IV

[11]

Note7.

[12]

Magadha—a region corresponding to present-day South Bihar.

[13]

Plate3.

[14]

Note8.

[15]

Note9.

[16]

Plate4.

[17]

Plate5.

[18]

Plate6. In theHarivansa, the cause of the migration is given as a dangerous influx of wolves.

[19]

Note10.

[20]

Plate7.

[21]

Note7.

[22]

Plate8.

[23]

Plate9.

[24]

Plate10.

We have seen how during his infancy Krishna's pranks have already made him the darling of the women. As he grows up, he acquires a more adult charm. In years he is still a boy but we are suddenly confronted with what is to prove the very heart of the story—his romances with the cowgirls. Although all of them are married, the cowgirls find his presence irresistible and despite the warnings of morality and the existence of their husbands, each falls utterly in love with him. As Krishna wanders in the forest, the cowgirls can talk of nothing but his charms. They do their work but their thoughts are on him. They stay at home but all the time each is filled with desperate longing. One day Krishna plays on his flute in the forest. Playing the flute is the cowherds' special art and Krishna has, therefore, learnt it in his childhood. But, as in everything else, his skill is quite exceptional and Krishna's playing has thus a beauty all its own. From where they are working the cowgirls hear it and at once are plunged in agitation. They gather on the road and say to each other, 'Krishna is dancing and singing in the forest and will not be home till evening. Only then shall we see him and be happy.'

One cowgirl says, 'That happy flute to be played on by Krishna! Little wonder that having drunk the nectar of his lips the flute should trill like the clouds. Alas! Krishna's flute is dearer to him than we are for he keeps it with him night and day. The flute is our rival. Never is Krishna parted from it.' A second cowgirl speaks. 'It is because the flute continually thought of Krishna that it gained this bliss.' And a third says, 'Oh! why has Krishna not made us into flutes that we might stay with him day and night?' The situation in fact has changed overnight for far from merely appealing to the cowgirls' maternal instincts, Krishna is now the darling object of their most intense passion.

Faced with this situation, the cowgirls discuss how best to gain Krishna as their lover. They recall that bathing in the early winter is believed to wipe out sin and fulfil the heart's desires. They accordingly go to the river Jumna, bathe in its waters and after making clay images of Parvati, Siva's consort, pray to her to make Krishna theirs. They go on doing this for many days.

One day they choose a part of the river where there is a steep bank. Taking off their clothes they leave them on the grass verge, enter the water and swim around calling out their love for Krishna. Unknown to them, Krishna is in the vicinity and is grazing the cows. He steals quietly up, sees them in the river, makes their clothes into a bundle and then climbs up with it into a tree. When the cowgirls come out of the water, they cannot find their clothes until at last one of them spies Krishna sitting in the tree. The cowgirls hurriedly squat down in the water entreating Krishna to return their clothes. Krishna, however, tells them to come up out of the water and ask him one by one. The cowgirls say, 'But this will make us naked. You are making an end of our friendship.' Krishna says, 'Then you shall not have your clothes back.' The cowgirls answer, 'Why do you treat us so? It is only for you that we have bathed all these days.' Krishna answers, 'If that is really so, then do not be bashful or deceive me. Come and take your clothes.' Finding no alternative, the cowgirls argue amongst themselves that since Krishna already knows the secrets of their minds and bodies, there is no point in being ashamed before him, and they come up out of the water shielding their nakedness with their hands.[25]Krishna tells them to raise their hands and then he will return their clothes. The cowgirls do so begging him not to make fun of them and to give them at least something in return. Krishna now hands the clothes back giving as excuse for his conduct the following somewhat speciousreason. 'I was only giving you a lesson,' he says. 'The god Varuna lives in water, so if anyone goes naked into it he loses his character. This was a secret, but now you know it.' Then he relents. 'I have told you this because of your love. Go home now but come back in the early autumn and we will dance together.' Hearing this the cowgirls put on their clothes and wild with love return to their village.

At this point the cowgirls' love for Krishna is clearly physical. Although precocious in his handling of the situation, Krishna is still the rich herdsman's handsome son and it is as this rather than as God that they regard him. Yet the position is never wholly free from doubt for in loving Krishna as a youth, it is as if they are from time to time aware of adoring him as God. No precise identifications are made and yet so strong are their passions that seemingly only God himself could evoke them. And although no definite explanation is offered, it is perhaps this same idea which underlies the following incident.

