Vishnu Purana

Vishnu Purana:

Krishna’s Pastimes
in the Fifth Canto
 RBL S
ARI LAL &
BIH

SO
R AS

& NS
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Vishnu Purana:

Krishna’s Pastimes

in the Fifth Canto

Translator:

Charles A. Filion, M.A.

(Gaurapada Dāsa)

RBL S
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&
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 Contents

Introduction 13

Chapter One 19
Vasudeva propitiates Kaṁsa;
Mother Earth beseeches Brahmā;
Brahmā praises Viṣṇu, and Viṣṇu responds

Chapter Two 37
The Lord makes His appearance in
Devakī’s womb;
The gods praise her

Chapter Three 41
The Lord takes birth;
Vasudeva goes to Gokula;
Kaṁsa tries to harm Yogamāyā

Chapter Four 47
Kaṁsa summons the chief asuras,
and frees Devakī and Vasudeva

Chapter Five 51
Vasudeva meets Nanda;

7
8 Vishnu Purana

Pūtanā is killed

Chapter Six 57
The breaking of the cart;
Kṛṣṇa’s and Balarāma’s name-giving ceremony;
The pastime of Dāmodara;
The departure to Vṛndāvana;
Kṛṣṇa and Balarāma tend calves and cows

Chapter Seven 67
Kāliya is subdued

Chapter Eight 83
Dhenuka is killed

Chapter Nine 87
Pralamba is slain

Chapter Ten 95
Autumnal analogies;
The worship of Govardhana Hill

Chapter Eleven 105

Indra becomes enraged;
Kṛṣṇa lifts Govardhana

Chapter Twelve 111

Indra returns and performs the abhiṣeka of Kṛṣṇa

Chapter Thirteen 117

The cowherds praise Kṛṣṇa;
The Rāsa-līlā
 Contents 9

Chapter Fourteen 131

The demise of Ariṣṭa, the bull demon

Chapter Fifteen 135

Kaṁsa orders Akrūra

Chapter Sixteen 141

Keśī is slain

Chapter Seventeen 147

Akrūra goes to Vraja

Chapter Eighteen 155

Kṛṣṇa and Balarāma depart for Mathurā;
The gopīs feel imminent separation;
Akrūra has a vision

Chapter Nineteen 167

Rāma and Kṛṣṇa enter Mathurā

Chapter Twenty 173

Kṛṣṇa talks to Kubjā,
and goes to the wrestling arena to kill Kaṁsa

Chapter Twenty-one 193

The coronation of Ugrasena;
Kṛṣṇa and Balarāma study at Sāndīpani Muni’s school

Chapter Twenty-two 201

Kṛṣṇa and Balarāma fight Jarāsandha

Chapter Twenty-three 205

Kālayavana’s attack on Mathurā;
10 Vishnu Purana

The making of Dvārakā City;

Kālayavana is burnt to death;
Mucukunda praises the Lord

Chapter Twenty-four 215

Kṛṣṇa bestows a boon to Mucukunda;
Balarāma travels to Vraja

Chapter Twenty-five 221

Balarāma delights in Vraja, and drags the Yamunā River

Chapter Twenty-six 225

Kṛṣṇa abducts Rukmiṇī

Chapter Twenty-seven 229

Śambara abducts Pradyumna;
Pradyumna slays Śambara

Chapter Twenty-eight 235

Rukmī and Balarāma play at dice

Chapter Twenty-nine 241

The killing of Narakāsura

Chapter Thirty 249

Kṛṣṇa steals a Pārijāta tree for Satyabhāmā

Chapter Thirty-one 265

Kṛṣṇa returns to Dvārakā and marries 16,100 queens

Chapter Thirty-two 269

Uṣā, daughter of Bāṇa, has a crush on Aniruddha
 Contents 11

Chapter Thirty-three 275

The battle between Kṛṣṇa and Bāṇa

Chapter Thirty-four 285

The killing of Pauṇḍraka, and the burning of Kāśī

Chapter Thirty-five 293

Sāmba kidnaps Duryodhana’s daughter;
Balarāma drags Hastināpura

Chapter Thirty-six 301

Dvivida is killed

Chapter Thirty-seven 307

The Ṛṣis’ curse;
The demise of the Yadu dynasty;
Kṛṣṇa’s return to the spiritual sky

Chapter Thirty-eight 323

The abduction of the queens;
The coronation of Parīkṣit
 Introduction

The Viṣṇu Purāṇa is a highly authoritative scripture. It is very

ancient. The fifth canto therein corresponds to the tenth canto of
Bhāgavatam (Bhāgavata Purāṇa). In their commentaries on the
tenth canto, the Gauḍīya Vaiṣṇava ācāryas, including Sanātana
Gosvāmī, Jīva Gosvāmī and Viśvanātha Cakravartī, often cited
verses from the fifth canto of Viṣṇu Purāṇa, especially when
Śukadeva skipped some detail in his narration.

The fifth canto of Viṣṇu Purāṇa is the longest of its six cantos, with
thirty-eight chapters. The speaker of Viṣṇu Purāṇa is Parāśara
Muni, the father of Vyāsa. The Purāṇa is in fact a long conversation
between Parāśara Muni and Maitreya Ṛṣi.

In 2005 in Govardhana, India, His Grace Gopī-parāṇa-dhana

Prabhu opened a Sanskrit school, from which the present writer
graduated. Gopī-parāṇa-dhana Prabhu’s motive was to turn
devotees into translators of Gauḍīya Vaiṣṇava scriptures. He
gave classes on Jīva Gosvāmī’s Ṣaṭ-sandarbha, specifically on
Tattva-sandarbha and Bhagavat-sandarbha in order to verify his
translations of those, on Bhāgavatam, and on the commentaries on
Bhāgavatam. Moreover, he taught a translation workshop, where
he would critique the students’ translations of a text (he selected
the Bhāgavata-māhātmya of Skanda Purāṇa). And he invited
knowledgeable devotees in the field, such as experienced English
editors, to train the students. Gopī-parāṇa-dhana Prabhu had a
list of Vaiṣṇava titles that he wanted to see translated. One of them

13
14 Vishnu Purana

was Viṣṇu Purāṇa. He opined that Vaiṣṇavas should have their own
translation of this ancient Vedic text.

This Purāṇa is the blueprint from which the entire Bhāgavatam

evolved. The Padma Purāṇa categorizes the Viṣṇu Purāṇa as a
sāttvika Purāṇa1 like it categorizes the Bhāgavatam. A sāttvika
Purāṇa is in the highest mode of thinking, meaning Hari (Viṣṇu,
Kṛṣṇa), and not Śiva or any other god, is glorified.2

Like most other Purāṇas, the Viṣṇu Purāṇa cannot be easily dated.
This is because each Purāṇa consists of material that has grown
by numerous accretions over long periods of time, not to mention
spurious interpolations. For centuries, ancient Vedic scriptures
were communicated verbally before finally being put in writing. Yet
most scholars agree that the Viṣṇu Purāṇa and the Bhāgavatam are
free from spurious content.

According to tradition, Kṛṣṇa’s pastimes were rendered in

the following scriptures in this chronological order, although
the details vary from one scripture to the next: Mahābhārata,
Viṣṇu Purāṇa, Hari-vaṁśa (an appendix of Mahābhārata), and
Bhāgavatam. The language in Bhāgavatam is much more refined
and involves elaborate meters, whereas most of the text in the other
scriptures is in the anuṣṭup meter. Further, it is interesting to note
the differences between the fifth canto of Viṣṇu Purāṇa and the
text of Bhāgavatam both from the viewpoint of līlā (variation in a
pastime, and the sequence of pastimes) and from the standpoint of
siddhānta (philosophy) (especially regarding Kṛṣṇa’s disappearance,
in chapter 38).

The contrast between these two similar scriptures is also perceivable

1  vaiṣṇavaṁ nāradīyaṁ ca tathā bhāgavataṁ śubham | gāruḍaṁ ca

tathā pādmaṁ vārāhaṁ śubha-darśane | sāttvikāni purāṇāni vijñeyāni
śubhāni vai || (Padma Purāṇa 6.236.19-20).
2  sāttvikeṣu ca kalpeṣu māhātmyam adhikaṁ hareḥ (Matsya Purāṇa
190.13).
 Introduction 15

from the perspective of grammar: In Viṣṇu Purāṇa, the genitive

absolute is often used in the sense of the locative absolute, whereas
in Bhāgavatam this usage is very rare (6.17.26; 8.4.5; 12.6.13; etc.).
In other words, the genitive absolute is used although disregard,
ordained by rule,3 is not implied. This usage of the genitive absolute
is not covered by Pāṇini’s grammar (450 BCE), not to mention
subsequent grammars, and is almost never seen outside of these
two Purāṇas. This suggests that the Bhāgavatam was composed in
the light of Viṣṇu Purāṇa and that the author or authors of Viṣṇu
Purāṇa preferred the usage in a different system of grammar, one
older than Pāṇini’s school, such as the Aindra school, the archetype
of Kātantra grammar (50 CE).4

In India, the most authoritative scholars held the Viṣṇu Purāṇa

in high esteem. In his commentaries on Prasthāna-traya (Gītā,
Vedānta-sūtra, and Upaniṣads), Śaṅkarācārya cited Viṣṇu Purāṇa
(Bhagavad-gītā-Bhāṣya 3.37, etc.), but never quoted the Bhāgavatam.
In Śrī-Bhāṣya (4.1.2), Rāmānuja Ācārya quoted Viṣṇu Purāṇa, but
never cited a verse from the Bhāgavatam. Śrīdhara Svāmī wrote a
commentary on Viṣṇu Purāṇa before writing one on Bhāgavatam.

Many followers of Śaṅkarācārya have high regard for the Viṣṇu

Purāṇa, for it shows the influence of Advaita Vedānta. In class,
Gopī-parāṇa-dhana Prabhu sometimes said that the Viṣṇu Purāṇa
is “almost Māyāvāda” (monism, Advaita Vedānta), although many
parts of the text reflect pure Vaiṣṇavism. This two-sided approach is
also seen in the Bhāgavatam, where Advaita Vedānta is occasionally
expounded.5 The Gauḍīya Vaiṣṇava ācāryas acknowledged that the

3  atrānādare ṣaṣṭhī ca (Hari-nāmāmṛta-vyākaraṇa 697); ṣaṣṭhī cānādare

(Aṣṭādhyayī 2.3.38).
4  For a description of all the grammarians who preceded Pāṇini,
consult: http://shodhganga.inflibnet.ac.in/bitstream/10603/67750/9/09_
chapter_2.pdf (pp. 16-31) (retrieved 8-20-2016).
5  (1) rajjvām aher bhoga-bhavābhavau yathā (Bhāgavatam 10.14.25);
(2) ādy-anta-vad avastu yat (Bhāgavatam 12.4.23; 12.4.28); (3) etāvad
16 Vishnu Purana

Bhāgavatam teaches Māyāvāda.6 Still, the Viṣṇu Purāṇa, like few

sections in Bhāgavatam, emphasizes pantheism (Nature is a form
of God). Thus there is a great kinship between these two scriptures.
Arguably, no other two Vedic scriptures are as semantically
connected as those two.

Pantheism is sourced in Puruṣa-sūkta (Ṛg-Veda 10.90.1-16), the

fountainhead of Vedic knowledge in terms of using symbolism
to teach philosophy. In Sankrit culture, philosophy is the basis of
poetry. And poetry is the means to truly understand the philosophy
because symbolism is an essential aspect of life. Symbolism is a
form of implied meaning, and God communicates indirectly, by the
axiom: parokṣaṁ mama ca priyam, “I too prefer an indirect mode
of expression” (Bhāgavatam 11.21.35).

Another amazing detail about Viṣṇu Purāṇa is that the second

chapter of the Bhāgavata-māhātmya of Skanda Purāṇa is the
continuation of the last chapter of the fifth canto of this scripture,
namely the endeavors of the queens of Dvārakā after they came to
Vraja (the large region around Vrindavan).

In translating the Viṣṇu Purāṇa, the present writer consulted the

commentary of Śrīdhara Svāmī, called Ātma-prakāśa, and the
commentary of Viṣṇucitta, called Viṣṇu-cittīyā (or Viṣṇu-cittīyam).
In terms of dating the authors, the latter commentary was almost
certainly a source of inspiration for Śrīdhara Svāmī. Viṣṇucitta
was a disciple of Tirukurugai Pirān Pillān, a disciple of Rāmānuja
Ācārya. Viṣṇucitta is said to have lived from 1097 to 1197 CE.

eva jijñāsyaṁ tattva-jijñāsunātmanaḥ, anvaya-vyatirekābhyāṁ yat syāt

sarvatra sarvadā (Bhāgavatam 2.9.36).
6  (A) nanu taranty eva te kimiti tarantīveti brūṣe? tathā bhavasya
cānṛtatvaṁ vā kutaḥ? tatra teṣāṁ jñāninām āśrayaṇīye vivarta-vāda-
mate jagad idam anṛtam eva tat-taraṇam anṛtam eva ity ataḥ tarantīvety
ucyate ity āha dvābhyām. (Sārārtha-darśinī 10.14.25); (B) yataḥ yad eva
sāmānya-viśeṣābhyām upalabhyeta sa bhramo [Bhāg. 12.4.28] vivarta-
vāda eva. (Krama-sandarbha 12.4.28).
 Introduction 17

The source references for the text of Viṣṇu Purāṇa used here are
these three:
ӺӺ The Viṣṇu-mahā-purāṇam, Delhi: Nāg Publishers, 2004 [1985];
it includes the aforesaid two commentaries;
ӺӺ Śrī-viṣṇu-purāṇam, Śrī-viṣṇu-cittīya-sanātham. (P.B. Annangar
acharya, ed.), Kanchi, India, 1972; this one includes Viṣṇucitta’s
commentary7;
ӺӺ The Critical Edition of the Viṣṇu-purāṇam, (M.M. Pathak, ed.),
2 vols., Vadodara: Oriental Institute, 1999 [1997].8

The first and second editions are almost the same. The Pathak
edition is a separate tradition of the text. These two “editions”
already existed in the time of the commentators, who sometimes
list variant readings.

Whenever the reading in one edition differs from the reading in the
two others, the variant reading is shown in a footnote. Sometimes
the translation follows that reading. But when the Pathak edition
lists whole verses as variant readings in a single manuscript and so
on, no mention is made here if neither commentator cares to point
them out. The scholarly readers can easily refer to the corresponding
websites, listed below, for the details.

All in all, the Viṣṇu Purāṇa is highly regarded even nowadays

because it follows the original Vedic line of thought, set forth in
Puruṣa-sūkta. The narration of Kṛṣṇa’s pastimes, in the fifth canto,
is short and sweet and provides a steady stream of Puranic pleasure
at its best.

Gaurapada Dāsa, M.A.

Vrindavan,
September 2016

7  S ource:https://archive.org/details/Vishnu_Purana_with_
Vishnuchittiyam_-_PB_Annangaracharya_1972
8  Source: http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/3_purana/
vipce_pu.htm
 Vishnu Purana
Fifth Canto

Chapter One

5.1.1-3
maitreya uvāca
nṛpāṇāṁ kathitaḥ sarvo bhavatā vaṁśa-vistaraḥ
vaṁśānucaritaṁ caiva yathāvad anuvarṇitam
aṁśāvatāro brahmarṣe yo ’yaṁ yadu-kulodbhavaḥ
viṣṇos taṁ vistareṇāhaṁ śrotum icchāmi tattvataḥ 9
cakāra yāni karmāṇi bhagavān puruṣottamaḥ
aṁśāṁśenāvatīryorvyāṁ tatra tāni mune vada

Maitreya said: You made a complete and elaborate narration

about the lineage of kings and also properly described the
ensuing genealogy. O Brahma-ṛṣi, what I really want to hear is
the details of the descent of Viṣṇu’s aṁśa, the one that took birth
in Yadu’s line. Dear sage, talk about the deeds which He, the
Lord, the topmost Puruṣa, did after descending on Earth in that
line with an aṁśa of an aṁśa.

5.1.4-6
śrī-parāśara uvāca

9  aśeṣataḥ (Pathak’s edition).

19
20 Vishnu Purana

maitreya śrūyatām etad yat pṛṣṭo ’ham iha tvayā

viṣṇor aṁśāṁśa-sambhūti-caritaṁ jagato hitam
devakasya sutāṁ pūrvaṁ vasudevo mahā-mune
upayeme mahā-bhāgāṁ devakīṁ devatopamām
kaṁsas tayor vara-rathaṁ codayāmāsa sārathiḥ
vasudevasya devakyā saṁyoge bhoja-nandanaḥ

Śrī Parāśara said: Maitreya, listen to this, the reply to your query
regarding the birth and the exploits, auspicious for the world, of
an aṁśa of an aṁśa of Viṣṇu.10
First of all, great sage, Vasudeva married a daughter of
Devaka called Devakī, an illustrious woman who was equal to
a goddess. After the wedding, Kaṁsa drove their chariot. Thus,
in the company of Vasudeva and Devakī, Bhoja’s son became the
charioteer.

5.1.7-8
āthāntarikṣe vāg uccaiḥ kaṁsam ābhāṣya sādaram
megha-gambhīra-nirghoṣaṁ samābhāṣyedam abravīt
yām etāṁ vahase mūḍha saha bhartrā rathe sthitām
asyās tavāṣṭamo garbhaḥ prāṇān apahariṣyati

Then a loud voice in the sky intently addressed Kaṁsa. By

sounding like a rumbling cloud, the voice caught his attention
and declared: “Hey fool, the eighth child of this woman whom
you are driving and who is on the chariot with her husband will
kill you.”
5.1.9-11
śrī-parāśara uvāca

10  An aṁśa is a partial manifestation. Verses two to four are expounded

by Śrīnātha Paṇḍita in his commentary on Bhāgavatam (Caitanya-
mata-mañjūṣā 10.1.2). The Bhāgavatam verse 10.1.2 as well says Kṛṣṇa
is an aṁśa of Viṣṇu, and Śrīdhara Svāmī, in his commentary on that
verse, explains that the purpose of stating this is to promulgate popular
belief. For the details, consult my translation in: Śrīmad Bhāgavatam: A
Symphony of Commentaries on the Tenth Canto (Volume One) (Ras Bihari
Lal and Sons).
 Chapter One 21

ity ākarṇyaṁ samutpāṭya khaḍgaṁ kaṁso mahā-balaḥ

devakīṁ hantum ārabdho vasudevo ’bravīd idam
na hantavyā mahā-bhāga devakī bhavatānagha
samarpayiṣye sakalān garbhān asyodarodbhavān
śrī-parāśara uvāca
tathety āha tataḥ kaṁso vasudevaṁ dvijottama
na ghātayāmāsa ca tāṁ devakīṁ satya-gauravāt

Śrī Parāśara continued: Hearing this, mighty Kaṁsa drew his

sword and set out to kill Devakī. Vasudeva exclaimed, “Sir, you
are irreproachable. You shouldn’t harm Devakī. I will give you
all the offsprings arisen from the womb of this wife of mine.”
Kaṁsa said “Fine”, O best of Brāhmaṇas. He did not hurt Devakī
out of respect for Vasudeva, who had thus made a promise.

5.1.12-13
etasminn eva kāle tu bhūri-bhārāvapīḍitā
jagāma dharaṇī merau samājaṁ tridivaukasām
sa-brahmakān surān sarvān praṇipatyātha medinī
kathayāmāsa tat sarvaṁ khedāt karuṇa-bhāṣiṇī

At that time, the Earth in person, pained by a great burden, went

to the gods’ meeting held on Mount Meru. She offered obeisances
to all the gods, who were in the company of Brahmā, by falling
on the ground. Then she told everything about it, speaking
mournfully due to distress.

5.1.14-17
bhūmir uvāca
agniḥ suvarṇasya gurur gavāṁ sūryaḥ paro guruḥ
mamāpy akhila-lokānāṁ gurur nārāyaṇo guruḥ 11
prajāpati-patir brahmā pūrveṣām api pūrvajaḥ
kalā-kāṣṭhā-nimeṣātmā kālaś cāvyakta-mūrtimān
tad-aṁśa-bhūtaḥ sarveṣāṁ samūho vaḥ surottamāḥ

11  Viṣṇucitta reads this as nārāyaṇo ’guruḥ. He writes: nārāyaṇo gurur

iti, agurur guru-rahitaḥ. (Viṣṇu-cittīyā)
22 Vishnu Purana

The Earth said: “Agni is the guru of gold, Sūrya is the topmost
guru of rays, and Nārāyaṇa, who has no guru, is the guru of
everyone and of me. Brahmā, the master of patriarchs, was born
even before the initial beings; and Time, of the nature of minutes,
seconds and milliseconds, has an unmanifest form. Even these
two are aṁśas of His, and so are all of you, O best of gods.

5.1.18-19
ādityā marutaḥ sādhyā rudrā vasv-aśvi-vahnayaḥ
pitaro ye ca lokānāṁ sraṣṭāro ’tri-purogamāḥ
ete tasyā prameyasya viṣṇo rūpaṁ mahātmanaḥ
yakṣa-rākṣasa-daiteya-piśācoraga-dānavāḥ
gandharvāpsarasaś caiva rūpaṁ viṣṇor mahātmanaḥ

“The Ādityas, the Maruts, the Sādhyas, the Rudras, the Vasus, the
Aśvins, the fires, and the forefathers of the worlds, the creators
headed by Atri, are forms of Him, Viṣṇu. He is the great Soul and
is beyond proof. More than that, the Yakṣas, the Rākṣasas, the
Daityas, and the devils called Piśācas, as well as the semi-divine
snakes, the Dānavas, the Gandharvas and the Apsarās, are forms
of Viṣṇu, the great Spirit.

5.1.20-21
graharkṣa-tārakā-citra-gaganāgni-jalānilāḥ
ahaṁ ca viṣayāś caiva sarvaṁ viṣṇu-mayaṁ jagat
tathā cāneka-rūpasya yasya rūpāṇy ahar-niśam
bādhya-bādhakatāṁ yānti kallolā iva sāgare

“Fire, water, wind, as well as the heavens painted with the

planets, the constellations and the stars, including me and every
perceptible thing—the whole world is imbued with Viṣṇu. Day
and night, the forms of that multifarious Viṣṇu collide with one
another like billows in an ocean.
 Chapter One 23

5.1.22-25
tat sāṁpratam amī daityāḥ kālanemi-purogamāḥ
martya-lokaṁ samākramya bādhante ’har-niśaṁ prajāḥ
kālanemir hato yo ’sau viṣṇunā prabhaviṣṇunā
ugrasena-sutaḥ kaṁsaḥ sambhūtaḥ sa mahā-suraḥ
ariṣṭo dhenukaḥ keśī pralambo narakas tathā
suṁdo ’suras tathātyugro bāṇaś cāpi baleḥ sutaḥ
tathānye ca mahā-vīryā nṛpāṇāṁ bhavaneṣu ye
samutpannā durātmānas tān na saṁkhyātum utsahe

“At present, these demons, whose leader is Kālanemi, tread

the world of mortals and harass people day and night. The
well-known Kālanemi who was killed by supremely powerful
Viṣṇu has reappeared as the mighty demon Kaṁsa, the son of
Ugrasena. O valorous gods, Ariṣṭa, Dhenuka, Keśī, Pralamba,
Naraka, the demon named Sunda, the very fierce Bāṇa, who is
the son of Bali, and other evil minds have taken birth in abodes
of kings. I cannot even count them.

5.1.26-28
akṣohiṇyotra bahulā divya-mūrti-dharāḥ surāḥ
mahā-balānāṁ dṛptānāṁ daityendraṇāṁ mamopari
tad bhūri-bhāra-pīḍārtā na śaknomy amareśvarāḥ
bibhartum ātmānam aham iti vijñāpayāmi vaḥ
kriyatāṁ tan mahā-bhāgā mama bhārāvatāraṇam
yathā rasātalaṁ nāhaṁ gaccheyam ativihvalā

“O gods, O you who assume divine forms, numerous military

forces of arrogant and very powerful leaders of demons are
above me. O gods of demigods, I am suffering due to the pain of
that huge burden and cannot support myself. Therefore, greatly
staggering, I appeal to all of you: Illustrious ones, please relieve
me of my burden so that I may not become distraught, otherwise
I will end up in Rasātala.”
24 Vishnu Purana

5.1.29
ity ākarṇya dharā-vākyam aśeṣais tridaśeśvaraiḥ
bhuvo bhārāvatārārthaṁ brahmā prāha pracoditaḥ

Upon listening to the Earth’s discourse, Brahmā, incited by all

the gods, gave a speech to alleviate the Earth’s burden.

5.1.30-31
brahmovāca
yathāha vasudhā sarvaṁ satyam eva divaukasaḥ
ahaṁ bhavo bhavantaś ca sarve nārāyaṇātmakāḥ
vibhūtayaś ca yās tasya tāsām eva parasparam
ādhikya-nyūnatā bādhya-bādhakatvena vartate

Brahmā spoke: “Celestials, all that the Earth said is true. I, Śiva,
and all of you are one with Nārāyaṇa in essence, and in addition
the superiority and the inferiority among His manifestations of
might take place by conflicts.

5.1.32-33
tad āgacchata gacchāmaḥ kṣīrābdhes taṭam uttamam
tatrārādhya hariṁ tasmai sarvaṁ vijñāpayāma vai
sarvathaiva jagaty-arthe sa sarvātmā jagan-mayaḥ
sattvāṁśenāvatīryorvyāṁ dharmasya kurute sthitim

“Therefore, come. Let us go to the other shore of the Milk Ocean.

We will worship Hari there and inform Him of the situation.
For the sake of Earth, in every way He, the Soul of all and the
substratum of the universe, implements righteousness on Earth
by coming down with an aṁśa of sattva.”

