Shree Shookdeo Jeesaid,—Raja! I will now inform you, how Shree Krishnù Chund raised the hill Goberdhun, and destroyed the pride of Indrù: listen with attention. All the inhabitants of Bruj, on the anniversary of the fourteenth of the dark part of the month of Kartik, having bathed, and filled a square place with saffron and sandal, bringing different kinds of sweetmeats and confectionary, and perfumes and lamps, were in the habit of worshipping Indrù. This was a traditional custom with them. On one of the returns of that anniversary, Nund Jee made great preparations for a feast, and there were also great preparations in the houses of all the inhabitants of Bruj. Shree Krishnù Chund came and asked his mother, “What is the reason of there being so many sweetmeats, and so much confectionary in each house to-day? Explain the secret to me, that the doubts of my mind may be removed?” Jusodha replied, “Son! I have no leisure now to talk: Go and ask your father, and he will explain to you?”
On hearing this, Shree Krishnù came to Nund and Oopnund, and said, “Father! for what god’s worship are such splendid preparations being made to-day, that there are sweetmeats and confectionary in each house? What power has he of accomplishing men’s desires, of granting absolution from sin and conferring boons? Explain to me his name, and his virtues, that the doubts of my mind may disappear?”
Nund said, “Son! have you not yet found out the secret, that it is the worship (poojah) of the lord of the clouds, who is the ruler of the gods, through whose benignant liberality, prosperity and increase are obtained in the world, and also grass, water and grain. The forests and groves produce flowers and fruits: and through him all living things, animals, four-footed beasts and birds have a joyful existence. This custom of performing poojah to Indrù has obtained from the times of our ancestors’ ancestors, and is not one, which has been lately introduced.”
On hearing these words from Nund Jee, Shree Krishnù replied, “Father! our ancestors may with knowledge or without knowledge have worshipped Indrù; but why do you intentionally leave a straight road and follow a steep one? By obeying Indrù nothing is gained; because he has not the power of granting men’s desires, or absolution from sin; and who has obtained prosperity and the accomplishment of his objects from him: mention to me on whom has he ever conferred a boon?
“It is indeed true, that in consequence of his penances and sacrifices, the gods made him their Raja, and seated him on a throne, but he has no divine power; often (when he is worsted by evil spirits,) he runs away, and passes his time in some hiding place. Why serve such a coward, and why not have proper regard for your own dignity of character? Indrù has not power to do any thing. What is written in fate, happens. Men obtain enjoyment, wealth, benefactors, brothers and relations, as the result of their virtues, or their fates. And the sun, which dries up the water for eight months of the year, causes it to fall down in rain for the remaining four. In consequence of this, grass, water and grain are produced on the earth. And Bruhmù, who has formed the four castes, Brahmins, Chutrees, Bys, Soodrús, has attached particular occupations to each; viz., that Brahmins should read the scriptures (Vedas); Chutrees should protect all the others; Bys should carry on agriculture, and trade; and Soodrús should be servants to the three other divisions of caste. Father! we belong to the Bys caste; in consequence of the number of cows we possess, we obtained the town of Gokool, and thence is derived our name of cowherds. Our business is to carry on agriculture and trade, and to attend upon cows and Brahmins. The Vedas command us not to abandon our family customs. They, who abandon their own religious customs and conform to others, are like a virtuous woman of a good family, who should form an attachment to a stranger of another family. Be pleased, therefore, to abandon the worship of Indrù, and perform poojah to the forests and hills; because we are inhabitants of the forest, and they are our kings. It is not right for us to abandon those, under whose government we live happily, and worship others. Wherefore take all the sweetmeats, confectionary and grain, and perform poojah to the mountain Goberdhun.”
Having heard these remarks, Nund and Oopnund arose, and went to a place of assembly, where all the grown-up cowherds were seated.
On hearing what Krishnù had said, they remarked, “Krishnù speaks truly, do not consider his words as those of a child, and set them aside. If you yourselves consider well, who is Indrù? And why do we treat him with deference? It is proper we should worship those who give us sustenance.
“What have we to do with the ruler of the gods; let us worship forests, rivers and the hill Goberdhun.” The cowherds again said, “Krishnù has given good counsel, let us abandon all the gods; Goberdhun is a great mountain, let us worship it.”
On hearing this Nund Jee was delighted, and caused proclamation to be made throughout the village, that on the next day, he and all the inhabitants of Bruj would go and perform poojah to Goberdhun. Having heard this proclamation, all the inhabitants of Bruj rose very early next morning; and having bathed, and performed their religious meditations, placed all articles necessary for the poojah in baskets, plates, dishes and pots of various kinds, and brought them on carts and bhangies to Goberdhun. Nund and Oopnund also with their relatives took a stock of things necessary, and accompanied the rest; and advancing in musical procession, they arrived at Goberdhun. On arrival there, having swept and cleared the ground all round the hill, and sprinkled water, they selected and deposited all kinds of sweetmeats, food, condiments and pickles: so much indeed, that the mountain was concealed by them; and they spread garlands above, and silks of all colours.
The beauty of the scene at this time is not to be described: the mountain appeared as splendid as a person in a jewelled dress, ornamented from head to foot. And Nund Jee having summoned a family priest, and accompanied by all the cowherds’ children, placed on the ground the mixture roolee, unbroken rice, flowers, perfumes, lamps, consecrated food, pawn, betelnut and sacrificial presents, and performed poojah according to the injunctions of the Vedas. Upon this Shree Krishnù said, “Meditate now with pure minds upon the mountain Goberdhun, and he will appear and eat with you.”
Hearing this all the cowherds, together with Nund and Jusodha, stood with their hands joined, their eyes shut, and in deep meditation. Nund Lal on the other hand, having then assumed a huge, monstrous form, with large hands and feet, came forth silently from the middle of the hill, having lotus eyes, a face like the moon, a crown and a garland of flowers reaching to his feet, dressed in yellow, and wearing jewels and ornamented gems, and with his mouth open. And at the same time, in his own proper form, looking at his assumed form, Krishnù calling out to all his companions said, “Behold! the mountain Goberdhun, whose poojah you performed with such sincerity, has manifested itself.”
Having said this, Shree Krishnù Chund Jee made a salutation to Goberdhun. The cowherdesses and cowherds, seeing this, did the same, and began to say to each other, “When did Indrù show himself in this manner? We have worshipped him to no purpose: and there is no knowing why our ancestors abandoned so perceptible a deity as Goberdhun, and obeyed Indrù;—there is no understanding this.” Whilst they were thus talking, Shree Krishnù said, “What are you looking at? give him the food, which you have brought.”
On hearing this the cowherdesses and cowherds filled plates and dishes with food of all kinds, (literally of six flavours,) and began to offer it to Goberdhun, who stretched out his hands to receive it, and began eating. At length all that the inhabitants of Bruj, and Nund and Jusodha had brought with them was eaten up. The form of Goberdhun then went back to the hill.
Having finished these wonderful sports, Shree Krishnù Chund, taking all his companions with him, went round the hill to the right by way of adoration; and next day leaving Goberdhun they arrived at Brindabun, laughing and playing on the road. Then there were rejoicings and festivities in every house; and the cowherds’ children, having painted all the cows and calves, and fastened rings, small bells and other tinkling ornaments on their necks, engaged in games and sports separately.