One day Krishna is in the forest when his cowherd companions complain of feeling hungry. Krishna observes smoke rising from the direction of Mathura and infers that the Brahmans are cooking food preparatory to making sacrifice. He asks the cowherds to tell them that Krishna is hungry and would like some of this food. The Brahmans of Mathura angrily spurn the request, saying 'Who but a low cowherd would ask for food in the midst of a sacrifice?' 'Go and ask their wives,' Krishna says, 'for being kind and virtuous they will surely give you some.' Krishna's power with women is then demonstrated once more. His fame as a stealer of hearts has preceded him and the cowherds have only to mention his name for the wives of the Brahmans to run to serve him. They bring out gold dishes, load them with food, brush their husbands aside and hurry to the forest. One husband stops his wife, but rather than be left behind the woman leaves her body and reaches Krishna before the others. When the women arrive they marvel at Krishna's beauty. 'He is Nanda's son,' they say. 'We heard his name and everything else was driven from our minds. Let us gaze on this darling object of our lives. O Krishna, it is due to you that we have seen you and thus got rid of all our sins. Those stupid Brahmans, our husbands, mistook you for a mere man. But you are God. As God they offer to you prayers, penance, sacrifice and love. How then can they deny you food?' Krishna replies that they should not worship him for he is only the child of the cowherd, Nanda. He was hungry and they took pity on him, and he only regrets that being far from home he cannotreturn their hospitality. They must now go home as their presence is needed for the sacrifices and their husbands must still be waiting. So cool an answer dismays the women and they say, 'Great king, we loved your lotus-like face. We came to you despite our families. They tried to stop us but we ignored them. If they do not take us back, where shall we go? And one of us, prevented by her husband, gave her life rather than not see you.' At this Krishna smiles, reveals the woman and says, 'Whoever loves God never dies. She was here before you.' Krishna then eats the food and assuring them that their husbands will say nothing, sends them back to Mathura. When they arrive, they find the Brahmans chastened and contrite—cursing their folly in having failed to recognize Krishna as God and envious of their wives for having seen him and given him food.

Having humbled the Brahmans, Krishna now turns to the gods, choosing Indra, their chief, for attack. The moment is his annual worship when the cowherds offer sweets, rice, saffron, sandal and incense. Seeing them busy, Krishna asks Nanda what is the point of all their preparations. What good can Indra really do? he asks. He is only a god, not God himself. He is often worsted by demons and abjectly put to flight. In fact he has no power at all. Men prosper because of their virtues or their fates, not because of Indra. As cowherds, their business is to carry on agriculture and trade and to tend cows and Brahmans. Their earliest books, the Vedas, require them not to abandon their family customs and Krishna then cites as an ancient practice the custom of placating the spirits of the forests and hills. This custom, he says, they have wrongly superseded in favour of Indra and they must now revive it. Nanda sees the force of Krishna's remarks and holds a meeting. 'Do not brush aside his words as those of a mere boy,' he says. 'If we face the facts, we have really nothing to do with the ruler of the gods. It is on the forests, rivers and the great hill, Govardhana, that we really depend.' The cowherds applaud this advice, resolve to abandon the gods and in their place to worship the mountain, Govardhana. The worship of the hill is then performed. Krishna advises the cowherds to shut their eyes and the spirit of the hill will then show itself. He then assumes the spirit's form himself, telling Nanda and the cowherds that in response to their worship the mountain spirit has appeared. The cowherds' eyes are easily deceived. Beholding, as they think, Govardhana himself, they make offerings and go rejoicing home.

Such an act of defiance greatly enrages Indra and he assembles all the gods. He forgets that earlier in the story it was the gods themselves who begged Vishnu to be born on earth and that many oftheir number have even taken birth as cowherds and cowgirls in order to delight in Krishna as his incarnation. Instead he sees Krishna as 'a great talker, a silly unintelligent child and very proud.' He scoffs at the cowherds for regarding Krishna as a god, and in order to reinstate himself he orders the clouds to rain down torrents. The cowherds, faced with floods on every side, appeal to Krishna. Krishna, however, is fully alive to the position. He calms their fears and raising the hill Govardhana, supports it on his little finger.[26]The cowherds and cattle take shelter under it and although Indra himself comes and pours down rain for seven days, Braj and its inhabitants stay dry. Indra is compelled to admit that Vishnu has indeed descended in the form of Krishna and retires to his abode. Krishna then sets the hill down in its former place. Following this discomfiture, Indra comes down from the sky accompanied by his white elephant and by Surabhi, the cow of plenty. He offers his submission to Krishna, is pardoned and returns.

All these events bring to a head the problem which has been exercising the cowherds for long—who and what is Krishna? Obviously no simple boy could lift the mountain on his finger. He must clearly be someone much greater and they conclude that Krishna can only be Vishnu himself. They accordingly beseech him to show them the paradise of Vishnu. Krishna agrees, creates a paradise and shows it to them. The cowherds see it and praise his name. Yet it is part of the story that these flashes of insight should be evanescent—that having realized one instant that Krishna is God, the cowherds should regard him the next instant as one of themselves. Having revealed his true nature, therefore, Krishna becomes a cowherd once again and is accepted by the cowherds as being only that.