5.1.34
śrī-parāśara uvāca
ity uktvā prayayau tatra saha devaiḥ pitāmahaḥ
samāhita-manāś caivaṁ tuṣṭāva garuḍa-dhvajam
 Chapter One 25

Śrī Parāśara continued: Saying this, the grandsire, accompanied

by the gods, departed for that place. Then, in full concentration,
he praised Him, whose emblem is Garuḍa, as follows.

5.1.35-36
brahmovāca
dve vidye tvam anāmnāya-parā caivāparā tathā
ta eva bhavato rūpe mūrtāmūrtātmike prabho
dve brahmaṇī tv aṇīyo-’tisthūlātman sarva sarvavit
śabda-brahma paraṁ caiva brahma brahma-mayasya yat

Brahmā said: “The two types of cognizance are You. One of them
comes from the sacred tradition. Those two Brahmans are two
forms of Yours. One, śabda-brahma, has a form, and the other,
Para-Brahman, is formless. O Almighty, You are minute and
colossal. You are everything, O knower of all, because śabda-
brahma and Para-Brahman belong to You, who consist of
Brahman.

5.1.37-38
ṛg-vedas tvaṁ yajur-vedaḥ sāma-vedas tv atharvaṇaḥ
śikṣā kalpo niruktaṁ ca cchando jyotiṣam eva ca
itihāsa-purāṇe ca tathā vyākaraṇaṁ prabho
mīmāṁsā nyāya-śāstraṁ ca dharma-śāstrāṇy adhokṣaja

“The Ṛg-Veda is You, and so are the Yajur-Veda, the Sāma-Veda

and the Atharva-Veda, not to mention, O Lord Adhokṣaja,
the Vedāṅgas: śikṣā (rules of pronunciation), kalpa (rules of
sacrifice), niruktam (etymology), chandas (prosody), jyotiṣ
(astrology), and vyākaraṇam (grammar), in addition to the
Itihāsas, the Purāṇas, and Mīmāṁsā, as well as the scriptures on
Logic and those on ethical principles.

5.1.39-40
ātmātma-deha-guṇa-vad vicārācāri yad vacaḥ
26 Vishnu Purana

tad apy ādya-pate nānyad adhyātmātma-svarūpa-vat

tvam avyaktam anirdeśyam acintyānām avarma-vat
apāṇi-pāda-rūpaṁ ca śuddhaṁ nityaṁ parātparam

“Even the statements which are about the soul, the ego, the
body, and the guṇas and which are conducive to a profound
reflection are, O ruler of Primordial Existence, nothing like Your
own nature of the Soul. You are unmanifest, indescribable and
inconceivable. You are as if without an armor. You are a form
without hands or feet, and are pure, eternal, and beyond the
greatest.

5.1.41
śṛṇoṣy akarṇaḥ paripaśyasi tvam
acakṣu-rūpo bahu-rūpa-rūpaḥ
apāda-hasto javano grahītā
tvaṁ vetsi sarvaṁ na ca sarva-vedyaḥ

“You hear without ears and see without eyes. Your forms have
many forms. You are a swift taker even though You have neither
feet nor hands. You know everything, but You cannot be known
by anyone.

5.1.42
aṇor aṇīyāṁsam asat-svarūpaṁ
tvāṁ paśyat ’jñāna-nivṛttir 12 agryā
dhīr asya dhīrasya bibharti nānyad
vareṇya-rūpāt parataḥ parātman

“One who sees You who are subtler than an atom and who are
the basis of the unreal universe achieves the complete cessation

12  ata evāsat-svarūpam iva sthitam. yadvā asataḥ prapañcasyātma-

rūpaṁ paśyataḥ tad-darśino’gryā ātyantikī ajñāna-nivṛttir bhavati (Ātma-
prakāśa 5.1.42); agryā ātyantikī ajñāna-nivṛttiḥ karma-nivṛttiḥ. (Viṣṇu-
cittīyā).
 Chapter One 27

of ignorance. O supreme Soul, the mind of such a wise person

clings to nothing but You, the Supreme, whose form, sheer bliss,
is superexalted.

5.1.43
tvaṁ viśva-nābhir bhuvanasya goptā
sarvāṇi bhūtāni tavāntarāṇi
yad bhūta-bhavyaṁ yad aṇor aṇīyaḥ
pumāṁs tvam ekaḥ prakṛteḥ parastāt

“You are the pivot of the universe and the protector of the
world. All things are in You. What existed, what will be, what is
subtler than an atom, and the Puruṣa, who is beyond Prakṛti—
everything is You, the One.

5.1.44
ekaś caturdhā bhagavān hutāśo
varco-vibhūtiṁ jagato dadāsi
tvaṁ viśvataś cakṣur ananta-mūrte
tredhā padaṁ tvaṁ nidadhāsi dhātaḥ

“The one Lord is the four kinds of fire. You bestow an affluence
of energy to the universe. You are the eye of the world. O You
who have unlimited forms, O Maker, You make three worlds (or
three footsteps).

5.1.45
yathāgnir eko bahudhā samidhyate
vikāra-bhedair avikāra-rūpaḥ
tathā bhavān sarva-gataika-rūpī
rūpāṇy aśeṣāṇy anupuṣyatīśa

“As fire, though one, is variously kindled and, though

unchangeable in its essence, is modified in many ways, so You,
Lord, who are one ubiquitous form, give rise to an unlimited
number of forms.
28 Vishnu Purana

5.1.46
ekaṁ tavāgryaṁ paramaṁ padaṁ yat
paśyanti tvāṁ sūrayo jñāna-dṛśyam
tvatto nānyat kiñcid asti svarūpaṁ
yad vā bhūtaṁ yac ca bhavyaṁ parātman

“Your unique, foremost and supreme status, perceivable by

trance, is also You, whom the seers cognize. O supreme Soul,
there is nothing in existence, nothing that existed, and nothing
that will exist which is distinct from You.

5.1.47
vyaktāvyakta-svarūpas tvaṁ samaṣṭi-vyaṣṭi-rūpavān
sarvajñaḥ sarvavit sarva-śakti-jñāna-balarddhimān

“You, whose nature is manifest and unmanifest, are the whole

and the parts of it. You are omniscient in general and all-knowing
in detail. You have an abundance of all types of potencies,
knowledge, and strength.

5.1.48
anyūnaś cāpy avṛddhiś ca svādhīno nādimān vaśī
klama-tandrī-bhaya-krodha-kāmādibhir asaṁyutaḥ

“You experience neither a decrease nor an increase. You depend

only on Yourself. Being the first, You are not controlled by
anyone. You have no connection with either fatigue, laziness,
fear, anger, lust, material desire, and the like.

5.1.49
niravadyaḥ paraḥ prāpter niradhiṣṭho ’kṣaraḥ kramaḥ
sarveśvaraḥ parādhāro dhāmnāṁ dhāmātmako ’kṣayaḥ

“You are unblamable, beyond attainment, without a substratum,

and imperishable. You are the step-by-step progression toward
 Chapter One 29

You. You are the controller of all, the ultimate foundation, and
the light of lights. You are inexhaustible.

5.1.50
sakalāvaraṇātīta-nirālambana-bhāvana
mahā-vibhūti-saṁsthāna namas te puruṣottama

“O You who are out of the scope of the coverings such as the
anna-maya-kośa, You do not contemplate on any substratum.
Obeisances to You, Puruṣottama, the reservoir of all
extraordinary excellences.

5.1.51
nākāraṇāt kāraṇād vā kāraṇākāraṇān na ca 13
śarīra-grahaṇaṁ vāpi dharma-trāṇāya kevalam

“You assume a body neither to obtain happiness, nor to cause

the obtainment of unhappiness, nor to both obtain happiness
and cause the obtainment of unhappiness, but only to safeguard
ethical principles.”

5.1.52
śrī-parāśara uvāca
ity evaṁ saṁstavaṁ śrutvā manasā bhagavān ajaḥ
brahmāṇam āha prītena viśva-rūpaṁ prakāśayan

Śrī Parāśara resumed: Upon hearing this eulogy, Lord Aja

affectionately spoke to Brahmā while revealing the Universal
Form.

5.1.53
śrī-bhagavān uvāca
bho bho brahmaṁs tvayā mattaḥ saha devair yad iṣyate

13  Here the word kāraṇa means “the obtainment of happiness” (ka-
araṇa): kasya sukhasya araṇāt prāpaṇāt kāraṇam (Ātma-prakāśa 5.1.51).
30 Vishnu Purana

tad ucyatām aśeṣaṁ ca siddham evāvadhāryatām

The Lord said: “Ho, ho, Brahmā, tell Me everything you and the
gods want from Me. Think about it with the utmost care.”

5.1.54
śrī-parāśara uvāca
tato brahmā harer divya-viśva-rūpam avekṣya tat
tuṣṭāva bhūyo deveṣu sādhvasāvanatātmasu

Śrī Parāśara continued: Then Brahmā, beholding Hari’s divine

Universal Form, profusely praised it while the gods bowed out
of consternation.

5.1.55
brahmovāca
namo namas te ’stu sahasra-kṛtvaḥ
sahasra-bāho bahu-vaktra-pāda
namo namas te jagataḥ pravṛtti-
vināśa-saṁsthāna-karāprameya

Brahmā said: “Let us offer obeisances to Thee a thousand

times. O You of a thousand arms and of multiple faces and feet,
obeisances, obeisances to You. O You who carry out the creation,
the continuation and the destruction of the world, Your existence
cannot be proven.

5.1.56
sūkṣmātisūkṣmātibṛhat-pramāṇa
garīyasām apy atigauravātman
pradhāna-buddhīndriyavat-pradhāna-
mūlāt parātman bhagavan prasīda

“O You who are subtler than the subtle, the proofs of Your
existence are exceedingly gigantic. Your nature is even more
 Chapter One 31

grave than the weightiest things. You are the supreme Soul
because You are Nature (pradhāna), the Universal Mind (buddhi
= mahat-tattva),14 the ego, and the Puruṣa (the basis of Nature).
O Lord, be gracious.

5.1.57
eṣā mahī deva mahī-prasūtair
mahāsuraiḥ pīḍita-śailabandhā
parāyaṇaṁ tvāṁ jagatām upaiti
bhārāvatārārtham apāra-sāra

“My Lord, this is the Earth. O You of unequalled might, She,

whose set of mountains is oppressed by big asuras who were
born on Earth, approaches You, the recourse of the worlds, to
diminish her burden.

5.1.58
ete vayaṁ vṛtra-ripus tathāyaṁ
nāsatya-dasrau varuṇas tathaiva
ime ca rudrā vasavaḥ sa-sūryāḥ
samīraṇāgni-pramukhās tathānye

“The rest of us are Indra, myself, the two Aśvins, and Varuṇa.
And these are the Rudras, the Vasus, the sun god, and others,
among whom the foremost are Vāyu and Agni.

5.1.59
surāḥ samastāḥ suranātha kāryam
ebhir mayā yac ca tad īśa sarvam
ājñāpayājñāṁ paripālayantas
tavaiva tiṣṭhāma sadāsta-doṣāḥ

14  Śrīdhara Svāmī explains: pradhānaṁ prakṛtiḥ, buddhir mahat-

tattvam, indriyavān ahaṅkāraḥ, teṣāṁ pradhānaḥ puruṣaḥ sa eva mūlaṁ
jagat-kāraṇatvāt tasmād api paramātman tan-niyantṛ-svarūpa. (Ātma-
prakāśa 5.1.56)
32 Vishnu Purana

“All the gods are here, O god of gods. O Almighty, order any task
to be executed by them and by me. We, whose imperfections are
forever cast away, shall abide by Your order.”

5.1.60-61
śrī-parāśara uvāca
evaṁ saṁstūyamānas tu bhagavān parameśvaraḥ
ujjahārātmanaḥ keśau sita-kṛṣṇau mahā-mune
uvāca ca surān etau mat-keśau vasudhā-tale
avatīrya bhuvo bhāra-kleśa-hāniṁ kariṣyataḥ

Śrī Parāśara continued: Thus praised, the Lord, the supreme

controller, raised two hairs from Himself, one white and one
black, O great sage. Then He addressed the gods: “These two
hairs of Mine will descend on Earth and relieve her of the burden
of her distress.

5.1.62-63
surāś ca sakalāḥ svāṁśair avatīrya mahī-tale
kurvantu yuddham unmattaiḥ pūrvotpannair mahāsuraiḥ
tataḥ kṣayam aśeṣās te daiteyā dharaṇī-tale
prayāsyanti na saṁdeho mad-dṛk-pāta-vicūrṇitāḥ

“Moreover, all the gods will descend on Earth as their respective

aṁśas and wage war against those big haughty asuras who have
taken birth. Then all those demons on the face of the Earth will
perish by the withering glance of My eyes. There is no doubt
about it.

5.1.64-65
vasudevasya yā patnī devakī devatopamā
tatrāyam aṣṭamo garbho mat-keśo bhavitā surāḥ
avatīrya ca tatrāyaṁ kaṁsaṁ ghātayitā bhuvi
kālanemīṁ samudbhūtam ity uktvāntardadhe hariḥ
 Chapter One 33

“Gods, Vasudeva’s wife is Devakī. She is equal to a goddess. This

hair of Mine will become the eighth child in her. And after thus
descending on Earth, He will slay Kaṁsa, who is Kālanemi in a
new form.” Hari disappeared upon saying this.

5.1.66
adṛśyāya tatas tasmai praṇipatya mahā-mune
meru-pṛṣṭhaṁ surā jagmur avateruś ca bhū-tale

Then, O great sage, the gods fell to the ground to offer obeisances
to Him, though He could not be seen. They gods returned to the
summit of Mount Meru and descended on Earth.

5.1.67-69
kaṁsāya cāṣṭamo garbho devakyā dharaṇī-dharaḥ
bhaviṣyatīty ācacakṣe bhagavān nārado muniḥ
kaṁso ’pi tad upaśrutya nāradāt kupitas tataḥ
devakīṁ vasudevaṁ ca gṛhe guptāv adhārayat
vasudevena kaṁsāya tenaivoktaṁ yathā purā
tathaiva vasudevo ’pi putram arpitavān dvija

In Mathurā, Nārada Muni informed Kaṁsa: “Devakī’s eighth

child will be the Lord, the upholder of the Earth.” Hearing
this, Kaṁsa became angry. Afterward, Kaṁsa made sure that
Devakī and Vasudeva remain confined to the house. In due time,
Vasudeva offered his sons to Kaṁsa just as he had promised, O
Brāhmaṇa.

5.1.70-71
hiraṇyakaśipoḥ putrāḥ ṣaḍgarbhā iti viśrutāḥ
viṣṇu-prayuktā tān nidrā kramād garbhān ayojayat
yoga-nidrā mahā-māyā vaiṣṇavī mohitaṁ yayā
avidyayā jagat sarvaṁ tām āha bhagavān hariḥ

Those sons were formerly Hiraṇyakaśipu’s sons, well known by

34 Vishnu Purana

the name ṣaḍ-garbha (six sons). Ordered by Viṣṇu, Nidrā had

placed them in Devakī’s womb one after the other. Yoganidrā,
also called Mahā-māyā and Vaiṣṇavī, is she by the agency of
whom the whole world is bewildered by ignorance. Lord Hari
had given her directives.

5.1.72-75
śrī-bhagavān uvāca
nidre gaccha mamādeśāt pātāla-tala-saṁśrayān
ekaikatvena ṣaḍgarbhān devakī-jaṭharaṁ naya
hateṣu teṣu kaṁsena śeṣākhyoṁśas tato mama
aṁśāṁśenodare tasyāḥ saptamaḥ sambhaviṣyati
gokule vasudevasya bhāryānyā rohiṇī sthitā
tasyāḥ sa sambhūti-samaṁ devi neyas tvayodaram
saptamo bhoja-rājasya bhayād rodhoparodhataḥ
devakyāḥ patito garbha iti loko vadiṣyati

The Lord had said: “Nidrā, on My order, you must depart. One
by one, transfer the ṣaḍ-garbhas, currently in Pātāla, to Devakī’s
womb. Once they are killed by Kaṁsa, My aṁśa known as Śeṣa
will become the seventh child in her womb, as an aṁśa of an
aṁśa. In Gokula is another wife of Vasudeva, called Rohiṇī.
Transfer that seventh fetus, O goddess, to her womb in such a
way that the growth will appear to be the same. Then people will
say, “Devakī had a miscarriage due to fear of Kaṁsa, because of
her detention in an enclosed dwelling.”

5.1.76-78
garbha-saṁkarṣaṇāt so ’tha loke saṁkarṣaṇeti vai
saṁjñām avāpsyate vīraḥ śvetādri-śikharopamaḥ
tato ’haṁ sambhaviṣyāmi devakī-jaṭhare śubhe
garbhaṁ tvayā yaśodāyā gantavyam avilambitam
prāvṛṭ-kāle ca nabhasi kṛṣṇāṣṭamyām ahaṁ niśi
utpatsyāmi navamyāṁ tu prasūtiṁ tvam avāpsyasi
 Chapter One 35

“He will be called Saṅkarṣaṇa, since he will be drawn out

(saṅkarṣaṇa) of the womb. He will become valiant, and his
complexion will resemble the top of a white mountain. I will take
birth afterward in Devakī’s womb, O beautiful one. You should
obtain a birth from Yaśodā without delay. In the rainy season,
during the month of Śrāvaṇa,15 on the eighth lunar day of the
dark fortnight, I will be born at night. And you will take birth
on the ninth day.

5.1.79-81
yaśodā-śayane māṁ tu devakyās tvām anindite
mac-chakti-prerita-matir vasudevo nayiṣyati
kaṁsaś ca tvām upādāya devi śaila-śilā-tale
prakṣepsyaty antarikṣe ca saṁsthānaṁ tvam avāpsyasi
tatas tvāṁ śatadṛk-chakraḥ praṇamya mama gauravāt
praṇipātānata-śirā bhaginītve grahīṣyati

“O blameless one, Vasudeva, whose mind is impelled by My

potency, will put Me on Yaśodā’s bed and you on Devakī’s. Kaṁsa
will take you, O goddess, and throw you on a slab of stone, but
you will appear high in the air. At that time, Indra, who has
hundreds of eyes, will show great respect to you out of reverence
for Me: He will venerate you by bowing his head and consider
you to be his sister.

5.1.82-83
tvaṁ ca śumbha-niśumbhādīn hatvā daityān sahasraśaḥ
sthānair anekaiḥ pṛthivīm aśeṣāṁ maṇḍayiṣyasi

15  The two commentators gloss the word nabhasi as śrāvaṇe māsi
(in the month of Śrāvaṇa). Similarly, the Padma Purāṇa states: tatas tu
daśame māsi kṛṣṇe nabhasi pārvati, aṣṭamyām ardha-rātre ca tasyāṁ jāto
janārdanaḥ, “O Pārvatī, in the tenth month of her pregnancy, in the dark
half in Śrāvaṇa, at midnight on the aṣṭamī, Janārdana was born to her”
(Padma Purāṇa 6.245.31-36). For more details, consult my Annotation on
Bhāgavatam 10.3.8, in the Commentaries on the Tenth Canto.
36 Vishnu Purana

tvaṁ bhūtiḥ sannatiḥ kṣāntiḥ kāntir dyauḥ pṛthivī dhṛtiḥ

lajjā puṣṭī ruṣā yā tu kācid anyā tvam eva sā

“In the course of time, after killing evil beings such as Śumbha
and Niśumbha, you will adorn the entire Earth with thousands
of abodes [as Durgā]. You are bhūti (wealth), sannati (humility),
kṣānti (tolerance), kānti (splendor), div (the heavens), pṛthivī
(the Earth), dhṛti (fortitude), lajjā (bashfulness), puṣṭi
(nourishment), and ruṣā (anger). Whatever other feminine
characteristic there is is you.

5.1.84-85
ye tvām āryeti durgeti veda-garbhāmbiketi ca
bhadreti bhadra-kālīti kṣema-dā bhāgya-deti ca
prātaś caivāparāhṇe ca stoṣyanty ānamra-mūrtayaḥ
teṣāṁ hi prārthitaṁ sarvaṁ mat-prasādād bhaviṣyati

“Those who bow to you and who praise you in the morning and in
the late afternoon by addressing you as Āryā, Durgā, Vedagarbhā,
Ambikā, Bhadrā, Bhadrakālī, Kṣemadā, and Bhāgyadā will have
all their desires fulfilled by My grace.

5.1.86-87
surā-māṁsopahāraiś ca bhakṣya-bhojyaiś ca pūjitā
nṛṇām aśeṣa-kāmāṁs tvaṁ prasannā saṁpradāsyasi
te sarve sarvadā bhadre mat-prasādād asaṁśayam
asaṁdigdhā bhaviṣyanti gaccha devi yathoditam

“You will be revered with liquor, meat, gifts, edibles and

delicacies. Thus satisfied, you will fulfill mankind’s desires. By
My grace, O Bhadrā, all of them will always have doubtless faith
in you. Now go, Devī, and carry out My order.”
 Chapter Two

5.2.1-3
śrī-parāśara uvāca
yathoktaṁ sā jagad-dhātrā deva-devena vai tathā
ṣaḍgarbha-garbha-vinyāsaṁ cakre cānyasya karṣaṇam
saptame rohiṇīṁ garbhe prāpte garbhaṁ tato hariḥ
loka-trayopakārāya devakyāḥ praviveśa ha
yoganidrā yaśodāyās tasminn eva tathā dine
sambhūtā jaṭhare tadvad yathoktaṁ parameṣṭhinā

Śrī Parāśara continued: Just as she was told by the god of gods,
the mother of the universe placed the ṣaḍ-garbhas in Devakī’s
womb and transferred the other fetus. When that seventh fetus
was in Rohiṇī, Hari entered Devakī’s womb as a favor to the three
worlds. And on that day, Yoganidrā became manifest in Yaśodā’s
womb, in accordance with the Supreme Lord’s instructions.

5.2.4
tato graha-gaṇaḥ samyak pracacāra divi dvija
viṣṇor aṁśe bhuvaṁ yāte ṛtavaś cābabhuḥ śubhāḥ

Then, O Brāhmaṇa, once Viṣṇu’s aṁśa had gone to Earth, the

course of the planets became eminent in the sky, and the seasons
turned out resplendent.

5.2.5
na sehe devakīṁ draṣṭaṁ kaścid apy atitejasā

37
38 Vishnu Purana

jājvalyamānāṁ tāṁ dṛṣṭvā manāṁsi kṣobham āyayuḥ

No one could gaze at Devakī because her radiance was intense.

Everyone was moved by seeing how effulgent she was.

5.2.6
adṛṣṭāḥ puruṣaiḥ strībhir devakīṁ devatā-gaṇāḥ
bibhrāṇāṁ vapuṣā viṣṇuṁ tuṣṭuvus tām ahar-niśam

Unseen by either man or woman, the gods praised Devakī day

and night. She was sustaining Viṣṇu as a body.

5.2.7
devatā ūcuḥ
prakṛtis tvaṁ parā sūkṣmā brahma-garbhābhavat purā
tato vāṇī jagad-dhātur veda-garbhāsi śobhane

The gods exclaimed: “You are Nature, the most subtle, and so in
days of yore you were Brahmā’s womb. Afterward you became
the sound that the maker of the world made. O splendid lady,
you are the womb of the Vedas.

5.2.8-9
sṛjya-svarūpa-garbhāsi sṛṣṭi-bhūtā sanātane
bīja-bhūtā tu sarvasya yajña-bhūtābhavas trayī
phala-garbhā tvam evejyā vahni-garbhā tathāraṇiḥ
aditir deva-garbhā tvaṁ daitya-garbhā tathā ditiḥ

“In you is the essence of what is to be created. You are creation,

O eternal lady, and you are the seed of all. You are the sacrifice:
You are the triad of Vedas. In you is the result. Only you should
be worshiped. In you is the wood, which contains fire. You are
Aditi, who gave birth to the gods. And you are Diti, who gave
birth to the demons.
 Chapter Two 39

5.2.10-12
jyotsnā vāsara-garbhā tvaṁ jñāna-garbhāsi sannatiḥ
naya-garbhā parā nītir lajjā tvaṁ praśrayodvahā
kāma-garbhā tathecchā tvaṁ tuṣṭiḥ saṁtoṣa-garbhiṇī
medhā ca bodha-garbhāsi dhairya-garbhodvahā dhṛtiḥ
graharkṣa-tārakā-garbhā dyaur asyākhila-haitukī
etā vibhūtayo devi tathānyāś ca sahasraśaḥ

“You are the light which begets day. You are humility from which
knowledge develops. You are the topmost ethics, which include
morality. And you are bashfulness which gives rise to respectful
demeanor.
“You are desire which is based on love. You are satisfaction
from which full contentment arises. Your are the intelligence
which leads to realization. And you are the patience which brings
fortitude.
“You are the heavens which contain the planets, the
constellations and the stars: You are the cause of it all. These
are supereminent excellences, O Devī, and there are thousands
more.