Havingnarrated thus much, Shree Shookdeo, the sage, said, when they abandoned the worship of the ruler of the gods, and worshipped the mountain, Indrù was enraged and summoned all the gods.
On their arrival, Indrù asked them to explain, whose poojah had been performed yesterday in Bruj. At this time, Narud Jee came and said to Indrù, “O great king! every one obeys you, except the inhabitants of Bruj; and they do not obey you, because Nund has had a son, according to whose instructions they act. He has abolished your worship, and caused them since yesterday to worship the mountain.”
On hearing this Indrù was angry, and said, “The inhabitants of Bruj have great wealth, and therefore they have become excessively proud. They have given up the prayers, penances, sacrifices and fasts, which they used to observe, and offer up on my account. They have invited famine and wretchedness. They look upon the man, Krishnù, as a god: and believe all he says to be true. He is a foolish, unintelligent child, a great talker, and very proud. I will now put an end to his pride by destroying all cattle, and deprive him of wealth.”
Having spoken in this angry, foolish manner, the ruler of the gods sent for the lord of the clouds. On receiving the message, he came and stood before Indrù trembling, and with his hands joined. Indrù, when he saw him, said, passionately, “Take all your army immediately with you, and overwhelm with water the mountain Goberdhun, and the space round about Bruj; so that not a single trace of the mountain, or the name of the inhabitants of Bruj may remain.”
Having received this order, the lord of the clouds made his obeisance, and received permission from Raja Indrù to depart. On reaching his own abode, he called together all the great clouds, and said to them, “It is the order of the great king, that you should go immediately and pour down rain in such quantities as to set adrift the whole of Goberdhun.”
Having heard this, all the clouds collected their masses, and accompanied their ruler. He came and surrounded the whole country about Bruj; and having thundered, began to pour down heavy rain in large drops, and to point out the hill with his finger.
Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when the thundering clouds began to pour down rain in this manner from all quarters, the cowherdesses and cowherds together with Nund and Jusodha, alarmed and drenched with wet, trembled violently, and having gone to Krishnù called out, “O Krishnù! how shall we escape from this great deluge? You made us abandon the worship of Indrù, and perform poojah to the hill; please call him quickly to preserve us: otherwise, we shall all be drowned in a second, together with the city.”
Having heard this speech, and perceiving that they were all terrified, Shree Krishnù Chund replied, “Be not at all anxious, the lord of hills will come immediately and protect you.” Thus saying, and heating the hill Goberdhun, he made it like fire, and raised it up, and supported it on the little finger of his left hand; upon this, all the inhabitants of Bruj with their cattle came and stood under it, and on beholding Shree Krishnù, began to say with astonishment to each other, “Some Vishnù has descended upon the earth; Krishnù is a god of gods. How, brother, can Mohun be a mortal, since he has supported a hill upon his finger?”
Having proceeded thus far in the history, Shree Shookdeo, the Sage, said to the Raja Pureechit,—The lord of the clouds, with his collected force and in great wrath, poured down rain very heavy, which fell upon the hill with a hissing sound, and became like drops falling upon a hot baking plate.
Having been informed of this Indrù was enraged, and came himself and poured down rain for seven days without ceasing; but through the glory of Huri, not a drop fell upon Bruj. When all the water was expended, the clouds came with joined hands and said, “Lord! we have expended as much water as was expended at the general destruction (the great deluge,) what shall we do now?”
Having heard this, Indrù reflecting and meditating, thought to himself, “Vishnù has descended upon the earth: otherwise, who else could have had the power, by supporting the hill, to protect Bruj?” With these thoughts, and feeling great regret, Indrù returned to his abode with the clouds, which having been dispersed, there was light. Then all the inhabitants of Bruj, being delighted, said to Krishnù, “O great king! be pleased now to restore the hill to its former position, as the clouds are all gone.” On hearing which Shree Krishnù Chund placed the hill where it was before.
Shree Shookdeosaid, when Huri had let the hill down from his hand, and restored it to its former place, all the older cowherds, on beholding this miraculous work, said amongst themselves, “How can we call him the son of Nund, whose power has this day saved the country all round Bruj from this great deluge? Truly, Nund and Jusodha must at some time have performed a great penance, for which reason (or in consequence of which) Bhugwan has been born in their house.” And the cowherds’ children having come and embraced Krishnù, asked him, “Brother! how did you support the weight of such a huge hill on your soft lotus-like hand?”
And Nund and Jusodha, clasping their son with tenderness to their bosoms, rubbing his hand, and making his finger crack, began to say to him, “You placed the hill for seven days on your hand; it must now be painful.”
And the cowherdesses came to Jusodha, and having mentioned to her all the sports which Krishnù had last been engaged in, said, “May this child, your son, live a very long time, the guardian of Bruj. He has destroyed demons, giants and evil spirits. Where are the limits to his liberation of the inhabitants of Bruj. Every thing has happened, exactly as Rae Gurug, the sage, said.”
Shree Shookdeo, the sage, said,—O great king! early in the morning, taking the cows, cowherdesses and cowherds with them, Krishnù and Bulram playing on the flute, and singing sweet notes, were proceeding to the jungle to give grazing to the cows, when Raja Indrù, accompanied by all the gods, preceded by the cow Ramdhenoo, and mounted upon the elephant Yerawut, having come to Brindabun from the region of the gods, stood obstructing the road to the jungle. When he beheld Shree Krishnù Chund at a distance, dismounting from his elephant, he came bare-footed and trembling, with a cloth thrown about his neck, and fell at the feet of Krishnù; and expressing great regret, and shedding tears began to say, “O lord of Bruj! have mercy on me. I have been very proud, and presumptuous; and have given up my mind to sensual enjoyment and illusion. Intoxicated with wealth I have placed my enjoyment in riches. Your nature I have not understood at all; you are god, the lord of all; who, except you, is the lord of the world? Bruhmù, Roodrù and all others, who grant boons, have obtained prosperity by your gift. You are lord of the world, dwelling in the Vedas. Luchmee, constantly attending on you, has become your servant. You descend upon the earth for men’s sake; and then remove all the burthens of the earth. Put away all my faults: I have been very presumptuous and foolish.”
When Indrù had eulogized Krishnù with such humility, Shree Krishnù Chund, taking compassion on him, said, “You have come now with the cow Ramdhenoo; and, therefore, I pardon your sin. Do not again indulge in pride, because by doing so the understanding is destroyed: and foolishness, from which disrespect proceeds, is increased.”
On hearing these words from the mouth of Shree Krishnù, Indrù having risen, performed poojah according to the injunctions of the Vedas; and having pronounced the name of Gobind, took the water, in which his feet had been washed, and circled to the right hand by way of adoration of Krishnù. At this time the heavenly musicians, playing upon instruments of different kinds, began to celebrate the praises of Shree Krishnù; and the gods, seated in their chariots, to rain down flowers from the sky. And the crisis appeared the same, as if Shree Krishnù had been born for the second time.
When Indrù had finished the poojah, he stood before Krishnù with hands joined: and Shree Krishnù gave him the order to return to his own city with the cow Ramdhenoo. On receiving the order, Ramdhenoo and Indrù taking their departures, after having made obeisance, went to the region of Indrù. And Shree Krishnù Chund having allowed the cows to graze, returned, in the evening with all the cowherds’ children to Brindabun. They having gone to their homes, related that they had that day seen Indrù in the jungle, through the glory of Huri.