One further incident must be recorded. In compliance with a vow, Nanda assembles the cowherds and cowgirls and goes to the shrine of Devi, the Earth Mother, to celebrate Krishna's twelfth birthday. There they make lavish offerings of milk, curds and butter and thank the goddess for protecting Krishna for so long. Night comes on and they camp near the shrine. As Nanda is sleeping, a huge python begins to swallow his foot.[27]Nanda calls to Krishna, who hastens to his rescue. Logs are taken from a fire, but as soon as the snake is touched by Krishna, a handsome young man emerges and stands before him with folded hands. He explains that he was once the celestial dancer, Sudarsana who in excess of pride drove his chariot backwards and forwards a hundred times over the placewhere a holy man was meditating. As a consequence he was cursed and told to become a python until Krishna came and released him. To attract Krishna's attention he has seized the foot of Nanda. Krishna bids him go and, ascending his chariot, Sudarsana returns to the gods.

ThePurananow returns to Krishna's encounters with the cowgirls, their passionate longings and ardent desire to have him as their lover. Since the incident at the river, they have been waiting for him to keep his promise. Krishna, however, has appeared blandly indifferent—going to the forest, playing with the cowherds but coldly ignoring the cowgirls themselves. When autumn comes, however, the beauty of the nights stirs his feelings. Belatedly he recalls his promise and decides to fulfil it. That night his flute sounds in the forest, its notes reaching the ears of the cowgirls and thrilling them to the core. Like girls in tribal India today, they know it is a call to love. They put on new clothes, brush aside their husbands, ignore the other members of their families and hurry to the forest. As they arrive, Krishna stands superbly before them. He wears a crown of peacocks' feathers and a yellow dhoti and his blue-black skin shines in the moonlight. As the cowgirls throng to see him, he twits them on their conduct. Are they not frightened at coming into the dark forest? What are they doing abandoning their families? Is not such wild behaviour quite unbefitting married girls? Should not a married girl obey her husband in all things and never for a moment leave him? Having enjoyed the deep forest and the moonlight, let them return at once and soothe their injured spouses. The cowgirls are stunned to hear such words, hang their heads, sigh and dig their toes into the ground. They begin to weep and at last turn on Krishna, saying 'Oh! why have you deceived us so? It was your flute that made us come. We have left our husbands for you. We live for your love. Where are we to go?' 'If you really love me,' Krishna answers 'Dance and sing with me.' His words fill the cowgirls with delight and surrounding Krishna 'like golden creepers growing on a dark-coloured hill,' they go with him to the banks of the Jumna. Here Krishna has conjured up a golden circular terrace ornamented with pearls and diamonds and cooled by sprouting plantains. The moon pours down, saturating the forest. The cowgirls' joy increases. They beautify their bodies and then, wild with love, join with Krishna in singing and dancing. Modesty deserts them and they do whatever pleases them, regarding Krishna as their lover. As the night goes on, Krishna 'appears as beautiful as the moon amidst the stars.'

As the cowgirls' ecstasies proceed, Krishna feels that they are fast exceeding themselves. They think that he is in their power and are already swelling with pride. He decides therefore to leave them suddenly, and taking a single girl with him vanishes from the dance.[28]When they find him gone, the cowgirls are at a loss to know what to do. 'Only a moment ago,' one of them says, 'Krishna's arms were about my neck, and now he has gone.' They begin to comb the forest, anxiously asking the trees, birds and animals, for news. As they go, they recall Krishna's many winning ways, his sweetnesses of character, his heart-provoking charms and begin to mimic his acts—the slaying of Putana, the quelling of Kaliya, the lifting of the hill Govardhana. One girl imitates Krishna dancing and another Krishna playing. In all these ways they strive to evoke his passionately-desired presence. At length they discover Krishna's footprints and a little farther on those of a woman beside them. They follow the trail which leads them to a bed of leaves and on the leaves they find a looking-glass. 'What was Krishna doing with this?' they ask. 'He must have taken it with him,' a cowgirl answers, 'so that while he braided his darling's hair, she could still perceive his lovely form.' And burning with love, they continue looking.

While they are searching, the particular cowgirl who has gone with Krishna is tempted to take liberties. Thinking Krishna is her slave, she complains of feeling tired and asks him to carry her on his shoulders. Krishna smiles, sits down and asks her to mount. But as she puts out her hands, he vanishes and she remains standing with hands outstretched.[29]Tears stream from her eyes. She is filled with bitter grief and cries 'O Krishna! best of lovers, where have you gone? Take pity.'

As she is bemoaning her fate, her companions arrive.[30]They put their arms around her, comfort her as best they can, and then, taking her with them, continue through the moonlight their vain and anguished search. Krishna still evades them and they return to the terrace where the night's dancing had begun. There they once again implore Krishna to have pity, declaring that there is none like him in charm, that he is endlessly fascinating and that in all of them he has aroused extremities of passionate love. But the night is empty, their cries go unanswered, and moaning for the Krishna they adore, they toss and writhe on the ground.