5.2.13-19
tathāsaṁkhyā jagad-dhātri sāṁprataṁ jaṭhare tava
samudrādri-nadī-dvīpa-vana-pattana-bhūṣaṇā
grāma-kharvaṭa-kheṭāḍhyā samastā pṛtivī śubhe
samasta-vahnayo ’mbhāṁsi sakalāś ca samīraṇāḥ
mahoragās tathā yakṣā rākṣasāḥ preta-guhyakāḥ
graharkṣa-tārakā-citra-vimāna-śata-saṁkutam
avakāśam aśeṣasya yad dadāti nabha-sthalam
bhū-lokaś ca bhuvar-lokaḥ svar-loko ’tha mahar-janaḥ
tapaś ca brahma-lokaś ca brahmāṇḍam akhilaṁ śubhe
tad-antare sthitā devā daitya-gandharva-cāraṇāḥ
mahoragās tathā yakṣā rākṣasāḥ preta-guhyakāḥ
manuṣyāḥ paśavaś cānye ye ca jīvā yaśasvini
tair anta-sthair ananto ’sau sarva-gaḥ sarva-bhāvanaḥ
40 Vishnu Purana

rūpa-karma-svarūpāṇi na pariccheda-gocare
yasyākhila-pramāṇāni sa viṣṇur garbha-gas tava

“And now, O mother of the universe, innumerable things are in

your womb: The whole Earth, adorned with oceans, mountains,
rivers, islands, forests, cities, towns, villages and hamlets; all the
fires, the bodies of water, and all the currents of air; the large
snakes, the Yakṣas, the Rākṣasas, the ghosts, and the Guhyakas;
outer space—with all its planets, constellations, stars and
hundreds of amazing types of space shuttles—, which gives
ample room to everything; Bhūr-loka, Bhuvar-loka, Svar-loka,
and the people on Mahar-loka, as well as Tapo-loka and Brahma-
loka, nay the whole universe, O splendid lady, not to mention
the godly beings in those places, in addition to the Daityas,
Gandharvas, Caraṇas, large snakes, Yakṣas, Rākṣasas, ghosts,
Guhyakas, humans, animals, and other souls, O famous lady, are
within that infinite being in your womb.
“He, Viṣṇu, all of whose proofs of the nature of form and
deed are not in the scope of a comprehension, is all-pervasive
and causes the existence of everything.

5.2.20-21
tvaṁ svāhā tvaṁ svadhā vidyā sudhā tvaṁ jyotir ambare
tvaṁ sarva-loka-rakṣārtham avatīrṇā mahī-tale
prasīda devi sarvasya jagataḥ śaṁ śubhe kuru
prītyā taṁ dhārayeśānaṁ dhṛtaṁ yenākhilaṁ jagat

“You are Svāhā. You are Svadhā, the knowledge, the nectar. You
are the light in the sky. You have descended on Earth to save the
whole world. Be gracious, Devī. O radiant lady, bring about the
auspiciousness of the entire universe. With love, carry Him, the
Lord, by whom the whole universe is sustained.”
 Chapter Three

5.3.1
śrī-parāśara uvāca
evaṁ saṁstūyamānā sā devair devam adhārayat
garbheṇa puṇḍarīkākṣaṁ jagatas trāṇa-kāraṇam

Śrī Parāśara said: Thus eulogized by the gods, she carried the
lotus-eyed God, who is the cause of the world’s safety, with her
womb.

5.3.2
tato ’khila-jagat-padma-bodhāyācyuta-bhānunā
devakī-pūrva-saṁdhyāyām āvirbhūtaṁ mahātmanā

Then the sun of Acyuta, the great Spirit, made its appearance in
the dawn of Devakī to make the lotus of the universe bloom.

5.3.3
taj-janma-dinam atyartham āhlādy amala-diṅ-mukham
babhūva sarva-lokasya kaumudī śaśino yathā

On the day of His birth, the cardinal directions were clear. The
time became exceedingly delightful, as if the light of the moon
were giving pleasure to the whole world.

5.3.4-5
santaḥ saṁtoṣam adhikaṁ praśamaṁ caṇḍa-mārutāḥ

41
42 Vishnu Purana

prasādaṁ nimnagā yātā jāyamāne janārdane

sindhavo nija-śabdena vādyaṁ cakrur manoharam
jagur gandharva-patayo nanṛtuś cāpsaro-gaṇāḥ

When Janārdana was taking birth, the sādhus achieved a higher

contentment than usual, the gusts of wind calmed down, and the
rivers became quiet. The seas made charming music with their
own noises, the best Gandharvas sang, and the Apsarās danced.

5.3.6
sasṛjuḥ puṣpa-varṣāṇi devā bhuvy antarikṣa-gāḥ
jajvaluś cāgnayaḥ śāntā jāyamāne janārdane

When Janārdana was taking birth, the gods in the sky created
showers of flowers on Earth, and the fires serenely blazed.

5.3.7
mandaṁ jagurjur jaladāḥ puṣpa-vṛṣṭi-muco dvija
ardha-rātre ’khilādhāre jāyamāne janārdane

At midnight, when Janārdana, the substratum of all, was taking

birth, O Brāhmaṇa, the clouds rumbled gently and released a
rain of flowers.

5.3.8-9
phullendīvara-patrābhaṁ catur-bāhum udīkṣya tam
śrīvatsa-vakṣasaṁ jātaṁ tuṣṭāv ānakadundubhiḥ
abhiṣṭūya ca taṁ vāgbhiḥ prasannābhir mahā-matiḥ
vijñāpayāmāsa tadā kaṁsād bhīto dvijottama

Seeing Him who had just taken birth, whose complexion was like
that of the petals of a blue lotus in bloom, who had four arms
and who bore the mark of Śrīvatsa on the chest, Ānakadundubhi
became elated. That highly thoughtful man praised Him with
choice words. But then, afraid of Kaṁsa, he informed Him, O
best of the twice-borns.
 Chapter Three 43

5.3.10-11
vasudeva uvāca
jāto ’si deva-deveśa śaṅkha-cakra-gadā-dharam
divya-rūpam idaṁ deva prasādenopasaṁhara
adyaiva deva kaṁso ’yaṁ kurute mama ghātanam
avatīrṇa iti jñātvā tvam asmin mama mandire

Vasudeva exclaimed: “You are born, O master of the god of gods!

O Lord, kindly withdraw this divine form which has the conch,
the cakra and the mace, otherwise, O Lord, notorious Kaṁsa
will execute me the minute he finds out that You have descended
in his domain.”

5.3.12-13
devaky uvāca
yo ’nanta-rūpo ’khila-viśva-rūpo garbhe ’pi lokān vapuṣā bibharti
prasītadām eṣa sa deva-devo yo māyayāviṣkṛta-bāla-rūpaḥ
upasaṁhara sarvātman rūpam etac catur-bhujam
jānātu māvatāraṁ te kaṁso ’yaṁ diti-janma-jaḥ

Devakī said: “May the very god of gods who has endless forms,
who is the entire Universal Form, who sustains the worlds with
His body, even in a womb, and who has become manifest in the
form of a little boy by His illusory power be gracious. O Soul of
all, withdraw this four-armed form. Kaṁsa, born from a Daitya,
should not know about Your descent.”

5.3.14
śrī-bhagavān uvāca
stuto ’haṁ yat tvayā pūrvaṁ putrārthinyā tad adya te
sa-phalaṁ devi saṁjātaṁ jāto ’haṁ yat tavodarāt

The Lord replied: “Goddess, you, who in days of yore desired a

son, have praised Me. Therefore now that wish has come true,
since I took birth from your womb.”
44 Vishnu Purana

5.3.15-16
śrī-parāśara uvāca
ity uktvā bhagavāṁs tūṣṇīṁ babhūva muni-sattama
vasudevo ’pi taṁ rātrāv ādāya prayayau bahiḥ
mohitāś cābhavaṁs tatra rakṣiṇo yoga-nidrayā
mathurā-dvāra-pālāś ca vrajaty ānakadundubhau

Śrī Parāśara continued: After saying this, the Lord remained

silent, O best of sages. Vasudeva too kept quiet. He took Hari
and set out to go outside at night. The guards there and the
gate-keepers of Mathurā were deluded by Yoganidrā when
Ānakadundubhi was on his way out.

5.3.17
varṣatāṁ jaladānāṁ ca toyam atyulbaṇaṁ niśi
saṁvṛtyānuyayau śeṣaḥ phaṇair ānakadundubhim

That night, while the clouds were showering torrents of rain,

Śeṣa covered Ānakadundubhi with his hoods and followed him.

5.3.18
yamunāṁ cātigambhīrāṁ nānāvartta-śatākulām
vasudevo vahan viṣṇuṁ jānu-mātra-vahāṁ yayau

Carrying Viṣṇu, Vasudeva went in the Yamunā. It was very deep

and filled with hundreds of eddies and whirlpools, but the water
only reached up to his knees.

5.1.19
kaṁsasya kara-dānāya tatraivābhyāgatāṁs taṭe
nandādīn gopa-vṛddhāṁś ca yamunāyā dadarśa saḥ

He noticed Nanda and other senior cowherds on the Yamunā’s

bank. They had come to Mathurā to pay taxes to Kaṁsa.
 Chapter Three 45

5.3.20-23
tasmin kāle yaśodāpi mohitā yoga-nidrayā
tām eva kanyāṁ maitreya prasūtā mohite jane
vasudevo ’pi vinyasya bālam ādāya dārikām
yaśodā-śayanāt tūrṇam ājagāmāmita-dyutiḥ
dadṛśe ca prabuddhā sā yaśodā jātam ātmajam
nīlotpala-dala-śyāmaṁ tato ’tyarthaṁ mudaṁ yayau
ādāya vasudevo ’pi dārikāṁ nija-mandire
devakī-śayane nyasya yathā-pūrvam atiṣṭhata

At that time, even Yaśodā was deluded by Yoganidrā. She gave

birth only to that girl, after the people became deluded, O
Maitreya. Vasudeva, whose radiance was not slight, put his boy
down, took the baby girl from Yaśodā’s bed and briskly returned.
Upon awakening, Yaśodā saw that a son had taken birth. He was
the color of a dark blue lotus petal. Then she became exceedingly
delighted. After taking the little girl to his dwelling, Vasudeva
placed her on Devakī’s bed and remained as before.

5.3.24-25
tato bāla-dhvaniṁ śrutvā rakṣiṇaḥ sahasotthitāḥ
kaṁsāyāvedayāmāsur devakī-prasavaṁ dvija
kaṁsas tūrṇam upetyaināṁ tato jagraha bālikām
muñca muñceti devakyā sanna-kaṇṭhyā nivāritaḥ

Then, hearing the cry of a baby, the guards arose at once. O

Brāhmaṇa, they informed Kaṁsa about Devakī’s parturition.
Kaṁsa arrived on the spot and took the little girl. He was
impeded by Devakī whose throat was at a loss while uttering
“Let go, let go”.

5.3.26-28
cikṣepa ca śilā-pṛṣṭhe sā kṣiptā viyati sthitā
avāpa rūpaṁ sumahat sāyudhāṣṭa-mahā-bhujam
prajahāsa tathaivoccaiḥ kaṁsaṁ ca ruṣitābravīt
46 Vishnu Purana

kiṁ mayā kṣiptayā kaṁsa jāto yas tvāṁ vadhiṣyati

sarvasva-bhūto devānām āsīn mṛtyuḥ purā sa te
tad etat sampradhāryāśu kriyatāṁ hitam ātmanaḥ

He threw the girl on a slab of stone, but she went upward and
stayed in the air. She assumed a huge form, with eight stout arms
holding weapons. She laughed loudly and angrily addressed
Kaṁsa: “What is the use of throwing me, Kaṁsa? He who will
kill you, who is the all in all of the gods and who was your death
in your previous life has taken birth. So now think about this
and quickly do what is beneficial for you.”

5.3.29
ity uktvā prayayau devī divya-srag-gandha-bhūṣaṇā
paśyato bhoja-rājasya stutā siddhair vihāyasā

Saying this, the goddess departed through the sky. She was
adorned with divine garlands and scents and was praised by
perfected beings while King Bhoja looked on.
 Chapter Four

5.4.1
śrī-parāśara uvāca
kaṁsas tatodvigna-manāḥ prāha sarvān mahāsurān
pralamba-keśi-pramukhān āhūyāsura-puṅgavān

Śrī Parāśara continued: Kaṁsa’s anxiety kept rising. He sum-

moned all the chief asuras, among whom the foremost were
Pralamba and Keśī, and addressed all those topmost demons.

5.4.2-3
kaṁsa uvāca
he pralamba mahā-bāho keśin dhenuka pūtane
ariṣṭādyās tathaivānye śrūyatāṁ vacanaṁ mama
māṁ hantum amarair yatnaḥ kṛtaḥ kila durātmabhiḥ
mad-vīrya-tāpitair vīrā na tv etān gaṇayāmy aham

Kaṁsa said: “Mighty-armed Pralamba! Keśī! Dhenuka! Pūtanā!

Hey Ariṣṭa and the others! Listen to me. The wicked immortals,
made to suffer due to my prowess, endeavor to assassinate me, O
warriors, but I don’t think much of them.

5.4.4-5
kim indreṇālpa-vīryeṇa kiṁ hareṇaika-cāriṇā
hariṇā vāpi kiṁ sādhyaṁ chidreṣv asura-ghātinā
kim ādityaiḥ kiṁ vasubhir alpa-vīryaiḥ kim agnibhiḥ
kiṁ vānyair amaraiḥ sarvair mad-bāhu-bala-nirjitaiḥ

47
48 Vishnu Purana

“Who at all is Indra? He is a weakling. Who at all is Hara? He

roams alone. And what can Hari do? He kills asuras when they
are not paying attention. Who are the sons of Aditi? And who
are the Vasus? They are sluggish. Who is Agni? And who are the
rest of the immortals? All of them were vanquished by the force
of my arms.

5.4.6-7
kiṁ na dṛṣṭo ’mara-patir mayā saṁyugam etya saḥ
pṛṣṭhenaiva vahan bāṇān apagacchann avakṣasā
mad-rāṣṭre vīratā-vṛṣṭir yadā śakreṇa kiṁ tadā
mad-bāṇa-bhinnair jaladair āpo muktā yathepsitāḥ

“Why haven’t I seen the king of immortals? After he entered the

battle, he fled while carrying my shafts on his back and not on
the chest. When there is a downpour of bravery in my kingdom,
what can Indra do? He withheld rain, but when the rainclouds
were pierced by my arrows they released as much water as was
needed.

5.4.8
kim urvyām avanī-pālā mad-bāhu-bala-bhīravaḥ
te sarve sannatiṁ yātā jarāsandham ṛte gurum

“Are the protectors of the Earth not afraid of the might of

my arms? All of them, except my guru Jarāsandha, accepted
submission.

5.4.9-11
amareṣu mamāvajñā jāyate daitya-puṅgavāḥ
hāsyaṁ me jāyate vīrās teṣu yatna-pareṣv api
tathāpi khalu duṣṭānāṁ teṣām apy adhikaṁ mayā
apakārāya daityendrā yatanīyaṁ durātmanām
tad ye yaśasvinaḥ kecit pṛthivyāṁ ye ca yajvanaḥ
kāryo devāpakārāya teṣāṁ sarvātmanā vadhaḥ
 Chapter Four 49

“O best of Daityas, I feel contempt for the immortals. I laugh at

them, O warriors, even at those who try to wrong me. Still, O
chief demons, I shall strive even harder to harm those bad and
evil-minded beings. Therefore, to hurt the gods, all the men on
Earth who are famous for their liberality to them as well as those
who sponsor fire sacrifices should be executed with all effort.

5.4.12-13
utpannaś cāpi me mṛtyur bhūta-pūrvaḥ sa vai kila
ity etad dārikā prāha devakī-garbha-sambhavā
tasmād bāleṣu ca paro yatnaḥ kāryo mahī-tale
yatrodriktaṁ balaṁ bāle sa hantavyaḥ prayatnataḥ

“The baby girl born from Devakī told me that He who was my
previous death was born not too long ago, so now a massive
search for baby boys on Earth should take place. All efforts
should be made to slay any young boy who has extraordinary
strength.”

5.4.14
ity ājñāpyāsurān kaṁsaḥ praviśyāśu gṛhaṁ tataḥ
mumoca vasudevaṁ ca devakīṁ ca nirodhataḥ

Having thus instructed the asuras, Kaṁsa swiftly entered the

inner dwelling and released Vasudeva and Devakī from confine-
ment.

5.4.15-16
kaṁsa uvāca
yuvayor ghātitā garbhā vṛthaivaite mayādhunā
ko ’py anya eva nāśāya mama garbhaḥ samudyataḥ
tad alaṁ paritāpena nūnaṁ tad bhāvino hi te
arbhakā yuvayor doṣāc cāyuṣo yad viyojitāḥ

Kaṁsa told them: “I vainly killed all these babies of yours. Only
50 Vishnu Purana

some other baby is going to try to put me to death. Anyway, there

is no need to feel too much remorse: Surely your future children
will not be subject to any discrepancy of the life span.”

5.4.17
śrī-parāśara uvāca
ity āśvāsya vimuktvā ca kaṁsas tau pariśaṅkitaḥ
antar-gṛhaṁ dvija-śreṣṭha praviveśa tataḥ svakam

Śrī Parāśara said: Thus consoling and freeing them, O foremost

Brāhmaṇa, Kaṁsa, being very apprehensive, withdrew to his
inner apartments.
 Chapter Five

5.5.1-2
śrī-parāśara uvāca
vimukto vasudevo ’pi nandasya śakaṭaṁ gataḥ
prahṛṣṭaṁ dṛṣṭavān nandaṁ putro jāto mameti vai
vasudevo ’pi taṁ prāha diṣṭyā diṣṭyeti sādaram
vārdhake ’pi samutpannas tanayo ’yaṁ tavādhunā

Śrī Parāśara continued: Released from confinement, Vasudeva

went to Nanda’s wagon and saw that Nanda was ecstatic, “I have
a son!” Vasudeva respectfully added “by good fortune, by good
fortune! Even now, in your old age, a son was born to you.

5.5.3-5
datto hi vārṣikaḥ sarvo bhavadbhir nṛpateḥ karaḥ
yad-artham āgatās tasmān nātra stheyaṁ mahā-dhanaiḥ
yad-artham āgatāḥ kāryaṁ tan niṣpannaṁ kim āsyate
bhavadbhir gamyatāṁ nanda tac chīghraṁ nija-gokulam
mamāpi bālakas tatra rohiṇī-prabhavo hi yaḥ
sa rakṣaṇīyo bhavatā yathāyaṁ tanayo nijaḥ

“All of you have already paid the yearly tax to the king. That is the
reason you came here. Rich people should not stay in this place
after concluding their business. You did what you came here to
do, so why do you linger? Nanda, you should quickly return to
your Gokula. I too have a son there. He was born from Rohiṇī.
Raise him as if he were your own son.”

51
52 Vishnu Purana

5.5.6
ity uktāḥ prayayur gopā nanda-gopa-purogamāḥ
śakaṭāropitair bhāṇḍaiḥ karaṁ dattvā mahā-balāḥ

Thus addressed, the cowherds, who were very strong, placed

their belongings on the wagons  and departed with Nanda in
front. Their taxes had been paid.

5.5.7-8
vasatāṁ gokule teṣāṁ pūtanā bāla-ghātinī
suptaṁ kṛṣṇam upādāya rātrau tasmai stanaṁ dadau
yasmai yasmai stanaṁ rātrau pūtanā samprayacchati
tasya tasya kṣaṇenāṅgaṁ bālakasyopahanyate

While the cowherds were residing in Gokula, Pūtanā, a killer of

little boys, came at night, approached Kṛṣṇa, who was asleep,
and gave Him her breast to suck. Any boy to whom Pūtanā would
give her breast to suck at night would die in a moment.

5.5.9
kṛṣṇas tu tat-stanaṁ gāḍhaṁ karābhyām atipīḍitam
gṛhītvā prāṇa-sahitaṁ papau krodha-samanvitaḥ

Kṛṣṇa, however, tightly grabbed her breasts, squeezed them with

both hands, and, becoming angry, sucked the milk along with
her life.

5.5.10
sātimukta-mahā-rāvā vicchinna-snāyu-bandhanā
papāta pūtanā bhūmau mriyamāṇātibhīṣaṇā

Hideous Pūtanā released high shrieks, had a complete nervous

breakdown, and fell to the ground, dying.
 Chapter Five 53

5.5.11-13
tan-nāda-śruti-saṁtrastāḥ prabuddhās te vrajaukasaḥ
dadṛśuḥ pūtanotsaṁge kṛṣṇaṁ tāṁ ca nipātitām
ādāya kṛṣṇaṁ saṁtrastā yaśodāpi dvijottama
go-puccha-bhrāmaṇenātha bāla-doṣam apākarot
go-karīṣam upādāya nanda-gopo ’pi mastake
kṛṣṇasya pradadau rakṣāṁ kurvaṁś caitad udīrayan

The residents of Vraja woke up, being terrified by hearing the

noise. They saw Pūtanā on the floor and Kṛṣṇa on her belly.
Yaśodā was very afraid, O best of Brāhmaṇas. She took Kṛṣṇa,
and dispelled the fault of infancy by waving a cow’s tail. Nanda
got some powdered cow dung and sprinkled it over Kṛṣṇa’s head.
And to effect a protective spell, he spoke as follows.

5.5.14-15
nanda-gopa uvāca
rakṣatu tvām aśeṣāṇāṁ bhūtānāṁ prabhavo hariḥ
yasya nābhi-samudbhūta-paṅkajād abhavaj jagat
yena daṁṣṭrāgra-vidhṛtā dhārayaty avanir jagat
varāha-rūpa-dhṛg devaḥ sa tvāṁ rakṣatu keśavaḥ

Nanda said: “May Hari who is the source of all beings and from
the lotus of whose navel the universe arose protect you. May
Lord Keśava who sustains the world and who assumed the form
of a boar by which the Earth was lifted on the tips of its tusks
protect you.

5.5.16-17
nakhāṅkura-vinirbhinna-vairi-vakṣa-sthalo vibhuḥ
nṛsiṁha-rūpī sarvatra rakṣatu tvāṁ janārdanaḥ
vāmano rakṣatu sadā bhavantaṁ yaḥ kṣaṇād abhūt
trivikramaḥ kramākrānta-trailokyaḥ sphurad-āyudhaḥ

“May the all-pervasive Janārdana who had the form of a half-

54 Vishnu Purana

man and half-lion and who thus tore to shreds His enemy’s chest
with His long fingernails forever protect you. May Vāmana, who
after a moment became Trivikrama and thus traversed the three
worlds in sequence with His weapons visible, always protect you.

5.5.18-19
śiras te pātu govindaḥ kaṇṭhaṁ rakṣatu keśavaḥ
guhyaṁ ca jaṭharaṁ viṣṇur jaṅghe pādau janārdanaḥ
mukhaṁ bāhū prabāhū ca manaḥ sarvendriyāṇi ca
rakṣatv avyāhataiśvaryas tava nārāyaṇo ’vyayaḥ

“May Govinda guard your head, may Keśava protect your neck,
may Viṣṇu shield your privates and your abdomen, and may
Janārdana safeguard your legs and your feet. May imperishable
Nārāyaṇa whose godly might is unimpeded protect your face,
upper arms, forearms, mind and all the senses.

5.5.20-21
śārṅga-cakra-gadā-pāṇeḥ śaṅkha-nāda-hatāḥ kṣayam
gacchantu preta-kūṣmāṇḍa-rākṣasā ye tavāhitāḥ
tvāṁ pātu dikṣu vaikuṇṭho vidikṣu madhusūdanaḥ
hṛṣīkeśo ’mbare bhūmau rakṣatu tvāṁ mahī-dharaḥ

“Let the ghosts, goblins, fiends and other beings inimical to

you perish by being dumbstricken by the sound of the conch of
Him in whose hands are the Śārṅga bow, a cakra and a mace.
May Vaikuṇṭha guard you in the cardinal directions, may
Madhusūdana look after you in the intermediate directions, may
Hṛṣīkeśa protect you in the sky and may Mahīdhara keep you
safe on the ground.”

5.5.22-23
śrī-parāśara uvāca
evaṁ kṛta-svasty-ayano nanda-gopena bālakaḥ
śāyitaḥ śakaṭasyādho bāla-paryaṅkikā-tale
 Chapter Five 55

te ca gopā mahad dṛṣṭvā pūtanāyāḥ kalevaram

mṛtāyāḥ paramaṁ trāsaṁ vismayaṁ ca tadā yayuḥ

Śrī Parāśara said: Nanda thus pronounced a benedictory mantra

on the boy. Then he put the infant to sleep in the child’s little
bed below a wagon. At that time, observing the gigantic body of
Pūtanā, who had passed away, the cowherds were filled with the
utmost terror and wonder.
 Chapter Six

5.6.1-2
śrī-parāśara uvāca
kadācic chakaṭasyādhaḥ śayāno madhusūdanaḥ
cikṣepa caraṇāv ūrdhvaṁ stanyārthī praruroda ha
tasya pāda-prahāreṇa śakaṭaṁ parivartitam
vidhvasta-kumbha-bhāṇḍaṁ tad viparītaṁ papāta vai

Śrī Parāśara resumed: At some point in time, Madhusūdana,

who was lying below a wagon, kicked both feet upward, crying.
He wanted breast milk. The wagon overturned by the strike of
His feet. It fell upside down, and the pots and the goods were
damaged.

5.6.3-5
tato hāhā-kṛtaḥ sarvo gopa-gopī-jano dvija
ājagāmātha dadṛśe bālam uttāna-śāyinam
gopāḥ keneti kenedaṁ śakaṭaṁ parivartitam
tatraiva bālakāḥ procur bālenānena pātitam
rudatā dṛṣṭam asmābhiḥ pāda-vikṣepa-pātitam
śakaṭaṁ parivṛttaṁ vai naitad anyasya ceṣṭitam

Then all the cowherd men and cowherd women came, and made
sounds of consternation, O Brāhmaṇa. They saw that the boy was
resting on His back. The men exclaimed, “Who did this? Who
overtuned the wagon?” The little boys there said, “This boy made
it crash. We saw it turn over by the jolt of his foot while he was

57
58 Vishnu Purana

crying. The wagon turned on itself. Nobody else was involved in

this.”

