On a subsequent day, the maiden, having applied perfumes and paste, and bathed and rubbed herself in pure water, combed her hair, and divided it, and fastening pearls where the hair is divided, made use of antimony and tooth-powder, and stained herself with “mehadu” and “lac;” and, having eaten pawn and decked herself out in all kinds of jewels and ornaments wearing an elegant, brilliant petticoat, with a border of large pearls, and a cloth round her body with a hem of great splendour, a shining boddice, and a sparkling and perfumed veil, came forth thus adorned and smiling with her female companions and attendants like Luchmee, and saluted her parents. When Ookha stood before them after having made a salutation, Banasoor, on beholding the splendour of her beauty, allowed her to take leave, with this thought in his mind, “That she was now of a fit age to be married;” and he afterwards sent many male demons to guard her house, and many females for the protection of her person; the male demons exercised the greatest vigilance night and day, and the females were in constant attendance upon her.
O great king! the royal maiden constantly performed penance, bestowed gifts, fasted and offered adoration to Shree Parbutee Jee for a husband; saying, “When will my father celebrate my marriage, and how shall I obtain a husband?” Having thus said, she went to sleep, thinking of a husband, and beheld in a dream a being of a childish appearance, black colour, a moon-like countenance, lotus eyes, very beautiful and Cupid-like, with an enchanting face, dressed in yellow silk, wearing a peacock crown on his head, standing awry, decked out with ornaments and jewels, wearing ear-rings in the shape of an alligator, a garland reaching to his feet, and also one of the “goonja” seed, and very wanton looking and playful. On seeing him, she blushed and held down her head. He then addressed her in the language of love, and approached her in an affectionate manner, and laying hold of her hand and embracing her, made her forget all her anxious and perplexing thoughts. Having both got rid of this reserve and hesitation, they sat upon the bed, and engaging in amorous dalliance and glances, and kissing and embracing each other, they reciprocated pleasure, and in a delighted excitement of mind, addressed each other in the accents of love. After some time, when Ookha, in the midst of her affection, desired to embrace her husband in her arms, she awoke from sleep, and disappointed and sad, remained fixed in the position she had assumed with her arms extended for the embrace. She was very sorrowful on waking and greatly grieved; “Where has he gone, the lord of my soul?” She continued to search for him in every direction. She thought to herself, “How shall I meet him again, and how shall I see him? If I had continued sleeping, my beloved would never have gone away? Why should I have been on the point of embracing him, when my sleep was disturbed, when I awoke, the night seemed very tedious, why did he inflict misery on me by departing? Without my beloved my soul is very wretched, whilst not beholding him, my eyes long for his presence. My ears desire anxiously to hear him speak. Where has my beloved gone, the bestower of pleasure? If I again behold my darling in a dream, I will resign my life to him.”
O great king! having thus spoken, Ookha was very sad, and thinking upon her husband, sat down upon her bed with her face buried in her hands; when night was succeeded by morning, and about four hours and a half of the day had passed, her female friends and attendants began to say to each other, “What has happened to Ookha, that she has not yet risen from sleep, although the day is so far advanced?” Having heard this remark, Chitrekha, the daughter of Banasoor’s minister, Rookbhano, went to the picture gallery, and beheld Ookha, lying dejected and motionless on her curtained bed, shedding tears and heaving long drawn sighs. On seeing her in this state, Chitrekha said to her with great emotion, “Explain, my dear, to me, why you are so sad to-day, and have fallen into such a sea of affliction? You are weeping and sighing; why is your mind so disturbed? I will drive away all your griefs, and will do for you whatever you wish. You have no friend so attached as me, nor one who has a greater affection for you. I will wander over all the three worlds to accomplish what you desire. Bruhmù has granted me a boon, and subjected all to my authority. Devee will assist me; and, by means of her power I will do whatever you may tell me. Look upon me as possessed of such power of enchantment, as to be able to deceive and bring here Bruhmù, Roodrù and Indrù. No one knows the secrets of my nature, I therefore, myself explain my own attributes. No one, whosoever he be, whether good or bad, can speak with the same knowledge of them as I can; mention all your distresses to me; what has happened during the night? Do not deceive me, O beloved! and I will bring about all you hope for.”
On hearing these words, O great king! Ookha was very much ashamed, and with her head drooping, approached Chitrekha, and said to her, in a sweet tone of voice, “O beloved! knowing you to be my friend, I will mention all that occurred during the night, keep the affair a secret; and if you can apply a remedy, do so. During the night, in a dream, a being of the colour of the clouds, a figure brilliant as the moon, with lotus-like eyes, dressed in yellow silk, and with a scarf of the same colour, came and sat near me, and displaying great affection for me, captivated my mind; so that I lost all reserve and bashfulness, and conversed with him; at length when the conversation had continued for some time, and in the eagerness of passion, I extended my arms to lay hold of him, I was awakened from sleep, and his fascinating form remained imprinted on my mind; I have never heard of nor seen any one like him. How shall I attempt to give you a description, his beauty exceeds the power of language. He has stolen away my affections. When I used to go to the mountain Kuelas to acquire knowledge, under the tuition of Shree Muhadeo Jee, Shree Parbutee told me, that I should see my husband in a dream, and that I ought to cause search to be made for him. I saw that bridegroom last night in a dream; where shall I find him again, and to whom shall I reveal the pangs of separation I endure? Whither shall I go, how shall I search for him, not knowing either his name or place of abode?”
O great king! when Ookha having thus spoken, and heaved long drawn sighs, drooped and pined in thought, Chitrekha said to her, “Be not at all anxious, my dear; I will search out your husband wherever he may be, and bring him to you. I have access to the three worlds; wherever he may be I will try and find him out for you. Tell me his name, and allow me permission to start.” Ookha replied, “Friend! there is a proverb, he is dead, because he cannot breathe. If I knew his name and residence why should I be sad; could I not apply some remedy to my distress?” Chitrekha replied, “Never mind, dear, about not knowing his name and residence, I will write down and point out to you all the male inhabitants of the three worlds; amongst whom, show me him, who has stolen your heart, and it will be my business to bring him to you.” Ookha laughed and assented.
O great king! when Chitrekha had obtained Ookha’s consent, she sent for writing materials, and sat down upon the ground; and, having propitiated Guneshù and Devee, and meditated upon her spiritual preceptor, began to write. She first wrote and showed her a description of the three worlds with their eight divisions, and fourteen sub-divisions, the seven islands, the nine divisions of the earth, the sky, the seven seas, and Vishnù’s celestial paradise. Afterwards Chitrekha showed her a description of the gods, demons, celestial musicians, choristers, demi-gods, saints, sages, the supporters of the world, the supporters of the ten quarters and the Rajas of all countries. But Ookha did not find her beloved amongst them. After this, Chitrekha drew separate likenesses of the descendants of Judoo; and when she showed them to Ookha, Ookha said on beholding Unroodrù’s picture, “I have found him, who stole my heart, this is he, who came to me in the night. Arrange some plan now, friend, and search him out, and bring him here.” On hearing this, Chitrekha replied, “How shall he escape me?” Chitrekha proceeded to say, “O friend! you do not know him, but I can tell you who he is, he is of the family of Judoo, and a grandson of Shree Krishnù Chund, and the son of Purdiyomun; his name is Unroodrù. He lives at Dwarka, a city built in the sea near the shore. By order of Huri, the quoit, Soodursun, keeps constant watch over that city in order that no devil, demon nor wicked person may annoy the descendants of Judoo, and if any such come to the city, he cannot obtain entrance without the permission of Rajas Oogursen and Soorsen.”
O great king! Ookha was very sad at these words, and said, “O friend! if it be a place so difficult of access, how will you go there and bring my husband thence?” Chitrekha replied, “My dear! set your mind at rest on that point; by the glorious grace of Huri, I will bring your soul’s lord to you.” Having thus spoken, Chitrekha put on garments, imprinted all over with the name of Ramù, and made marks and perpendicular lines on her forehead with sandal wood, such as cowherdesses wear, and stamped impressions of different kinds on her breasts, the upper part of her arms and throat, and wearing a large garland of toolsee on her neck, and carrying rosaries of the large diamonds of the toolsee in her hand, throwing over herself a chequered blanket, she folded under her arm a cloth to sit upon and assuming the appearance of a chief worshipper of Vishnù, she made an obeisance and started for Dwarka, taking leave of Ookha, and saying to her, “I will proceed through the air, and pursue my journey in the sky, I will bring thy husband, otherwise my name is not Chitrekha.”