Having related so much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—Raja! by hearing and reciting this account of Shree Gobind, which I have narrated to you, the four blessings of religion, substance, desire and deliverance are obtained in the world.
Shree Shookdeo Jeesaid,—O great king! one day Nund Jee abstaining from food, observed the fast of the eleventh day of the lunar fortnight. He spent the day in bathing, meditation, worship and prayer, and the night in vigil. When six ghurees of the night remained, and the twelfth day of the lunar fortnight had begun, having got up, and purified his body, and perceiving that it was day-break, he took a bathing cloth and ewer, and went to the Jumna to bathe: many cowherds followed him. Having gone upon the bank, made a salutation and taken off his clothes, as Nund Jee went into the water, the servants of Varoonù, who were guarding the stream, that no one might bathe at night, went to Varoonù, and said, “O great king! some one is now bathing in the Jumna: what are your orders to us on the subject?” Varoonù replied, “Lay hold of him, and bring him here.” On receiving this order, the servants returned to the spot where Nund Jee having performed his ablutions was standing in the water, muttering prayers. The servants coming, and having quickly thrown a noose over Nund Jee, took him to Varoonù. Then the cowherds, who accompanied Nund Jee, came to Krishnù and said, “O great king! the attendants of Varoonù have carried off Nund Rae Jee from the banks of the Jumna to the region of Varoonù.” On hearing this, Shree Krishnù got up enraged, and went off, and arrived in a second at the abode of Varoonù. On beholding him, Varoonù rose and stood up, and joining his hands, said in a supplicating manner, “My birth has this day been propitious, (that is, all the objects of my present birth have been gained to-day,) by my having obtained a sight of you, O lord of the Judoos! Put away far from me all my crimes, I have circumvented Nund, your father, with this object in view. You are celebrated as the father of all. We know not your father. Seeing Nund bathing at night, my attendants through ignorance laid hold of him. Well, by stratagem, I have obtained a sight of you; be pleased now to have mercy on me, and do not think of my crime.” Being thus humble, and having brought many presents, which he placed before Nund Jee and Shree Krishnú, when Varoonù with hands joined, and having bowed his head, stood before them, Shree Krishnù, having taken the presents, returned thence to Brindabun, accompanied by his father. On seeing them, all the inhabitants of Bruj came crowding together. The cowherds enquired from Nund Rae, “Where did the attendants of Varoonù carry you to?” Nund Jee replied, “Shree Krishnù arrived just as they had laid hold of me, and taken me to Varoonù’s. On seeing him, Varoonù having descended from his throne, and fallen at his feet, said with the greatest supplication of manner, Lord! pardon my offence, I have committed this crime through ignorance, which be pleased not to cast a thought upon.”
Hearing this speech of Nund Jee’s, the cowherds said to each other, “Brother! when Shree Krishnù Chund by supporting the hill protected Bruj, we knew that Vishnù had descended on the earth in the house of Nund, our chief.”
Conversing thus amongst themselves, all the cowherds with hands joined, said to Shree Krishnù, “O great king! you have deceived us for a long time, but now we have found out all your secrets, you are the creator of the world, and the remover of all affliction. O lord of the three worlds! be so kind as to show us the paradise of Vishnù.”
On hearing this, Shree Krishnù Jee, having in a second made a paradise, exhibited it to them in Bruj. On beholding it, the inhabitants of Bruj became possessed of knowledge; and they said with hands joined, and bended heads, “Lord! your greatness is infinite; we cannot speak of it, but through your goodness we have this day discovered, that you are Narayun, and have been born in the world to remove the burthens of the earth.”
Shree Shookdeo Jee said,—O great king! when the inhabitants of Bruj had thus spoken, Shree Krishnù Chund, having brought them all under the influence of charms and fascination, carried off the paradise which he had just created for their inspection, and made his own deceptive power vanish. All the cowherds thought what had happened a dream; and Nund Jee, being under the power of delusion, regarded Shree Krishnù as his own son.
Havingnarrated thus much, Shree Shookdeo said,—I will relate, in five sections, according to the light of my understanding, the manner in which Huri engaged in pleasures and festive songs and dances with the cowherdesses.
When Shree Krishnù Jee stole the clothes, he gave a promise to the cowherdesses, that he would engage with them in festive songs and dances in the month of Kartik. From the time the promise was made, the cowherdesses, entertaining a hope of its accomplishment, and of engaging in festive songs and dances with Krishnù, became dispirited in mind, and constantly endeavoured to propitiate the month of Kartik. By lucky accident, while they were engaged in propitiation, the pleasure-giving season, including Assin and Kartik came.
From the time the month of Kartik commenced, heat, cold and rain were destroyed. Tanks were filled with pure water. Lotuses flourished in full bloom. The white lotus, partridge and loving couples are filled with delight on beholding the moon at night. The female ruddy goose is dirty, and the lotus withered, who regard the sun as friendly to them.
Shree Shookdeo, the sage, then said,—O lord of the earth! Shree Krishnù Chund having come forth on the night of the full moon in the month of Kartik, saw the stars scattered in the sky—the light of the moon was spread abroad on all sides, a cool, fragrant, gentle breeze was blowing; and on one side a thick forest of great beauty exhibited its many ornaments. Beholding such a scene it came into his mind, that he had made a promise to the cowherdesses to engage in festive songs and dances with them in the season, comprising the month of Assin and Kartik, and that it was necessary for him to fulfil this promise. Thinking of this, and coming to the jungle, Krishnù played upon the flute. Having heard the notes of the flute, all the young women of Bruj, who were filled with desire of Krishnù, on account of their separation from him, were very much frightened. At length having laid aside all feeling for kindred and family modesty, abandoning their household occupations, they put on their ornaments and came forth in the greatest confusion. One cowherdess, in attempting to go off, was stopped by her husband on the road, who brought her back home, and would not allow her to go. Upon this she meditated upon Huri, and having quitted her body arrived before them all. Shree Krishnù Chund having seen her affection immediately granted her deliverance of the soul from the body, and exemption from further transmigration.
At this point of the history, Raja Pureechit said to Shree Shookdeo Jee,—“O lord of kindness! the cowherdess did not esteem and regard Shree Krishnù Jee as the deity, but merely as an object of sense, for which she felt desire in her mind; how came it to pass that she obtained this state of deliverance and exemption? Please explain this to me, that the doubts of my mind may disappear?” The sage replied, O incarnation of justice! even mortals, who without knowledge celebrate the greatness of Shree Krishnù Chund, obtain without doubt this religious deliverance and exemption. Just as a man who drinks the water of life without knowing it, will be immortal; in like manner he who knowingly drinks it, will derive full benefit from its excellent qualities. All men are aware, that the virtues and benefits of blessings must manifest themselves. And the same holds good with reference to the glory of the adoration of Huri. In whatever manner a man may worship him, he will obtain deliverance. Muttering prayers, rosaries, sectarial marks on the body and forehead, are all utterly useless and unprofitable, if the mind is wavering and infirm. But if the mind be true, Ram is pleased with them. And I will explain the various ways, in which different persons have acknowledged Shree Krishnù, and obtained deliverance. Nund and Jusodha looked upon him as their son; the cowherdesses as their gallant; Kuns worshipped him through fear; the cowherds’ children prayed to him as their friend; the Pandoos regarded him as their most dearly loved; Sissoopal acknowledged him as an enemy. The descendants of Judoo made him one of their own family—and jogees, and devotees with long hair, and sages meditated on him as the deity. But in the end, all obtained the blessing of deliverance and exemption. What reason is there for wonder that a single cowherdess should have obtained this blessing by meditating on Krishnù?