5.6.6-7
tataḥ punar atīvāsan gopā vismaya-cetasaḥ
nanda-gopo ’pi jagrāha bālam atyanta-vismitaḥ
yaśodā śakaṭārūḍha-bhagna-bhāṇḍa-kapālikā
śakaṭaṁ cārcayāmāsa dadhi-puṣpa-phalākṣataiḥ

Again the cowherds were completely flabbergasted. Utterly

amazed, Nanda took the boy. Yaśodā, who had placed the
currently broken goods and dishware on the wagon, smeared the
wagon with yogurt, flowers, fruits and unbroken grains.

5.6.8-9
gargaś ca gokule tatra vasudeva-pracoditaḥ
pracchanna eva gopānāṁ saṁskārān akarot tayoḥ
jyeṣṭhaṁ ca rāmam ity āha kṛṣṇaṁ caiva tathāvaram
gargo matimatāṁ śreṣṭho nāma kurvan mahā-matiḥ

Sent by Vasudeva, one day Garga arrived in Gokula. He secretly

performed the cowherds’ rites for the two boys. High-minded
Garga, the best of high-minded souls, made the names. He
proclaimed, “The elder one is Rāma, and the younger one is
Kṛṣṇa.”

5.6.10-12
svalpenaiva tu kālena raṅgiṇau tau tadā vraje
ghṛṣṭa-jānu-karau vipra babhūvatur ubhāv api
karīṣa-bhasma-digdhāṅgau bhramamāṇāv itas tataḥ
na nivārayituṁ sehe yaśodā tau na rohiṇī
go-vāṭa-madhye krīḍantau vatsa-vāṭaṁ gatau punaḥ
tad ahar jāta-go-vatsa-pucchākarṣaṇa-tatparau

Within a short time, the two boys began taking pleasure in the
 Chapter Six 59

pastures. They rubbed their knees on the ground, O Brāhmaṇa.

They crawled here and there, smudging their bodies with
cowdung and ashes. Neither Yaśodā nor Rohiṇī was able to
prevent them from playing in the cowpens or from going to the
enclosure of the calves, where the two boys would daily pull the
cows’ tails and the calves’ tails.

5.6.13-14
yadā yaśodā tau bālāv eka-sthāna-carāv ubhau
śaśāka no vārayituṁ krīḍantāv aticañcalau
dāmnā madhye tato baddhvā babandha tam ulūkhale
kṛṣṇam akliṣṭa-karmāṇam āha cedam amarṣitā

Kṛṣṇa’s actions were unimpeded. When Yaśodā could not even

prevent the two boys from buoyantly playing in one enclosed
area, she tied a rope, fastened Him to a mortar there, and
impatiently spoke to Him as follows.

5.6.15-16
yadi śaknoṣi gaccha tvam aticañcala-ceṣṭita
ity uktvātha nijaṁ karma sā cakāra kuṭumbinī
vyāgrāyām atha tasyāṁ sa karṣamāṇa ulūkhalam
yamalārjuna-madhyena jagāma kamalekṣaṇaḥ

“Now, go if you can, naughty boy.” Thereafter Yaśodā, the wife

in the household, went to do her chores. When she became busy
that way, lotus-eyed Kṛṣṇa dragged the mortar and went by the
middle of two arjuna trees.

5.6.17-20
karṣatā vṛkṣayor madhye tiryag-gatam ulūkhalam
bhagnāv uttuṅga-śākhāgrau tena tau yamalārjunau
tataḥ kaṭa-kaṭa-śabda-samākarṇana-tatparaḥ
ājagāma vraja-jano dadarśa ca mahā-drumau
navodgatālpa-dantāṁśu-sita-hāsaṁ ca bālakam
60 Vishnu Purana

tayor madhya-gataṁ dāmnā baddhaṁ gāḍhaṁ tathodare

tataś ca dāmodaratāṁ sa yayau dāma-bandhanāt

The mortar which He was dragging was blocked by the two trees
and became perpendicular. As He kept pulling it, the trees, the
tips of whose branches were very high, broke.
The people in the cowherd community heard the clatter of
the tumbling trees and arrived. They saw the two big trees and
the boy. His smile was white because of the rays of the small,
newly risen teeth. He was between the trees and tightly bound
with a rope on the abdomen. And therefore, since He was bound
with a rope, He achieved the status of being Dāmodara.

5.6.21-24
gopa-vṛddhās tataḥ sarve nanda-gopa-purogamāḥ
mantrayāmāsur udvignā mahotpātātibhīravaḥ
sthāneneha na naḥ kāryaṁ vrajāmo ’nyan mahā-vanam
utpātā bahavo hy atra dṛśyante nāśa-hetavaḥ
pūtanāyā vināśaś ca śakaṭasya viparyayaḥ
vinā vātādi-doṣeṇa drumayoḥ patanaṁ tathā
vṛndāvanam itaḥ sthānāt tasmād gacchāma mā ciram
yāvad bhauma-mahotpāta-doṣo nābhibhaved vrajam

All the elder cowherds, whose chief was Nanda, deliberated

among thelselves. They were nervous and terrified because of
the very bad omen, “Let’s get out of here. Let us go to another
large woodland. Many bad omens, sources of destruction, have
been seen here. Pūtanā died, the wagon was overturned, and
these two trees fell without any wind or other disturbance. We
should leave this place and go to Vṛndāvana without delay so
that our community may not be wiped out by some other earthly
calamity.”

5.6.25-27
iti kṛtvā matiṁ sarve gamane te vrajaukasaḥ
 Chapter Six 61

ūcuḥ svaṁ svaṁ kulaṁ śīghraṁ gamyatāṁ mā vilambatha

tataḥ kṣaṇena prayayuḥ śakaṭair go-dhanais tathā
yūthaśo vatsa-pālāś ca kālayanto vrajaukasaḥ
dravyāvayava-nirdhūtaṁ kṣaṇa-mātreṇa tat tathā
kāka-bhāsa-samākīrṇaṁ vraja-sthānam abhūd dvija

Thus making up their minds to depart, all those cowherds

said, “Let us go to our respective domiciles.” Once there, they
exclaimed: “You all should not tarry.” They left in a moment after
that, with the wagons and the cattle. The herders of calves did
their counting in groups. The old settlement instantly became
void of goods and apparatuses, and turned out as a place only
abounding in crows and vultures, O Brāhmaṇa.

5.6.28-30
vṛndāvanaṁ bhagavatā kṛṣṇenākliṣṭa-karmaṇā
śubhena manasā dhyātaṁ gavāṁ siddhim abhīpsatā
tatas tatrātirūkṣe ’pi gharma-kāle dvijottama
prāvṛṭ-kāla ivodbhūtaṁ nava-śaṣpaṁ samantataḥ
sa samāvāsitaḥ sarvo vrajo vṛndāvane tataḥ
śakaṭī-vāṭa-paryantaś candrārdhākāra-saṁsthitaḥ

With a radiant mind, Lord Kṛṣṇa, whose deeds are unimpeded,

had contemplated upon Vṛndāvana, desiring the emancipation
of the cows. Therefore, although the summer season was very
harsh there, O Brāhmaṇa, it became like the rainy season, and
new grass grew everywhere. The entire cowherd community
settled in Vṛndāvana. Flanked by the camp of small wagons, they
drew their line of carts in the form of a half moon.

5.6.31-34
vatsa-pālau ca saṁvṛttau rāma-dāmodarau tataḥ
eka-sthāna-sthitau goṣṭhe ceratur bāla-līlayā
barhi-patra-kṛtāpīḍau vanya-puṣpāvataṁsakau
gopa-veṇu-kṛtātodya-patra-vādya-kṛta-svanau
62 Vishnu Purana

kāka-pakṣa-dharau bālau kumārāv iva pāvakī

hasaṁtau ca ramantau ca ceratuḥ sma mahā-vanam
kvacid vahantāv anyonyaṁ krīḍamānau tathā paraiḥ
gopa-putraiḥ samaṁ vatsāṁś cārayantau viceratuḥ

Then Rāma and Dāmodara became calf herders. As a pastime

of childhood, they roamed in a pasture located in a single area.
They made wreaths of peacock plumes for themselves and
decorated their ears with sylvan flowers. They made sounds with
the pipes of cowherds and instrumental music with leaves and
reeds turned into instruments. Wearing the wings of crows, the
two boys looked like two Skandas, two sons of fire. They laughed,
took pleasure, and roamed the large woodland. While playing,
sometimes one would carry the other. They wandered while
grazing the calves with the other sons of cowherds.

5.6.35
kālena gacchatā tau tu sapta-varṣau mahā-vraje
sarvasya jagataḥ pālau vatsa-pālau babhūvatuḥ

When some time had passed there in great Vraja, those two
herders of calves, the two guardians of the entire world, attained
the age of seven.

5.6.36-37
prāvṛṭ-kālas tato ’tīva meghaugha-sthagitāmbaraḥ
babhūva vāri-dhārābhir aikyaṁ kurvan diśām iva
prarūḍha-nava-śaṣpāḍhyā śakragopācitā mahī
tathā mārakatīvāsīt padmarāga-vibhūṣitā

Then the rainy season came. The sky became covered by masses
of clouds. The directions as if became unified as a result of the
downpours of rain. The Earth, richly endowed with newly grown
grass, was filled by indragopa insects. In that way the Earth was
as if filled with emeralds and adorned with rubies.
 Chapter Six 63

5.6.38
ūhur unmārga-vāhīni nimnagāmbhāṁsi sarvataḥ
manāṁsi durvinītānāṁ prāpya lakṣmīṁ navām iva

The waters of the rivers overflowed their banks and carried on

everywhere, like the minds of those who are not well-bred go
out-of-bounds upon achieving new prosperity.

5.6.39
na reje ’ntaritaś candro nirmalo malinair ghanaiḥ
sad-vādi-vādo mūrkhaṇāṁ pragalbhābhir ivoktibhiḥ

Screened by thick rainclouds, the spotless moon was not radiant,

like a speaker of the truth is sullied by the arrogant scoffs of fools.

5.6.40
nirguṇenāpi cāpena śakrasya gagane padam
avāpyatāvivekasya nṛpasyaiva parigrahe

With the bow, though it was unstrung (nirguṇa), Indra had his
place in the sky like an undiscerning king who selects a man of
no quality (nirguṇa) to represent him.

5.6.41
megha-pṛṣṭhe balākānāṁ rarāja vimalā tatiḥ
durvṛtte vṛtta-ceṣṭeva kulīnasyātiśobhanā

A bright line of cranes was resplendent on the back of rainclouds

just like the virtuous conduct of well-mannered people is a
splendor over the bad behavior of the wicked.

5.6.42
na babandhāmbare sthairyaṁ vidyud atyanta-cañcalā
maitrīva pravare puṁsi durjanena prayojitā
64 Vishnu Purana

Like a crook’s friendship for a distinguished man, the highly

fickle lightning did not stay in the sky for long.

5.6.43
mārgā babhūvur aspaṣṭās tṛṇa-śaṣpa-cayāvṛtāḥ
arthāntaram anuprāptāḥ prajaḍānām ivoktayaḥ

Overgrown by weeds and grass, the roads were indistinct, much

like the words of dullards do not lead to an additional sense.

5.6.44-45
unmatta-śikhi-sāraṅge tasmin kāle mahā-vane
kṛṣṇa-rāmau mudā yuktau go-pālaiś ceratuḥ saha
kvacid gobhiḥ samaṁ ramyaṁ geya-tāna-ratāv ubhau
ceratuḥ kvacid atyarthaṁ śīta-vṛkṣa-talāśritau

At that time, Kṛṣṇa and Rāma, filled with joy, wandered with
the cow herders in the vast woodland enlivened by maddened
peacocks and bees. Sometimes the two boys, who liked pleasant
singing and euphonic tones, would wander with the cows. And
occasionally, after walking extensively, they would take rest in
the shade at the base of trees.

5.6.46-48
kvacit kadamba-srak-citrau mayūra-srag-virājitau
viliptau kvacid āsātāṁ vividhair giri-dhātubhiḥ
parṇa-śayyāsu saṁsuptau kvacin nidrāntaraiṣiṇau
kvacid garjati jīmūte hāhā-kāra-ravākulau
gāyatām anya-gopānāṁ praśaṁsā-paramau kvacit
mayūra-kekānugatau gopa-veṇu-pravādakau

Sometimes, adorned with series of peacock feathers, they

were especially colorful with garlands of kadamba flowers.
On occasion they shone by smearing themselves with various
mineral pigments. Once in a while, desiring more sleep, they
 Chapter Six 65

rested on beds of leaves. When a cloud was rumbling, sometimes

they became emotional by making the sound hā hā. Every now
and then, other cowherders would sing and the two boys would
spend extra time to praise them. At times, those two would
imitate the cries of peacocks by playing the pipes fit for cowherds.

5.6.49-51
iti nānā-vidhair bhāvair uttama-prīti-saṁyutau
krīḍantau tau vane tasmiñ ceratus tuṣṭa-mānasau
vikāle ca samaṁ gobhir gopa-vṛnda-samanvitau
vihṛtyātha yathā-yogaṁ vrajam etya mahā-balau
gopaiḥ samānaiḥ sahitau krīḍantāv amarāv iva
evaṁ tāv ūṣatus tatra rāma-kṛṣṇau mahā-dyutī

Feeling the highest pleasure because of such manifold moods,

they had fun while roaming in that forest. Their minds were
content. In the late afternoon, those two strong boys shifted and,
while returning to the cowherd settlement along with the cows
and the cow herders as usual, looked like two gods by playing
with the cow herders of the same age. Rāma and Kṛṣṇa, two
grand effulgences, lived there in this way.
 Chapter Seven

5.7.1-2
śrī-parāśara uvāca
ekadā tu vinā rāmaṁ kṛṣṇo vṛndāvanaṁ yayau
vicacāra vṛto gopair vanya-puṣpa-srag-ujjvalaḥ
sa jagāmātha kālindīṁ lola-kallola-śālinīm
tīra-saṁlagna-phenaughair hasantīm iva sarvataḥ

One day when Kṛṣṇa was without Rāma, He went to Vṛndāvana.

He strolled, surrounded by cow herders and sporting a garland
of forestial blossoms. Then He proceeded to the Kālindī River. It
abounded in playful waves and was as if smiling all the way with
its mass of foam stuck on the shore.

5.7.3-5
tasyāś catimahā-bhīmaṁ viṣāgni-śrita-vāriṇam
hradaṁ kālīya-nāgasya dadarśātivibhīṣaṇam
viṣāgninā prasaratā dagdha-tīra-mahīruham
vātāhatāmbu-vikṣepa-sparśa-dagdha-vihaṅgamam
tam atīva mahā-raudraṁ mṛtyu-vaktram ivāparam
vilokya cintayāmāsa bhagavān madhusūdanaḥ

He saw one of the river’s basins, the lake of the snake Kālīya. It
was very frightful and its water had burning poison. The lake
was ghastly. The trees on the bank were scorched by the vapors
of the burning poison, and the birds overhead were scalded by
the water droplets lifted by the wind. Beholding that very fierce

67
68 Vishnu Purana

lake which was as if another face of death, Lord Madhusūdana

became pensive.

5.7.6-10
asmin vasati duṣṭātmā kālīyo ’sau viṣāyudhaḥ
yo mayā nirjitas tyaktvā duṣṭo gacchet payo-nidhim
teneyaṁ dūṣitā sarvā yamunā sāgaraṅgamā
na narair go-dhanaiś cāpi tṛṣārtair upabhujyate
tad asya nāga-rājasya kartavyo nigraho mayā
nistrāsās tu sukhaṁ yena careyur vraja-vāsinaḥ
etad-arthaṁ tu loke ’sminn avatāraḥ kṛto mayā
yad eṣām utpatha-sthānāṁ kāryā śāntir durātmanām
tad etaṁ nātidūra-sthaṁ kadambam uru-śākhinam
adhiruhya patiṣyāmi hrade ’sminn anilāśinaḥ

“Here lives wicked Kālīya, whose weapon is poison. After I

vanquished him, that scoundrel abandoned the ocean and came
here.16 The entire Yamunā, which flows to the ocean, has become
polluted by him, and so the river can no longer be enjoyed by
anyone, whether a human or a head of cattle, afflicted by thirst.
Therefore I should subjugate this king of snakes so that the
inhabitants of Vraja may easily go about their lives without
fear. I made My descent in this world for this kind of purpose.
Because such evil minds whose surroundings have taken a wrong
turn should find eternal rest, I will climb this many-branched
kadamba tree closeby and plunge in this lake of the snake.”17

16  The details are in the seventeenth chapter of the tenth canto of
Bhāgavatam. Moreover, here Kṛṣṇa refers to Garuḍa as Himself, according
to Viṣṇucitta: asminn iti, yo mayety-ādi mayā mad-vibhūti-bhūtena
tārkṣyeṇety arthaḥ. (Viṣṇu-cittīyā 5.7.6).
17  Śrīdhara Svāmī explains that the kadamba tree had not been scorched
by the vapors of the lake because, according to some other Purāṇa, Garuḍa
had once perched on it: tad etam iti, sa tu kadambo ’mṛtamānayatā
garuḍenākrāntatvān na dahyata iti purāṇāntara-prasiddhiḥ. (Ātma-
prakāśa 5.7.10)
 Chapter Seven 69

5.7.11-13
śrī-parāśara uvāca
itthaṁ vicintya baddhvā ca gāḍhaṁ parikaraṁ tataḥ
nipapāta hrade tatra nāga-rājasya vegataḥ
tenātipatatā tatra kṣobhitaḥ sa mahā-hradaḥ
atyarthaṁ dūra-jātāṁs tu samasiṁcan mahīruhān
te hi duṣṭa-viṣa-jvālā-taptāmbu-pavanokṣitāḥ
jajvaluḥ pādapāḥ sadyo jvālā-vyāpta-dig-antarāḥ

Śrī Parāśara said: Resolving on this plan of action, He tightened

His girdle and plunged in the lake of the king of snakes with
much velocity. Disturbed by Him, who had forcefully plunged in
it, that great lake abundantly splashed the trees situated at some
distance. The trees, wetted by the gush of water heated by the
power of the deadly poison, at once burst into flames, and, in
turn, set ablaze the whole area.

5.7.14
āsphoṭayāmāsa tadā kṛṣṇo nāga-hrade bhujam
tac-chabda-śravaṇāc cāśu nāga-rājo ’bhyupāgamat

Then Kṛṣṇa flapped His arms on the lake of the snake. Hearing
that sound, that king of snakes swiftly came closeby.

5.7.15-16
ātāmra-nayanaḥ kopād viṣa-jvālākulair mukhaiḥ
vṛto mahā-viṣaiś cānyair uragair anilāśanaiḥ
nāga-patnyaś ca śataśo hāri-hāropaśobhitāḥ
prakampita-tanu-kṣepa-calat-kuntala-kāntayaḥ

The snake’s eyes were deep red out of anger. He was surrounded
by his other mouths that spit flames of poison and by more
snakes, eaters of air, with deadly poison. His wives were there
by the hundreds: They were charming with lovely necklaces, and
they had splendor with their swinging earrings set in motion by
their trembling bodies.
70 Vishnu Purana

5.7.17-18
tataḥ praveṣṭitaḥ sarpaiḥ sa kṛṣṇo bhoga-bandhanaiḥ
dadaṁśus te ’pi taṁ kṛṣṇaṁ viṣa-jvālākulair mukhaiḥ
taṁ tatra patitaṁ dṛṣṭvā sarpa-bhogair nipīḍitam
gopā vrajam upāgamya cukruśuḥ śoka-lālasāḥ

Coiling themselves around Kṛṣṇa, the snakes bit Him with their
mouths that spit flames of poison. The cow herders, seeing that
He had plunged there and was now squeezed by the snakes’ coils,
rushed back to the village, absorbed in wailing on the way.

5.7.19
gopā ūcuḥ
eṣa mohaṁ gataḥ kṛṣṇo magnau 18 vai kāliya-hrade
bhakṣyate nāga-rājena tam āgacchata paśyata

The cow herders announced: “Kṛṣṇa has gone crazy. He dove in

Kāliya’s lake. He is being eaten by the Lizard King. You all should
come to the lake and see this.”

5.7.20-22
tac chrutvā tatra te gopā vajra-pātopamaṁ vacaḥ
gopyaś ca tvarītā jagmur yaśodā-pramukhā hradam
hāhā kvāsāv iti jano gopīnām ativihvalaḥ
yaśodayā samaṁ bhrānto druta-praskhalitaṁ yayau
nanda-gopaś ca gopāś ca rāmaś cādbhuta-vikramaḥ
tvaritaṁ yamunāṁ jagmuḥ kṛṣṇa-darśana-lālāsāḥ

Hearing those words equal to the strike of a thunderbolt, the

cowherd men and the cowherd women, including Yaśodā,
hurriedly went there. The women, utterly confused, “Alas,
alas, where is he?”, precipitately left with Yaśodā, in disarray,
and stumbled on the path. Nanda, the other cowherds, as well

18  magno (Annangaracharya’s edition). This reading is taken.

 Chapter Seven 71

as Rāma, who is amazingly courageous, quickly went to the

Yamunā, eager to see Kṛṣṇa.

5.7.23
dadṛśuś cāpi te tatra sarpa-rāja-vaśaṅgatam
niṣprayatnī-kṛtaṁ kṛṣṇaṁ sarpa-bhoga-viveṣṭitam

There they spotted Kṛṣṇa in the grip of the kingly snake, trapped
by the snake’s coils, and rendered unable to make any effort to
escape.

5.7.24-25
nanda-gopo ’pi niśceṣṭo nyasya putra-mukhe dṛśam
yaśodā ca mahā-bhāgā babhūva muni-sattama
gopyas tv anyā rudantyaś ca dadṛśuḥ śoka-kātarāḥ
procuś ca keśavaṁ prītyā bhaya-kātarya-gadgadam

Casting a glance at the face of his son, Nanda stopped moving.

Illustrious Yaśodā too became inert, O best of sages. The other
women, grieving and disheartened, wept while gazing at Keśava,
and addressed Him with love, their voices choked by convulsive
sobs due to fear.

5.7.26-27
gopya ūcuḥ
sarvā yaśodayā sārdhaṁ viśāmo ’tra mahā-hradam
sarpa-rājasya no gantum asmābhir yujyate vrajam
divasaḥ so vinā sūryaṁ vinā candreṇa kā niśā
vinā vṛṣeṇa kā gāvo vinā kṛṣṇena ko vrajaḥ

The cowherd ladies said: “All of us are going to enter the big lake
of the Snake King now along with Yaśodā. It is not right for us
to go back to the village. What is day without the sun? What is
night without the moon? What are cows without a bull? And
what is Vraja without Kṛṣṇa?
72 Vishnu Purana

5.7.28
vinā-kṛtā na yāsyāmaḥ kṛṣṇenānena gokulam
aramyaṁ nātisevyaṁ ca vāri-hīnaṁ yathā saraḥ

“Thus made to be without Kṛṣṇa, we shall not return to the

village, which has become unpleasant and unfit for living, like a
pond bereft of water.

5.7.29-30
yatra nendīvara-śyāma-kāya-kāntir ayaṁ hariḥ
tenāpi mātur vāsena ratir astīti vismayaḥ
utphulla-paṅkaja-dala-spaṣṭa-kānti-vilocanam
apaśyanto hariṁ dīnāḥ kathaṁ goṣṭhe bhaviṣyatha

“It is ridiculous to think that the mother’s dwelling where Hari,

the effulgence of whose body is dark blue like an indīvara lotus,
is not present would be enjoyable. What about you, cowherds?
How could you possibly stay in the pastures without seeing Hari,
whose eyes have a clear radiance with its petals of full-blown
lotuses? You would be miserable.

5.7.31-32
atyanta-madhurālāpa-hṛtāśeṣa-manoratham
na vinā puṇḍarīkākṣaṁ yāsyāmo nanda-gokulam
bhogenāveṣṭitasyāpi sarpa-rājasya paśyata
smita-śobhi-mukhaṁ gopyaḥ kṛṣṇasyāsmad-vilokane

“The wealth of our inner longings was stolen by His profusely

sweet talk. We will not go to Nanda’s village without lotus-eyed
Kṛṣṇa. See, gopīs, how Kṛṣṇa’s face is resplendent with a smile
when we look at him, although he is enveloped by the coil of the
king of snakes.”

5.7.33-34
śrī-parāśara uvāca
 Chapter Seven 73

iti gopī-vacaḥ śrutvā rauhiṇeyo mahā-balaḥ

gopāṁś ca trāsa-vidhurān vilokya stimitekṣaṇān
nandaṁ ca dīnam atyarthaṁ nyasta-dṛṣṭiṁ sutānane
mūrchākulāṁ yaśodaṁ ca kṛṣṇam āhātma-saṁjñayā

Śrī Parāśara continued: Upon hearing the gopīs’ plaintive

words, the powerful son of Rohiṇī looked at the men, who were
immobilized by fright and whose gaze was motionless, at Nanda,
who was totally miserable and whose eyes were riveted on his
son’s face, and at Yaśodā, who was overcome by a swoon, and
addressed Kṛṣṇa by His own names.

5.7.35-36
kim idaṁ deva-deveśa bhāvo ’yaṁ mānuṣas tvayā
vyajyate ’tyantam ātmānaṁ kim anantaṁ na vetsi yat
tvam eva jagato nābhir arāṇām iva saṁśrayaḥ
kartāpahartā pātā ca trailokyaṁ tvaṁ trayī-mayaḥ

“What is this, master of the god of gods? You are displaying a

human temperament to a high degree. Do You know that You
are Ananta, or not? You are the support of the universe, just like
the hub of a wheel. You are the Maker, the Destroyer and the
Maintainer. You are the three worlds. You have the nature of the
three Vedas.