Having recited thus much of the history, Shree Shookdeo Jee said, O great king! Chitrekha, having brought into play her delusive power, and mounting on a horse of air, started on a dark night in company with a black cloud; and having arrived almost instantaneously at the city of Dwarka, shone forth like lightning and entered the dwelling of Shree Krishnù Chund, in such a manner that no one knew of her coming. Prosecuting her search, she came to where Unroodrù sleeping alone on a bed, was diverting himself in a dream with Ookha. On beholding this, she quickly took up the sleeper’s bed, and went off with it. She carried off the sleeper and his bed on Ookha’s account, and brought Unroodrù to the place, where Ookha was sitting thoughtful.
O great king! on seeing Unroodrù and his bed, Ookha was at first in a great flutter, and went and fell at the feet of Chitrekha, she afterwards began to speak in terms of the highest praise of her courage and prowess, for having gone to a place of such difficult access, and having brought him away, bed and all; and thereby having done what she agreed to do, “For my sake thou hast undergone all this trouble; I am not able to make a fitting return, but must remain a debtor to your goodness.” Chitrekha replied, “In the world it is a very pleasant thing to contribute to the happiness of others; and it is a good act to assist them; this body is of no use with reference to our own selfish advantages, but it is very useful, if it can be made to promote the benefit of others. By such conduct our own objects and the objects of others are accomplished.”
O great king! having thus spoken, Chitrekha took leave, and went home, saying, “Friend! by the glorious favour of Bhugwan I have brought thy husband to thee, awake him now and satisfy thy desires.” On the departure of Chitrekha the delighted Ookha was ashamed and afraid of the first interview, and began to say to herself, “What shall I say to awaken my husband, and how shall I embrace him in my arms?” At length she began to play sweet notes on her lute, on hearing the sound of which Unroodrù awoke; and, looking round on all sides, began to say to himself, “What place is this and whose house; how did I come here, and who has brought me here with my bed, while asleep?”
O great king! Unroodrù was in a state of great astonishment, uttering many expressions of surprise; whilst Ookha, thoughtful and abashed, fearful of the first interview, standing in a corner, and gazing on the countenance of her beloved, feasted her partridge-like eyes. In the mean while, Unroodrù, on seeing her, was confused, and said, “Tell me, fair one, thy history, who art thou, whence hast thou come to me; or hast thou brought me here thyself? Look not upon truth and falsehood as the same; at present I see every thing as in a dream.”
O great king! Ookha made no reply to this speech, but became more ashamed, and crept into the corner; upon this he immediately laid hold of her by the hand, and seated her upon his bed; and, addressing her in the language of affection, dispelled all her anxiety and shame, and alarm; they sat together on the bed and began to exchange amorous glances, and engage in loving dalliance, and relate the history of their love. In the course of conversation Unroodrù Jee enquired from Ookha, “How didst thou, O beautiful creature! first see me, and afterwards have me brought here? Explain the circumstances fully to me, that my doubts may be all removed?” On hearing this Ookha, gazing with delight on the face of her husband, said, “You came to me in a dream, and stole away my affections; on awaking my mind was greatly troubled, and I mentioned the subject to Chitrekha, who, O lord! has brought you here, and whose proceedings I do not know.” Afterwards Ookha said, “O great king! I have mentioned how I first saw, and have since found, you; be pleased now, O lord of the Judoos! to explain how you first saw me.” Unroodrù was highly delighted at this request, and replied, smiling, “O beauteous fair! I also saw thee in a dream last night, and some one took me up in my sleep and brought me here. I have not yet discovered who it was, and, on awaking, I beheld thee.”
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! the two lovers conversed thus with each other; and in the fervour of their affection, indulged in all kinds of voluptuous pleasure and dalliance, and vanished all recollection of the pangs of separation they had endured; subsequently when Ookha found the taste of pawn insipid, the pearl necklace cold to the touch, and the light of the lamp dim, and went outside, she perceived that it was morning. The light of the moon was diminished, the splendour of the stars dimmed, and there was a dark, red colour in the sky. The birds were chirping on all sides, the white esculent lotus was withered, and the other lotus blooming, the red goose and its mate were together.
O great king! observing this state of things, Ookha immediately shut all the doors, and came in great fright into the house, and, putting her arms most affectionately round her husband’s neck, laid down upon the bed; then having concealed him, and hid him from the sight of her female friends and companions, she began to attend upon him in secret; after some time her friends and companions found out that Unroodrù had come there, and that she passed the day and night in amorous enjoyment with her lord. One day Ookha’s mother came to look after her daughter; and without being observed saw her seated very happily, and playing atchoupurin a house with a very handsome young man. On perceiving this, she returned home, without saying a word, on tiptoe, and in profound silence; highly delighted and uttering benedictions. Some days afterwards Ookha seeing her husband asleep, came forth blushing from the house, and thinking to herself, “I hope that no one from not seeing me will imagine, that I remain in the house for my husband’s sake.”
O great king! Ookha leaving her husband alone, went off; but could not stay away from him, she returned again to the house, and shutting the doors, engaged in amorous diversion. On observing this act, the door-keepers said to each other, “Brother! what is the reason of the Raja’s daughter having to-day come out of the house after remaining there so long, and returning again immediately?” One of them remarked, “Brother! for some days past I have observed the doors of Ookha’s house shut day and night, and there is some man inside, who sometimes laughs and talks with her, and sometimes plays atchoupur.” Another said, “If this be true, let us go and mention the matter to Banasoor; why should we, knowing these circumstances, remain sitting quietly here?” One of them said, “Let us not mention the matter, remain all of you at some distance from the house, let what will happen; no one can control the future, speak not a word about what the young lady may do, but remain silent spectators of all that happens.”
O great king! whilst the door-keepers were thus conversing with each other, Banasoor came wandering about there, accompanied by several strong, powerful men; and as he looked up at the top of the house, not perceiving the flag, which Shivù Jee had given, said, “What has happened to remove the flag hence?” The door-keepers replied, “O great king! it is now many days since the flag fell, and was broken to pieces.” On hearing this, and calling to mind what Shivù Jee had said, Banasoor became thoughtful, and exclaimed, “When did the flag fall, some enemy has come, and carried it off.” When Banasoor had thus spoken, a door-keeper came into his presence: and joining his hands, and bending his head, said, “I have an important matter to communicate, which I cannot mention unless I obtain your permission to do so.” Banasoor granting permission, told him to communicate what he had to say. The door-keeper then said, “O great king! excuse my fault, we have observed for some days past, that a man has come into your daughter’s house; day and night he converses with her, we have not discovered what man he is, and whence he has come, and what he does.”
On hearing this authentic statement, Banasoor was exceedingly angry, and seizing his arms, went silently and alone to Ookha’s house; concealing himself, he saw on his arrival a man of a black colour, very handsome and dressed in yellow, lying fast asleep with Ookha. Banasoor thought to himself, “It would be a sin to kill a sleeping man.”
O great king! with these thoughts in his mind, Banasoor stationed several guards there, and having told them to inform him when the man awoke; came home, and holding a court, and having summoned all his demons, began to say, “My enemy has arrived, take the whole of your army and go and surround Ookha’s house, I will come also by and bye.”
On receiving Banasoor’s order, the demons all came and surrounded Ookha’s house; whilst in the mean while, Unroodrù and the Raja’s daughter having awoke, began to play again atchoupur. Whilst they were engaged at the game, Ookha saw thundering clouds collected from all quarters, lightning began to flash, frogs, peacocks and sparrow hawks began to utter cries.
O great king! on hearing the sparrow hawk’s cry, the Raja’s daughter said, leaning on the neck of her beloved, “O sparrow hawk! do not call out thus, leave off this language of separation.” In the mean while, some one came and said to Banasoor, “O great king! thy enemy has awoke.” On hearing mention made of his enemy, Banasoor rose in great wrath; and taking arms with him, went and stood at Ookha’s door, and began to peep inside. After looking some time, Banasoor called out loudly, “Ho! who are you inside the house, rich in appearance, fascinating as Cupid, with lotus-like eyes, and dressed in yellow? What thief will come forth? How will he possibly escape from me?”