Having heard this explanation, Raja Pureechit said to Shree Shookdeo, the sage, “O lord of favour! my doubts have vanished: do me the kindness to proceed now with the narrative.”
Shree Shookdeo said,—O great king! The meeting of the cowherdesses with Krishnù, the light of the world, and sea of beauty, to meet whom they rushed forth in crowds, may be compared to the violent rushing of rivers in the rains to mix with the sea.
The splendid manner in which Shree Krishnù was decorated, baffles description. Ornamented from head to foot, and in the guise of a juggler, he appeared so fascinating, beautiful and elegant, that the women of Bruj were lost in delight at beholding his splendid appearance. Mohun, having enquired after their health, asked them in a rather dry, rough manner, “Whether they had been very much frightened travelling at night, when goblins and spirits appear abroad, over a dreadful road, and with all their clothes and ornaments put on in the greatest disorder?
“How did you come to this immense forest, abandoning all affection for your relatives and family? Such obstreperous, violent conduct is unbecoming in women. It is said, that a wife should perform her duties with strict obedience to her husband, whoever he may be; whether she marry one who is a coward, wicked, foolish, deceitful, ugly, a leper, one-eyed, blind, decrepit, lame or poor. From acting thus, her welfare and reputation in the world are derived. It is the highest excellence in a high-born, chaste woman not to leave her husband for a second. And the wife, who having abandoned her own husband, goes to another, obtains in each birth a residence in the regions below.” Krishnù added, “You have come here and seen the thick forests, pure moonlight, and the beautiful banks of the Jumna; you had better now return home, and minister affectionately to your husbands.”
On hearing these words from the mouth of Shree Krishnù, all the cowherdesses at once lost their reason, and were overwhelmed with the boundless sea of thought. Afterwards they looked down, and heaved deep sighs, and dug up the earth with their toes. The tears, which streamed from their eyes, were like the falling pearls of a broken necklace.
At length being much depressed with grief, they said weeping to Krishnù, “You are a great impostor; first of all by playing on the flute you stole away, unawares, our mind and thoughts, now being altogether without compassion, and practising deceit, you wish to destroy us by harsh speeches.”
Again they said, “We have left our families, relatives, homes, husbands, and have put out of our minds the reproach of our relations, to which our conduct has exposed us. We are deprived of our husbands: there is no one to protect us. Grant us an asylum, O lord of Bruj! persons who live under your protection, desire not wealth, corporal form, modesty or greatness. You are their lord in each successive birth, O god, in the form of life! To what home shall we go: our souls are wrapped up in affection for you.”
On hearing these words, Shree Krishnù smiled, and calling the cowherdesses said to them, “If you really have such great affection for me, engage with me in festive songs and dances.”
On hearing these words, the cowherdesses abandoned all grief, and gathered round him with delight from all sides, and began to feast their eyes with beholding the face of Krishnù.
The cloud-coloured Krishnù stood in the midst; and the women, engaged in diversions, appeared like golden creepers, growing from under a dark-coloured hill. Shree Krishnù had before intimated to his delusive power, that he would engage in festivities, and had ordered the power to raise a fine building, remain in it, and grant all the desires and wishes, which any one might form.
O great king! the delusive power, on hearing the order, went to the banks of the Jumna, and having made a large, round golden terrace, studded with pearls and diamonds, and surrounded it on all sides with pillars of sprouting plantains, in which were wreaths and garlands of flowers of all kinds, came and informed Shree Krishnù Chund of what he had done. He was delighted at hearing it, and taking all the women of Bruj with him, went to the banks of the Jumna.
On arrival, they saw that the splendour of the circular terrace, which had been made for their festivities, was four times more brilliant than the moon’s orb. The sand, which surrounded it, appeared like the light of the moon. There was a fragrant, cool, sweet breeze blowing. And on one side the verdure of all the forests displayed its numerous beauties in the brightness of the night.
On viewing this scene the cowherdesses were highly pleased, and having gone to the bank of a tank, named Manusrowur, which was near the terrace, and putting on pleasing, elegant dresses and ornaments, adorning themselves from head to foot, they brought sweet-toned lutes, timbrels and other musical instruments; and being intoxicated with love, abandoning all reflection and modesty, they began to play, sing and dance with Krishnù. At that time, Shree Gobind, in the assembly of cowherdesses, appeared as beautiful as the moon amidst stars.
Having recited so much of the history, Shree Shookdeo Jee said,—O great king! when the cowherdesses, having utterly abandoned reason, looked upon Huri in the course of their festivities, as their natural husband, and considered him as subservient to themselves. Shree Krishnù Chund reflected in his mind,—“The cowherdesses now think me in their power, and regard me, in their minds, as their natural lord; they have become ignorant, abandoning all modesty, and twine themselves round my neck, and embrace me with great affection; they have all utterly forgotten knowledge and meditation; I will now leave them, as they have increased their pride; I will see what they will do, and how they will live without me in the jungle.” Having thus reflected, and taken Shree Radhika with him, Shree Krishnù Chund disappeared.
Shree Shookdeo, the sage, said,—O great king! all at once on their not seeing Shree Krishnù Chund, darkness clouded the eyes of the cowherdesses; and being much troubled in mind, they were agitated in the same degree, as a snake is alarmed at having lost the jewel on its head.
Upon this, a cowherdess began to say,—“Tell me, friend! where has Mohun gone, after having dispersed us. He was caressing me with his arms round my neck. He was but now engaged with us in festive songs and dances. Where has he gone, and did not any of you see him, while he was going away?”
On hearing these words, all the cowherdesses were exceedingly sad at their separation from Krishnù, and said, heaving deep sighs, “Where shall we go, what shall we do, to whom shall we call out? No one knows where he is, how shall we find Krishnù?”
Speaking thus, and being inflamed with the love of Huri, all the cowherdesses began to search for Huri in every direction: and singing his praises, (celebrating his many good qualities,) and weeping exclaimed, “Why have you left us, O lord of Bruj! we have given up every thing to you?”
When they did not find Krishnù where they first searched, they advanced some distance, and said to each other, “We can see no one here, from whom shall we enquire where Krishnù has gone?” A cowherdess said, “Friends! a thought occurs to me, that all the beasts, birds and trees in this forest are saints and sages. They have descended upon the earth to behold the sports of Krishnù, enquire from them, who must have seen from their present position, and who will be able to point out where Huri has gone.” On hearing this suggestion, the cowherdesses, who were very uneasy in their minds in consequence of their separation from Krishnù, began to question every animate and inanimate object:—“O fig tree and other trees! you have obtained your present lofty form through the performance of acts of virtue. You have been beneficent to others, assuming on earth the form of trees. You have endured the pains of heat, cold and rain, and remained standing for others’ advantage. O bark, blossoms, roots, fruits and branches! with which you benefit others, be so kind as to tell us, whether Huri, who has stolen all our affections and wealth, has come here. O palm, mango, and kuchnari! have you seen Moorari going off in any direction? O chumpa and other trees! have you seen Bulbeer any where? O full blown toolsee! much beloved by Huri, whom he never allows to be separated from his body, have you met Krishnù to-day? Who will point out to us where he is? O jasmines of different kinds! has Shree Krishnù come in this direction?” The women of Bruj called out to the deer, “Have you seen Krishnù pass in this direction?”