5.7.37-38
sendrai rudrāgni-vasubhir ādityair marud-aśvibhiḥ
cintyase tvam acintyātman samastaiś caiva yogibhiḥ
jagaty-arthaṁ jagan-nātha bhārāvataraṇecchayā
avatīrṇo ’si martyeṣu tavāṁśaś cāham agra-jaḥ

“Indra, the Rudras, Agni, the Vasus, the Ādityas, the Maruts and
the Aśvins contemplate on You, O inconceivable Soul, as do all
the yogis. With the desire to diminish the burden in order to
safeguard the world, O Jagannātha, You have descended among
74 Vishnu Purana

mortals. And I, Your elder brother, am an aṁśa of You.

5.7.39-40
manuṣya-līlāṁ bhagavan bhajatā bhavatā surāḥ
viḍambayantas tval-līlāṁ sarva eva sahāsate
avatārya bhavān pūrvaṁ gokule tu surāṅganāḥ
krīḍārtham ātmanaḥ paścād avartīrṇo ’si śāśvata

“Lord, You are having human pastimes, and all the gods are
collaborating with You by imitating Your type of disguise.
Before making Your descent, O Śāśvata, You made the goddesses
descend in Gokula to enhance Your fun.

5.7.41-42
atrāvatīrṇayoḥ kṛṣṇa gopā eva hi bāndhavāḥ
gopyaś ca sīdataḥ kasmād etān bandhūn upekṣase
darśito mānuṣo bhāvo darśitaṁ bāla-cāpalam
tad ayaṁ damyatāṁ kṛṣṇa duṣṭātmā daśanāyudhaḥ

“Of the two that have descended here, Kṛṣṇa, the gopas are
family, and the gopīs are despondent. Why do you neglect them,
our relatives? You showed a human temperament, and You
showed off fickleness as a child, so now, Kṛṣṇa, this evil serpent
should be tamed.”

5.7.43-44
śrī-parāśara uvāca
iti saṁsmāritaḥ kṛṣṇaḥ smita-bhinnoṣṭha-sampuṭaḥ
āsphoṭya mocayāmāsa sva-dehaṁ bhogi-bandhanāt
ānamya cāpi hastābhyām ubhābhyāṁ madhyamaṁ śiraḥ
āruhyābhugna-śirasaḥ praṇanartoru-vikramaḥ

Śrī Parāśara continued: Thus given a total recall, Kṛṣṇa let a

smile peep through the aperture of His lips, enlarged His body
and extricated Himself from the serpent’s lock. Then He of great
 Chapter Seven 75

prowess lowered the middle head with both hands, mounted it,
which was slightly bowed, and eminently danced.

5.7.45
vraṇāḥ phaṇe ’bhavaṁś cāsya kṛṣṇasyāṅghri-nikuṭṭanaiḥ
yatronnatiṁ ca kurute nanāmāsya tataḥ śiraḥ

Bruises occurred on the hood. Whenever the snake raised his

head, Kṛṣṇa would lower it by kicking it.

5.7.46
mūrchām upāyayau bhrāntyā nāgaḥ kṛṣṇasya recakaiḥ
daṇḍa-pāta-nipātena vavāma rudhiraṁ bahu

The snake fainted due to Kṛṣṇa’s trampling (bhrānti). He

vomited much blood by purging (recaka) the air out of his lungs
in consequence of the blows (daṇḍa-pāta-nipāta).

Alternatively: The snake fainted due to the bhrānti foot dance and
the many recaka foot dances of Kṛṣṇa. He vomited much blood
in consequence of the fall of His daṇḍa-pāta foot dance.19

19  Viṣṇucitta and Śrīdhara Svāmī explain that those three movements
of the feet are defined in Bharata Muni’s treatise. There are seven types
of bhrānti (bhrama) (perplexing motion). There are four types of recaka,
one of which applies to the feet (pāda-recaka): The feet go from side to
side in various motions. Daṇḍa-pāta means the feet have anklebells and
are thrown in front: yadvā bhrānti-recaka-daṇḍapātākhyāḥ nṛttoktāḥ
pāda-nyāsa-viśeṣāḥ. yathāha bharataḥ, “antar-bhramarikā jñeyā bhramarī
bāhya-pūrvikā | alagna-bhramarī ca syād ucita-bhramarī tathā || citra-
bhramarikā caiva cakra-bhramarikā tathā | nipāta-bhramarī ceti bhramāḥ
sapta prakīrtitāḥ || [Nāṭya-śāstra ?] pārśvāt pārśve tu gamanaṁ skhalitaiś
calitaiḥ padaiḥ | vividhaiś caiva pādasya pāda-recaka ucyate || [Nāṭya-
śāstra 4.249] nūpuraṁ caraṇaṁ kṛtvā purataḥ samprasārayet | kṣipram
āviddha-karaṇaṁ daṇḍa-pātā tu sā smṛtā || [Nāṭya-śāstra 10.44]” iti.
(Viṣṇu-cittīyā) (Ātma-prakāśa)
76 Vishnu Purana

5.7.47
taṁ vibhugna-śiro-grīvam āsyebhyaḥ snuta-śoṇitam
vilokya karuṇaṁ jagmus tat-patnyo madhusūdanam

His heads were injured, his necks were broken, and blood was
running from his faces. Observing how pitiful he was, his wives
approached Madhusūdana.

5.7.48-49
nāga-patnya ūcuḥ
jñāto ’si deva-deveśa sarva-jñas tvam anuttamaḥ
paraṁ jyotir acintyaṁ yat tad-aṁśaḥ parameśvaraḥ
na samarthāḥ surāḥ stotuṁ yam ananya-bhavaṁ vibhum
svarūpa-varṇanaṁ tasya kathaṁ yoṣit kariṣyati

The serpent’s wives said: “We recognize You, master of the god of
gods. You are omniscient and unexcelled. You, the Supreme Lord,
are a portion of the inconceivable transcendental effulgence.
How shall womankind describe Your nature when the gods
themselves are unable to praise You, who do not originate from
another (or who exists for those who have no other recourse)20
and who are omnipresent?

5.7.50-52
yasyākhilaṁ mahī-vyoma-jalāgni-pavanātmakam
brahmāṇḍam alpakālpāṁśaḥ stoṣyāmas taṁ kathaṁ vayam
yamato na vidur nityaṁ yat svarūpaṁ hi yoginaḥ
paramārtham aṇor alpaṁ sthūlāt sthūlaṁ natāḥ sma tam
na yasya janmane dhātā yasya cāntāya nāntakaḥ
sthiti-kartā na cānyo ’sti yasya tasmai namaḥ sadā

“How shall we eulogize You compared to whom the entire

universal egg, consisting of earth, water, fire, air and ether, is but

20  neti, ananyeṣu bhavatīty ananya-bhavaḥ tam (Ātma-prakāśa 5.7.49).

 Chapter Seven 77

a small fraction of a little trifle? Even by practicing the yamas,

the yogis cannot understand Your eternal nature in the highest
sense. Your nature is smaller than an atom and bigger than the
biggest. Let us bow to it always. Obeisances to Him who has no
maker for the birth, who has no terminator for the termination,
and the architect of whose continuation is none other than
Himself.

5.7.53-54
kopaḥ svalpo ’pi te nāsti sthiti-pālanam eva te
kāraṇaṁ kāliyasyāsya damane śruyatāṁ vacaḥ
striyo ’nukampyāḥ sādhūnāṁ mūḍhā dīnāś ca jantavaḥ
yatas tato ’sya dīnasya kṣamyatāṁ kṣamatāṁ vara

“Actually You have not even a trace of anger. Your reason for
subduing Kāliya is only the upholding of the normal order of
things. Hear what we have to say. Good persons should have
compassion for females. Creatures are silly and wretched. There-
fore, given that he is a wretch, O best of forgivers, he should be
forgiven.

5.7.55-57
samasta-jagad-ādhāro bhavān alpa-balaḥ phaṇī
tvat-pāda-pīḍito jahyān muhūrtārdhena jīvitam
kva pannago ’lpa-vīryo ’yaṁ kva bhavān bhuvanāśrayaḥ
prīti-dveṣau samotkṛṣṭa-gocarau bhavato ’vyaya
tataḥ kuru jagat-svāmin prasādam avasīdataḥ
prāṇāṁs tyajati nāgo ’yaṁ bhartṛ-bhikṣā pradīyatām

“You are the substratum of the whole world, and he, a weak snake,
was hurt by Your feet. His life might be over in half an hour.
Where on one side is this lame snake, and where on the other
are You, the basis of the universe? You, O imperishable being,
should show affection for beings equal to You and enmity to
distinguished evildoers. Consequently, O master of the universe,
78 Vishnu Purana

be gracious to this dispirited fellow. This serpent is letting go of

his life force. We beg You to give us our husband.

5.7.58-59
bhuvaneśa jagannātha mahā-puruṣa-pūrvaja
prāṇāṁs tyajati nāgo ’yaṁ bhartṛ-bhikṣāṁ prayaccha naḥ
vedānta-vedya deveśa duṣṭa-daitya-nibarhaṇa
prāṇāṁs tyajati nāgo ’yaṁ bhartṛ-bhikṣā pradīyatām 21

“Lord of the cosmos, Jagannātha, O You who existed even before

the great Puruṣa, this serpent is letting go of his life force. We
beg You to grant us our husband. O You who can be known
through Vedānta, O god of gods, vanquisher of wicked Daityas,
this serpent is letting go of his life force. Give us our husband as
an act of charity.”

5.7.60
śrī-parāśara uvāca
ity ukte tābhir āśvasya klānta-deho ’pi pannagaḥ
prasīda deva-deveti prāha vākyaṁ śanaiḥ śanaiḥ

After saying this, they consoled the serpent. Though his body
was exhausted, he managed to utter, “Be gracious, god of gods.”

5.7.61-63
kāliya uvāca
tavāṣṭa-guṇam aiśvaryaṁ nātha svābhāvikaṁ param
nirastātiśayaṁ22 yasya tasya stoṣyāmi kiṁ nv aham
tvaṁ paras tvaṁ parasyādyaḥ paraṁ tvattaḥ parātmaka
parasmāt paramo yas tvaṁ tasya stoṣyāmi kiṁ nv aham
yasmād brahmā ca rudraś ca candrendra-marud-aśvinaḥ
vasavaś ca sahādityais tasya stoṣyāmi kiṁ nv aham

21  These two verses are not in Pathak’s edition.

22  Śrīdhara Svāmī reads this as niratiśayaṁ.
 Chapter Seven 79

Kāliya said: “Lord, You have the eightfold mystical perfection.

How shall I praise You whose perfection as such is natural,
topmost and unsurpassed? You are supreme. You are the origin of
the supreme reality. Hiraṇyagarbha comes from You. O You who
are superior by nature, how shall I praise You? You are higher
than Brahman. How shall I praise You from whom Brahmā,
Rudra, Candra, Indra, the Maruts, the Aśvins, the Vasus and the
Ādityas come into existence?

5.7.64-65
ekāvayava-sūkṣmāṁśo yasyaitad akhilaṁ jagat
kalpanāvayavasyāṁśas tasya stoṣyāmi kiṁ nv aham
sad-asad-rūpiṇo23 yasya brahmādyās tridaśeśvarāḥ
paramārthaṁ na jānanti tasya stoṣyāmi kiṁ nv aham

“The entire world is but a small portion of one part of Yours, nay
it is a particle of an iota of imagination. How shall I praise You?
Even Brahmā and the other chief gods do not understand Your
real purpose. You have visible forms and invisible forms. How
shall I praise You?

5.7.66-68
brahmādyair arcyate yas tu gandha-puṣpānulepanaiḥ
nandanādi-samudbhūtaiḥ so ’rcyate vā kathaṁ mayā
yasyāvatāra-rūpāṇi deva-rājaḥ sadārcati
na vetti paramaṁ rūpaṁ so ’rcyate vā kathaṁ mayā
viṣayebhyaḥ samāvṛttya sarvākṣāṇi ca yoginaḥ
yam arcayanti dhyānena so ’rcyate vā kathaṁ mayā

“How might He who is worshiped by Brahmā and others by

means of scents, flowers and ointments originating from
Nandana Garden and so on be worshiped by me? How might He
whose Avatāras are always honored by the king of gods without

23  sad-asad-rūpiṇaḥ mūrttāmūrtta-rūpavataḥ. (Viṣṇu-cittīyā)

80 Vishnu Purana

knowing His highest form be honored by me? And how might

He whom the yogis revere by meditating on Him after cutting off
all their senses from the sensory objects be revered by me?

5.7.69-70
hṛdi saṁkalpya yad-rūpaṁ dhyānenārcanti yoginaḥ
bhāva-puṣpādinā nāthaḥ so ’rcyate vā kathaṁ mayā
so ’haṁ te deva-deveśa nārcanādau stutau na ca
sāmarthyavān kṛpā-mātra-manovṛttiḥ prasīda me

“How might I possibly venerate You, the Lord whose form

is venerated by yogis in meditation with the flowers of their
feelings, and so on,24 after enshrining Him in their hearts? I,
O god of gods, am unable to either worship You or hymn Your
glory. Be gracious to me. Your mindset consists of sheer mercy.

5.7.71-74
sarpa-jātir iyaṁ krurā yasyāṁ jāto ’smi keśava
tat-svabhāvo ’yam atrāsti nāparādho mamācyuta
sṛjyate bhavatā sarvaṁ tathā saṁhrīyate jagat
jāti-rūpa-svabhāvāś ca sṛjyante sṛjatā tvayā
yathāhaṁ bhavatā sṛṣṭo jātyā rūpeṇa ceśvara
svabhāvena ca sādhutvaṁ tathedaṁ ceṣṭitaṁ mayā
yady anyathā pravarteyaṁ deva-deva tato mayi
nyāyyo daṇḍa-nipāto vai tavaiva vacanaṁ yathā

“Keśava, I was born in the cruel genus of snakes. Such is my

nature. It is not my fault, Acyuta. You create the universe, and

24  Viṣṇucitta says the flowers represent nonviolence, control of the

senses, compassion, tolerance, and so on, by means of which Keśava
is pleased: yad-rūpaṁ dhyānena saṅkalpya bhāva-mayāni puṣpāṇi
ahiṁsādīni “ahiṁsā prathamaṁ puṣpaṁ puṣpam indriya-nigrahaḥ | sarva-
bhūta-dayā puṣpaṁ kṣamā puṣpaṁ viśiṣyate || śamaḥ puṣpaṁ damaḥ
puṣpaṁ dhyāna-puṣpaṁ ca saptamam | satyaṁ caivāṣṭamaṁ puṣpam ebhis
tuṣyati keśavaḥ ||” iti vacanāt. (Viṣṇu-cittīyā 5.7.69)
 Chapter Seven 81

then withdraw it. While you create, You spawn genera, forms,
and natures. My deeds are in conformity with the way You, God,
fashioned me in terms of genus, form and nature. If I were to act
differently, O god of gods, then the rod of punishment would
rightfully fall on me, just as Your proclamation says (vināśāya
ca duṣkṛtām).25

5.7.75-76
tathāpy ajñe jagat-svāmin daṇḍaṁ pātitavān mayi
sa ślāghyo ’yaṁ paro daṇḍas tvatto me nānyato varaḥ
hata-vīryo hata-viṣo damito ’haṁ tvayācyuta
jīvitaṁ dīyatām ekam ājñāpaya karomi kim

“Still, that You, O controller of the universe, made the rod of

punishment fall on ignorant me is praiseworthy: This harsh
punishment from You alone is a blessing to me. Acyuta, You
abated my strength, nullified my poison, and subdued me. Spare
my life. Order me what to do.”

5.7.77-78
śrī-bhagavān uvāca
nātra stheyaṁ tvayā sarpa kadācid yamunā-jale
sa-putra-parivāras tvaṁ samudra-salilaṁ vraja
mat-padāni ca te sarpa dṛṣṭvā mūrdhani sāgare
garuḍaḥ pannaga-ripus tvayi na prahariṣyati

The Lord replied: “Don’t stay here, snake. Go to the ocean

along with your offsprings and retinue. Never come back to the
Yamunā. In the ocean, Garuḍa, the enemy of serpents, will not
harm you, snake, because he will see the marks of My feet on
your heads.”

25  This is an anachronism. According to Śrīdhara Svāmī, the text refers

to the Gītā verse: tavaiva vacanaṁ śruti-smṛty-ādi yathā “paritrāṇāya
sādhūnāṁ vināśāya ca duṣkṛtām, dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge” ity-ādi. (Ātma-prakāśa 5.7.74)
82 Vishnu Purana

5.7.79-80
śrī-parāśara uvāca
ity uktvā sarpa-rājaṁ taṁ mumoca bhagavān hariḥ
praṇamya so ’pi kṛṣṇāya jagāma payasāṁ nidhim
paśyatāṁ sarva-bhūtānāṁ sabhṛtya-suta-bāndhavaḥ
samasta-bhāryā-sahitaḥ parityajya svakaṁ hradam

Śrī Parāśara resumed: After saying this to the serpent, Lord Hari
freed Him. While everyone was watching, he bowed to Kṛṣṇa,
left his lake and went to the sea, accompanied by his servants,
sons, relatives and all his wives.

5.7.81-83
gate sarpe pariṣvajya mṛtaṁ punar ivāgatam
gopā mūrdhani hārdena siṣicur netra-jair jalaiḥ
kṛṣṇam akliṣṭa-karmāṇam anye vismita-cetasaḥ
tuṣṭuvur muditā gopā dṛṣṭvā śiva-jalāṁ nadīm
gīyamānaḥ sa gopībhiś caritaiḥ sādhu-ceṣṭitaiḥ
saṁstūyamāno gopaiś ca kṛṣṇo vrajam upāgamat

Once the serpent had departed, the cowherds embraced Him as

if He had died and come back to life. They sprinkled Him on the
head with their tears out of love. Other cowherds, joyful upon
seeing that the water in the river was pure, became amazed and
extolled Kṛṣṇa, whose feats are unimpeded. Kṛṣṇa returned to
the village while the cowherd ladies sang His exploits and the
cowherd men glorified His good deeds.
 Chapter Eight

5.8.1-2
śrī-parāśara uvāca
gāḥ pālayantau ca punaḥ sahitau bala-keśavau
bhramamāṇau vane tasmin ramyaṁ tāla-vanaṁ gatau
tat tu tāla-vanaṁ divyaṁ dhenuko nāma dānavaḥ
mṛga-māṁsa-kṛtāhāraḥ sadādhyāste kharākṛtiḥ

Śrī Parāśara continued: One day, while grazing the cows as

usual, Bala and Keśava, wandering in this woodland, reached
delightful Tālavana. That forest of Palmyra palms, though
divine, was inhabited by the Dānava called Dhenuka. He had the
body of a donkey and decided that his food should be deermeat.

5.8.3
tat tu tāla-vanaṁ pakva-phala-sampat-samanvitam
dṛṣṭvā spṛhānvitā gopā phalādāne ’bruvan vacaḥ

Noticing that Tālavana had excellent ripe fruits, the cowherd

boys, desiring them, spoke as follows for the sake of getting the
fruits.

5.8.4-5
gopā ūcuḥ
he rāma he kṛṣṇa sadā dhenukenaiṣa rakṣyate
bhū-pradeśo yatas tasmāt pakvānīmāni santi vai
phalāni paśya tālānāṁ gandhāmodita-diṁśi vai

83
84 Vishnu Purana

vayam etāny abhīpsāmaḥ pātyantāṁ yadi rocate

The cowherd boys said: “Hey Rāma! Hey Kṛṣṇa! Since this part
of the land is guarded by Dhenuka, here the palm fruits are ripe.
Look at them. They render the area fragrant with their aroma.
We want these. Let’s make them fall, if you like.”

5.8.6
śrī-parāśara uvāca
iti gopa-kumārāṇāṁ śrutvā saṁkarṣaṇo vacaḥ
etat kartavyam ity uktvā pātayāmāsa tāni vai
kṛṣṇaś ca pātayāmāsa bhuvi tāni phalāni vai

Śrī Parāśara continued: Upon listening to the cowherd boys,

Saṅkarṣaṇa said “Let’s do it” and made the fruits fall. Kṛṣṇa too
made the fruits fall to the ground.

5.8.7-9
phalānāṁ patatāṁ śabdam ākarṇya sudurāsadaḥ
ājagāma sa duṣṭātmā kopād daiteya-gardabhaḥ
padbhyām ubhābhyāṁ sa tadā paścimābhyāṁ balaṁ balī
jaghānorasi tābhyāṁ ca sa ca tenābhyagṛhyata
gṛhītvā bhrāmayāmāsa so ’mbare gata-jīvitam
tasminn eva sa cikṣepa vegena tṛṇa-rājani

Hearing the trees shake and the fruits fall, that dangerous and
wicked donkey of a Daitya became enraged and came there.
The powerful animal hit Bala with both hind legs on the chest,
and he, in turn, grabbed him by the legs. Securing his grip, Bala
whirled him in the air until the demon lost his life, and hurled
the carcass into the sky on a palm tree.

5.8.10-11
tataḥ phalāny anekāni tālāgrān nipatan kharaḥ
pṛthivyāṁ pātayāmāsa mahā-vāto ghanān iva
 Chapter Eight 85

anyān atha sajātīyān āgatān daitya-gardabhān

kṛṣṇaś cikṣepa tālāgre balabhadraś ca līlayā

While falling from the treetop, the donkey caused many fruits
to fall to the ground, like a gale that makes clouds rain. Other
Daitya donkeys of the same caliber arrived, and Kṛṣṇa and
Balabhadra playfully threw them at the top of Palmyra trees.

5.8.12-13
kṣaṇenālaṅkṛtā pṛthvī pakvais tāla-phalais tadā
daitya-gardabha-dehaiś ca maitreya śuśubhe ’dhikam
tato gāvo nirābādhās tasmiṁs tāla-vane dvija
nava-śaṣpaṁ sukhaṁ cerur yan na bhuktam abhūt purā

In a moment, the Earth became adorned by ripe palm fruits

and by bodies of Daitya donkeys, O Maitreya. It looked very
beautiful. Afterward, the cows, undisturbed in Tālavana, happily
chewed fresh shoots of grass which they had never eaten before,
O Brāhmaṇa.
 Chapter Nine

5.9.1-2
śrī-parāśara uvāca
tasmin rāsabha-daiteye sānuge vinipātite
saumyaṁ tad gopa-gopīnāṁ ramyaṁ tālavanaṁ babhau
tatas tau jāta-harṣau tu vasudeva-sutāv ubhau
hatvā dhenuka-daiteyaṁ bhāṇḍīra-vaṭam āgatau

Śrī Parāśara resumed: After the demise of the donkey demon

and his followers, Tālavana greatly appealed to the gopas and
gopīs. Vasudeva’s two sons were delighted by this, but ultimately
after slaying the jackass Daitya they went to Bhāṇḍīra-vaṭa (the
Banyan tree named Bhāṇḍīra).

5.9.3-4
kṣvelamānau pragāyantau vicinvantau ca pādapān
cārayantau ca gā dūre vyāharantau ca nāmabhiḥ
niryoga-pāśa-skandhau tau vana-mālā-vibhūṣitau
śuśubhāte mahātmānau bala-śṛṅgāv iva rṣabhau

They played, sang, collected arboreal products, grazed the cattle

from afar and called the cows by their names. Sporting the foot
ropes of the kine on their shoulders and adorned with garlands
of flowers from the timberland, those two great souls looked
splendid like two young bulls with new horns.

87
88 Vishnu Purana

5.9.5
suvarṇāñjana-cūrṇābhyāṁ tau tadā rūṣitāmbarau
mahendrāyudha-saṁyuktau śveta-kṛṣṇāv ivāmbudau

At that time, with their garments tinged by reddish ochre and

dark pigments, they looked like two clouds, one white and one
blackish, linked by a rainbow.

5.9.6-8
ceratur loka-siddhābhiḥ krīḍābhir itaretaram
samasta-loka-nāthānāṁ nātha-bhūtau bhuvaṁ gatau
manuṣya-dharmābhiratau mānayantau manuṣyatām
taj-jāti-guṇa-yuktābhiḥ krīḍābhiś ceratur vanam
tatas tv āndolikābhiś ca niyuddhaiś ca mahā-balau
vyāyāmaṁ cakratus tatra kṣepaṇīyais tathāśmabhiḥ

They rambled by playing popular games with one another, being

two sovereigns of all the rulers of planets who had come to
Earth. Fond of the ethical conduct of humans and considering
themselves human, they sauntered in the woods by having
amusements involving human demeanor and qualities. The two
strong boys did exercise by making swings and swinging, by
wrestling, and by throwing pebbles.

5.9.9-10
tal-lipsur asuras tatra hy ubhayo ramamāṇayoḥ
ājagāma pralambākhyo gopa-veṣa-tirohitaḥ
so ’vagāhata niḥśaṅkas teṣāṁ madhyam amānuṣaḥ
mānuṣaṁ vapur āsthāya pralambo dānavottamaḥ

While both were taking pleasure, the asura name Pralamba

came, disguised as a cowherd and desiring to grab the boys.
He was not human. Fearless, Pralamba, the topmost demon,
assumed a human body and infiltrated the group.
 Chapter Nine 89

5.9.11-12
tayoś chidrāntara-prepsur aviṣahyam amanyata
kṛṣṇaṁ tato rauhiṇeyaṁ hantuṁ cakre manoratham
hariṇākrīḍanaṁ nāma bāla-krīḍanakaṁ tataḥ
prakurvanto hi te sarve dvaudvau yugapad utthitau

He wanted another hole so he could get to those two boys. He

thought he was invincible. He had in mind to kill Kṛṣṇa, and
then kill Rohiṇī’s son. At that time, all the boys were playing the
child’s game called hariṇa ākrīḍana (leaping like deer) (i.e. the
Potato Sack Race). They would jump simultaneously in pairs.