At last, Krishna relents. He stands among them and seeing him, their cares vanish 'as creepers revive when sprinkled with the water of life.' Some of the cowgirls hardly dare to be angry but othersupbraid him for so brusquely deserting them. To all, Krishna gives the same answer. He is not to be judged by ordinary standards. He is a constant fulfiller of desire. It was to test the strength of their love that he left them in the forest. They have survived this stringent test and convinced him of their love. The girls are in no mood to query his explanation and 'uniting with him' they overwhelm him with frantic caresses.

Krishna now uses his 'delusive power' in order to provide each girl with a semblance of himself. He asks them to dance and then projects a whole series of Krishnas. 'The cowgirls in pairs joined hands and Krishna was in their midst. Each thought he was at her side and did not recognize him near anyone else. They put their fingers in his fingers and whirled about with rapturous delight. Krishna in their midst was like a lovely cloud surrounded by lightning. Singing, dancing, embracing and loving, they passed the hours in extremities of bliss. They took off their clothes, their ornaments and jewels and offered them to Krishna. The gods in heaven gazed on the scene and all the goddesses longed to join. The singing mounted in the night air. The winds were stilled and the streams ceased to flow. The stars were entranced and the water of life poured down from the great moon. So the night went on—on and on—and only when six months were over did the dancers end their joy.'

As, at last, the dance concludes, Krishna takes the cowgirls to the Jumna, bathes with them in the water, rids himself of fatigue and then after once again gratifying their passions, bids them go home. When they reach their houses, no one is aware that they have not been there all the time.

[25]

Plate11.

[26]

Plate12.

[27]

Note11.

[28]

Plate13.

[29]

Plate14.

[30]

Plate15.

This scene with its crescendos of excitement, its delight in physical passion and ecstatic exploration of sexual desire is, in many ways, the climax of Krishna's pastoral career. It expresses the devotion felt for him by the cowgirls. It stresses his loving delight in their company. It suggests the blissful character of the ultimate union. No further revelation, in fact, is necessary for this is the crux of Krishna's life. None the less the ostensible reason for his birth remains—to rid the earth of the vicious tyrant Kansa—and to this thePurananow returns.

We have seen how in his anxious quest for the child who is to kill him, Kansa has dispatched his demon warriors on roving commissions, authorizing them to attack and kill all likely children. Many childrenhave in this way been slaughtered but Kansa is still uncertain whether his prime purpose has been fulfilled. He has no certain knowledge that among the dead children is his dreaded enemy. He is still unaware that Krishna is destined to be his foe and he therefore continues the hunt, his demon emissaries pouncing like commandos on youthful stragglers and hounding them to their deaths. Among such youths Krishna is still an obvious target and although unaware that this is the true object of their quest, demons continue to harry him.

One night Krishna and Balarama are in the forest with the cowgirls when a yaksha demon, Sankhasura, a jewel flashing in his head, comes among them. He drives the cowgirls off but hearing their cries, Krishna follows after. Balarama stays with the girls while Krishna catches and beheads the demon.

On another occasion, Krishna and Balarama are returning at evening with the cows when a bull demon careers amongst them. He runs amok scattering the cattle in all directions. Krishna, however, is not at all daunted and after wrestling with the bull, catches its horns and breaks its neck.

To such blind attacks there is no immediate end. One day, however, a sage discloses to Kansa the true identity of his enemy. He tells him in what manner Balarama and Krishna were born, how Balarama was transferred from Devaki's womb to that of Rohini, and how Krishna was transported to Nanda's house in Gokula. Kansa is now confronted with the ghastly truth—how Vasudeva's willingness to surrender his first six sons has lulled his suspicions, how his confidence in Vasudeva has been entirely misplaced, and how completely he has been deceived. He sends for Vasudeva and is on the point of killing him when the sage interposes, advising Kansa to imprison Vasudeva for the present and meanwhile make an all-out attempt to kill or capture Balarama and Krishna. Kansa sees the force of his remarks, spares Vasudeva for the moment, throws him and Devaki into jail and dispatches a special demon, the horse Kesi, on a murderous errand.

As the horse speeds on its way, Kansa assembles his demon councillors, explains the situation to them and asks for their advice. If Krishna should not be killed in the forest, the only alternative, the demons suggest, is to decoy him to Mathura. Let a handsome theatre be built, a sacrifice to Siva held and a special festival of arms proclaimed. All the cowherds will naturally come to see it. Nanda, the rich herdsman, will bring presents, Krishna and Balarama will come with other cowherds. When they have arrived the wrestlerChanura can throw them down and kill them. Kansa is delighted at the suggestion, adding only that a savage elephant should be stationed at the gate ready to tear Krishna and Balarama to pieces immediately they enter. He then dismisses his demon advisers and sends for Akrura, the chief of the Yadavas and a leading member of his court. Akrura, he judges, will be the best person to decoy Krishna to Mathura. He accordingly briefs him as to his intentions and instructs him to await orders. Akrura deems it politic to express compliance but secretly is overjoyed that he will thus obtain access to the Krishna he adores.

