding various weapons, the king of Yavanas set out for Mathura (21). He agitated the surface of the earth with innumerable horses, elephants, asses, camels and a huge army (22). The path of the sun was covered with the dust raised by the soldiers. By the urine and excreta of the soldiers a river was created (23). And because that river issued from the excreta of the horses and camels it passed by the name of Aswasakrit (24).

Hearing of the approach of this huge army Vāsudeva, the leader of the Vrishnis and Andhakas, addressed his kinsmen, saying (25):—"Great is the calamity that has befallen the descendants of the Vrishni and Andhaka races. For this enemy is unslayable by us on account of the boon conferred on him by the holder of the trident (26). I employed all other means as conciliation etc. to win him over. But he wishes for battle worked up with pride (27). 'I am to live here' this Nārada said to me; I too tell you this (28). The emperor Jarāsandha is not forgiving towards us; and the other kings too, assailed by the Vrishni discus and on account of the distruction of Kansa, have been displeased with us and sought refuge with the Magadha king. Under the protection of Jarāsandha they want to obstruct us, and many kinsmen of the Yādavas have been slain by them. What more we will never acquire prosperity if we live in this city."

Saying this and desirous of retreating Keshava sent an envoy to the king of Yavanas. In order to terrorize him (the king of Yavanas) the highly intelligent Mādhava put a highly dreadful black serpent, resembling a collection of collyrium, into a jar and sealed it up. He then sent it to the king of Yavanas through his own emissary. O foremost of Bharatas, having said "Krishna is like a deadly serpent" that emissary showed the jar to Kālayavana. Thereupon understanding that the Yadavas had sent it to terrorize him Kalayavana filled that jar with dreadful ants. Thereat that serpent was eaten up by the innumerable ants having sharp beaks and was reduced to ashes. Thereupon sealing up that jar, Kālayavana sent it with a profuse description to Krishna (29–37). Observing his own expedient baffled Vāsudeva soon left the city of Mathurā and went to Dwarka (38). O king, after that in order to put an end to hostilities, that highly illustrious and powerful hero, Vasudeva settled all the heroes in Dwarkā and having consoled them, set out on foot for Mathurā with only his own arm for his weapon (39-40). Kālayavana was pleased at seeing him and confronted him with rage. The highly powerful Krishna too attracted him of his own accord. In order to get hold of Govinda the lord of Yavanas pursued him, but could not catch that Yogin (41-42).

On account of his being successful in the war between gods and demons the former offered a boon to the highly powerful and illustrious king Muchakunda, the son of Māndhāta who prayed for sleep. O king, because he was tired in battle he repeatedly said:—"O gods, I will, with my eyes burning in anger, consume him who will arouse me from my sleep" (43–45). The deities along with their king said "So be it." Having been thus ordered by the gods, that king, worn out with fatigue, first came to the king of mountains. And then entering into a cave he was asleep till he was seen by Krishna. Nārada communicated to Krishna the boon obtained by Muchukunda and his power. And therefore when pursued by his Mlechcha enemy he humbly entered into Muchukunda's cave (46–49). In order to avoid the look of the royal saint Keshava, the foremost of the intelligent, sat near his head (50). Following Vāsudeva, the wicked minded Yavana king entered into the cave and saw that king there. And like an insect falling into fire he kicked that king with his foot for his own destruction (51–52). With the touch of the foot the royal saint Muchukunda awoke and was highly enraged on account of the break of his sleep (53). Thereupon recollecting the boon that was conferred by Indra he looked at the Yavana king with angry eyes. As soon as he was eyed, the king of Yavanas was all ablaze (54). O king, as a lightning consumes a dried tree so the fire, engendered by the energy of Muchukunda's eyes, in no time reduced Kālayavana to ashes (55). Having thus acquired victory by virtue of his own intellect Vāsudeva went to the emperor Muchukunda, who was engaged in sleep for a long time and addressed to him the following most excellent words (56):—"O king, I have heard from Nārada that thou art asleep for a long time. Thou hast performed a great work for me. May good betide thee. I depart" (57).

Beholding Vasudeva of short stature the king Muchukunda thought:—"I was asleep for a long time and the cycle has been changed." Then the emperor said to Govinda:—"Who are you? Why have you come here? Tell me if you can, how long I was asleep?" (58-59)

Krishna said:—"There flourished a king in the Lunar dynasty, by name Yayāti, son of Nahusha. Yadu was his eldest son. He had four other sons Turvasu and others. O lord, know me, as Vāsudeva, the son of Vasudeva born in Yadu's family. For some work I had come to you (60–61). O king, I have heard from Nārada that you fell asleep in the Treta Yuga: and now the Kali has set in. Tell me, what more I can do for you presently (62). O king, you have reduced him to ashes by virtue of the boon conferred on you by the gods whom, fighting for a hundred years, I could not slay (63)".