5.9.13-14
śrīdāmnā saha govindaḥ pralambena tathā balaḥ
gopālair aparaiś cānye gopālāḥ pupluvus tataḥ
śrīdāmānaṁ tataḥ kṛṣṇaḥ pralambaṁ rohiṇī-sutaḥ
jitavān kṛṣṇa-pakṣīyair gopair anye parājitāḥ

Govinda was matched with Śrīdāmā, and Bala with Pralamba.

Thereafter other cowherd boys leaped with the rest of them.
Kṛṣṇa triumphed over Śrīdāmā, and Bala defeated Pralamba.
The others were beat by the boys on Kṛṣṇa’s team.26

5.9.15-16
te vāhayantas tv anyonyaṁ bhāṇḍīraṁ vaṭam etya vai
punar nivavṛtuḥ sarve ye ye tatra parājitāḥ
saṅkarṣaṇaṁ tu skandhena śīghram utkṣipya dānavaḥ
nabhaḥ-sthalaṁ jagāmāśu sa-candra iva vāridaḥ

They carried one another to the Bhāṇḍīra tree, but from there
the losers carried the victors back to the starting ground. The
Dānava quickly got Saṅkarṣaṇa on his shoulders, but swiftly
went into the sky, like a raincloud with the moon on its back.

26  The Bhāgavata says Kṛṣṇa was defeated by Śrīdāmā and Balarāma’s
team was victorious (10.18.23-24).
90 Vishnu Purana

5.9.17-18
asahan rauhiṇeyasya sa bhāraṁ dānavottamaḥ
vavṛdhe sa mahā-kāyaḥ prāvṛṣīva balāhakaḥ
saṁkarṣaṇas tu taṁ dṛṣṭvā dagdha-śailopamākṛtim
srag-dāma-lambābharaṇaṁ makuṭāṭopa-mastakam
raudraṁ śakaṭa-cakrākṣaṁ pāda-nyāsa-calat-kṣitim

Unable to carry the weight of Rohiṇī’s son, that topmost Dānava

increased in size. His body became big like a cloud in the rainy
season. Then Saṅkarṣaṇa saw his real form: He looked like a
charred mountain. He had a long ornament, a flower garland,
and his head had pride because of a diadem. He was ferocious:
His eyes were as big as chariot wheels, and the earth shook under
his tread.

5.9.19-21
abhīta-manasā tena rakṣasā rohiṇī-sutaḥ
hriyamāṇas tataḥ kṛṣṇam idaṁ vacanam abravīt
kṛṣṇa kṛṣṇa hriyāmy eṣa parvatodagra-mūrtinā
kenāpi paśya daityena gopāla-cchadma-rūpiṇā
yad atra sāmprataṁ kāryaṁ mayā madhu-niṣūdana
tat kathyatāṁ prayāty eṣa durātmātitvarānvitaḥ

Carried away by that intrepid Rākṣasa, Rohiṇī’s son said this to

Kṛṣṇa: “Kṛṣṇa, Kṛṣṇa, some Daitya huge like a hill and disguised
as a cowherd is carrying me off. Tell me what I should do now,
Madhuniṣūdana. The scoundrel is going away posthaste.”

5.9.22
śrī-parāśara uvāca
tam āha rāmaṁ govindaḥ smita-bhinnoṣṭha-sampuṭaḥ
mahātmā rauhiṇeyasya bala-vīrya-pramāṇa-vit

Śrī Parāśara continued: Govinda let a smile peep through the

aperture of His lips and spoke to Rāma. The great soul was aware
of the proofs of Bala’s strength and bravery.
 Chapter Nine 91

5.9.23-25
śrī-kṛṣṇa uvāca
kim ayaṁ mānuṣo bhāvo vyaktam evāvalambyate
sarvātman sarva-guhyānāṁ guhya-guhyātmanā tvayā
smarāśeṣa-jagad-bīja-kāraṇaṁ kāraṇāgra-ja
ātmānam ekaṁ tadvac ca jagaty ekārṇave ca yat
kiṁ na vetsi yathāhaṁ ca tvaṁ caikaṁ kāraṇaṁ bhuvaḥ
bhārāvatāraṇārthāya martya-lokam upāgatau

Śrī Kṛṣṇa said: “What is this human temperament you are

clearly clinging to, O Soul of all? You are the subtle essence of
the subtlety of all subtle things. Remember who you are: The
radical cause of the whole world. O you who were born before
all causes, you are all alone in the world when it turns out as
one ocean. Don’t you know that you and I are the sole cause of
the universe and that we have come to the world to diminish the
Earth’s burden?

5.9.26
nabhaś śiras te ’mbu-vahāś ca keśāḥ
pādau kṣitir vaktram ananta-vahniḥ
somo manas te śvasitaṁ samīraṇo
diśaś catasro ’vyaya bāhavas te

“The sky is your head, the clouds are your hair, the earth is your
feet, the endless fire is your mouths, the moon is your mind, the
wind is your breath, and the four directions, O imperishable
being, are your four arms.

5.9.27
sahasra-vaktro bhagavān mahātmā
sahasra-hastāṅghri-śarīra-bhedaḥ
sahasra-padmodbhava-yonir ādyaḥ
sahasraśas tvāṁ munayo gṛṇanti
92 Vishnu Purana

“You, God, the great Soul, have thousands of faces and thousands
of varieties of bodies with hands and feet. You are the source of
thousands of Brahmās. You were first. Sages praise you by the
thousands.

5.9.28
divyaṁ hi rūpaṁ tava vetti nānyo
devair aśeṣair avatāra-rūpam
tad arcyate vetsi na kiṁ yad ante
tvayy eva viśvaṁ layam abhyupaiti

“No one but Me knows your divine, Universal Form. Don’t you
know that your form as an Avatāra is revered by all the gods? In
the end, the universe merges in you.

5.9.29
tvayā dhṛteyaṁ dharaṇī bibharti
carācaraṁ viśvam ananta-mūrte
kṛtādi-bhedair aja kāla-rūpo
nimeṣa-pūrvo jagad etad atsi

“Held by you, the Earth sustains the world of moving beings and
immobile entities. O you of unlimited bodies, O birthless one,
you, in the form of Time, beginning from a millisecond to Kṛta
yuga and so on, consume the universe.

5.9.30-31
attaṁ yathā vāḍava-vahnināmbu
hima-svarūpaṁ parigṛhya kāstam
himācale bhānumato ’ṁśu-saṁgāj
jalatvam abhyeti punas tad eva
 Chapter Nine 93

evaṁ tvayā saṁharaṇe ’ttam etaj

jagat samastaṁ tvad-adhīnakaṁ punaḥ 27
tavaiva sargāya samudyatasya
jagattvam abhyety anu-kalpam īśa

“Just as water in the ocean is consumed by the submarine fire,

evaporated as clouds, discharged as snow, in the winter, on
mountains in the Himalayan Range, turned back into liquid
water in the spring by the contact of the sun’s rays, and returned
to the ocean via the brooks and rivers, so after every kalpa the
universe, devoured by you at the period of partial dissolution,
attains you, and then again becomes a universe upon being
recreated by you, O controller.

5.9.32-33
bhavān ahaṁ ca viśvātmann ekam eva ca kāraṇam
jagato ’sya jagaty-arthe bhedenāvāṁ vyavasthitau
tat smaryatām ameyātmaṁs tvayātmā jahi dānavam
mānuṣyam evāvalambya bandhūnāṁ kriyatāṁ hitam

“You and I, O Soul of the world, are the one and only cause of the
universe, although for the sake of the Earth we exist separately.
Therefore remember the Self, O immeasurable Soul. Kill the
Dānava, but only in your human shape, so that our friends and
relatives may be benefited.”

5.9.34-35
śrī-parāśara uvāca
iti saṁsmārito vipra kṛṣṇena sumahātmanā
vihasya pīḍayāmāsa pralambaṁ balavān balaḥ
muṣṭinā so ’hanan mūrdhni kopa-saṁrakta-locanaḥ
tena cāsya prahāreṇa bahir yāte vilocane

27  samastaṁ punar apy avaśyam (Pathak’s edition).

94 Vishnu Purana

Śrī Parāśara continued: Thus given a total recall by Kṛṣṇa, who

is the very great Soul, mighty Bala laughed, O Brāhmaṇa. Bala
then pressed Pralamba’s neck with the knees and hit his head
with the fist. Bala’s eyes were reddened by anger. Then, due to his
strikes, the demon’s eyes popped out of his head.

5.9.36-38
sa niṣkāsita-mastiṣko mukhāc choṇitam udvaman
nipapāta mahī-pṛṣṭhe daitya-varyo mamāra ca
pralambaṁ nihataṁ dṛṣṭvā balenādbhuta-karmaṇā
prahṛṣṭās tuṣṭuvur gopāḥ sādhu sādhv iti cābruvan
saṁstūyamāno gopais tu rāmo daitye nipātite
pralambe saha kṛṣṇena punar gokulam āyayau

That foremost demon, whose brain had come out, vomited

blood from the mouth, fell to the ground and died. Seeing that
Pralamba had been slain by Bala, whose deeds are surprising,
the cowherds, overjoyed, became satisfied. They exclaimed
“Good, good”. Thus extolled by the herdsmen after Pralamba the
Daitya had been killed, Rāma returned to the cowherd village
along with Kṛṣṇa.
 Chapter Ten

5.10.1-2
śrī-parāśara uvāca
tayor viharator evaṁ rāma-keśavayor vraje
prāvṛḍ vyatītā vikasat-sarojā cābhavac charat
avāpus tāpam atyarthaṁ śapharyaḥ palvalodake
putra-kṣetrādi-saktena mamatvena yathā gṛhī

Śrī Parāśara said: While Rāma and Keśava were thus sporting in
Vraja, the rainy season ended and autumn, the time of full-blown
lotuses, arrived. The śapharī fish in their tiny pools of water
encountered much heat (tāpa), like a householder encounters
affliction (tāpa) by being possessive toward his son, his land, and
so on.

5.10.3
mayurā maunam ātasthuḥ parityakta-madā vane
asāratāṁ parijñāya saṁsārasyeva yoginaḥ

The peacocks in the woodland gave up their excitement and

remained silent like yogis who realize that material life is not
the essence.

5.10.4
utsṛjya jala-sarvasvaṁ vimalāḥ sita-mūrtayaḥ
tatyajuś cāmbaraṁ meghā gṛhaṁ vijñānino yathā

95
96 Vishnu Purana

After giving the wealth of their water (jala-sarvasva), the

clouds became pure and white, and abandoned the atmosphere
(ambara), as do wise men who relinquish their homes.28

5.10.5
śarat-sūryāṁśu-taptāni yayuḥ śoṣaṁ sarāṁsi ca
bahv-ālamba-mamatvena hṛdayānīva dehinām

Heated by the sunrays of autumn, the ponds dried up like the

hearts of those who have possessiveness for many things.

5.10.6
kumudaiḥ śarad-ambhāṁsi yogyatā-lakṣaṇaṁ yayuḥ
avabodhair manāṁsīva samatvam amalātmanām

The pellucid waters of autumn were suitably embellished by

white water-lilies like the minds of pure-hearted souls who have
achieved evenmindedness are suitably embellished by insights.

5.10.7
tārakā-vimale vyomni rarājākhaṇḍa-maṇḍalaḥ
candraś carama-dehātmā yogī sādhu-kule yathā

The full moon shone in the starry sky like a yogi whose inner soul
is the last body (the ānanda-maya kośa) shines in an assembly of
spiritual practitioners.

5.10.8
śanakaiḥ śanakais tīraṁ tatyajuś ca jalāśayāḥ
mamatvaṁ kṣetra-putrādi-rūḍham uccair yathā budhāḥ

The rivers and lakes gradually retired from their banks like intel-

28  Wise men abandon everything that is listless (jala-sarvasva = jaḍa-

sarvasva) and give up their usual clothes (ambara): jalam udakaṁ jaḍam
ahaṅkārādi tad eva sarvasvaṁ hitvā (Ātma-prakāśa 5.10.4).
 Chapter Ten 97

ligent men who gave up deeply rooted selfishness connected with

wife and child.

5.10.9
pūrvaṁ tyaktaiḥ saro-’mbhobhir haṁsā yogaṁ punar yayuḥ
kleśaiḥ kuyogino ’śeṣair antarāya-hatā iva

The swans became reunited (yoga) with the water of the lakes
which they had abandoned, just as immature yogis struck by
impediments experience (yoga) many afflictions.

5.10.10
nibhṛto ’bhavad atyarthaṁ samudraḥ stimitodakaḥ
kramāvāpta-mahā-yogo niścalātmā yathā yatiḥ

The ocean was very still, without undulations, just like a

renunciant who achieved union with Spirit, by the sequence of
the eightfold yogic practice, becomes serene.

5.10.11
sarvatrātiprasannāni salilāni tathābhavan
jñāte sarva-gate viṣṇau manāṁsīva sumedhasām

Likewise the waters were highly translucent everywhere

(sarvatra), just as the minds of the wise are transparent toward
everyone (sarvatra) when omnipresent Viṣṇu is cognized.

5.10.12
babhūva nirmalaṁ vyoma śaradā dhvasta-toyadam
yogāgni-dagdha-kleśaughaṁ yoginām iva mānasam

The sky, in which the clouds were dispelled by autumn, became

clear like the minds of yogis whose tribulations were burnt by
the fire of trance.
98 Vishnu Purana

5.10.13
sūryāṁśu-janitaṁ tāpaṁ ninye tārā-patiḥ śamam
ahaṁ-mānodbhavaṁ29 duḥkhaṁ vivekaḥ sumahān iva

The moon, the husband of the stars, brought to an end the

uneasiness caused by sunrays like very high discernment ends
egotism which occasions sorrow.

5.10.14
nabhaso ’bdān bhuvaḥ paṅkaṁ kāluṣyaṁ cāmbhasaḥ śarat
indriyāṇīndriyārthebhyaḥ pratyāhāra ivāharat

Autumn removed the clouds from the sky as well as mud and
turbidity from the water, like pratyāhāra, the fifth step of the
eightfold yogic path, removes the senses from sensory objects.

5.10.15
prāṇāyāma ivāmbhobhiḥ sarasāṁ kṛta-pūrakaiḥ
abhyasyate ’nu-divasaṁ recakākumbhakādibhiḥ

By replenishment (pūraka), by retainment (kumbhaka) and by

emptying (recaka) their water every day, for irrigation, it’s as if
the reservoirs were practicing prāṇāyāma.

5.10.16-18
vimalāmbara-nakṣatre kāle cābhyāgate vraje30
dadarśendra-mahārambhāyodyatāṁs tān vrajaukasaḥ
kṛṣṇas tān utsukān dṛṣṭvā gopān utsava-lālasān
kautūhalād idaṁ vākyaṁ prāha vṛddhān mahā-matiḥ
ko ’yaṁ śakra-maho nāma yena vo harṣa āgataḥ
prāha taṁ nanda-gopaś ca pṛcchantam atisādaram

In Vraja, when the time of starry skies came, Kṛṣṇa noticed

29  ahaṅkārodbhavaṁ (Pathak’s edition).

30  vrajaṁ (Pathak’s edition).
 Chapter Ten 99

that the inhabitants of the village were laboring diligently for

the beginning of a festival in Indra’s honor. Seeing those busy
cowherds, who were eager for the celebration, the very smart
boy addressed the elders out of curiosity: “What on earth is this
festival for Indra because of which all of you are joyful?” Nanda
respectfully replied as follows.

5.10.19-21
nanda-gopa uvāca
meghānāṁ payasāṁ ceśo deva-rājaḥ śata-kratuḥ
tena saṁcoditā meghā varṣanty ambu-mayaṁ rasam
tad-vṛṣṭi-janitaṁ sasyaṁ vayam anye ca dehinaḥ
vartayāmopayuñjānās31 tarpayāmaś ca devatāḥ
kṣīravatya imā gāvo vatsavatyaś ca nirvṛtāḥ
tena saṁvardhitaiḥ sasyais tuṣṭāḥ puṣṭāḥ bhavanti vai

Nanda said: “The controller of clouds and of precipitation is

Śatakratu, Indra, the king of gods. Impelled by him, the clouds
give rain. Grains grow as a result of rain. We and other embodied
souls subsist by that and use it to please the gods. The cows bear
calves, yield milk and are happy. They are satisfied by the grains
produced by rain and are thus nourished.

5.10.22-24
nāsasyā nātṛṇā bhūmir na bubhukṣārdito janaḥ
dṛśyate yatra dṛśyante vṛṣṭimanto balāhakāḥ
bhaumam etat payo dugdhaṁ gobhiḥ sūryasya vāridaiḥ
parjanyaḥ sarva-lokasyodbhavāya bhuvi varṣati
tasmāt prāvṛṣi 32 rājānaḥ sarve śakraṁ mudā yutāḥ
makhaiḥ sureśam arcanti vayam anye ca mānavāḥ

“Where rainclouds are seen, the earth is neither barren of grain

nor bare of verdure, and no individual is seen to suffer from

31  vartayāmopabhuñjānās (Pathak’s edition).

32  prāvṛṣi gatāyām iti śeṣaḥ (Viṣṇu-cittīyā).
100 Vishnu Purana

hunger. Water on Earth is evaporated by sunrays; with clouds,

Parjanya rains on earth for everyone’s welfare. Therefore, once
the rainy season is over all the sovereigns joyfully worship Śakra,
the ruler of gods, and so do we and other men.”

5.10.25
śrī-parāśara uvāca
nanda-gopasya vacanaṁ śrutvetthaṁ śakra-pūjane
roṣāya tridaśendrasya prāha dāmodaras tadā

Śrī Parāśara continued: Upon listening to Nanda’s discourse

about the worship of Śakra, Dāmodara replied as follows to
arouse the anger of the king of gods.

5.10.26
na vayaṁ kṛṣi-kartāro vāṇijyā-jīvino na ca
gāvos mad-daivataṁ tāta vayaṁ vana-carā yataḥ

“We are neither agriculturists nor merchants. Cows are our

deities, father, because we go in the woodland.

5.10.27-29
ānvīkṣikī trayī vārtā 33 daṇḍa-nītis tathāparā
vidyā-catuṣṭayaṁ caitad vārtā-mātraṁ śṛṇuṣva me
kṛṣir vaṇijyā tadvac ca tṛtīyaṁ paśu-pālanam
vidyā hy ekā mahā-bhāga vārtā vṛtti-trayāśrayā
karṣakāṇāṁ kṛṣir vṛttiḥ paṇyaṁ vipaṇi-jīvinām
asmākaṁ gauḥ parā vṛttir vārtā bhedair iyaṁ tribhiḥ

“There are four kinds of knowledge: Logical, scriptural,

occupational, and political. Hear Me describe only the
occupational kind. It has three subdivisions: Agriculture,
commerce, and dairy farming. Thus the one knowledge called

33  The Nag Press edition reads vārttā throughout the text.
 Chapter Ten 101

vārtā (occupation) has three types of vocations, O illustrious

father: The vocation of farmers is agriculture, the vocation of
those who make a living through buying and selling is business,
and ours is the cow, the highest vocation. Such are the three
types of vārtā.

5.10.30-31
vidyayā yo yayā yuktas tasya sā daivataṁ mahat
saiva pūjyārcanīyā ca saiva tasyopakārikā
yo yasya phalam aśnan vai pūjayaty aparaṁ naraḥ34
iha ca pretya caivāsau na tad āpnoti śobhanam

“The important deity that relates to oneself is the knowledge

with which the person is associated. Only that knowledge should
be revered and worshiped. Only that knowledge is beneficial to
oneself. A man who enjoys the result coming from one deity and
reveres another deity does not achieve splendor either in this life
or in the next.

5.10.32-33
kṛṣyāntā prathitā sīmā 35 sīmāntaṁ ca punar vanam
vanāntā girayaḥ sarve te cāsmākaṁ parā gatiḥ
na dvāra-bandhāvaraṇā na gṛha-kṣetriṇas tathā
sukhinas tv akhile loke yathā vai cakra-cāriṇaḥ

“At the end of cultivable fields lies the boundary, on the other side
of the boundary is the woodland, and the woodland is bounded
by mountains, and so the mountains are our highest resource.
We are not confined indoors, and we own neither houses nor
fields. We happily go anywhere in the world by travelling in our
wagons.

34  yo ’nyasyāḥ phalam aśnan vai pūjayaty aparāṁ naraḥ (Pathak’s

edition).
35  kṛṣyantāḥ prathitāḥ sīmāḥ (Pathak’s edition).
102 Vishnu Purana

10.3.34-35
śrūyante girayaś caiva vane ’smin kāma-rūpiṇaḥ
tat-tad-rūpaṁ samāsthāya ramante sveṣu sānuṣu
yadā caite prabādhyante teṣāṁ ye kānanaukasaḥ
tadā siṁhādi-rūpais tān ghātayanti mahī-dharāḥ

“It is heard that the spirits of the mountains roam in this

woodland in whatever form they wish and take pleasure on their
own mountaintops. Whenever they feel vexed by inhabitants of
the forest, the mountains take the forms of lions and other beasts
and kill those forest dwellers.

5.10.36-37
giri-yajñas tv ayaṁ tasmād go-yajñaś ca pravartyatām
kim asmākaṁ mahendreṇa gāvaḥ śailāś ca devatāḥ
mantra-yajña-parā viprāḥ sīra-yajñāś ca karṣakāḥ
giri-go-yajña-śīlāś ca vayam adri-vanāśrayāḥ

“Therefore, let a sacrifice to the mountains and a sacrifice to the

cows take place. Do we need Indra at all? The cows and the hills
are our deities. Brāhmaṇas deal with fire sacrifices where the
deities are invoked by mantras, agriculturists have fire sacrifices
for the plough, and by nature we who abide in hills and forests
have fire sacrifices for the mountains and for the cattle.

5.10.38-39
tasmād govardhanaḥ śailo bhavadbhir vividhārhaṇaiḥ
arcyatāṁ pūjyatāṁ medhyān paśun hatvā vidhānataḥ
sarva-ghoṣasya saṁdoho gṛhyatāṁ mā vicāryatām
bhojyantāṁ tena vai viprās tathā ye cābhivāñchakāḥ

“Thus, all of you should worship and revere Govardhana Hill

with various suitable goods, after killing sacrificial animals
according to the injunctions. The whole supply of milk of the
entire community should be collected. Don’t muse over this. Let
 Chapter Ten 103

us feed the Brāhmaṇas, and whomever else is desirous, with that.

5.10.40
tatrārcite36 kṛte home bhojiteṣu dvijātiṣu
śarat-puṣpa-kṛtāpīḍāḥ parigacchantu go-gaṇāḥ

“Once the oblations are done and the Brāhmaṇas fed, the cattle,
adorned with wreaths of autumnal flowers, should perform a
circumambulation.37

5.10.41
etan mama mataṁ gopāḥ samprītyā kriyate yadi
tataḥ kṛtā bhavet prītir gavām adres tathā mama

“This is what I think, cowherds. And if My plan is executed with

love, you will secure the cows’ affection, the mountain’s affection,
and Mine too.”

5.10.42-43
śrī-parāśara uvāca
iti tasya vacaḥ śrutvā nandādyās te vrajaukasaḥ
prīty-utphulla-mukhā gopāḥ sādhu sādhv ity athābruvan
śobhanaṁ te mataṁ vatsa yad etad bhavatoditam
tat kariṣyāmahe sarvaṁ giri-yajñaḥ pravartyatām

Śrī Parāśara continued: The faces of Nanda and of the other

cowherds who had heard His discourse dilated with appreciation.
Those residents of Vraja exclaimed “Good, good! What you said
is splendid, dear boy. It makes sense, so we’ll do all that. Let a fire
sacrifice to the mountain take place.”

36  samarcite (Pathak’s edition).

37  Vaiśampāyana stays close to this, specifying that the cattle
circumambulated the hill and the cowherds followed the cattle (Hari-
vaṁśa 2.17.32-37). Śukadeva says the cowherds mounted their wagons
and thus followed the cattle around the mountain (Bhāgavatam 10.24.32-
34).
104 Vishnu Purana

5.10.44-46
tathā ca kṛtavantas te giri-yajñaṁ vrajaukasaḥ
dadhi-pāyasa-māṁsādyair daduḥ śaila-baliṁ tataḥ
dvijāṁś ca bhojayāmāsus śātaśo ’tha sahasraśaḥ 38
gāvaḥ śailaṁ tataś cakrur arcitās tāḥ pradakṣiṇam
vṛṣabhāś cātinardantaḥ39 sa-toyā jaladā iva

Accordingly, the inhabitants of Vraja performed a fire sacrifice to

the mountain by making offerings with yogurt, milk, meat (or the
meat of fruit, coconut), and so on. Then they fed the Brāhmaṇas
by the hundreds and others by the thousands. Once the cows and
the mountain had been venerated, they circumambulated the
cows in a clockwise manner. And the bulls loudly bellowed like
rainclouds.

5.10.47-49
giri-mūrdhani kṛṣṇo ’pi śailo ’ham iti mūrtimān
bubhuje ’nnaṁ bahu-taraṁ gopa-varyāhṛtaṁ dvija
svenaiva kṛṣṇo rūpeṇa gopaiḥ saha gireḥ śiraḥ
adhiruhyārcayāmāsa dvitīyām ātmanas tanum
antardhānaṁ gate tasmin gopā labdhvā tato varān
kṛtvā giri-makhaṁ40 goṣṭhaṁ nijam abhyāyayuḥ punaḥ

At the summit of the mountain, Kṛṣṇa had a form, “I am the

mountain!” He consumed a very large amount of food, all of
which was supplied by the best cowherds, O Brāhmaṇa. In
His own form, Kṛṣṇa ascended to the top of the alp with the
cowherds and revered that second body of Himself. Once it had
disappeared, the cowherds, having obtained blessings from it,
and having accomplished the festive sacrifice to the mountain,
returned to their village.