Having recited thus much, Shree Shookdeo Jee said, O great king! the cowherdesses, enquiring in this way from animals, birds, trees and creepers, where Krishnù had gone, began, after the manner of Shree Krishnù to represent the death of Pootna, and to go through all the sports and amusements, which Huri had engaged in, and continued to search for him.
At length after searching some time, and having gone some distance, they beheld the marks of Krishnù’s feet, his lotus banner and iron goad, glittering on the sand.
The women of Bruj seeing the dust, which gods, men and sages search for, made an obeisance to it; and having placed it upon their heads, and entertaining a hope of meeting Krishnù proceeded onward; when lo! the traces of a woman’s feet became visible near the marks of the feet, which they had first beheld. They were surprised at the sight, and advancing further, they found a beautiful looking glass, studded with gems, on a bed of soft leaves. They began to question it. When it would not speak in consequence of the pain of separation from a loved object, they asked each other, “Friend! why did he take this with him?” Then, one, who knew the mutual feelings of lovers and their beloved, replied, “Friend! when the lover sat down to plait the hair of his beloved, and his lovely form was concealed from sight, his beloved then took the looking glass in her hand, and showed it to her lover. Then the image of Shree’s face was reflected from the mirror.”
The cowherdesses were not at all angry at hearing this remark; but began to say, “She must have worshipped Shivù and Parvuttee well, and performed great penance, to be able to enjoy diversion with the lord of life in this retired manner, without fear.” O great king! all the cowherdesses, intoxicated with love, were thus idly talking, and wandering about in search of Krishnù, whilst Shree Radhika Jee, deriving great enjoyment from Huri, and thinking her beloved in a state of subserviency to her, considering herself greater than all others, and indulging in great presumptuousness of mind, said, “O beloved! I am not able to walk, please carry me on your shoulders.”
On hearing this, Shree Krishnù Chund, the annihilator of pride, and acquainted with the secrets of the heart, smiled, and sitting down, said to her, “Come and sit on my shoulders.” When she put forth her hands to climb up, Shree Krishnù disappeared; and she remained standing in that posture, with her arms stretched out; just as lightning forces its way presumptuously from the clouds, or the angry moonbeams separate themselves from the moon. And the splendour of her fair form, escaping and spreading upon the earth, displayed as much beauty, as an elegant woman, standing upon ground of gold. Tears streamed from her eyes; and she could not drive away the bees, who overpowered by the sweet smell came and settled near her face. And heaving deep sighs, she wept so violently in her solitude in the jungle, distressed by the separation from Krishnù, that the animals, birds, trees and creepers, hearing her lamentations, began weeping also.
And thus she exclaimed, “O lord! best of lovers, where have you gone, O self-willed Beharee! I am the slave of the asylum of thy feet. O sea of beneficence! have compassion on me.”
In the mean while the cowherdesses, continuing their search, came up to where she was; and throwing themselves on her neck, embraced her with the same degree of pleasure, as a man, who had lost great wealth, would experience in the midst of his losses, in recovering half of it. At length, observing that she was very much distressed, the cowherdesses, taking her with them, went in the great forest, and searched for Shree Krishnù Chund as long as the moonlight lasted. When they could not find their road in the jungle on account of the darkness, they all returned thence with a confident hope of meeting Krishnù, and came and sat down on that bank of the Jumna on which Shree Krishnù Chund had afforded them very great pleasure.
Shree Shookdeo Jeesaid,—O great king! all the cowherdesses, sitting on the bank of the Jumna, and intoxicated with love, began to sing the exploits and virtues of Huri: “O most beloved! since you came to Bruj, you have diffused new pleasures there. Luchmee in the hope of your protection, has come and taken up her fixed abode. We, cowherdesses, are your slaves; show compassion, and quickly take thought of us; since we have seen your elegant, dark-coloured, beautiful form, we have become your slaves without purchase. The arrows of your eyes have pierced our breasts. Beloved! in what way and manner are we not yours? Have mercy on us, as our lives are ebbing out. Lay aside relentlessness, and be pleased to present yourself soon to our sight. If your wish was to destroy us, why did you save us from the poisonous serpent, from fire and from inundation; why not have allowed us then to die? You are not merely Jusodha’s son. Bruhmù, Roodrù, Indrù and all the gods, humbling themselves before you, have brought you on the earth for the protection of the world.
“O lord of life! it is a subject of great wonder to us, whom you will preserve, if you destroy your own! Beloved! your are acquainted with the secrets of the heart; why do you not put an end to our affliction, and grant the accomplishment of our hopes! What, beloved! do you wish to display your heroism towards us weak women? What pain do we not suffer, when we behold your gentle smile, your affectionate glance, the bend of your eye-brows, the coquetry of your eyes, the undulating motion of your neck, and the splendour of your discourse? And when you used to go to the jungle to give pasture to the cows, the stones and thorns of the forest gave pain to our minds when we thought of your soft feet. You went early in the morning, and returned in the evening: but still these four puhurs appeared to us like four ages. When sitting in your presence, we gazed on your elegant form, we thought in our minds, that Bruhmù was very foolish in having formed the eye-lid, to prevent our fixed and uninterrupted gaze.”
Having told so much of the story, Shree Shookdeo Jee said, O great king! the cowherdesses, distressed at their separation from Krishnù, continued in this disconsolate manner to sing his exploits, and were worn out by their exertions in doing so; but still Beharee did not come.
At length, being utterly without hope, and giving up all expectation of living, they became quite senseless from total want of resolution; and falling down, wept so violently and with such lamentations, that all things, animate and inanimate, on hearing them, were very much afflicted.
Shree Shookdeo Jeesaid,—O great king! when Shree Krishnù Chund, who is acquainted with the secrets of the heart, knew that the cowherdesses would not survive without him, then appeared amongst them the son of Nund, just as a juggler would appear again, after having been concealed, whilst a person shut his eyes. When they saw that Huri had come, the senses of all of them were revived, just as the organs of perception are restored to animation, when life is revived in a dead man. Whilst they did not see him, their minds were in a state of agitation, as though they had all been bitten by the mind-agitating snake. Their troubles were ended on the arrival of him they loved, as creepers are revived by being sprinkled with the water of life. In the same way that the lotus appears withered at night, but revives on beholding the splendour of the sun, the large eyes of the women of Bruj were restored to animation on beholding Krishnù.
Having recited thus much, Shree Shookdeo Jee said, O great king! the cowherdesses, on seeing Shree Krishnù Chund, the root of joy, being all at once released from the sea of despondency, approached him, and were as much rejoiced, as a man, drowning in the unfathomable ocean, would be to find a shallow place. And they collected round him on all sides. Then Shree Krishnù took them with him to the place where they had first engaged in festive songs and dances. On their arrival, one of the cowherdesses took off her scarf, and spread it for Krishnù to sit down upon. As he sat down upon it, many of the cowherdesses were angry, and said, “O great king! you are very deceitful, and steal away the minds and wealth of others, but do not respect the good qualities of any one.”
After this, they said to each other, “He has abandoned what is good, and embraced what is bad. Deceit suits his mind. Consider, friend! how can we possibly form an association with him.”