The first stage of Kansa's master plan is now brought into effect. The horse demon, Kesi, reaches Brindaban and begins to paw the ground and kick up its heels. The cowherds are frightened but Krishna dares it to attack. The horse tries to bite him but Krishna plunges his hand down its throat and expands it to a vast size until the demon bursts. Its remains litter the ground but Krishna is so unmoved that he merely summons the cowherd children to play a game. Squatting with them under a fig tree, he names one of them a general, another a minister, a third a councillor and himself pretending to be a raja plays with them at being king. A little later they join him in a game of blind man's buff.

This unexpecteddénouementenrages Kansa but instead of desisting from the attempt and bringing into force the second part of his plan, he decides to make one further effort to murder his hated foe. He accordingly summons the wolf demon, Vyamasura, gives him detailed instructions and dispatches him to Brindaban. The demon hies to the forest, arriving while Krishna and the children are still at blind man's buff. He has dressed himself as a beggar and going humbly up to Krishna asks if he may join in. Krishna tells him to choose whatever game he likes and the demon says, 'What about the game of wolf and rams?' 'Very well,' Krishna answers, 'You be the wolf and the cowherd boys the rams.' They start to play and the demon rounds up all the children and keeps them in a cave. Then, assuming true wolf's form he pounces on Krishna. Krishna, however, is quite prepared and seizing the wolf by the throat, strangles it to death.

Akrura is now sent for and instructed to go to Brindaban and return with Krishna to Mathura. He sets out and as he journeys allows his thoughts to dwell on the approaching meeting. 'Now,' he muses 'has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishnu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus-eyedaspect of Vishnu, which, when seen only in imagination, takes away the sins of men. I shall today behold that glory of glories, the mouth of Vishnu, whence proceeded the Vedas, and all their dependent sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male sacrifice in sacrificial rites. I shall see Vishnu, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. The soul of all, the knower of all, he who is all and is present in all, he who is permanent, undecaying, all-pervading will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, tortoise, a boar, a horse, a lion will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of humanity, to accomplish some object cherished in his heart. Glory to that being whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Vishnu; by meditation on whom man becomes the repository of all good things.'[31]

He goes on to think of how he will kneel before Krishna with folded hands and afterwards put on his head the dust of Krishna's feet—the same feet which 'have come to destroy crime, which fell on the snake Kaliya's head and which have danced with the cowgirls in the forest.' Krishna, he believes, will know at once that he is not Kansa's envoy and will receive him with kindness. And this is what actually ensues. Meeting Krishna outside Brindaban, he falls at his feet, Krishna lifts him up, embraces him and brings him into Nanda's house. Akrura tells Nanda and Krishna how Kansa has oppressed the people of Mathura, imprisoned Vasudeva and Devaki and has now sent him to invite them to attend the festival of arms. Krishna listens and at once agrees to go, while Nanda sends out a town-crier to announce by beat of drum that all the cowherds should get ready to leave the next day. When morning comes, Krishna leaves in a chariot, accompanied by the cowherds and their children.

The news of his sudden departure devastates the cowgirls. Since the circular dance in which their love was consummated, they have been meeting Krishna every evening and delighting in his company. And during the daytime their passionate longings have centred solely on him. That he should leave them so abruptly causes themcomplete dismay and they are only comforted when Krishna assures them that he will return after a few days.

On the way to Mathura Akrura bathes in the Jumna and is granted a vision of Krishna as Vishnu himself.

Reaching Mathura, Nanda and the cowherds pitch their tents outside the city walls[32]while Krishna with Balarama and the cowherd children go inside the city for a walk. As they wander through the streets, the news of their arrival precedes them and women, excited by Krishna's name, throng the rooftops, balconies and windows. 'Some ran off in the middle of their dinner: others while bathing and others while engaged in plaiting their hair. They forgot all dalliance with their husbands and went to look at Krishna.' As Krishna proceeds, he meets some of Kansa's washermen carrying with them bundles of clothes. He asks them to give him some and when they refuse, he attacks one of them and strikes off his head. The others drop their bundles and run for their lives. The cowherd children try to dress themselves up but not knowing how to wear the clothes, some of them put their arms into trousers and their legs into coats. Krishna laughs at their mistakes until a tailor, a servant of Kansa, repudiates his master, glorifies Krishna and sets the clothes right. A little later, a gardener takes them to his house and places garlands round their necks. As they are leaving, they meet a young woman, a hunchback, carrying a pot of scented ointment. Krishna cannot resist flirting with her and asks her for whom she is carrying the ointment. The girl, Kubja, sees the amorous look in his eyes and being greatly taken by his beauty answers 'Dear one, do you not know that I am a servant of Raja Kansa and though a hunchback am entrusted with making his perfumes?' 'Lovely one,' Krishna answers, 'Give us a little of this ointment, just enough to rub on our bodies.' 'Take some,' says Kubja, and giving it to Krishna and Balarama, she allows them to rub it on their bodies. When they have finished, Krishna takes her under the chin, lifts her head and at the same time, presses her feet down with his toes. In this way he straightens her back, thereby changing her into the loveliest of girls. Filled with love and gratitude, Kubja catches Krishna by the dress and begs him to come and visit her. Krishna promises to go later and smilingly dismisses her.