38  In a variant reading in Pathak’s edition, verse 45 is a full verse which

begins: anyān apy āgatān itthaṁ kṛṣṇenoktaṁ yathā purā.
39  cāpi nardantaḥ (Pathak’s edition).
40  giri-mahaṁ (Pathak’s edition).
 Chapter Eleven

5.11.1-2
śrī-parāśara uvāca
makhe pratihate śakro maitreyātiruṣānvitaḥ
saṁvartakaṁ nāma gaṇaṁ toyadānām athābravīt
bho bho meghā niśamyaitad vacanaṁ gadato mama
ājñānantaram evāśu kriyatām avicāritam

Śrī Parāśara resumed: His sacrifice ruined, Śakra became

enraged, O Maitreya, and summoned the class of clouds called
Saṁvartaka: “Ho, ho, clouds, listen to these words of mine and
then carry out my order without delay. Don’t second-guess it.

5.11.3-5
nanda-gopaḥ sudurbuddhir gopair anyaiḥ sahāyavān
kṛṣṇāśraya-balādhmāto makha-bhaṅgam acīkarat
ājīvo yāḥ paras teṣāṁ gāvas tasya ca kāraṇam 41
tā gāvo vṛṣṭi-pātena pīḍyantāṁ vacanān mama
aham apy adri-śṛṅgābhaṁ tuṅgam āruhya vāraṇam
sāhāyyaṁ vaḥ kariṣyāmi vāyv-ambūtsarga-yojitam

“Nanda the cowherd is quite silly. He is puffed-up on the

strength of taking support of Kṛṣṇa. Assisted by other cowherds,
he disrupted a sacrifice meant for me. With a deluge, on my
command, inflict pain on the cattle, which are the cowherds’ best

41  ājīvo yaḥ paras teṣāṁ gopatvasya ca kāraṇam (Pathak’s edition).

105
106 Vishnu Purana

means of livelihood and the very reason they are who they are.
I will mount my elephant, lofty like a mountain peak, and assist
you by hurling wind and water.”

5.11.6-7
śrī-parāśara uvāca
ity ājñaptās tatas tena mumucus te balāhakāḥ
vāta-varṣaṁ mahā-bhīmam abhāvāya gavāṁ dvija
tataḥ kṣaṇena pṛthivī kakubho ’mbaram eva ca
ekaṁ dhārā-mahāsāra-pūraṇenābhavan mune

Śrī Parāśara continued: Thus given orders by Indra, the clouds

released a terrifying mass of wind and water to exterminate the
cattle, O Brāhmaṇa. In a moment, the earth, the horizon all
around, and the sky blended into one by the heavy downpour of
rain, O sage.

5.11.8
vidyul-latā-kaṣā-ghāta-trastair 42 iva ghanair ghanam
nādāpūrita-dik-cakrair dhārāsāram apātyata

A thick, heavy downpour was made to plummet by the clouds,

by whom the circumference of the directions was filled with
scream-like noise and who as if had the runs due to fearing the
whiplashes of creeper-like thunderbolts.

5.11.9
andhakārī-kṛte loke varṣadbhir aniśaṁ ghanaiḥ
adhaś cordhvaṁ ca tiryak ca jagad āpyam ivābhavat

When the entire area was plunged in darkness by the incessantly

showering clouds, the whole world, below, above, and on all
sides, as if became liquid.

42  vidyul-latā-kaśā-ghāta-trastair (Annangaracharya’s edition).

 Chapter Eleven 107

5.11.10-12
gāvas tu tena patatā varṣa-vātena veginā
dhūtāḥ prāṇāñ jahuḥ sanna-trika-sakthi-śirodharāḥ
kroḍena vatsān ākramya tasthur anyā mahā-mune
gāvo vivatsāś ca kṛtā vāri-pūreṇa cāparāḥ
vatsāś ca dīna-vadanā vāta-kampita-kandharāḥ
trāhi trāhīty alpa-śabdāḥ kṛṣṇam ūcur ivāturāḥ

Shaking in the vehement tempest precipitated by Indra, some

cows lost consciousness. Others, whose hips, thighs and necks
were down, covered the calves with their bellies and remained
alive, O great sage. The other cows, those who were deprived of
their calves due to the inundation, and the piteous calves whose
necks were shuddering in the wind as if called Kṛṣṇa by feebly
making the sounds “Save us, save us”, as it were. They were
overwhelmed.

5.11.13-15
tatas tad gokulaṁ sarvaṁ go-gopī-gopa-saṁkulam
atīvārtaṁ harir dṛṣṭvā maitreyācintayat tadā
etat kṛtaṁ mahendreṇa makha-bhaṅga-virodhinā
tad etad akhilaṁ goṣṭhaṁ trātavyam adhunā mayā
imam adrim ahaṁ dhairyād utpāṭyoru-śilā-ghanam43
dhārayiṣyāmi goṣṭhasya pṛthu cchatram ivopari

Seeing that the entire population, including the cattle, the gopas
and the gopīs, was in great distress, Hari pondered as follows,
O Maitreya: “This was done by Indra. He is frustrated because
the sacrifice to him was annulled. Now, I ought to save the
whole community. Out of boldness, I will lift this mountain,
replete with many heavy rocks, and hold it aloft as if it were the
community’s big umbrella.”

43  utpāṭyoru-śikhā-ghanam (Nag Press edition).

108 Vishnu Purana

5.11.16-18
śrī-parāśara uvāca
iti kṛtvā matiṁ kṛṣṇo govardhana-mahīdharam
utpāṭyaika-kareṇaiva dhārayāmāsa līlayā
gopāṁś cāha hasañ chauriḥ44 samutpāṭita-bhūdharaḥ
viśadhvam atra tvaritāḥ45 kṛtaṁ varṣa-nivāraṇam
sunivāteṣu deśeṣu yathā-joṣam ihāsyatām
praviśyatāṁ na bhetavyaṁ giri-pātāc ca46 nirbhayaiḥ

Śrī Parāśara continued: Thus making up His mind, Kṛṣṇa lifted

Govardhana Mountain and playfully held it overhead with only
one hand. Smiling, Śauri, who had just detached the mount from
the ground, addressed the cowherds: “You all should quickly get
here. Protection from the rain has been made. Since the places
beneath the mountain are sheltered from the wind, stay here and
make yourselves comfortable. Don’t be scared. Come. I won’t
drop the mountain. Don’t worry.”

5.11.19-21
ity uktās tena te gopā viviśur go-dhanaiḥ saha
śakaṭāropitair bhāṇḍair gopyaś cāsāra-pīḍitāḥ
kṛṣṇo ’pi taṁ dadhāraiva śailam atyanta-niścalam
vrajauko-vāsibhir harṣa-vismitākṣair nirīkṣitaḥ
gopa-gopī-janair hṛṣṭaiḥ prīti-vistāritekṣaṇaiḥ
saṁstūyamāna-caritaḥ kṛṣṇaḥ śailam adhārayat

Thus told what to do, the gopas, accompanied by the cattle and
conveying their belongings that were mounted unto the wagons,
entered, and so did the gopīs, who were exhausted due to the
rainstorm. And Kṛṣṇa held the mountain, which was completely
stable. Gazed at by the general population of Vraja, whose joyful
eyes were amazed, and His deeds extolled by the elated gopas

44  cāha jagannāthaḥ (Pathak’s edition).

45  sahitāḥ (Pathak’s edition).
46  giri-pātasya (Pathak’s edition).
 Chapter Eleven 109

and gopīs, whose eyes were widened by love, Kṛṣṇa upheld the
mount.

5.11.22-23
sapta-rātraṁ mahā-meghā vavarṣur nanda-gokule
indreṇa coditā vipra gopānāṁ nāśa-kāriṇā
tato dhṛte mahā-śaile paritrāte ca gokule
mithyā-pratijño balabhid vārayāmāsa tān ghanān

For seven days and nights the massive clouds, impelled by Indra,
the perpetrator of havoc unto the cowherds, rained on Nanda’s
community. While the big mountain was held and the cowherds
were under protection, Balabhit, whose plan was thwarted,
withdrew his clouds.

5.11.24-25
vyabhre nabhasi devendre vitathātma-vacasy atha
niṣkramya gokulaṁ hṛṣṭaṁ sva-sthānaṁ punar āgamat
mumoca kṛṣṇo ’pi tadā govardhana-mahācalam
sva-sthāne vismita-mukhair dṛṣṭas tais tu vrajaukasaiḥ

When the clouds disappeared from the sky and the words of the
king of gods turned out false, he departed from the cowherd
settlement, which was upbeat, and returned to his abode. Then
Kṛṣṇa let Govardhana Mountain go down to its place. Everyone
looked at Him and became astonished.
 Chapter Twelve

5.12.1-3
śrī-parāśara uvāca
dhṛte govardhane śaile paritrāte ca gokule
rocayāmāsa kṛṣṇasya darśanaṁ pāka-śāsanaḥ
so ’dhiruhya mahā-nāgam airāvatam amitra-jit
govardhana-girau kṛṣṇaṁ dadarśa tridaśeśvaraḥ
cārayantaṁ mahā-vīryaṁ gās tu gopa-vapur-dharam
kṛtsnasya jagato gopaṁ vṛtaṁ gopa-kumārakaiḥ

Śrī Parāśara continued: After Govardhana Hill had been held

and the cowherd community had been saved, Indra, the punisher
of Pāka the Daitya, felt like seeing Kṛṣṇa. Indra, the vanquisher
of enemies, mounted his big elephant Airāvata. The emperor of
gods beheld almighty Kṛṣṇa, who was on Govardhana grazing
the cows. The protector of the entire universe had the body of a
cowherd and was surrounded by cowherd boys.

5.12.4-5
garuḍaṁ ca dadarśoccair antardhāna-gataṁ dvija
kṛta-cchāyaṁ harer mūrdhni pakṣābhyāṁ pakṣi-puṅgavam
avaruhya sa nāgendrād ekānte madhusūdanam
śakraḥ sa-smitam āhedaṁ prīti-vistāritekṣaṇaḥ

From above, Indra also saw Garuḍa. The best of birds was invisible,
O Brāhmaṇa, and was making shade for Hari by spreading his
wings over His head. Alighting from his huge elephant in a

111
112 Vishnu Purana

solitary place, Śakra smilingly approached Madhusūdana and,

with eyes widened by affection, spoke as follows.

5.12.6-8
indra uvāca
kṛṣṇa kṛṣṇa śṛṇuṣvedaṁ yad-artham aham āgataḥ
tvat-samīpaṁ mahā-bāho naitac cintyaṁ tvāyānyathā
bhārāvatāraṇārthāya pṛthivyāḥ pṛthivī-tale
avatīrṇo ’khilādhāra tvam eva parameśvara 47
makha-bhaṅga-virodhena48 mayā gokula-nāśakāḥ
samādiṣṭā mahā-meghās taiś cedaṁ kadanaṁ kṛtam

Indra said: “Kṛṣṇa, Kṛṣṇa, listen to this, for the sake of which
I have come in Your presence. Don’t think anything bad of it,
O stout Lord. You descended on Earth to diminish the Earth’s
burden. O foundation of all, only You are the supreme controller.
The destruction was orchestrated by huge clouds which I, upset
over the disruption of the sacrifice, had ordered for the purpose
of wiping out the society of cowherds.

5.12.9-10
trātās tāś ca tvāyā gāvaḥ samutpāṭya mahīdharam
tenāhaṁ toṣito vīra karmaṇātyadbhutena te
sādhitaṁ kṛṣṇa devānām ahaṁ manye prayojanam
tvayāyam adri-pravaraḥ kareṇaikena yad dhṛtaḥ

“You protected the cows too, upon lifting the mountain. I was
pleased by that stunning feat of Yours, O heroic superstar. I
believe that the true purpose of the gods was fulfilled, Kṛṣṇa,
because You held the foremost mountain with one hand.

5.12.11-12
gobhiś ca coditaḥ kṛṣṇa tvat-sakāśam ihāgataḥ

47  parameśvaraḥ (Pathak’s edition)

48  maha-bhaṅga-viruddhena (Pathak’s edition)
 Chapter Twelve 113

tvayā trātābhir atyarthaṁ yuṣmat-satkāra-kāraṇāt

sa tvāṁ kṛṣṇābhiṣekṣyāmi gavāṁ vākya-pracoditaḥ
upendratve gavām indro govindas tvaṁ bhaviṣyasi

“Sent by the cows (Kāmadhenus), O Kṛṣṇa, I have come to You.

You protect them. Now, motivated by what the cows said, I will
perform Your abhiṣeka to give You the topmost respect. Kṛṣṇa,
having obtained the designation “Upendra”,49 You shall be called
Govinda because You are the Lord of cows.”

5.12.13-14
śrī-parāśara uvāca
athopavāhyād ādāya ghaṇṭām airāvatād gajāt
abhiṣekaṁ tayā cakre pavitra-jala-pūrṇayā
kriyamāṇe ’bhiṣeke tu gāvaḥ kṛṣṇasya tat-kṣaṇāt
prasnavodbhūta-dugdhārdrāṁ sadyaś cakrur vasundharām

Śrī Parāśara said: Then Indra took a ewer from his royal mount,
the elephant Airāvata, and with the holy water it contained
performed the regal ceremony of aspersion. While Kṛṣṇa’s
abhiṣeka was thus under way, the cows instantly rendered the
Earth moist with milk gushing in streams.

5.12.15-16
abhiṣicya gavāṁ vākyād upendraṁ vai janārdanam
prītyā sa-praśrayaṁ vākyaṁ punar āha śacī-patiḥ
gavām etat kṛtaṁ vākyaṁ tathānyad api me śṛṇu
yad bravīmi mahā-bhāga bhārāvataraṇecchayā

Upon the completion of Upendra’s abhiṣeka, undertaken on the

cows’ advice, the husband of Śacī again deferentially addressed
Janārdana with affection: “This was the doing of the cows. There
is another matter. Listen to me, O illustrious Lord, because I

49  For the details, consult Laghu-bhāgavatāmṛta (1.5.77) or Hari-vaṁśa

(2.19.46).
114 Vishnu Purana

speak with the intent to dispel the Earth’s burden.

5.12.17-18
mamāṁśaḥ puruṣa-vyāghra pṛthivyāṁ50 pṛthivī-dhara
avatīrṇo ’rjuno nāma saṁrakṣyo bhavatā sadā
bhārāvataraṇe sāhyaṁ sa te vīraḥ kariṣyati
saṁrakṣaṇīyo bhavatā yathātmā madhusūdana

“An aṁśa of mine, O tiger among men, has descended on

Earth. O upholder of the Earth, His name is Arjuna. You should
always protect him. He is a heroic fighter who will assist You
in dispelling the burden. Madhusūdana, defend him like You
defend Yourself.”

5.12.19-20
śrī-bhagavān uvāca
jānāmi bhārate vaṁśe jātaṁ pārthaṁ tavāṁśataḥ51
tam ahaṁ pālayiṣyāmi yāvat sthāsyāmi bhū-tale
yāvan mahī-tale śakra sthāsyāmy aham arindama
na tāvad arjunaṁ kaścid devendra yudhi jeṣyati

The Lord replied: “I am aware that your aṁśa Pārtha has taken
birth in Bharata’s lineage. I will protect him as long as I stay on
Earth. Śakra, as long as I will remain on the face of this planet,
O subduer of foes, no one will defeat Arjuna in battle, O king of
gods.

5.12.21-22
kaṁso nāma mahā-bāhur daityo ’riṣṭas tathāsuraḥ
keśī kuvalayāpīḍo narakādyās tathāpare
hateṣu teṣu devendra bhaviṣyati mahāhavaḥ
tatra viddhi sahasrākṣa bhārāvataraṇaṁ kṛtam

50  pṛthāyāṁ (Pathak’s edition).

51  tavāṁśakaṁ (Pathak’s edition).
 Chapter Twelve 115

“When mighty Kaṁsa, the Daitya Ariṣṭa, the asuras Keśī and
Kuvalayāpīḍa, as well as Naraka and others will have been killed,
O king of gods, a great war will take place. You should know, O
thousand-eyed god, that the Earth’s burden will come to an end
in that war.

5.12.23-24
sa tvaṁ gaccha na santāpaṁ putrārthe kartum arhasi
nārjunasya ripuḥ kaścin mamāgre prabhaviṣyati
arjunārthe tv ahaṁ sarvān yudhiṣṭhira-purogamān
nivṛtte bhārate yuddhe kuntyai dāsyāmy avikṣatān

“Now you should go. Don’t worry about your son. No enemy
of Arjuna will be overly powerful in My presence. For Arjuna’s
sake, after the Bharat War I will return to Kuntī all her sons, the
first being Yudhiṣṭhira, unharmed.”

5.12.25-26
śrī-parāśara uvāca
ity uktaḥ sampariṣvajya deva-rājo janārdanam
āruhyairāvataṁ nāgaṁ punar eva divaṁ yayau
kṛṣṇo hi sahito gobhir gopālaiś ca punar vrajam
ājagāmātha gopīnāṁ dṛṣṭi-pūtena vartmanā

Śrī Parāśara continued: Addressed thus, the king of gods hugged

Janārdana, mounted the elephant Airāvata and returned to
heaven. Accompanied by the cattle and the cow herders, Kṛṣṇa
retuned to the village by the path swept by the gopīs’ glances.
 Chapter Thirteen

5.13.1-2
śrī-parāśara uvāca
gate śakre tu gopālāḥ kṛṣṇam akliṣṭa-kāriṇam
ūcuḥ prītyā dhṛtaṁ dṛṣṭvā tena govardhanācalam
vayam asmān mahā-bhāga bhagavan mahato bhayāt
gāvaś ca bhavatā trātā giri-dhāraṇa-karmaṇā

Śrī Parāśara resumed: After Śakra left, the cowherds, who had
seen Kṛṣṇa hold Govardhana Mountain, affectionately spoke to
Him, whose deeds are unimpeded: “By your feat of holding the
mountain, O supereminent personage, you saved both us and
the cattle from this great peril.

5.13.3-4
bāla-krīḍeyam atulā gopālatvaṁ jugupsitam
divyaṁ ca bhavataḥ karma kim etat tāta kathyatām
kālīyo damitas toye dhenuko52 vinipātitaḥ
dhṛto govardhanaś cāyaṁ śaṅkitāni manāṁsi naḥ

“The fun you had as a child was incomparable. You don’t like
to follow the customary festive sacrifice of the cowherds. And
what about this divine deed of yours? Tell us exactly what is
going on, dear boy. Kālīya was subdued in the water, Dhenuka
was thrashed, and Govardhana was held aloft. We are in doubt.

52  pralambo (Pathak’s edition).

117
118 Vishnu Purana

5.13.5-7
satyaṁ satyaṁ hareḥ pādau śapāmo ’mita-vikrama
yathāvad vīryam53 ālokya na tvāṁ manyāmahe naram
prītiḥ sa-strī-kumārasya vrajasya tvayi keśava
karma cedam aśakyaṁ yat samastais tridaśair api
bālatvaṁ cātivīryatvaṁ janma cāsmāsu śobhanam54
cintyamānam ameyātmañ chaṅkāṁ kṛṣṇa prayacchati

“We swear oath after oath at Lord Hari’s feet: Upon seeing your
might, O being of immeasurable prowess, we think you are not
a man. Keśava, the love that the whole community, including
the girls, has for you; this particular feat of yours that cannot be
done by the gods, even if they were to try to do it together; your
childhood, filled with heroism; and your birth among us, which
seems out of place, make us wonder, O unfathomable soul. All
this leads to a doubt, Kṛṣṇa.

5.13.8
devo vā dānavo vā tvaṁ yakṣo gandharva eva vā
kim asmākaṁ55 vicāreṇa bāndhavo ’si namo ’stu te

“Are you  a god, a Dānava, a Yakṣa, a Gandharva or, upon due

deliberation, our kinsman? Anyway, we salute you.”56

53  yathā tvad-vīryam (Pathak’s edition).

54  cāsmāsv aśobhanam (Annangaracharya’s edition). This reading is
taken by Viṣṇucitta. Śrīdhara Svāmī does not comment.
55  kiṁ vāsmākaṁ (Pathak’s edition).
56  In light of the next verses, let us consider Vaiśampāyana’s wording:
devo vā dānavo vā tvaṁ yakṣo gandharva eva vā, asmākaṁ bāndhavo jāto
yo ’si so ’si namo ’stu te. kenacid yadi kāryeṇa vasasīha yadṛcchayā, vayaṁ
tavānugāḥ sarve bhavantaṁ śaraṇaṁ gatāḥ, “Are you a god, a Dānava, a
Yakṣa or a Gandharva born as our kinsman? Whoever you are, we salute
you. Perhaps you live here by your free will to fulfill some mission. All of
us are your followers and take shelter of you.” (Hari-vaṁśa 2.20.8-9)
 Chapter Thirteen 119

5.13.9
śrī-parāśara uvāca
kṣaṇaṁ bhūtvā tv asau tūṣṇīṁ kiñcit-praṇaya-kopavān
ity evam uktas tair gopaiḥ kṛṣṇo ’py āha mahā-matiḥ57

Śrī Parāśara continued: When they had ended, Kṛṣṇa stayed

silent for a moment and became somewhat affectionately angry.
Then He, a very smart being, replied as follows.

5.13.10-12
śrī-bhagavān uvāca
mat-sambandhena vo gopā yadi lajjā na jāyate
ślāghyo vāhaṁ tataḥ kiṁ vo vicāreṇa prayojanam
yadi vo ’sti mayi prītiḥ ślāghyo ’haṁ bhavatāṁ yadi
tadātma-bandhu-sadṛśī buddhir vaḥ kriyātāṁ mayi
nāhaṁ devo na gandharvo na yakṣo na ca dānavaḥ
ahaṁ vo bāndhavo jāto naitac cintyam ito ’nyathā

The Lord said: “Cowherds, if you are not ashamed of My

relationship with you, or if you feel I am praiseworthy, what
reason do you have to deliberate upon the matter? If you have
affection for Me, if I deserve a praise from you, then think of
Me as your friend and relative. I am neither a god, a Gandharva,
a Yakṣa or a Dānava. I am your kinsman. Don’t think anything
else.”

5.13.13
śrī-parāśara uvāca
iti śrutvā harer vākyaṁ baddha-maunās tato vanam
yayur gopā mahā-bhāga tasmin praṇaya-kopini

Śrī Parāśara continued: After listening to Hari’s rejoinder, the

cowherds remained mute and departed for the woodland given
that He was affectionately angry, O illustrious sage.

57  mahā-mune (Pathak’s edition).

120 Vishnu Purana

5.13.14-15
kṛṣṇas tu vimalaṁ vyoma śarac-candrasya candrikām
tadā kumudinīṁ phullām āmodita-dig-antarām
vana-rājīṁ tathā kūjad-bhṛṅga-mālā-manoharām
vilokya saha gopībhir manaś cakre ratiṁ prati

Kṛṣṇa, however, seeing the clear skies, the moonlight of the

autumnal moon, and the night lilies in full bloom whose
fragrance spread everywhere at that time, observed that the
forests were charming because of the humming bees, and so He
made up His mind to take pleasure with the gopīs.

5.13.16-17
vinā rāmeṇa madhuram atīva vanitā-priyam
jagau kala-padaṁ śauris tāra-mandra-kṛta-kramam58
ramyaṁ gīta-dhvaniṁ śrutvā santyajyāvasathāṁs tadā
ājagmus tvaritā gopyo yatrāste madhusūdanaḥ

Without Rāma, Śauri sang very sweetly what appeals to women.

Giving ear to this delightful sound, which had a melody with
sequences of high and low tones, the gopīs abandoned their
habitations and hastened to the place where Madhusūdana was.

5.13.18-19
śanaiḥ śanair jagau gopī kācit tasya layānugam
dattāvadhānā kācic ca tam eva manasāsmarat
kācit kṛṣṇeti kṛṣṇeti proktvā lajjām upāyayau
yayau ca kācit premāndhā tat-pārśvam avilambitam59

Some gopī gradually and gently sang in conformity with His

rhythms. Another damsel, paying attention, remembered Him

58  nānā-tantrī-kṛta-vratam (Pathak’s editon); nānā-tantrī-kṛta-kramam

iti pāṭhe vīṇāṅga-dhvani-van niyata-nibaddha-svara-kramam. (Viṣṇu-
cittīyā 5.13.1)
59  avilajjitā (Pathak’s editon).
 Chapter Thirteen 121

with the heart. Some other girl uttered “Kṛṣṇa, Kṛṣṇa” and
became bashful. And another, blinded by love, went to His side
without delay.

5.13.20-22
kācic cāvasathasyānte sthitvā dṛṣṭvā bahir gurum
tan-mayatvena govindaṁ dadhyau mīlita-locanā
tac-citta-vimalāhlāda-kṣīṇa-puṇya-cayā 60 tathā
tad-aprāpti-mahā-duḥkha-vilīnāśeṣa-pātakā
cintayatī jagat-sūtiṁ para-brahma-svarūpiṇam
nirucchvāsatayā muktiṁ gatānyā gopa-kanyakā

Some gopī stayed at home, upon seeing an older relative outside,

and meditated on Govinda with eyes closed by feeling one with
Him. Her entire merit dissolved by the rapture of contemplating
on Him, and all her sins were expiated by the anguish of not
meeting Him. Another cowherd girl, mulling over the cause of
the world, the Supreme Brahman, obtained liberation by ceasing
to breathe.

5.13.23-25
gopī-parivṛto rātriṁ śarac-candra-manoramām
mānayāmāsa govindo rāsārambha-rasotsukaḥ
gopyaś ca vṛndaśaḥ kṛṣṇa-ceṣṭāsv āyatta-mūrtayaḥ
anya-deśaṁ gate kṛṣṇe cerur vṛndāvanāntaram
kṛṣṇe nibaddha-hṛdayā idam ūcuḥ parasparam61

Surrounded by gopīs, Govinda, eager to relish the beginning of

Rāsa, thought highly of the night, delightful due to the autumnal
moon. When Kṛṣṇa went to some other place, the gopīs, imitating
His deeds, wandered in groups within Vṛndāvana. Their hearts
fixed on Kṛṣṇa, they spoke to one another as follows.