O great king! when Banasoor had thus bawled out, Ookha and Unroodrù, on seeing and hearing him were greatly disquieted. The Raja’s daughter being perplexed and terrified, heaving deep sighs, said to her husband, “O great king! my father has come to attack us with an army of demons, how will you escape from his hands?” Then Unroodrù was angry, and said, “Wife! be not at all alarmed, I will destroy the whole crowd of evil spirits and demons in a second.”
Having thus spoken, Unroodrù Jee read incantations from the Vedas, and sent for a stone a hundred and eight hands long, and taking it in his hand, coming forth and joining the army, challenged Banasoor. On his coming out to give the challenge, Banasoor bent his bow and rushed upon Unroodrù Jee with his whole forces, just as a swarm of honey bees would rush upon any one. When the demons began to discharge all sorts of weapons, Unroodrù Jee was enraged, and began to deal about several such forcible blows with the stone, that the whole army of demons became broken and dispersed like the scum upon stagnant pools: some were killed, others wounded, and all who escaped whole, fled from the field. Banasoor afterwards rallied them, and renewed the fight.
O great king! all the weapons the demons discharged, fell in every direction, but not one touched Unroodrù; the weapons, which would have fallen upon Unroodrù, the edge of the stone cut them off half way. The strokes of the stone could not be endured, inflicting wounds like those inflicted by Indrù, the lord of the gods, with a thunderbolt; heads were split in two by a blow of it, thighs were broken and arms and bodies cut through. When the battle had lasted some time, and Banasoor was left alone, the rest of the army having been cut in pieces, he was astonished, and laid hold of and fastened Unroodrù with a running noose, saying to himself, “Now shall I conquer this invincible man?”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when Banasoor fastened Unroodrù in a running noose, and took him to his court, Unroodrù thought to himself, “Whatever troubles may befal me, it is not right to falsify what Bruhmù has said; for if I were to escape by force from the running noose, he would be dishonoured; I ought, therefore, to remain bound.” And Banasoor kept constantly saying, “Youth! I will put thee to death presently; if thou hast any one to assist thee, send for him.” Mean while, Ookha having heard of her husband’s condition, said to Chitrekha, “Friend! a curse will fall upon me, if I eat, drink and sleep at my ease, whilst my husband remains in affliction.” Chitrekha replied, “Friend! be not at all anxious, no one will be able to do any harm to your husband; banish all care, for Shree Krishnù Chund and Bulram Jee will soon come to the attack, accompanied by all the descendants of Judoo; and, having exterminated the army of demons, will release and take away with them you and Unroodrù; it is their custom to carry off by force and stratagem, in any way they can, all the pretty daughters of Rajas they hear of; this is the grandson of him, who carried off Rookmunee, the daughter of Raja Bheekmuk, after having fought with the very powerful and renowned Rajas Sissoopal and Joorasindhoo, in like manner, they will take you off also; be not, therefore, at all apprehensive.” Ookha said, “I cannot endure this affliction. They have bound my husband in a running noose and carried him off; a poisonous flame, in consequence thereof, burns up my body. How shall I be able to enjoy peaceful repose, and how can my eyes behold the grief of my beloved? Why should I live, since he, who is dearest to me, has been plunged in calamity. I will neither eat nor drink—now Banasoor destroy my husband! O grant me, Banasoor, an asylum for my husband; (that is, spare his life,) whatever is to be, will happen, what can any one say to prevent it? I will not respect the world nor the Vedas, but will consider my husband’s grief and happiness as my own.”
O great king! when Ookha had thus spoken to Chitrekha, she went to her husband, and sat down near him, without fear or alarm. Some one then went and said to Banasoor, “O great king! your daughter has left the house, and gone to that man.” When Banasoor heard this, he sent for his son, Uskundh, saying to him, “Son! bring away your sister from the court, and take her into the house, and confine her there, and do not allow her to go out.” On receiving his father’s order, Uskundh went to his sister, and spoke very angrily to her, “What is this you have done, you wicked creature, throwing aside all respect for the world, and consideration for your own modesty, you low thing? Why should I kill you (or what death shall I make you die?) It will be a crime, and I fear for my own disgrace.” Ookha replied, “Brother! say and do what you please, I have obtained the husband whom Parbutee Jee gave me, whom else shall I run after, leaving him, and thereby bring disgraceful abuse upon myself? Women of low degree abandon their husbands: this is the common custom of the world, and always has been so. If a woman is disgraced by living with him to whom the deity has united her, she must submit.”
O great king! on hearing these words, Uskundh was enraged, and seizing her by the hand, carried off Ookha thence to the house, and did not allow her to leave it; he afterwards took Unroodrù Jee also thence to some other place and confined him. At that time Unroodrù was in great affliction at being separated from his wife, and the Raja’s daughter denied herself all food and drink in the absence of her husband, and began to perform a very severe penance. Some days after this, one day Narud Jee, the sage, went first to Unroodrù and explained to him “Not to be at all anxious, as Shree Krishnù Chund, the root of joy, and Bulram, the abode of happiness, would soon release and take him away thence, after having fought with the evil spirits.” He afterwards went to Banasoor and said, “Raja! he, whom you have fastened in the running noose, is the grandson of Shree Krishnù, and the son of Purdiyomun, and his name is Unroodrù. You know the descendants of Judoo well, act according to this knowledge, I have come to put you upon your guard in this matter and have done so.” On hearing this, Banasoor allowed Narud Jee to take leave, saying to him, “Narud Jee! I know all about it.”
Shree Shookdeo Jeesaid,—O great king! when Unroodrù had been four months bound, Narud Jee went to the city of Dwarka, and there beheld all the Judoos very sad, disconsolate and emaciated with grief. Shree Krishnù and Bulram were sitting amongst them, very thoughtful and anxious, and saying, “Who has carried off the child hence?” They were talking in this strain, and there was such weeping and lamentation in the female apartments, that no one could hear another speaking. On the arrival of Narud Jee, all persons present, both male and female, rose up to meet him, and came and stood in his presence greatly agitated and emaciated with grief, sad and shedding tears and lamenting. They afterwards joined their hands, and bowed their heads with great submissiveness, and expressing the deepest emotion, began to enquire from Narud Jee, “Say, truly, O sage! in order that we may preserve our sinking lives, where shall we receive intelligence of Unroodrù? Say, O holy man! so that we may rely on your words.” Shree Narud Jee replied, “Suffer not any anxiety of mind, and banish all sorrow, Unroodrù Jee is alive and well at Shronitpore. He has gone there, and enjoyed amorous pleasure with the daughter of Banasoor; for which reason, he has laid hold of and bound him with a running noose; he will not, on any account, release Unroodrù without fighting. I have mentioned this secret to you; form your future plans accordingly.”
O great king! Narud Jee departed, when he had given them this intelligence; afterwards all the descendants of Judoo went to the Raja Oogursen, and said, “O great king! we have received exact intelligence that Unroodrù Jee is at Shronitpore, at the house of Banasoor; he has enjoyed the Raja’s daughter, and the Raja has, in consequence thereof, kept him bound with a running noose. What are your orders now to us?” On hearing this account, Raja Oogursen said, “Take all my army with you, and use your utmost endeavours to release and bring Unroodrù here.”
When Oogursen had thus spoken, all the Judoos, O great king! took the Raja’s army with them, and accompanied Bulram, and Shree Krishnù Chund, and Purdiyomun Jee, mounting on the sovereign of the feathered race, arrived before them all at Shronitpore.