Vaishampāyana said:—Thus accosted by Krishna the king Muchukunda issued out of the cave. And having accomplished his object the intelligent Vāsudeva too followed him (64). Having come out from the mouth of the cave he saw that the earth had been covered with men of short stature and of limited energy, strength and prowess and that his kingdom had been occupied by others (65). Having seen all this and resolved upon practising hard penances the king dismissed Krishna and entered into thickets of the Himalaya (66). Having carried on austerities there he died and repaired to the celestial region acquired by his own good actions (67). Having brought about the destruction of his own enemy through this expedient, the pious-souled and intelligent Vāsudeva went to his soldiers and set out with that army consisting of cars, elephants and horses, who had their master slain (68–69). Having thus attained to the consummate accomplishment of his object and conferred upon the king Ugrasena that four-fold army Janārddana embellished the city of Dwarkā with wealth acquired by him (70).

Source: https://archive.org/details/AProseEnglishTranslationOfHarivamsh

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அக்ரூரன் அக்னி அசமஞ்சன் அதிரதன் அந்தகன் அரிஷ்டன் அர்ஜுனன் அனு அஜமீடன் அஸ்தி ஆபவர் ஆயு ஆஹுகன் இந்திரன் இளை உக்ரசேனன் உக்ராயுதன் உசீநரன் உதங்கர் உபரிசரவசு உல்பணன் ஊர்வசி ஊர்வர் ஏகலவ்யன் ஔர்வர் கக்ஷேயு கங்கை கசியபர் கண்டரீகர் கண்டூகன் கபிலர் கமலாதேவி கம்ஸன் கருடன் கர்க்கர் கர்ணன் காதி காந்திதேவி கார்த்தவீர்யார்ஜுனன் காலநேமி காலயவனன் காலவர் காளியன் கிருஷ்ணன் குசிகன் குணகன் குரோஷ்டு குவலயாபீடம் குவலாஷ்வன் கூனி கைசிகன் சகடாசுரன் சக்ரதேவன் சங்கன் சததன்வன் சத்யகர்மன் சத்ருக்னன் சத்வதன் சந்தனு சந்திரன் சனத்குமாரர் சன்னதி சாணூரன் சாந்தீபனி சால்வன் சிசுபாலன் சித்திராங்கதன் சிருகாலன் சிவன் சுனீதன் சூரன் சூரியன் சைசிராயணர் தக்ஷன் தசரதன் தந்தவக்ரன் தமகோஷன் தரதன் தன்வந்தரி தாரை திதிக்ஷு திரிசங்கு திரிவிக்ரை திருமிலன் திரையாருணன் திலீபன் திவோதாஸன் துந்து துந்துமாரன் துருவன் துஷ்யந்தன் தூம்ரவர்ணன் தேவகன் தேவகி தேவாவ்ருதன் தேனுகன் நந்தன் நரகாசுரன் நஹுஷன் நாரதர் நாராயணன் நாராயணி நிகும்பன் நிசுந்தன் நித்ராதேவி நீபன் பஞ்சஜனன் பத்மாவதி பப்ரு பயோதன் பரசுராமர் பரதன் பரத்வாஜர் பலராமன் பார்வதி பிரதீபன் பிரம்மதத்தன் பிரம்மன் பிரலம்பன் பிரஸேனன் பிராசேதஸ் பிராப்தி பிருது பிருதை பிருஹதாஷ்வன் பிருஹஸ்பதி பீஷ்மகன் பீஷ்மர் புதன் புரூரவன் பூதனை பூமாதேவி பூரு பூஜனி மதிராதேவி மது மதுமதி மயன் மஹாமாத்ரன் மாயாதேவி மார்க்கண்டேயர் முசுகுந்தன் முஷ்டிகன் யசோதை யது யயாதி யுதிஷ்டிரன் ரஜி ராமன் ருக்மவதி ருக்மி ருக்மிணி ரேவதி ரைவதன் ரோஹிணி லவணன் வசிஷ்டர் வருணன் வஸு வஸுதேவன் வாயு விகத்ரு விதர்ப்பன் விப்ராஜன் விரஜை விருஷ்ணி விஷ்ணு விஷ்வாசி விஷ்வாமித்ரர் விஷ்வாவஸு விஸ்வகர்மன் வேனன் வைவஸ்வத மனு ஜராசந்தன் ஜஹ்னு ஜாம்பவான் ஜியாமோகன் ஸகரன் ஸத்யபாமா ஸத்யவிரதன் ஸத்ராஜித் ஸத்வான் ஸஹஸ்ரதன் ஸ்ரீதாமன் ஹயக்ரீவன் ஹரி ஹரியஷ்வன் ஹரிஷ்சந்திரன் ஹிரண்யகசிபு