On hearing this, one of them said, “Friends! do you remain apart; as we derive no benefit from our own speaking, I will make Krishnù himself speak.” Saying these words, she smiled and enquired from Shree Krishnù,—“O great king! explain to us who is a good man, and who a bad man in the four following instances:—One, who without having done a good action, shall expect good actions from others, (or shall expect to have his non-performance of good actions considered in the light of the performance of them:) a second shall make a return for a good action: a third shall return evil for good: a fourth shall take no thought whatever of any good, that may be done to him.” Shree Krishnù Chund replied, “All of you listen with attention, whilst I explain who is the good, and who the bad man, in the cases mentioned. The best is he who does good without receiving any, as a father loves a son. It is no virtue to return good for good, in the manner that a cow gives milk for the food she receives. Consider as your enemy one who regards good and evil alike. The most ungrateful of all is he who forgets good done to him.”
When the cowherdesses, on hearing these words and looking at each other, began to laugh, Shree Krishnù Chund was frightened, and said, “I am not to be reckoned amongst any of these four kinds of persons, which you seem to think by your laughing; moreover, it is my custom to grant the accomplishment of any wish or desire a person may ask from me. Perhaps you will say, if this is your practice, why did you abandon us in the jungle? The reason was, that I made trial of your affection. Do not think ill of me for this, but believe what I say.”
After this, he again said, “I have now tried you: remember and meditate upon me. You have increased your affection for me, who am like a poor man that has obtained wealth. You have met my wishes in every respect; and in doing so, have foregone the reproach of the world, and the Vedas; just as a religious devotee, who abandons his home, and entertains a love for Huri with sincerity of mind. If I should live for a hundred years of Bruhmú, I should never be quit of my debt to you.”
Shree Shookdeo, the sage, said,—Raja! when Shree Krishnù Chund had spoken in this agreeable manner, all the cowherdesses, laying aside their anger, and being greatly rejoiced, arose, and having united with Huri, began to indulge in every kind of pleasure, delight and pastime; when Krishnù had recourse to his deceptive power, and divided his body into numberless particles, desiring to give pleasure to them all; and engaging in their sports with the greatest affection, Shree Krishnù Chund, having assumed as many bodies as there were cowherdesses, took them all with him to the circular terrace, where he had before gone; and again began engaging in festive dances and songs.
The cowherdesses, in pairs, joined their hands, and Huri was in the midst of them. Each thought he was at their side, and did not recognize him near any one else. They placed their fingers within his fingers, and whirled about with the greatest enjoyment, taking Huri with them. The son of Nund in the midst of the cowherdesses was like thick masses of clouds, surrounded on all sides by lightning. The dark-blue Krishnù amongst the fair women of Bruj was like a sapphire on a necklace of gold.
O great king! standing thus together, the cowherdesses and Krishnù began to tune various kinds of musical instruments, preluding difficult airs, and played and sang, producing great varieties of tone, and singing whilst they danced. And so delighted were they, that they seemed to lose all recollection of their very existence. Sometimes the breast of one was uncovered, and the diadem of another slipped off. At one place, the pearl necklaces of some were broken, and the pearls fell on the ground: at another, garlands of flowers were strewed about. The drops of perspiration on their foreheads glittered like strings of pearls; and the ringlets of the cowherdesses were spread in such a loose and dishevelled manner over their faces, that they resembled young snakes, who had flown up, and then become fastened to the moon, from an eager desire to obtain the water of life.
Sometimes a cowherdess, singing in high tones, accompanied Krishnù’s flute: and sometimes one of them sang without accompaniment. And when any one of them, having stopped Krishnu’s flute, poured forth the same notes from her own voice, he was as much fascinated as a child on beholding its own image in a mirror.
Thus singing and dancing, and practising all kinds of coquetry and ogling, they passed the hours in mutual enjoyment, and being pleased with each other, they laughed and embraced and made a propitiatory offering of their dresses and ornaments. At that time, Bruhmù, Roodrù, Indrù and all the gods and celestial musicians, seated in their chariots with their wives, looked down upon the festivities, and showered down flowers with delight. And the wives, gazing on this scene of pleasure with eager desire, thought to themselves, that if they could be born in Bruj, they also might join in festivities with Huri. And to such a pitch were the musical notes and tones carried, that on hearing them, the air was stilled, and water ceased to flow; and the moon, together with the whole of the stars, was astonished, and poured down the water of life from its rays. The night was prolonged so that six months passed away, whence that night was named, Bruhmù’s night.
Having proceeded thus far with the history, Shree Shookdeo Jee said,—O lord of the earth! whilst engaged in these festive sports, a whim seized Krishnù, and he went with the cowherdesses to the banks of the Jumna. Going into the water and engaging in aquatic pastimes, after he had got rid of his fatigue, he came out; and having accomplished the wishes of them all, said to them, “There are four ghurees of the night remaining; go all of you to your homes.” The cowherdesses were sad at these words, and said, “Lord! how shall we go home, leaving your lotus-like feet? Our greedy minds do not approve of what you have suggested.” Shree Krishnù replied, “Meditate on me in the manner that religious devotees meditate; and wherever you may be, I will always be with you.” They were gratified at these words, and taking leave returned home; and no one at their houses was aware that they had not been all along at their respective house.
Having heard thus much of the history, Raja Pureechit said to Shree Shookdeo, the sage,—“O kind to the poor! Shree Krishnù Chund had come upon the earth to destroy evil spirits, and remove the burthens of the world, and, having conferred happiness on saints and religious men, to promote piety. Explain to me, why he engaged in festivities with other men’s wives; as it is the act of a dissolute person to enjoy himself with another man’s wife?” Shookdeo Jee replied, Raja! you do not understand this mystery, and regard the deity as a mortal. His body is glorious and pure, by remembrance of whom sin is obliterated, just as any thing falling into fire, itself becomes fire.
What cannot the powerful do? because by their acts they overcome fate: as Shivù took poison, and after having taken it made of it an ornament for his neck, and formed a black snake into a necklace. Who can understand his actions? Beings with power do nothing for themselves, but confer boons on all petitioners, who worship and hold them in remembrance.
The nature of Krishnù is this; that he seems to associate with all: but if you consider, you will perceive, that he appears as separate as the lotus leaf from the water. I have already narrated to you the history of the cowherdesses’ birth, and that Dewee and the mystical prayers of the Vedas were born, and came to Bruj to see and touch Huri. And in this manner Shree Radhika also, having obtained a blessing from Bruhmù, was born to be a servant to Krishnù Chund; and remained in the service of her master.
Shree Shookdeo Jee continued, O great king! we are told to believe all the acts that Krishnù performed, but not to turn our thoughts to the manner in which, and the means by which, they were performed. Whoever celebrates the fame of the lord of the cowherdesses, obtains, fearless and unmoved, the highest dignity. And the same benefits which are procured by bathing in the sixty-eight places of pilgrimage, are procured by celebrating the great renown of Shree Krishnù.
Shree Shookdeo, the sage, said,—Raja! listen with attention, and I will relate to you, how Shree Krishnù Jee released a celestial dancer, and destroyed Sunkhchoor. Nund Jee one day called all the cowherds, and said to them, “Brothers! when Krishnù was born, I made a vow to my family Dewee and Unbika, that I would go in musical procession with all the city, and perform poojah on his twelfth birth-day. As, through the mercy of Dewee, I have lived to see his twelfth birth-day, which is to-day, we must go and perform the poojah.”