Having narrated thus much, Shree Shookdeo Jee said, O great king! when Bulram Jee, taking all the army of Oogursen and sounding the large kettle-drum, went from the city of Dwarka to Shronitpore, it is impossible to describe the splendid appearance of his cavalcade. In front of all were “must” elephants in rows, with huge tusks; on which the large kettle-drum was sounded, and flags and banners were waving. Behind these, was another row of elephants with howdahs, on which the bravest, most heroical and the mightiest of the Judoos were seated, wearing coats of mail and helmets, and completely armed; immediately following, were successive lines of chariots, after them troops of horsemen were moving along on horses of all colours with collars, harness, tasselled ornaments and iron armour, making them pace as in the manege, and move in an artificial manner, and dance about and jump and plunge. In the midst of them, panegyrists were singing songs of praise, and bards were singing war songs. Behind them came the foot soldiers, thick as a host of locusts, armed with shields, swords, knives, daggers, spears, javelins, bows, arrows, clubs, quoits and every description of warlike weapon. The sound of the drums and other musical instruments in the midst of this procession, contributed greatly to the fine effect and beauty of the scene. The dust flew up, and spread to the sky, the sun was hid and became like night; the ruddy goose and its mate were separated; wives enjoyed themselves with their lords, the lotus bloomed, and the white esculent lotus withered, noctural animals prowled about, supposing that it was night.
Having recited thus much of the history, Shree Shookdeo Jee, said,—O great king! when Bulram Jee, advancing with great pomp and noise, with a force of twelve complete armies, and destroying all the forts, strongholds and castles of the Raja, and laying waste his country, arrived at Shronitpore, and Shree Krishnù Chund and Purdiyomun Jee arrived also, some one in great alarm, and distracted with fear, said to Banasoor, with joined hands and bowing his head, “O great king! Krishnù and Bulram have advanced with their whole army, and they have razed all the strongholds, forts and castles in our country and have encompassed the city on every side. What now are your orders?” Banasoor was greatly enraged at these words; and, having summoned all his great demons, said to them, “Take all your armies outside the city, and go and oppose Krishnù and Bulram, I will also come by and bye.”
On receiving this order, O great king! the demons immediately took with them twelve complete armies, and being fully equipped with arms of all kinds, stood ready to encounter Shree Krishnù and Bulram Jee; and in rear of them, Banasoor worshipping, calling to mind, and meditating upon Shree Muhadeo Jee, was also ready for battle.
Shookdeo, the sage, said,—O great king! whilst Shivù Jee was meditating, his seat shook, and his meditation was interrupted; on reflecting upon this, he thought to himself, “A worshipper of mine is in a difficulty; I must go now and remove his anxiety.” When having formed this resolution, he had assumed half the body of Parbuttee, fastened his matted hair, rubbed his body over with ashes, eaten a large quantity of hemp, swallow-wort and thorn-apple, wearing a brahminical thread, composed of white snakes, clad in an elephant’s hide, with a necklace of heads and garland of snakes, holding a trident, bow, hand-drum and skull; riding upon the bull Nandya accompanied by ghosts, goblins, spectres, witches, female divinities, imps, sprites and evil spirits, and taking an army with him, Bholanath came forth; his splendid appearance baffles all description; in his ear was an ornament, consisting of the elephant pearl, on his forehead was the moon; he placed the Ganges on his head, and his eyes were very red, of a very frightful aspect and appearing in the form of the destroying deity; he proceeded in this manner, with music and singing, and making his army dance; to describe his appearance is impossible to be understood, it must be seen. At length, after some little delay, he came with his army to the place where Banasoor was standing with his armies of demons. On seeing Muhadeo, Banasoor was delighted, and said, “O sea of compassion! who without you would look after me? Your flaming heat will burn them up, how will the Judoos now survive?” He proceeded to say, “O great king! make this a fair fight, so that each man may have an antagonist opposed to him.”
O great king! when Banasoor had thus spoken, on one side, the army of the demons was standing in battle array, and on the other, the descendants of Judoo were in a state of preparation; drums began to sound on both sides; brave, bold, resolute and mighty heroes began to arrange their weapons; and the irresolute eunuchs and cowards to fly for their lives from the field of battle. At that time Shivù Jee appeared before Shree Krishnù Chund in the form of the destroying deity. Banasoor was opposed to Bulram Jee; Uskundh encountered Purdiyomun; and in this manner each man closed with an antagonist. Muhadeo held the bow Pinak in his hand, while the lord of the Judoos had the bow, Sarung. Shivù discharged the arrows of Bruhmù: Shree Krishnù Jee cut them off with a weapon of Bruhmù’s also. Roodrù then sent forth a mighty wind, which Huri avoided with fire. Muhadeo upon this kindled a fire, which Moorari extinguished by pouring down rain, and raised an immense flame, which extended to the army of Sudashivù; and burning their beards, mustachios and hair, made all the demons appear of a very terrible aspect. When the army of the demons began to be burnt, and raised a loud cry for deliverance, Bholanath cooled the burnt and half-burnt bodies of the demons, ghosts and goblins, by pouring down rain; and being greatly enraged was on the point of letting fly the arrows of Narayun: but upon reflection, he abstained from doing so, and kept them back. After this, Shree Krishnù Jee discharged the arrows of Sloth; and having stupified them all, began to cut down the army of demons, just as a husbandman would cut grain. On beholding this exploit, when Muhadeo thought to himself, and said, “That it would be absolutely necessary to engage in and prolong the battle, so as to involve universal destruction,” Uskundh, mounted a peacock, and ascending into mid-air, began to discharge arrows upon the army of Shree Krishnù Jee. Then Purdiyomun exclaimed to Huri, “Some one is fighting from above, mounted on a peacock, give the order to fight with energy, and I will kill him now, and he shall fall upon the ground.” On hearing this, Krishnù gave the order, when Purdiyomun discharged an arrow, which hit the peacock, and Uskundh fell down. Banasoor was highly indignant at the fall of Uskundh, and bending five bows and placing two arrows on each bow, began to shower forth his arrows like rain, and Shree Krishnù Chund cut them off mid-way.
O great king! at that time, drums and tambourines resounded on all sides; bards sang chimes in music, streams of blood gushed forth, as though squirted from wounds; in every direction was seen blood, as red asholeepowder; in the midst ghosts, goblins and spectres in various frightful forms, wandered about, playing all sorts of antic tricks; rivers of blood flowed like streams of red colour, it could not be called a battle, but seemed to be more like aholeeon both sides. When the battle had been raging for some time, Shree Krishnù Jee discharged an arrow, so as to kill Banasoor’s charioteer, and the horses started; on the death of his charioteer, Banasoor fled from the field, and Shree Krishnù pursued him.
Having narrated thus much of the history, Shree Shookdeo Jee, said,—O great king! on hearing the news of Banasoor’s flight, his mother, whose name was Kutra, of a hideous appearance, with dishevelled hair, came naked before Shree Krishnù Chund, and began to call out; on seeing her, Krishnù shut his eyes and turned his back upon her, when she spoke; in the mean while Banasoor fled, and again rallied his army.
O great king! Kutra did not withdraw from the presence of Shree Krishnù Jee, until Banasoor had returned with a complete army, fully arrayed. Banasoor, on his arrival, engaged in a mighty battle, but could not stand before Krishnù; and running away again went to Muhadeo. Beholding Banasoor in a state of fear, Shivù Jee was greatly enraged, and having summoned a fever of a poisonous and inflammatory nature, caused it to spread in the army of Shree Krishnù Jee. The fever, which was very violent and burning, whose heat equalled that of the sun, with three heads, nine feet, six hands, three eyes, and of a frightful appearance, came and penetrated the army of Shree Krishnù Chund. The descendants of Judoo began to be burnt by its heat, and to shake and tremble; at length, after having suffered very great pain, and being alarmed, the descendants of Judoo came to Shree Krishnù Jee and said, “O great king! the fever of Shivù has come, and raged violently amongst our whole army, and destroyed many; be pleased now to save us from its fury, otherwise not a single member of the family of Judoo will escape alive.”