Krishna now reaches the gate where the bow of Siva 'as long as three palm trees' and very heavy, is being guarded by soldiers. He picks it up, bends it to the full and breaks it in pieces. When the guards attack him, he kills them and presently slaughters all thereinforcements which Kansa sends. When the battle is over, he strolls calmly back to the cowherds' tents.[33]

Next day, Krishna and the cowherds enter Mathura to attend the sports. Krishna is obstructed by a giant elephant, attacks it and after a great fight kills it. He and Balarama then extract the tusks and parade with them in the arena. It is now the turn of Kansa's wrestlers. Their leader, Chanura, dares Krishna to give Kansa a little amusement by wrestling with him. Krishna takes him at his word and again after a fierce combat leaves the wrestler dead on the ground.[34]At the same time, Balarama attacks and kills a second wrestler, Mustaka. When other wrestlers strive to kill Krishna and Balarama, they also are dispatched. Seeing first one and then another plan go astray, Kansa orders his remaining demons to fetch Vasudeva, Devaki and Ugrasena, declaring that after he has killed them he will put the two young men to death. This declaration seals his fate. In a flash Krishna slays Kansa's demons and then, leaping on the dais where Kansa is sitting, he seizes him by the hair and hurls him to the ground. Kansa is killed and all Mathura rejoices. Kansa's eight demon brothers are then slain and only when Krishna has dragged Kansa's body to the river Jumna and is sure that not a single demon is left do he and Balarama desist from fighting.

[31]

Note7.

[32]

Plate16.

[33]

Plate16.

[34]

Plate17.

The death of Kansa brings to a close the first phase of Krishna's career. His primary aim has now been accomplished. The tyrant whose excesses have for so long vexed the righteous is dead. Earth's prayer has been granted. Krishna has reached, in fact, a turning-point in his life and on what he now decides the rest of his career depends. If he holds that his earthly mission is ended, he must quit his mortal body, resume his sublime celestial state and once again become the Vishnu whose attributes have been praised by Akrura when journeying to Brindaban. If, on the other hand, he regards his mission as still unfulfilled, is he to return to Brindaban or should he remain instead at Mathura? At Brindaban, his foster parents, Nanda and Yasoda, his friends the cowherds and his loves the cowgirls long for his return. He has spent idyllic days in their company. He has saved them from the dangers inherent in forest life. He has kept a host of demon marauders at bay. At the same time, his magnetic charms have aroused the most intense devotion. If he returns, it will be to dwell with people who have doted on him as a child, adored him as a youth and who love him as a man. On the other hand, Mathura, it is clear, has also strong claims. Although reared and bred among the cowherds, Krishna is, in fact, a child of Mathura. Although smuggled from the prison immediately afterwards, it was in Mathura that he left his mother's womb. His true father is Vasudeva, a leader of the Yadava nobility and member of the Mathura ruling caste. His true mother, Devaki, is related to the Mathura royal family. If his youth and infancy have been passed among the cowherds, this was due to special reasons. His father's substitution of him at birth for Yasoda's baby daughter was dictated by the dire perils which would have confronted him had he remained with his mother. It was, at most, a desperate expedient for saving his life and although the tyrant's unremitting search for the child who was to kill him prolonged his stay in Brindaban, his transportation there was never intended as a permanent arrangement. A deception has been practised. Nanda and Yasoda regard and believeKrishna to be their son. None the less there has been no formal adoption and it is Vasudeva and Devaki who are his parents.

It is this which decides the issue. As one who by birth and blood belongs to Mathura, Krishna can hardly desert it now that the main obstacle to his return—the tyrant Kansa—has been removed. His plain duty is to his parents and his castemen. Painful therefore as the severance must be, he decides to abandon the cowherds and see them no more. He is perhaps fortified in his decision by the knowledge that even in his relations with the cowgirls a climax has been reached. A return would merely repeat their nightly ecstasies, not achieve a fresh experience. Finally although Kansa himself has been killed, his demon allies are still at large. Mathura and Krishna's kinsmen, the Yadavas, are far from safe. He can hardly desert them until their interests have been permanently safeguarded and by then he will have become a feudal princeling, the very reverse of the young cowherd who night after night has thrilled the cowgirls with his flute.

Following the tyrant's death, then, a train of complicated adjustments are set in motion. The first step is to re-establish Krishna with his true parents who are still in jail where the tyrant has confined them. Krishna accordingly goes to visit them, frees them from their shackles and stands before them with folded hands. For an instant Vasudeva and Devaki know that Krishna is God and that in order to destroy demons he has come on earth. They are about to worship him when Krishna dispels this knowledge and they look on him and Balarama as their sons. Then Krishna addresses them. For all these long years Vasudeva and Devaki have known that Krishna and Balarama were their children and have suffered accordingly. It was not Krishna's fault that he and Balarama were placed in Nanda's charge. Yet although parted from their mother, they have never forgotten her. It pains them to think that they have done so little to make her happy, that they have never had her society and have wasted their time with strangers. And he reminds them that in the world only those who serve their fathers and mothers obtain power. Vasudeva and Devaki are greatly touched by Krishna's words. Their former woe vanishes and they embrace Krishna and Balarama fondly.