All the cowherds arose, on hearing these words of Nund Jee, and immediately brought forth from their houses all things necessary for the poojah. Nund Rae did the same, and loaded carts and bhangees with milk, curds and butter; and accompanied them with all his relations, and arrived at the abode of Unbika. Having gone and bathed in the river Suruswutee, Nund Jee sent for a family priest, and went, accompanied by all his retinue, to the temple of Dewee, and performed poojah. And having placed before her all the different articles they had brought to offer, and having performed the act of going round to the right by way of adoration, they exclaimed with joined hands and in a supplicating manner, “O mother! through your beneficence, Krishnù has attained the age of twelve years.”
Having thus spoken, and bowing their heads, they quitted the temple, and fed a thousand Brahmins. In consequence of the delay which this caused, Nund Jee remained there with all the inhabitants of Bruj, and they fasted, as they would at a place of holy pilgrimage. As they were sleeping at night, a boâ came and seized Nund Rae’s foot, and began swallowing it. He was alarmed at seeing this, and called out, “Krishnù! Krishnù! take thought of me quickly: otherwise the snake will swallow me up.” On hearing his voice, all the inhabitants of Bruj, both men and women, started from sleep, and came to where Nund was. Having struck a light, they saw a boâ lying on the ground, having hold of his foot. In the meantime, Shree Krishnù Chund Jee having arrived, placed his foot upon its back in sight of them all. On which the snake, immediately abandoning its former body, was transformed into a handsome man; and having made an obeisance, stood before them with joined hands. Then Shree Krishnù enquired, “Who art thou, and explain for what crime thou wast transformed into a snake?” He, bowing his head, said in a supplicating voice, “O thou who knowest the secrets of the heart! all the circumstances of my origin are known to thee. I am a celestial dancer, named Soodursun, and dwelt in the region of the gods; and through pride thought myself superior to all others in beauty and excellence of mind; I went forth one day, seated in my chariot, to the place where Angira, the saint, was sitting, engaged in religious devotion. And I went backwards and forwards a hundred times over him. Once on seeing the shadow of my chariot, he looked up, and being angry pronounced a curse upon me, saying, ‘O presumptuous: be thou changed into a boâ.’ As he uttered these words, I fell to the earth, in the form of a boâ.
“The saint told me at the time that my release would be accomplished by Shree Krishnù Chund. For this reason, I came and seized the foot of Nund Rae Jee, in order that you might come and grant me release. O lord of compassion! you have come, and mercifully released me.” Thus having spoken, the celestial dancer circled to the right by way of adoration; and having obtained Krishnù’s permission to depart, ascended his chariot, and went to the region of the gods.
On beholding this wonderful act, all the inhabitants of Bruj were astonished. In the morning, having gone to see Dewee, they all returned together to Brindabun.
Having recited thus much of the history, Shree Shookdeo, the sage, said,—O lord of the earth! Huldhur and Gobind one moonlight night were singing in the forest with the cowherdesses, and enjoying themselves, when a demi-god, attendant of Kooverù, named Sunkhchoor, who had a jewel on his head, and was very powerful, came forth amongst them. He saw the cowherdesses engaged in sports on one side, and in another direction Shree Krishnù and Buldeo intoxicated, and singing in a state of great delight. A thought having occurred to him, he collected all the women of Bruj together, and drove them before him. The women were frightened, and called out to Krishnù and Bulram to protect them. The brothers having heard the cries of the women, uprooted a tree, and seizing it in their hands, rushed forth as drunken elephants rush upon lions, and told the cowherdesses not to be at all alarmed, as they had arrived. The demi-god, looking upon them as the agents of his destruction, was filled with fear; and ran off for his life, leaving the cowherdesses. Nund Lal left Buldeo with them, and went after Sunkhchoor himself, and seizing him by the hair behind, brought him to the ground. After this, lowering his hand, he cut off his head, and taking possession of his jewel, gave it to Bulram.
Shree Shookdeo, the sage, said,—Raja! whilst Huri remained in the jungle pasturing the cows, all the women of Bruj went and sat near Nund’s wife, and sung the praises of their lord, and related the sports in which Shree Krishnù had engaged in the forest.
“Friend! when he plays on the flute, animals and birds derive pleasure. Dewee, seated with her husband in a chariot, is fascinated; hearing the notes with the greatest delight. The bracelets and rings on his hand steal away all sensation from the agitated mind and body.” Then one of the women of Bruj said, “The clouds were so overcome, that they ceased to thunder. Huri sings joyfully standing in one position, and makes his eye-brow, feet and cheek keep time. The doe and deer are fascinated with the notes. The Jumna is turned from its course; and the cows gather together. The charmed clouds cast a shadow, and form a canopy over Krishnù’s head. At one time Krishnù retired to arbours with thick foliage; at another, all sat with him under a fig tree. The cows roamed about behind him; and when they were collected, he took them to water. In the evening Huri returned, and the cows lowed on hearing the sound of the flute.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! in this manner the cowherdesses constantly celebrated the great fame of Krishnù during the whole day: and going forth in the evening to meet Shree Krishnù Chund, the root of joy, derived the greatest enjoyment from his society. And at the same time the Ranee Jusodha, having wiped the dust-covered face of her son in a most affectionate manner, was delighted to embrace him.
Shree Shookdeo Jeesaid,—O great king! one day Shree Krishnù and Bulram, having given pasture to the cows, were returning home in the evening from the jungle, when a demon, in the form of a huge bull, came amongst the cows. His body reached to the sky; his hard back was like a stone, his two sharp horns were standing erect: and blood-red eyes filled with rage. Raising his tail, he wandered about bellowing, sometimes he stopt, and then roamed about again, letting fall dung. He made his shoulders writhe, and ears shake. All the gods left their chariots, and ran off. With his hoof he dug up the bank of the river, and upset a hill with his back, and cast it on the ground. All were in consternation at that time; the supporters of the world, and the guardian deities of the ten quarters trembled. The earth quaked: the king of the serpent race, on whose head the world is supported, trembled. Cows dropped their calves, and women miscarried. On seeing the bull, the cows dispersed in every direction; and the inhabitants of Bruj ran off to where Krishnù and Bulram were coming up behind them. Making obeisance they said, “O great king! a little distance in front, there is an immense bull, standing in the road: save us from it.”
On hearing this, Shree Krishnù Chund, acquainted with the secrets of the heart, said, “Do not be afraid of it. It has come upon the earth in the form of a bull, because it desires its destruction from me.” On saying these words, he went forward, and on seeing the bull, Krishnù exclaimed, “Come to me; you, who have assumed a treacherous form? Why do you frighten any one else, why not come near me? The so-called lion’s enemy runs not after deer. Behold! I am Gobind, in the form of death, and have utterly destroyed many like you.”
He again called out, striking the upper parts of his arms in preparation for battle, “Come and fight with me.” On hearing these words, the enraged demon rushed forth with such impetuous violence, that it seemed as if a thunderbolt of Indrù’s were hurled upon the earth. As often as Krishnù drove him back, he recovered himself, and rushed on again. At one time, when Krishnù had dashed him upon the earth, he rose up in great fury, and pinned Huri between his two horns. Then Shree Krishnù Jee, escaping with activity, and placing his foot on one of the legs of the bull, laid hold of his horn, and twisted it in the same way, that a person would wring wet clothes. At length, the bull fell down, and its life ebbed out.