O great king! having heard this request, and seeing that they were all distressed, Huri sent forth the ague, which rushed upon Muhadeo’s fever. On seeing the ague, Muhadeo’s fever fled through fear; and continuing his flight, came to Sudashivù Jee. The inflammatory fever then said to Muhadeo, “Afford me an asylum, or the fever of Krishnù will destroy me.” Muhadeo Jee replied, “There is no one in the three worlds, except Shree Krishnù Chund, who can drive away the fever he has sent, it is therefore most advisable for you to go to Shree Moorari, the friend of his worshippers.” Having heard of Shivù’s speech, and reflected upon it, the inflammatory fever went into the presence of Shree Krishnù Chund, the root of joy; and joining his hands, beseeching in a most submissive manner and making many entreaties, said, “O sea of compassion, the brother of the poor, the purifier of sinners and kind to the needy! be pleased to pardon my fault and save me from your fever. O Krishnù! you are the lord of Bruhmù and all other divinities. Your power, O lord of the world! is incomprehensible; it was you who created and arranged the world. All the delusive power in the universe belongs to you. O Krishnù! I have found out your compassionate nature, and having obtained knowledge, look upon you as the creator of the world.” The benignant Huri replied, “You have come to seek protection from me, and have therefore escaped, otherwise you would not have escaped with life. I forgive your present fault; but do not again direct your attacks against my worshippers and servants, this is my order to you.” The fever said, “O sea of compassion! whoever shall hear this history, ague, tertian ague and tertian fever shall never attack him.” After this, Shree Krishnù Chund said, “Go now to Muhadeo; do not stay here, or else my fever will harass you.” On receiving this order, the inflammatory fever took leave, and having made an obeisance, went off to Muhadeo, and the pain of the fever was entirely subdued.
Having recited thus much of the history, Shree Shookdeo Jee, said,—O great king! whoever shall hear this conversation need never be afraid of fever. After this Banasoor was very angry; and, taking bows and arrows in all his hands, came opposite to Krishnù and bawled out, “I have fought a severe battle with you; but my inclinations are not yet satisfied.” When having thus spoken, he began to discharge arrows with all his hands, Shree Krishnù Chund Jee let loose the quoit, Soodursun, and cut off all his hands, except four, with the same celerity as any one would cut the boughs of a tree. On his hands being cut off, Banasoor fell down stupified, and a river of blood flowed from his wounds in which his arms appeared like alligators. The heads of the elephants, which had been cut off, seemed like drowning crocodiles. Chariots were carried along the stream, like baskets for irrigating fields and like boats. In different places on the field of battle, dogs, jackals, vultures and other birds and beasts were tearing and rending, and fighting and contending for the dead bodies; and crows were flying off with eyes, which they had picked out from heads.
Shree Shookdeo Jee said,—O great king! on seeing this state of the battle field, Banasoor was very sad, and began to feel regret, and afterwards, being deprived of all strength, went to Muhadeo Jee. Then Roodrù, after thinking on the matter, said to him, “You must now endeavour to please and captivate Huri.” With these words, Shree Muhadeo Jee, taking Banasoor with him, and reading the Vedas to him on the road, came to the place where Shree Krishnù Chund was standing on the field of battle. Throwing Banasoor down at the feet of Krishnù, Shivù Jee said, with joined hands, “O merciful to those who come for sanctuary! this Banasoor has now come to you for protection; be pleased to look upon him with compassion, and do not retain in your mind a recollection of his crime. You repeatedly descend upon the earth, to remove the burthens of the world, and to destroy the wicked, and to save the universe. You are, O lord! invisible, impenetrable, without end; for the sake of your worshippers, you come, and are manifest in the world, otherwise, you constantly remain in the form of the embodied spirit. The form of the spirit is this; heaven is his head; the sky, his navel; the earth, his feet; the sea, his belly; Indrù, his arms; hills, his nails; clouds, the hair of his head; trees, the hair of his body; the moon and sun, his eyes; Bruhmù, his mind; Roodrù, his pride; the air, his breath; the closing and opening of his eye-lids, night and day; thunder, his voice. Such is the form in which you constantly dwell: and no one can comprehend it. And this world is a sea of trouble, the water of which is filled with anxiety and delusion. O lord! without the aid of the boat of your name, no one can cross this vast and very difficult sea; and many flounder and are drowned, in attempting it. Whosoever has obtained mortal form, and shall not offer adoration and prayers to you, and shall not keep you in constant remembrance, he shall lose his religion and shall aggravate his sins. He, who has come into the world, and has not called upon your name, has abandoned the water of life and drank poison. In whosesoever’s breast you dwell, he has obtained pardon on account of his faith by celebrating with songs your good qualities.” Again, Shree Muhadeo Jee said, “O sea of compassion and brother of the poor! your greatness is boundless. Who has power to describe it, and who can understand your actions? Take compassion upon me now, and forgive this Banasoor’s transgression; and grant him faith in you; he also possesses a title to be considered your worshipper, because he is a portion of the lineage of Purhlad, your adorer.” Shree Krishnù Chund replied, “Shivù Jee! there is no difference between you and me; and whoever supposes there is a difference, he will fall into the great hell, and shall never obtain me, (that is, gain my favour;) whoever has meditated upon you, will, at his latter end, obtain my favour, this Banasoor called upon your name without deceit; and, for this reason, I have made him four-armed; I have protected all on whom you have conferred boons, and will protect those also, to whom you may in future grant blessings.”
O great king! when Krishnù had uttered these words, Sudashivù Jee made an obeisance; and, taking leave, went to the mountain Kuelas, accompanied by his army; and Shree Krishnù remained standing where he was; Banasoor then joining his hands and bowing his head, said, submissively,—“O lord of the poor! as you have compassionately pardoned me, be pleased now to make pure your servant’s house by coming to it, and take away Unroodrù Jee and Ookha with you.” On hearing this, Shree Beharee, the benefactor of his worshippers, taking Purdiyomun Jee with him, went to Banasoor’s abode.
O great king! Banasoor being then highly delighted, conducted Krishnù, with a warm welcome, to his house, spreading silken cloths on the road, afterwards he washed his feet and took the water with which his feet had been washed, and sipping it in his hand put it on his head. He then began to say, “The water in which his feet have been washed, so difficult to be obtained by all, I have this day obtained by the favour of Huri, and obliterated the sins of each birth, he who has drank of the water of the Ganges will, undoubtedly, obtain heaven; he who has seen the Bhageruttee has gained the whole world.”
O great king! having thus spoken and brought Unroodrù Jee and Ookha, he said in the presence of Krishnù, joining his hands, “Be pleased to forgive my fault; what was predestined has happened, I give this Ookha as a servant to you.” When he had thus spoken, Banasoor gave his daughter in marriage, according to the injunctions of the Vedas, and bestowed upon her a boundless dowry.
Having narrated thus much of the history, Shree Shookdeo Jee said,—O great king! on the marriage taking place, Shree Krishnù Chund, having restored Banasoor’s confidence, seated him upon the royal throne; and, accompanied by his grandson and grand-daughter, took leave, and sounding the large kettle-drum, went thence, with all the descendants of Judoo, to the city of Dwarka. On hearing of their arrival all the inhabitants of Dwarka went outside of the city, and escorted Krishnù in musical procession; at that time the inhabitants of the city sang songs of rejoicing, and indulged in festivities in the markets, roads, cross-roads, sheds and houses; and in the royal palace Shree Rookmunee and all the women sang songs of congratulation, and observed all the ceremonies usual on festive occasions; the gods, seated in their chariots, and raining down flowers from the sky, raised cries of victory; and joy was universally diffused throughout the city, both inside each house and outside. Bulram, the abode of happiness, and Shree Krishnù Chund, the root of joy, having then allowed all the descendants of Judoo to take leave, went to live at their ease and happily at the royal palace, taking Unroodrù and Ookha with them; the wives of Krishnù were delighted at beholding Ookha; when she was brought into the palace, her mother-in-law gave her a blessing, and clasped her into her bosom; and being highly pleased at seeing her, adorned her with ornaments.
Shree Shookdeo Jeesaid,—O great king! Raja Nurug, of the family of Ishwak, was very intelligent, liberal, religious and brave; he made innumerable presents of cows; it would be as easy to count the grains of sand of the Ganges, the drops of rain in the month of Bhador, and the stars of the sky, as to reckon the number of cows Raja Nurug gave away; although he was so wise and so very liberal a Raja, he was, for a slight transgression, changed into a lizard, and dwelt in a dry well, and Shree Krishnù Chund Jee released him.