Having acknowledged Vasudeva and Devaki as his true parents, Krishna has now to adjust his social position. Since Nanda and the cowherds belong to a lower caste than that of Vasudeva and the other Yadavas, Krishna and Balarama, who have eaten and drunk with the cowherds and have been brought up with them, arenot true members of the Yadava community. The family priest is accordingly consulted and it is decided that a ceremony for admitting them into caste must be performed. This is done and Krishna and Balarama are given the customary sacred threads. They are now no longer cowherds but true Yadavas. At the same time they are given a spiritual preceptor who instructs them in the sacred texts and manuals of learning. When they have finished the course, they express their gratitude by restoring to him his dead son who has been drowned in the sea.

One further obligation springs from their new position. We have seen how in the epic, theMahabharata, Krishna stands in a special relation to the Pandavas, the faction which emerges victorious from the great feud. The mother of the Pandavas is called Kunti and it is Kunti who is the sister of Krishna's father, Vasudeva. Since he is now with his true father, rumours concerning Kunti reach Krishna and he learns that along with her sons, the five Pandavas, she is being harassed by the Kaurava king, the blind Dhritarashtra, egged on by his son, the evil Duryodhana. Being now a part of his father's family, Krishna can hardly be indifferent to the fate of so intimate a relative. Akrura, the leading Yadava diplomat, whom the tyrant had employed to bring Krishna to Mathura, is accordingly despatched on yet another mission. He is to visit the Kauravas and Pandavas, ascertain the facts, console Krishna's aunt, Kunti, and then return and report. Akrura reaches the Kauravas' capital and discovers that the rumours are only too correct. Relations between the two families are strained to breaking point. The blind king is at the mercy of his son, Duryodhana, and it is the latter who is ceaselessly harrying Kunti and her sons. A little later, as we have already seen, a final attempt on their lives will be made, they will be induced to sleep in a new house, the house will be fired and only by a fortunate chance will the Pandavas escape to the forest and dwell in safety. This, however, is in the future and for the moment Kunti and her sons are still at court. Akrura assures Kunti of Krishna's abiding concern and returns to Mathura. Krishna and Balarama are perturbed to hear his news, deliberate on whether to intervene, but decide for the moment to do nothing.

The second adjustment which Krishna has now to make is to reconcile the cowherds to his permanent departure from them and to wean them from their passionate adherence to his presence. This is much more difficult. We have seen how on the journey to Mathura, Krishna has been accompanied by Nanda and the cowherds and how during the closing struggle with the tyrant they alsohave been present. When the fight is finally over, they prepare to depart, taking it for granted that Krishna and Balarama will come with them. Krishna has therefore to disillusion Nanda. He breaks the news to him that it is not he and Yasoda who are actually his parents but Vasudeva and Devaki. He loads Nanda with jewels and costly dresses and thanks him again and again for all his loving care. He then explains that he has now to stay in Mathura for a time to meet his castemen, the Yadavas. Nanda is greatly saddened by the news. The cowherds strive to dissuade him but Krishna is adamant. He retains a few cowherds with him, but the rest return to Brindaban, Krishna promising that after a time he will visit them. On arrival Nanda strives in vain to console Yasoda and is forced to tell her that Krishna has now acknowledged Vasudeva as his true father, that he has probably left Brindaban for good and that his own early intuition that Krishna was God is correct. Yasoda, as she thinks of her lost 'son,' is overwhelmed with grief, but recovers when she realizes that actually he is God. As to the cowgirls, their grief is endless as they recall Krishna's heart-ensnaring charms.

Such a step is obviously only the first move in what must necessarily be a long and arduous operation. Finding it impossible to say outright that he will never see them again, Krishna has committed himself to paying the cowherds a visit. Yet he realizes that nothing can be gained by such a step since, if his future lies with the princely Yadavas, any mingling with the cowherds will merely disrupt this final role. Yet clearly he cannot just abandon his former associates without any regard at all for their proper feelings. Weaning is necessary, and it must above all be gradual. He decides, therefore, that since he himself cannot go, someone must be sent on his behalf. Accordingly, he instructs a friend, Udho, to go to Brindaban, meet the cowherds and make excuses for his absence. At the same time, he must urge the cowgirls to give up regarding Krishna as their lover but worship him as God. Udho is accordingly dressed in Krishna's clothes, thereby making him appear a real substitute and is despatched in Krishna's chariot.