At this time, the gods seated in their chariots, were so rejoiced, that they began to rain down flowers; and the cowherdesses and cowherds, to celebrate with songs the great renown of Krishnù. In the mean while Shree Radhika Jee came and said to Huri, “O great king! you have committed a crime in having killed any being in the form of a bull. For this reason go and bathe in some place of holy pilgrimage, then you may touch other persons.” Krishnù replied, “I will summon all the places of pilgrimage to Bruj.” Having thus said, he went near the hill Goberdhun, and caused two deep pits to be dug. And the places of pilgrimage came there in bodily shape; and having mentioned their names, and thrown water into the pits, departed. After this Shree Krishnù, having bathed in the pits, on coming out, made an offering of a great many cows, and having fed many Brahmins, was purified. And from that day, the two pits became famous as the pit of Krishnù, and the pit of Radhika.
Having finished narrating this incident, Shree Shookdeo, the sage, said,—O great king! one day, Narud Jee, the sage, came to Kuns; and when he had explained to him the secrets of the birth of Bulram and Krishnù, and of the coming of the delusive power, and of the going off of Krishnù, Kuns was angry, and said, “You speak truth. At first, he brought his son and gave him to me, having by that means increased the confidence of my mind: as a thug, who shows you something, and afterwards runs off with all your property.”
On saying these words, having sent for Basoodeo, he had him bound down, and putting his hand on his sword, said with great agitation of mind, “I have discovered that you acted with great treachery towards me. I looked upon you as a good and virtuous man. You sent Krishnù off, and gave him to Nund; Dewee has come and shown me. Your words corresponded not with your thoughts and designs; I will certainly put you to death to-day on this spot. A friend, relation, attendant or person professing great regard for another, who practices deceit, is very sinful. Your words were sweet, but your mind filled with poison. You were intent only on deceit. An evil spirit is better than one who acts maliciously in affairs which concern himself.”
Speaking in this vain, foolish manner, Kuns said again to Narud Jee, “O great king! I have not yet found out the secrets of his mind: a boy was born, and he came and showed me a girl. The child, which he mentioned as having died in consequence of the mother’s miscarriage, was born at Gokool as Buldeo.” Thus having said, he gnashed his teeth with rage: and as he raised his sword to kill Basoodeo, Narud, the sage, having laid hold of his hand, said, “Raja! keep Basoodeo a prisoner for the present, and arrange so that you may lay hold of Krishnù and Buldeo, (or so that Krishnù and Buldeo may come here.)”
When Narud Jee had made this suggestion and departed Kuns shut up Basoodeo and Dewukee in a room; and being distracted with fear, sent for a devil, named Kesee, and said to him, “O possessed of great strength! you are one of my retainers. I have great confidence in you. Go at once to Bruj, and having killed Bulram and Krishnù, show their bodies to me.”
Kesee, on hearing this speech, and receiving the order, bowing his head, took leave, and went to Brindabun. And Kuns summoned Sal, Toosal, Chanoor, Arisht, Byomasoor and all his other counsellors. On their arrival, he explained to them and said, “My enemy has taken up his abode near me; reflect and deliberate how you can draw out the thorn which is pricking my mind.”
The counsellors said, “O great king! you are very powerful, whom do you fear? What great difficulty will be in destroying Bulram and Krishnù? Be not at all anxious. We will counsel you, how, by means of stratagem and force, they will come here. First of all we will cause to be built such a beautiful and elegant theatre, that on hearing of its splendour people will crowd from towns and villages to see it. After this, do you cause a sacrifice to be made to Muhadeo, and procure goats and buffaloes for the burnt-offering. On hearing news of this, all the inhabitants of Bruj will bring presents, and Bulram and Krishnù will come with them. Then some wrestler will throw them down, or some other very strong man will kill them at the gate.”
On hearing these suggestions, Kuns assenting to the advice, said, “Counsellors! you have given good counsel.” He sent for a wrestler, and having treated him with great respect gave him a beera of betel.
After this, holding a court, he began to say to his powerful devils, “When my nephews, Bulram and Krishnù, come here, one of you destroy them, that the apprehensions of my mind may be removed.” Having thus explained to them, he sent for a mahout and said to him, “You have a must elephant under you, take it to the gate and remain there. When the two brothers come and attempt to enter, have them torn to pieces by the elephant, and do not give them a chance of escape. If you will destroy them both, I will give you whatever wealth you may ask for.”
Having thus explained to them all, and determined upon a sacrifice to Shivù on the fourteenth of the dark part of the month Kartik, Kuns sent for Akroor in the evening; and having given him a most civil reception, took him inside his house; giving him a seat on a throne near him, and laying hold of his hand, he said with the greatest affection, “You are the greatest in the family of Judoo; intelligent, religious and resolute; and, therefore, all know and respect you. There is no one, who is not pleased at seeing you. For this reason, as a dwarf, (the fifth incarnation of Vishnù,) accomplished, an important business for Indrù, having by stratagem taken possession of the whole government of Bali, the sovereign of the infernal regions, and made it over to Indrù; so do you perform an important action for me, and go at once to Brindabun, and bring the two sons of Dewukee here; in whatever way the affair may be managed, whether by artifice or force. It is said, that the great endure difficulties themselves in accomplishing the objects of others; you have the same interest in all my affairs as myself. What more shall I say; bring them here in any way you can, and they will easily be destroyed. Either Chanoor will throw them prostrate, or the elephant Koobliya will lay hold of and tear them to pieces. If not, I, myself, will kill them, and accomplish my object with my own hand. And after having destroyed them, I will put Oogursen to death; because he is very deceitful and desires my destruction. And after that, having first burnt Dewukee’s father, Dewuk, I will drown him. Having thus put Basoodeo to death with him, I will thus destroy by the very roots all the worshippers of Huri. Then, if you will but bring Bulram and Krishnù, reigning without any opposition, I will unite with my very powerful friend, Joorasindh, from dread of whom, the nine divisions of the world tremble; and with Nurkasoor, and Banasoor, and other great and mighty demons, who are his attendants.”
Kuns continued to urge Akroor, saying, “Go to Brindabun to the house of Nund, and tell him, that a sacrifice is about to be made to Shivù; the bow has been placed upon it, and that there will be all kinds of sports and pastimes; on hearing this Nund and Oopunud will come with the cowherds, and bring goats and buffaloes to offer as presents, and Krishnù and Buldeo will accompany them to see what goes on. This is the plan I suggest to you for bringing them here. Hereafter, as you are possessed of great knowledge, if it should be necessary to make up any other story, do so, and act accordingly. What more need I say? There is a saying, If the ambassador is a man of wonderful capacity, who possesses understanding and power himself, and is bold in others’ affairs, place implicit confidence in him.”
On hearing these speeches, Akroor thought to himself, “If I were now to speak honestly to him, and give him good advice, he would not listen to it: wherefore, it is better that I should now say what may be flattering and agreeable to him. There is also a saying, applied in another sense, that we should make speeches, which will please.” With these thoughts in his mind, Akroor joined his hands, and bowing his head, said, “O great king! you have given good advice. I give my most full consent and approbation to all you have said. We have no power over the future. Man busies himself forming many projects: but those alone, which are written in fate, are brought to completion. The event does not always correspond with our thoughts; and no man has all his wishes fulfilled. You have considered this business, predicting the future: we know not what may happen. In compliance with what you have said, I will go off to-morrow morning early, and bring Bulram and Krishnù.” On saying this, Akroor having obtained the permission of Kuns to depart, came to his own house.