In this part of the history, the Raja Pureechit interrupted Shree Shookdeo Jee, and enquired,—“O great king! for what sin was so pious and liberal a Raja turned into a lizard, and why did he remain in a dry well, and how did Shree Krishnù Chund Jee release him? Explain these circumstances to me, that the perplexities of my mind may be removed?” Shree Shookdeo replied,—O great king! be pleased to listen with attention, and I will explain all the circumstances as they occurred. The Raja Nurug was in the constant habit of presenting gifts of cows; one day, having bathed early in the morning, and finished his religious meditations and prayers, he gave in alms a thousand cows; white, purple, black, yellow, brown and grey, with hoofs of silver, horns of gold, backs of copper, and dressed out in cloths of silk; and in addition to the cows, he gave as a present to brahmins large quantities of grain, and a great deal of money, all of which they took to their homes; on another day the Raja, in like manner, began to make a present of cows; when, unknown to the Raja, a cow that had been given away on the first day, was mixed up with the cows of the second day, which the Raja gave away with that day’s cows; a brahmin, who received it, was taking it to his house, when another brahmin, recognizing the cow as his, stopped it on the road and said, “This is my cow, I received it yesterday at the Raja’s, brother! why are you taking it away?” The brahmin replied, “I have just received this cow from the Raja, and am bringing it thence, how is it yours?” O great king! the two brahmins began thus to dispute, each claiming the cow; after disputing some time they both went to the Raja, who, having heard the statements of both, joining his hands, said, in a very submissive manner, “Let one receive from me a lakh of rupees, and let the other take the cow, or let me give the cow to the other.” Both the quarrelsome brahmins were very angry at this proposal, and said, “The cow, for which, on receiving, we pronounced a benediction, we will not give up for a crore of rupees, this is a part of our souls.” O great king! the Raja then falling at the feet of those brahmins, tried every means of coaxing and explanation, but those vindictive brahmins would not listen to what the Raja said; at length, both the brahmins went away very angry to their homes, leaving the cow, and saying to the Raja, “O great king! the cow, which you gave in alms to us, and which we received, after having extended our hands to pronounce a benediction, is not to be given up for money, if it still remain with you, without our receiving any thing, it does not signify, (or, we have no objection.)”
O great king! on the departure of the brahmins, the Raja Nurug was at first very sad, and began to say to himself, “I have unintentionally committed this act of injustice, and how will it be wiped away;” and after this he continued to perform many acts of charity, and gave many gifts. After the lapse of many days, the Raja Nurug died, the attendants of Jum took him to Dhurumraj, who, on seeing him, rising from his throne, stood up; having afterwards welcomed him, and offered him a seat, he said in the kindest manner, “O great king! your virtues are many, and sins few; what will you first receive, the reward of virtue, or the punishment of crime?” On hearing this Nurug said, joining his hands, “Do not, O lord! let my good acts pass away from your mind, I will first suffer for my sins, and endure affliction in mortal shape.” On hearing these words, Dhurumraj said to the Raja Nurug, “O great king! for the sin of having unknowingly given away a cow a second time, which you had already once given, you must become a lizard in a forest on the banks of the Goomtee, and remain in a dry well; when Shree Krishnù Chund shall descend upon the earth at the end of the Dwarpur age, he will grant you release.”
O great king! having thus spoken, Dhurumraj remained silent, and the Raja Nurug, being then transformed into a lizard, went and fell into a dry well; and feeding on animals, began to abide there; after the lapse of some ages, Shree Krishnù Chund Jee descended upon the earth at the end of the Dwarpur age; when, having enjoyed sports and diversions at Bruj, he went to Dwarka, and had sons and grandsons. A number of his sons and grandsons went together one day to the forest to hunt; and, whilst engaged in hunting, became thirsty; by chance, as they were searching for water in the forest, they came to the brink of the blind well, in which Raja Nurug, having been born as a lizard, dwelt. As one of them leaned over the well to look into it, he called out to the rest, “Brothers! come and see what a large lizard there is in this well!” they all ran to the spot on hearing this, and standing on the raised stone masonry round the mouth of the well, began to fasten their turbands and waistbands together, and suspending them in the air, tried to draw him forth, and to say to each other, “Brother! we will not go away from this place until we have drawn the lizard out of the well.”
O great king! when all their efforts with their turbands and waistbands did not succeed, they procured from the village flax, thread and grass, with which ropes are made, and thick, large thongs of leather; and letting them down the well, and fastening the lizard with them, began to pull forcibly, but the lizard was not even moved thence; then some one went to Dwarka, and said to Shree Krishnù Jee, “O great king! there is an enormous lizard inside a dry well in the forest, which all the children have fatigued themselves in trying to pull out, but it will not come forth.”
On hearing these words, Huri rose and started off; and going along came to the place were all the children were trying to pull the lizard out. On seeing Krishnù the children said, “Father! see what a large lizard this is; we have for a long time been trying to pull it out, but it will not come.”
O great king! having heard this speech, when Shree Krishnù Chund Jee descended into the well, and placed his foot on the lizard’s body, he relinquished his form, and became a very handsome man. In the form of a Raja, he continued to lay hold of Krishnù’s feet, joining his hands, and bowing his head, he solicited him, “O sea of compassion! you have shown me great favour in having taken thought of me in the midst of this great calamity.”
Shookdeo Jee said,—Raja! when in the form of a man, he began to address Huri thus, the Judoos’ children, and the sons and grandsons of Huri being astonished, enquired from Shree Krishnù Chund, “O great king! who is this, and for what crime, being transformed into a lizard, has he remained here, kindly tell us, in order that the perplexities of our minds may be removed.” Then Krishnù, without making any reply himself, said to the Raja, “Explain your history, so that all may hear it with attention. Who are you; whence have you come, and for what sin have you obtained this body?” The Raja replied, joining his hands, “You know it all, O lord of the Judoos! But as you ask me to relate my history, I will do so? My name is Raja Nurug, I gave numberless cows to brahmins for your sake; it so happened that one day I gave a great many cows in alms to brahmins, on another day one of those cows came back to me; which, without being aware of this circumstance, I gave away with other cows to another brahmin; as he took the cow away with him, the first brahmin recognizing it as his, said to him, ‘This cow is mine, I yesterday received it at the Raja’s, why are you taking it away?’ He replied, ‘I have just received it at the Raja’s, and am bringing it thence, how is it yours?’ O great king! those two brahmins came to me, disputing on this matter; I explained to them and said, ‘One of you receive from me a lakh of rupees in compensation for the cow, and one of you give up your claim to the cow.’ O great king! they both obstinately refused to listen to what I said; at length they both went away angry, leaving the cow with me; I continued to regret, and to be distressed at the circumstance. At the time of my decease, the messenger of Jum took me to Dhurumraj, who said to me, ‘Raja! your virtues are many, and your sins few; say, will you first receive the reward of your virtues, or suffer for your crimes?’ I replied, ‘I will suffer first for my sins.’ On hearing this, O great king! Dhurumraj said, ‘Raja! thou hast bestowed upon a brahmin a cow, which thou hadst already given away; for this fault be transformed into a lizard, and go upon the earth, and remain in a dry well in a forest, on the banks of the Goomtee; when, at the end of the Dwarpur age, Shree Krishnù Chund having descended upon the earth, shall go to you, you will then be released.’ O great king! from that time I have been lying in this blind well, in the form of a lizard, and have meditated upon your lotus feet; you have now come and delivered me from a great affliction, and carried me across the ocean of existence.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the Raja Nurug having thus spoken, took leave; and, sitting in a chariot went to Vishnù’s paradise; and Shree Krishnù Chund Jee explained to all the cowherds’ children, and began to say, “Do not any of you commit a crime against a brahmin, nor seize on a brahmin’s portion; whatever you may have vowed in your minds to offer, keep back no portion of it; speak the truth to brahmins. Jum has inflicted this punishment on one, who received back, what had been given to a brahmin; continue to be the servants of brahmins, submit to all the transgressions of brahmins; whoever respects a brahmin respects me, let not any one think a brahmin and me separate from each other, he, who shall suppose that there is a difference between me and a brahmin, shall fall into hell; and he who shall treat with consideration and honour a brahmin, shall obtain my favour; and shall, without doubt, go to heaven.”
O great king! having thus spoken, Shree Krishnù Jee took them all thence, and returned to the city of Dwarka.