When Udho arrives, he finds Nanda and Yasoda still lamenting Krishna's absence and the cowgirls still longing for him as their lover. He begs them to regard Krishna as God—as someone who is constantly near those who love him even if he cannot be seen. Krishna, he says, has forbidden them to hope for any further impassioned ecstasies and now requires them to offer him their devotion only. If they do penance and meditate, Krishna will never leave them. From the day they commenced thinking of him, none havebeen so much loved as they. 'As earth, wind, water, fire, rain dwell in the body, so Krishna dwells in you; but through the influence of his delusive power seems to be apart.' Udho's pleading shocks and embitters the cowgirls. 'How can he talk to us like that?' they ask. 'It is Krishna's body that we adore, not some invisible idea high up in the sky. How has Krishna suddenly become invisible and imperceptible, a being without qualities and form, when all along he has delighted us with his physical charms. As to penance and meditation, these concern widows. What woman does penance while her husband is alive? It is all the doing of Kubja, the girl of Mathura whose charms have captivated Krishna. Were it not for Kubja and other beauties of Mathura, Krishna would now be with us in Brindaban. Had we known he would not return, we would never have let him go.' In such words they repudiate Udho's message, upbraid Krishna for his fickle conduct and demonstrate with what intensity they still adore him.

Udho is reduced to silence and can only marvel at the cowgirls' bliss in abandoning everything to think only of Krishna. Finally they send Krishna the message—that if he really desires them to abandon loving him with their bodies and resort to penance, he himself must come and show them how to do it. Unless he comes, they will die of neglect.

A few days later, Udho returns to Mathura bringing with him milk and butter as presents to Krishna from Nanda and Yasoda and escorting Rohini, Vasudeva's other wife and Balarama's mother. He gives Krishna the cowgirls' message and reports how all Brindaban longs for his return. 'Great King,' he says, 'I cannot tell you how they love you. You are their life. Night and day they think of you. Their love for you is complete as perfect worship. I gave them your advice concerning penance, but I have learnt from them perfect adoration. They will only be content when they see and touch you again.' Krishna listens and is silent. It is clear that efforts at weaning the cowgirls from him have so far failed and something further must be attempted.

Yet his resolve to sever all connections with his former life remains and it is perhaps symbolic of his purpose that he now recalls the hunch-back girl, Kubja, takes Udho with him and in a single ecstatic visit becomes her lover. As he reaches her house, the girl greets him with delight, takes him inside and seats him on a couch of flowers. Udho stays outside and then while Krishna waits, the girl quickly bathes, scents herself, combs her hair and changes her dress. Then 'with gaiety and endearment' she approaches Krishna.Krishna, however, takes her by the hand and places her near him. Their passions rise and the two achieve the utmost bliss. Krishna then leaves her, rejoins Udho and 'blushing and smiling' returns home.

The third step which Krishna must take is to deal with the political and military situation which has arisen from the slaying of the tyrant. We have seen how Kansa, although actually begotten by a demon was officially a son of Ugrasena, the king of Mathura, and as one of his many demon acts, had dethroned his father and seized the kingdom for himself. Ugrasena is still alive and the obvious course, therefore, is to reinstate him on the throne. Ugrasena, however, is unwilling to assume power and he and the other Yadavas implore Krishna to accept the title for himself. Krishna, however, has no desire to become king. He therefore overcomes Ugrasena's hesitations and in due course the latter is enthroned.

This settles the succession problem, but almost immediately a graver issue arises. During his reign of terror, Kansa had made war on Jarasandha, king of Magadha. He had defeated him but as part of the peace terms had taken two of his daughters as queens. These have now been widowed by his death and repairing to their father's court, they rail bitterly against Krishna and beg their father to avenge their husband's death. Jarasandha, although a former rival of Kansa, is also a demon and can therefore summon to his aid a number of demon allies. Great armies are accordingly mobilized. Mathura is surrounded and the Yadavas are in dire peril. Krishna and Balarama, however, are undismayed. They attack the foes single-handed and by dint of their supernatural powers, utterly rout them. Jarasandha is captured but released so that he may return to the attack and even more demons may then be slaughtered. He returns in all seventeen times, is vanquished on each occasion but returns once more. This time he is aided by another demon, Kalayavana, and seeing the constant strain of such attacks, Krishna decides to evacuate the Yadavas and settle them at a new base. He commissions the divine architect, Visvakarma, to build a new city in the sea. This is done in one night, the city is called Dwarka[35]and there the Yadavas with all their goods are transported. When this has been done, Krishna and Balarama trick the demons. They pretend to be utterly defeated, retreat from Mathura and in despair ascend a tall hill. The demon armies surround them and there appears to be no possible way of escape. Jarasandha orders wood to be brought from the surrounding towns and villages, piled upround the hill, saturated with oil and then set fire to. A vast flame shoots up. The whole hill is ablaze but Krishna and Balarama slip out unseen, take the road to Mathura and finally reach Dwarka. When the hill is reduced to ashes, Jarasandha concludes that Krishna and Balarama have perished. He advances to Mathura, occupies the empty town, proclaims his authority and returns to Magadha.

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