Shree Shookdeo Jeesaid,—O great king! on one occasion, Shree Krishnù Chund, the root of joy, and Bulram, the abode of happiness, were sitting in a jewelled house, when Buldeo Jee said to Krishnù, “Brother! when Kuns sent to invite us from Brindabun, and we went off to Muttra, then you and I promised the cowherdesses, and Nund and Jusodha, that we would return quickly, we have not gone there, but taken up our abode at Dwarka; they will be thinking of us. With your permission I will go and see the place of our birth, and will offer them consolation.” Krishnù gave his consent; and upon this, Bulram took leave of them all, carrying a ploughshare and pestle; and mounting his chariot, started off.
O great king! the Rajas of all the cities, towns and villages, Bulram Jee passed through, came out to welcome him, and escorted him with the greatest politeness; and he offered consolation to each of them. After some days’ journey, Bulram Jee arrived at the city of Awuntika; he paid his respects to the spiritual preceptor, who had instructed him in knowledge, and stayed about ten days with him. On taking leave of his preceptor, Buldeo Jee went on to Gokool, and beheld the cows every where in the jungle with their mouths open, not having eaten any grass, thinking of Shree Krishnù Chund, their minds wrapt up in the tones of his lute, wandering about lowing and panting; and behind them the cowherds’ children singing Huri’s praises, and imbued with affection for him, were going along; and on all sides the inhabitants of the city were commending Krishnù’s exploits and sports. Seeing this condition of the inhabitants and of the cows, on arrival at his birth-place, Bulram took compassion upon them, and his eyes filled with tears; all the cowherds’ children came running out, when they saw the flag and banner on the chariot, supposing that Shree Krishnù Chund and Bulram had come. Bulram descended from his ruth at their approach, and embraced and began to make the kindest enquiries from each of them; in the mean while, some one told Nund and Jusodha, “That Buldeo had arrived.” On hearing the news, Nund and Jusodha, and the cowherds rose and rushed out. Bulram, when he saw them from a distance coming towards him, ran and threw himself at the feet of Nund Rae; then Nund Jee shedding tears of joy, raised Bulram, and embraced him with the utmost affection, and forgot all the pains of separation; Bulram then went and laid hold of Jusodha’s feet, who fondly clasped him to her bosom, she embraced and clung to his neck, tears streaming from her eyes.
Having recited thus much of the history, Shree Shookdeo Jee said to the Raja,—O great king! after this interview, Nund Rae Jee took Bulram into the house, and began to make kind enquiries, asking “If Oogursen and Basoodeo, and the Judoos, and Shree Krishnù Chund, the root of joy, were all well. Do they ever think of us?” Bulram said, “Through your favour, they are all well and happy, and constantly sing of your good qualities.” Nund Rae was silent when he heard this; then the Ranee Jusodha, tears filling her eyes as she thought of Krishnù, said with great emotion, “Buldeo Jee! is Shree Krishnù, the star of my eyes, well?” Bulram replied, “That he was quite well.” Jusodha then began to say, “Buldeo! since Huri went hence, there has been a darkness before my eyes; and I think of him constantly, day and night, (during the eight puhurs)—and he has entirely forgotten me, and gone and taken up his abode at Dwarka; and behold, my sisters, Dewukee and Rohnee, have also relinquished all affection for me, consider Gokool as near Muttra; you have thought hitherto that we lived at a distance, Huri would come to see us and pay us visit; but they, (that is, Rohnee and Dewukee) have arranged that he shall not have another interview with us.”
O great king! when having thus spoken, Jusodha was in a state of the greatest agitation, and began to weep, Bulram Jee entered into explanations with her, and made her understand how matters really stood; and inspired her with confidence; afterwards when he had taken refreshment, and eaten pawn, and came out of the house, he saw that all the women of Bruj were emaciated and desponding with dishevelled hair, a dirty appearance, depressed in spirits, neglecting their domestic affairs, deeply in love, in the highest excitement of youthful desire, singing the good qualities of Huri, restless at his absence, and going about in every direction like drunken persons.
O great king! on seeing Bulram, they came running to him with the greatest delight; and making obeisance, surrounded him on all sides; and with joined hands, began to question him, and say, “Tell us, O Bulram! the abode of happiness, where does our soul, the lovely Krishnù, now dwell? Does Beharee ever think of us, or has he forgotten all his former love, since he obtained a throne? Since he went hence, he has once sent us a message through Oodho to perform penance; and has taken no further thought of any one; and as he has now gone to take up his abode in the sea, why should he make enquiries about any of us?” On hearing these words, one of the cowherdesses said, “Friend! who would regret the love of Huri, after seeing the manner he has treated us all? He is not beloved by any one, he who has turned his back upon his father and mother; he does not remain an hour without Radha, and it is she, who has made him stay away; again what have you and I gained by leaving our homes, sacrificing all respect for our families, and for the world, abandoning our sons and husbands, and fixing our affections upon Huri; having embarked us on the boat of love, he has altogether left us in the midst of the sea of separation; and we hear, that Krishnù has now gone to Dwarka, and contracted many marriages; and that he has also married sixteen thousand one hundred and eight Rajas’ daughters, whom Bhomasoor had kept confined. They have had sons and grandsons, why should he leave them and come here?” Another cowherdess said, “Friend! do not regret in any way on account of the reports about Huri, because Oodho Jee came and mentioned all his good qualities.” She again said, “Friends! act now according to my suggestion—let us, having been allowed to touch the feet of Bulram, continue to sing in praise of his good qualities. He is fair, and not of black-coloured body, he will not practise deceit.” Bulram said in reply, “I have made this journey for your sakes. I have come here to tell you; and for this purpose Krishnù sent me to Bruj; I will stay two months with you, and dance the circular dance, and fulfil all your expectations.”
O great king! Bulram Jee, having thus spoken, gave a command to the women of Bruj, “As this is the night of the full moon of Chuetrù, adorn yourselves, and go into the forest; and I will engage in festive songs and dance with you.” Having thus said, Bulram Jee went in the evening to the forest, and all the women of Bruj followed him, wearing elegant dresses, and ornaments? and adorned from head to foot, came to Buldeo, they all remained bending their heads. The beauty of Buldeo cannot be described; of the colour of gold, he was dressed in a blue dress; his moon-like countenance and lotus eyes captivated all hearts; a ear-ring shone with lustrous beauty in one of his ears; as though the sun and moon dwelt together; the other ear had drank of the flavour of the celebrity of Huri; and he did not fasten an ear-ring in it. Jewels in profusion were fastened on all parts of his body, the splendour of which baffles description. The women fell at his feet, saying, “Engage in sports and delightful festive songs and dances with us.”
O great king! on hearing this request, Bulram Jee made the mystical sound of “hoon,” on uttering which, all the materials necessary for the festival were immediately produced. The cowherdesses then abandoning all care and modesty, giving themselves up to the passion of love, began to sing and play upon lutes, drums, cymbals, pipes and other musical instruments of all kinds, and gratify Bulram by their merry-making and dancing, and blandishments.
On hearing them play and sing, and seeing them dance, Buldeo Jee was delighted; and, having drank some spirituous liquor, began to sing and dance, and engage in every kind of sport, and enjoy mutual pleasure; at that time the gods, celestial musicians and choristers, and the demi-gods, accompanied by their wives, and sitting in chariots, singing the praises of Bulram, rained flowers from the sky. The moon and the assembly of the stars, beholding the happiness of the festive assembly, poured down nectar from their rays, the air became still, and the course of water was stopped.
Having recited thus much of the history, Shree Shookdeo Jee said,—O great king! in this manner Bulram Jee engaged at night in festive songs and dances with the women of Bruj, during the months of Chuetrù and Bysakh, and in the day-time made Nund and Jusodha happy by relating the history of Huri. One night, whilst engaging in festivities, Bulram Jee having gone and reposed on the banks of the river, said angrily, “Jumna! flow thou here, and forming a thousand streams, bathe me with thy waters; if thou obeyest not my command, thy waters shall be divided into several portions.” When, O great king, the Jumna through pride would not attend to what Bulram Jee said, he drew her towards him with his plough and bathed, and from that day the Jumna has been bent at that spot. Having bathed and got rid of all his fatigue, Bulram Jee made all the cowherdesses happy; and, taking them with him, went from the forest to the city; there the cowherdesses said, “O lord of the Judoos, take us hence with you.”
Having heard this request, Bulram Jee encouraged the hopes of the cowherdesses; and, having inspired them with confidence, allowed them to take leave, and went himself to take leave of Nund and Jusodha. He then explained to them and gave them comfort also; and after a stay of some days took leave, and set off for Dwarka, where he soon arrived.
Shree Shookdeo Jeesaid,—O great king! there was a Raja, named Pounrik, in the city of Kasee, a very powerful and glorious monarch, who assumed the appearance of Vishnù and imposed upon all people by deceit and force; he constantly wore a yellow dress, a necklace composed of five jewels, produced from the elements of nature, a garland of pearls, and a garland, composed of various jewels; and carrying about with him a shell, quoit, club and lotus, he made two wooden hands for himself; and having placed upon a horse a wooden sovereign of the feathered race, he went about, mounted upon it. He called himself Basoodeo Pounrik, and caused himself to be worshipped by all men; whatsoever Raja did not obey his order, he attacked him; and, having fought, reduced him to subjection.
Having narrated thus much of the history, Shree Shookdeo Jee said,—Raja! seeing and hearing of his practices, people began to say in every country, city, village and house, “One Basoodeo has appeared in the country of Bruj, in the family of Judoo, and he dwells in the city of Dwarka, another has now come to Kasee, which of the two shall we look upon and respect as the true one?” Such was the talk in every country; when, having made some discovery, Basoodeo Pounrik came one day into his own court, and said, “Who is Krishnù that lives at Dwarka, whom the world calls Basoodeo? He has come upon the earth for the sake of his worshippers, and has there assumed an appearance like mine.” Having thus spoken, he sent for a messenger; and, entering into very minute explanations with him, despatched him to Dwarka to Shree Krishnù Chund Jee, saying, “Tell all persons, who are wandering about in an appearance like mine, to relinquish that appearance and if they do not relinquish it, prepare to fight with them.” On receiving the order the messenger, taking leave, started from Kasee, and arrived at the city of Dwarka; and appeared in the court of Shree Krishnù Chund Jee. Krishnù asked him, “Who he was, and whence he had come?” He replied, “I am a messenger of Raja Pounrik, of the city of Kasee, I am come to deliver a message to you from my master, which, with your permission, I will mention.” Shree Krishnù Chund granted permission. When he had done so, the messenger standing up with joined hands, began to say, “O great king! Basoodeo Pounrik says, ‘That he is lord of the three worlds and creator of the universe, and asks who you are, who having assumed his appearance, and fled from fear of Joorasindhoo, have come to live at Dwarka; you must either immediately give over imitating him in outward appearance and seek his protection; or he will come and destroy you, together with all the descendants of Judoo; and, having removed the burthens of the earth, will cherish his own worshippers, I am Pounrik, the unseen, the invisible, the without form; gods, sages, saints and men offer prayers, penance, sacrifice and gifts continually to me. I, as Bruhmù, am the creator, as Vishnù, the preserver, and as Shivù, the destroyer. In the form of a fish I rescued the sinking Vedas, in the form of a tortoise I supported a hill, as a boar I upheld the earth, descending upon the earth as half man and half lion, I destroyed the demon Hirunkusyp, in the incarnation of a dwarf, I deceived Buli, when I descended as Ram, I destroyed the great devil, Rawun. This is my occupation, that, whenever demons vex my worshippers, I descend upon the earth, and remove its burthens.’ ”
Having narrated thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the messenger of Basoodeo Pounrik was thus speaking, and Shree Krishnù Chund, the root of joy, seated on a jewelled throne amidst an assemblage of Judoos was listening and laughing, when one of the descendants of Judoo exclaimed, “Has the regent of the dead come to take thee away, that thou speakest thus; we will kill thee, thou low wretch! Thou hast come as the go-between of a deceitful man; if you were not an ambassador, we would certainly put you to death, it is not right to kill a messenger.”
O great king! when the descendants of Judoo had thus spoken, Shree Krishnù Jee, having called that messenger, explained to him and said, “Go and tell thy Basoodeo, that Krishnù says, that he is about to give up imitating thy appearance, and to seek an asylum with thee, be prepared.”
On hearing these words the messenger made a salutation, and took leave; and Shree Krishnù Chund Jee also set out with his army for the city of Kasee. The messenger went and said to Basoodeo Pounrik, “O great king! I have been to Dwarka, and delivered the whole of the message you charged me with to Shree Krishnù; and on hearing it he said, ‘Go and tell thy master to be prepared, as I am about to give up imitating his appearance, and to seek an asylum with him.’ ”
O great king! whilst the ambassador was still speaking, some one came and said, “O great king! why are you sitting thus unconcerned? Shree Krishnù has advanced with his army.” In hearing this, Basoodeo Pounrik came forth with his whole army in his assumed appearance; and, proceeding onwards, came in front of Shree Krishnù Chund Jee. Another Raja of Kasee came also with him; on both sides the armies were arranged in battle order: the warlike instruments began to sound, the brave, the resolute and the heroical began to fight; and cowards, leaving the field, to run for their lives; at that time Basoodeo Pounrik continuing to fight and being in the hands of death, went in his assumed form in front of Shree Krishnù Chund Jee, and challenged him. On seeing him in that counterfeit dress, the descendants of Judoo said to Shree Krishnù Chund, “O great king! how shall we kill him in this likeness?” Krishnù said, “It is no crime to kill a deceitful man in that likeness.”
Having thus spoken, Huri gave the order to the quoit, Soodursun, who went and plucked out his two wooden arms; the wooden sovereign of the feathered race was broken at the same time, and the horse ran away; when Basoodeo Pounrik fell Soodursun cut off his head, and threw it away. On his head being cut off the Raja Pounrik was released from existence; his head fell in the city of Kasee, where his seraglio was, and his wives saw it; they wept and tore their hair, saying, “Who was the author of this deed? You were not subject to decrepitude and were immortal. How has your soul departed in a second?”
O great king! on hearing the lamentations of the Raja’s wives, a son of his, named Soodukoch, came there, and seeing his father’s head, which had been cut off, was greatly enraged and began to say, “I will not rest without revenging myself on him who has slain my father.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee, said,—O great king! having destroyed Basoodeo Pounrik, Shree Krishnù Chund Jee returned with all his army to Dwarka, and the Raja’s son, with a view of revenging his father’s death, began to perform a very difficult penance to Muhadeo Jee. When he had been engaged some days in this penance, Muhadeo Bholanath came one day highly delighted, and said, “Ask a boon from me.” The Raja’s son said, “O great king! grant me this boon, that I may be revenged on Shree Krishnù for my father’s death.” Shivù Jee replied, “Very good, if you desire revenge, adopt this plan.” He said, “What plan?” Shivù replied, “Offer a sacrifice, repeating the incantations of the Vedas backwards, a female devil will come forth from the fire, who will do whatever you tell her.”
When Shivù Jee had thus spoken, the Raja’s son, O great king! sent for brahmins, and having built an altar, and taking sesamum, ghee, barley, sugar and other requisites for the sacrifice and mixing them up together, began to offer sacrifice, repeating the incantations of the Vedas backwards. At length, whilst he was engaged in the sacrifice, a female devil, named Kritya, came forth from the hole, in which the consecrated fire was received, who, burning all the cities and villages, and the whole country in rear of Shree Krishnù Jee, arrived at the city of Dwarka, and began to set the city on fire. Seeing the city in flames, all the descendants of Judoo went in consternation to Shree Krishnù Chund Jee, and called out, “O great king! how shall we escape from this fire, it is burning down the whole city?” Krishnù replied, “Be not at all alarmed, this is a female devil, named Kritya, who has come from Kasee, I will immediately make arrangements with regard to her.”
O great king! having thus spoken, Shree Krishnù Jee gave the order to the quoit, Soodursun, to attack and put her to flight, and to go at once, and set fire to the city of Kasee. On receiving Huri’s order, the quoit, Soodursun, put to flight and destroyed Kritya, and went forthwith, and set Kasee on fire, The inhabitants fled from place to place in great distress; and bitterly abused Soodukoch. The quoit returned, after having fired the city, and came, and told Krishnù.