60  tac-cintā-vipulāhlāda-kṣīṇa-puṇya-cayā (Pathak’s edition).

61  Pathak’s edition mentions this line as a variant reading and does not
count it as a verse.
122 Vishnu Purana

5.13.26-27
kṛṣṇo ’ham eṣa lalitaṁ62 vrajāmy ālokyatāṁ gatiḥ
anyā bravīti kṛṣṇasya mama gītir niśamyatām
duṣṭa-kāliya tiṣṭhātra kṛṣṇo ’ham iti cāparā
bāhum āsphoṭya kṛṣṇasya līlayā sarvam ādade63

“I’m Kṛṣṇa. I got the moves. Watch the gait.” Another girl said, “I
am Kṛṣṇa. Listen to my song.” Another said, “Hey wicked Kāliya,
freeze. I’m Kṛṣṇa.” She slapped her arm with her hand and took
a snake as an imitation of Kṛṣṇa’s pastime.

5.13.28-29
anyā bravīti bho gopā niḥśaṅkaiḥ sthīyatām iti
alaṁ vṛṣṭi-bhayenātra dhṛto govardhano mayā
dhenuko ’yaṁ mayākṣipto vicarantu yathecchayā
gāvo bravīti caivānyā kṛṣṇa-līlānusāriṇī

Another gopī exclaimed, “Ho, cowherds, stay here. Don’t

be afraid. There’s no reason to fear the storm. I’m holding
Govardhana”, and another girl said, “I got rid of Dhenuka. Let
the cows graze as they like”, thus mimicking Kṛṣṇa’s pastimes.

5.13.30-33
evaṁ nānā-prakārāsu kṛṣṇa-ceṣṭāsu tās tadā
gopyo vyagrāḥ samaṁ cerū ramyaṁ vṛndāvanāntaram
vilokyaikā bhuvaṁ prāha gopī gopa-varāṅganā
pulakāñcita-sarvāṅgī vikāsi-nayanotpalā
dhvaja-vajrāṅkuśābjāṅka-rekhāvanty āli paśyata
padāny etāni kṛṣṇasya līlā-lalita-gāminaḥ

62  etat lalitaṁ (Pathak’s edition); lalitaṁ vrajāmīti, “sukumārāṅga-

vinyāso masṛṇo lalitaṁ bhavet” iti (Viṣṇu-cittīyā 5.13.26); sukumāratayā
kara-caraṇāṅga-nyāso lalitam (Sarasvatī-kaṇṭhābharaṇa, illustration
5.159 preliminary).
63  līlayā sarpam ādade (Annangaracharya’s edition); līlā-sarvasvam
ādade (Pathak’s edition).
 Chapter Thirteen 123

kāpi tena samāyātā kṛta-puṇyā madālasā

padāni tasyāś caitāni ghanāny alpa-tanūni ca

Engrossed in Kṛṣṇa’s deeds in many ways at that time, the gopīs

rambled together throughout the lovely Vṛndāvana forest. One
gopī, the woman of an eminent cowherd, opened wide her lotus
eyes upon looking at the ground and, her whole body erupting
in goosebumps, said, “Girls, look: These footprints, which have
the signs of the flag, the thunderbolt, the elephant goad and the
lotus, belong to Kṛṣṇa, who was playfully going in a graceful
manner. He brought some lucky girl with him. She was indolent
due to rapture: These footprints are deep here and shallow there.
They are hers.

5.13.34-35
puṣpāpacayam atroccaiś
64
cakre dāmodaro dhruvam
yenāgrākrānta-mātrāṇi padāny atra mahātmanaḥ
65

atropaviśya vai tena kācit puṣpair alaṅkṛtā

anya-janmani sarvātmā viṣṇur abhyarcitas tayā

“Here for sure Dāmodara plucked very high flowers because

only the tips of the great Soul’s feet made imprints. Here, some
girl sat down, and he adorned her with flowers. She must have
worshiped Viṣṇu, the Soul of all, in a previous life.

5.13.36
puṣpa-bandhana-sammāna-kṛta-mānām apāsya tām
nanda-gopa-suto yāto mārgeṇānena paśyata

“See, Nanda’s son went away by this path. He did that to dispel
the pride she felt after he honored her by inserting flowers in her
braids.

64  puṣpāvacayam (Pathak’s edition).

65  yenāgrākrānti-mātrāṇi (Pathak’s edition).
124 Vishnu Purana

5.13.37
anuyātainam atrānyā 66 nitamba-bhara-mantharā
yā gantavye drutaṁ yāti nimna-pādāgra-saṁsthitiḥ

“Another girl followed him here. She was going nonchalantly,

due to the weight of her buttocks: When she needed to go fast to
catch up, the tips of her feet went deeper in the ground.

5.13.38
hasta-nyastāgra-hasteyaṁ tena yāti tathā sakhī
anāyatta-pada-nyāsā lakṣyate pada-paddhatiḥ

“When he went with this sakhī, he held her fingers in his hand:
The series of her footsteps is irregular.

5.13.39
hasta-saṁsparśa-mātreṇa dhūrtenaiṣā vimānitā
nairāśyān manda-gāminyā nivṛttaṁ lakṣyate padam

“He merely touched the hand of this girl. The rake slighted her,
and so her overweening pride vanished: She lost hope, went
slowly and ceased walking.

5.13.40
nūnam uktā tvarāmīti punar eṣyāmi te ’ntikam
tena kṛṣṇena yenaiṣā tvaritā pada-paddhatiḥ

“There’s no doubt that he told this girl “I’m going fast, but I’ll
come back to you”, because the series of his footsteps indicates
speed.

5.13.41
praviṣṭo gahanaṁ kṛṣṇaḥ padam atra na lakṣyate

66  anuyāne ’samarthānyā (Pathak’s edition).

 Chapter Thirteen 125

nivartadhvaṁ śaśāṅkasya naitad dīdhiti-gocare

“Kṛṣṇa entered a deep part of the forest: We cannot see His

footprints.You all should desist from going any further. This
area is out of the reach of moonrays.”

5.13.42
nivṛttās tās tadā gopyo nirāśāḥ kṛṣṇa-darśane
yamunā-tīram āsādya jagus tac-caritaṁ tathā

The gopīs stopped. They lost hope of seeing Kṛṣṇa. They reached
the bank of the Yamunā and sang His exploits in that mood.

5.13.43
tato dadṛśur āyāntaṁ vikāsi-mukha-paṅkajam
gopyas trailokya-goptāraṁ kṛṣṇam akliṣṭa-ceṣṭitam

Then the gopīs beheld Kṛṣṇa coming. The face of the savior of
the three worlds resembled an expanded lotus. He does things
His way.

5.13.44
kācid ālokya govindam āyāntam atiharṣitā
kṛṣṇa kṛṣṇeti kṛṣṇeti prāha nānyad udīrayat

Some gopī became overjoyed upon seeing Govinda arriving and

uttered nothing but “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa”.

5.13.45
kācid bhrū-bhaṅguraṁ kṛtvā lalāṭa-phalakaṁ 67 harim
vilokya netra-bhṛṅgābhyāṁ papau tan-mukha-paṅkajam

67  kācid bhrū-bhaṅguram iti, praṇaya-kopena vakrī-kṛtābhyāṁ

bhrūbhyāṁ bhaṅguraṁ ākuñcitaṁ lalāṭa-phalakaṁ kṛtvā (Ātma-prakāśa
5.13.45).
126 Vishnu Purana

Some girl endowed her forehead with the curvatures of her

brows out of loving resentment, gazed at Hari, and with the bees
of her eyes imbibed the nectar of His lotus face.

5.13.46
kācid ālokya govindaṁ nimīlita-vilocanā
tasyaiva rūpaṁ dhyāyantī yogārūḍheva sā babhau

Noticing Govinda, some other girl closed her eyes and, contem-
plating on that very form, became resplendent as if she were
advanced in aṣṭāṅga-yoga.

5.13.47-48
tataḥ kāñcit priyālāpaiḥ kāñcid bhrū-bhaṅga-vīkṣitaiḥ
ninye ’nunayam anyāṁ ca kara-sparśena mādhavaḥ
tābhiḥ prasanna-cittābhir gopībhiḥ saha sādaram
rarāsa rāsa-goṣṭhībhir udāra-carito hariḥ

Afterward, Mādhava conciliated some girl by cajoling her with

sweet talk, some other girl by glancing with curved brows, and
yet another by making contact with the hand. He thus touched
their hearts. Then Hari, whose deeds are exalted, treated them
with great respect by relishing the moment with them, the
participants in the Rāsa.

5.13.49
rāsa-maṇḍala-bandho ’pi kṛṣṇa-pārśvam anujjhatā
gopī-janena naivābhūd eka-sthāna-sthirātmanā

But the gopīs did not form the circle of the Rāsa: Each one was
near Kṛṣṇa and did not give up being at His side. They stubbornly
stayed in the same place.
 Chapter Thirteen 127

5.13.50
hastena gṛhya caikaikāṁ gopīnāṁ68 rāsa-maṇḍale
cakāra tat-kara-sparśa-nimīlita-dṛśaṁ hariḥ

Hari took each gopī by the hand so that their eyes closed by the
touch of His hand. He thus made the circle of the Rāsa.69

5.13.51
tataḥ pravavṛte rāsaś calad-valaya-nisvanaḥ70
anuyāta-śarat-kāvya-geya-gītir anukramāt

Then the Rāsa eminently began with the sounds of colliding

bracelets followed by an uninterrupted series of songs of the
eulogies of autumn in poetry.

5.13.52
kṛṣṇaḥ śarac-candramasaṁ kaumudīṁ kumudākaram
jagau gopī-janas tv ekaṁ kṛṣṇa-nāma punaḥ punaḥ

Kṛṣṇa sang about the autumnal moon, the moonlight, and the

68  gopikāṁ (Pathak’s edition).

69  According to Vaiśampāyana, Hari and the gopīs formed pairs to
make the circumference: tās tu paṅktī-kṛtāḥ sarvā ramayanti manoramam
| gāyantyaḥ kṛṣṇa-caritaṁ dvandvaśo gopa-kanyakāḥ || (Hari-vaṁśa
2.20.25). Bilvamaṅgala adds that Hari was also in the middle (BBT Purport
10.33.3). Viṣṇucitta says Hari stayed in one form while making the gopīs
think that only she was being touched by Him, but he relates the opinion
of others (Vaiśampāyana, Śukadeva, et al.) that Hari and the gopīs formed
couples: hari-hasta-sparśa-sukha-vaśāt kṛṣṇena gṛhīta-hastāham eveti
sarvāsāṁ buddhim utpādayann eka-mūrtir eva agṛhīta-hasta eva rāsa-
maṇḍale cakāra. harir evam etābhiḥ rāsa-maṇḍalaṁ babandheti rāsavit-
sampradāyaḥ. anye tu dvayor dvayor madhye harir ekaika-mūrtir ātasthāv
ity āhuḥ (Viṣṇu-cittīyā 5.13.50). Śrīdhara Svāmī writes: tām apy evam
anyasyā hastam ity ekaikāṁ hastena gṛhītvā rāsa-maṇḍalaṁ cakāra tāś
ca sarvā hari-hasta-sparśa-sukha-paravaśāḥ pratyekaṁ hariṇaiva gṛhīta-
hastam ātmānaṁ menire. (Ātma-prakāśa 5.13.50)
70  calad-valaya-nisvanaiḥ (Pathak’s edition).
128 Vishnu Purana

white lilies. The gopīs, however, sang one name of Kṛṣṇa again
and again.

5.13.53
parivṛtti-śrameṇaikā calad-valaya-lāpinīm71
dadau bāhu-latāṁ skandhe gopī madhunighātinaḥ

Due to the fatigue occasioned by the whirls of the dance, one gopī
placed her creeper-like arm, boisterous because of the clashing
bangles, on Kṛṣṇa’s shoulder.

5.13.54
kācit pravilasad-bāhuṁ parirabhya cucumba tam
gopī gīta-stuti-vyājān nipuṇā madhusūdanam

His arms were in a splendid posture of exultation. Some clever

gopī embraced Madhusūdana and kissed Him under the pretext
of complementing Him for His singing.

5.13.55
gopī-kapola-saṁśleṣam abhigamya harer bhujau
pulakodgama-sasyāya svedāmbu-ghanatāṁ gatau

Touching a gopī’s forehead, Hari’s arms became clouds of perspi-

ration for the sprouting of her goosebumps.

5.13.56
rāsa-geyaṁ jagau kṛṣṇo yāvat tāratara-dhvaniḥ
sādhu kṛṣṇeti kṛṣṇeti tāvat tā dvi-guṇaṁ jaguḥ

So long as Kṛṣṇa, whose sounds were forte, vocalized songs for

the Rāsa, the gopīs sang twice: “Nice, Kṛṣṇa” “Kṛṣṇa!”

71  parivarta-śrameṇaikā calad-valaya-lāpinī (Pathak’s edition).

Śrīdhara Svāmī writes: parivṛttīti, caladbhir valayair lāpinīṁ mukharām.
(Ātma-prakāśa 5.13.53)
 Chapter Thirteen 129

5.13.57
gate ’nugamanaṁ cakrur valane sammukhaṁ yayuḥ
pratilomānulomābhyāṁ bhejur gopāṅganā harim

When He went, they followed Him, and when He returned,

they encountered Him: The cowherd women served Hari by
conformity and reverseness.

5.13.58-59
sa tathā saha gopībhī rarāsa madhusūdanaḥ
yathābda-koṭi-pratimaḥ kṣaṇas tena vinābhavat
tā vāryamāṇāḥ patibhiḥ pitṛbhir bhrātṛbhis tathā
kṛṣṇaṁ gopāṅganā rātrau ramayanti rati-priyāḥ

Madhusūdana thus derived relishment with the gopīs. Just as

an instant without Him seems to be millions of years, so those
gopīs, who were being prevented by their husbands, fathers, and
brothers, sensually enjoyed Kṛṣṇa at night. The girls liked being
in love.

5.13.60
so ’pi kaiśoraka-vayo mānayan madhusūdanaḥ
reme tābhir ameyātmā kṣapāsu kṣapitāhitaḥ

Though He  is Madhusūdana, the inconceivable Soul, whose

enemies become ruined, He, thinking highly of the age of youth,
took pleasure with those women during the nights.

5.13.61-62
tad-bhartṛṣu tathā tāsu sarva-bhūteṣu ceśvaraḥ
ātma-svarūpa-rūpo ’sau vyāpī 72 vāyur iva sthitaḥ
yathā samasta-bhūteṣu nabho ’gniḥ pṛthivī jalam
vāyuś cātmā tathaivāsau vyāpya sarvam avasthitaḥ

72  vyāpya (Pathak’s edition).

130 Vishnu Purana

He is the controller in those gopīs, in their husbands and in all

beings. He is the form of the nature of the soul. He is all-pervasive
like Vāyu. As space, air, fire, water and earth exist in all beings,
so He, the Soul, permeates all.
 Chapter Fourteen

5.14.1-2
śrī-parāśara uvāca
pradoṣāgre kadācit tu rāsāsakte janārdane
73

trāsayan sa-mado goṣṭham ariṣṭaḥ samupāgamat

sa toya-toyada-cchāyas tīkṣṇa-śṛṅgo ’rka-locanaḥ
khurāgra-pātair atyarthaṁ dārayan dharaṇī-talam

Śrī Parāśara continued: One day, in the evening, when Janārdana

was devoted to the Rāsa, Ariṣṭa madly entered the cowherd
village, terrifying everyone. He was clothed by rainclouds, his
horns were sharp, and his eyes resembled two suns. The surface
of the Earth was torn asunder by the forward fall of his hooves.

5.14.3-4
lelihānaḥ sa-niṣpeṣaṁ jihvayoṣṭhau punaḥ punaḥ
saṁrambhāviddha-lāṅgūlaḥ kaṭhina-skandha-bandhanaḥ
udagra-kakud-ābhoga-pramāṇo duratikramaḥ 74
viṇ-mūtra-lipta-pṛṣṭhāṅgo gavām udvega-kārakaḥ

He was forcefully licking his lips by repeatedly rubbing his

tongue on them. His tail was curved upward out of impetuosity.
The muscles on his shoulders were hard, and the expanse of his
hump was enormous. He was very hard to overcome because of

73  pradoṣārdhe (Pathak’s edition). Śrīdhara Svāmī prefers the above

reading: pradoṣāgre sandhyāvasāne (Ātma-prakāśa).
74  udagra-kakud-ābhogaḥ pramāṇād duratikramaḥ (Pathak’s edition).

131
132 Vishnu Purana

his impressive size. His haunches were soiled with ordure. And
he caused the cattle to be in a state of shock.

5.14.5-6
pralamba-kaṇṭho ’ti-mukhas taru-khātāṅkitānanaḥ
pātayan sa gavāṁ garbhan daityo vṛṣabha-rūpa-dhṛk
sūdayaṁs tāpasān ugro vanāny aṭati yaḥ sadā

His dewlap hung low, surpassing his mouth, and his face was
marked with scars from butting against trees. The Daitya,
assuming the shape of a bull, was formidable. He always haunted
the forests, causing cows to miscarry and tormenting hermits
and ascetics.

5.14.7-8
tatas tam atighorākṣam avekṣyātibhayāturāḥ
gopā gopa-striyaś caiva kṛṣṇa kṛṣṇeti cukruśuḥ
siṁha-nādaṁ tataś cakre tala-śabdaṁ ca keśavaḥ
tac-chabda-śravaṇāc cāsau dāmodaram upāyayau

Seeing him of horrible eyes, the cowherd men and women, com-
pletely terrified, yelled “Kṛṣṇa, Kṛṣṇa”. Then Keśava roared like a
lion and made more sound by slapping the arm in defiance. Ariṣṭa
heard those sounds and came in the direction of Dāmodara.

5.14.9-10
agra-nyasta-viṣāṇāgraḥ kṛṣṇa-kukṣi-kṛtekṣaṇaḥ
abhyadhāvata duṣṭātmā kṛṣṇaṁ vṛṣabha-dānavaḥ
āyāntaṁ daitya-vṛṣabhaṁ dṛṣṭvā kṛṣṇo mahā-balaḥ
na cacāla tadā sthānād avajñā-smita-līlayā

The evil-minded Bull demon pointed the tips of his horns straight
ahead, fixed his gaze on Kṛṣṇa’s abdomen and rushed toward
Him. Seeing the Bull demon approaching, powerful Kṛṣṇa did
not budge, as a sophisticated way of smiling at the scorn.
 Chapter Fourteen 133

5.14.11-12
āsannaṁ caiva jagrāha grāha-van madhusūdanaḥ
jaghāna jānunā kukṣau viṣāṇa-grahaṇācalam
tasya darpa-balaṁ bhaṅktvā gṛhītasya viṣāṇayoḥ
apīḍayad ariṣṭasya kaṇṭhaṁ klinnam ivāmbaram

When Ariṣṭa came within reach, Madhusūdana grabbed him by

making a sudden outburst like a crocodile would. He took him
by the horns, rendered him immobile, and hit his belly with His
knee. Having thus broken the might of his pride, He tightened
His grip on his horns and twisted his neck as if it were a wet
garment.

5.14.13-14
utpāṭya śṛṅgam ekaṁ tu tenaivātāḍayat tataḥ
mamāra sa mahā-daityo mukhāc choṇitam udvaman
tuṣṭuvur nihate tasmin daitye gopā janārdanam
jambhe hate sahasrākṣaṁ purā deva-gaṇā yathā

Then He plucked one horn and beat him with it. The big demon
died, vomiting blood. Seeing that the Daitya had been killed,
the cowherds praised Janārdana just like in days of old the gods
praised Indra upon the killing of Jambha.
 Chapter Fifteen

5.15.1-3
śrī-parāśara uvāca
kakudmati hate ’riṣṭe dhenuke vinipātite
pralambe nidhanaṁ nīte dhṛte govardhanācale
damite kāliye nāge bhagne tuṅga-druma-dvaye
hatāyāṁ pūtanāyāṁ ca śakaṭe parivartite
kaṁsāya nāradaḥ prāha yathā-vṛttam anukramāt
yaśodā-devakī-garbha-parivṛttādy aśeṣataḥ

Śrī Parāśara resumed: Once Ariṣṭa the Bull had been killed,
Dhenuka thrashed, Pralamba slain, Govardhana Hill lifted,
Kāliya the Snake subdued, the two tall trees broken, Pūtanā put
to death, and the cart overturned, Nārada told Kaṁsa everything
that happened, in sequence, beginning from the switch of
Yaśodā’s and Devakī’s two babies.

5.15.4-5
śrutvā tat sakalaṁ kaṁso nāradād deva-darśanāt
vasudevaṁ prati tadā kopaṁ cakre sudurmatiḥ
so ’tikopād upālabhya sarva-yādava-saṁsadi
jagarha yādavāṁś caiva kāryaṁ caitad acintayat

Upon hearing these news from Nārada, who is a sage that

perceives the Lord, foolish Kaṁsa became angry at Vasudeva. In
an assembly where all the Yādavas were present, Kaṁsa, in a fit
of rage, reviled him and reproached both him and the Yādavas.
He thought of a plan.

135
136 Vishnu Purana

5.15.6-7
yāvan na balam ārūḍhau rāma-kṛṣṇau subālakau
tāvad eva mayā vadhyāv asādhyau rūḍha-yauvanau
cāṇūro ’tra mahā-vīryo muṣṭikaś ca mahā-balaḥ
etābhyāṁ malla-yuddhena ghātayiṣyāmi durmadau

“I should dispose of those two lads, Rāma and Kṛṣṇa, before they
become strong. They haven’t yet reached adulthood. Cāṇūra is
very powerful, and Muṣṭika very strong. With these two, I will
occasion the death of the two stubborn boys in a wrestling match.

5.15.8-9
dhanurmaha-mahā-yāga-vyājenānīya tau vrajāt
tathā tathā yatiṣyāmi yāsyete saṁkṣayaṁ yathā
śvaphalka-tanayaṁ śūram akrūraṁ yadu-puṅgavam
tayor ānayanārthāya preṣayiṣyāmi gokulam

“Once I bring them from Vraja, under the pretext of the big
fire sacrifice of the bow festival, I will do whatever it takes to
obliterate them. Akrūra, the heroic son of Śvaphalka, is the best
of the Yadus. I will dispatch him to Gokula in order to fetch both
of them.

5.15.10-11
vṛndāvana-caraṁ ghoram ādekṣyāmi ca keśinam
tatraivāsāv atibalas tāv ubhau ghātayiṣyati
gajaḥ kuvalāyāpīḍo mat-sakāśam ihāgatau
ghātayiṣyati vā gopau vasudeva-sutāv ubhau

“I will order dreadful Keśī. He roams the land of Vṛndāvana,

and his might is over-the-top. He will kill both of them there.
If not, the elephant Kuvalayāpīḍa, my equal, will slay those two
cowherds, the sons of Vasudeva.”
 Chapter Fifteen 137

5.15.12
śrī-parāśara uvāca
ity ālocya sa duṣṭātmā kaṁso rāma-janārdanau
hantuṁ kṛta-matir vīram akrūraṁ vākyam abravīt

Śrī Parāśara continued: Considering upon the matter in this

way, evil Kaṁsa, who had thus made up his mind to dispose of
Rāma and Janārdana, spoke to Akrūra.

5.15.13-14
kaṁsa uvāca
bho bho dānapate75 vākyaṁ kriyatāṁ prītaye mama
itaḥ syandanam āruhya gamyatāṁ nanda-gokulam
vasudeva-sutau tatra viṣṇor aṁśa-samudbhavau
nāśāya kila sambhūtau mama duṣṭau pravardhataḥ

Kāṁsa said: “Well, well, Dānapati! To please me, do as I say.

Mount a chariot and go to Nanda’s Gokula. There, Vasudeva’s
two vile sons, two aṁśas of Viṣṇu, are eminently growing up
with a view to bring about my end.

5.15.15-16
dhanur-maho mamāpy atra caturdaśyāṁ bhaviṣyati
āneyau bhavatā gatvā malla-yuddhāya tatra tau
cāṇūra-muṣṭikau mallau niyuddha-kuśalau mama
tābhyāṁ sahānayor yuddhaṁ sarva-loko ’tra paśyatu

“I will hold a bow festival on Caturdaśī. Bring the boys for a

wrestling match on that occasion. Two wrestlers of mine, Cāṇūra

75  This vocative here is anachronistic. According to Śrīdhara Svāmī,

Akrūra took the Syamantaka jewel and went to reside in Varanasi, where
he became known as Dānapati, “the king of charity.” There he performed
fire sacrifices on golden altars: tad evaṁ vārāṇasyāṁ dānapati-samākhyayā
maṇi-haste ’krūre rukma-vedikair mahādhvarair yajamāne nivasati punaḥ
śrī-kṛṣṇenaiva prasthāpito ’krūra iti (Bhāvārtha-dīpikā 10.57.30).
138 Vishnu Purana

and Muṣṭika, are pugilist specialists. Let everybody watch the

fight between the boys and those two.

5.15.17-18
gajaḥ kuvalayāpīḍo mahāmātra-pracoditaḥ
sa vā haniṣyate pāpau vasudevātmajau śiśū
tau hatvā vasudevaṁ ca nanda-gopaṁ ca durmatim
haniṣye pitaraṁ cemam ugrasenaṁ ca durmatim

“Or else the elephant Kuvalāpīḍa, driven by its master, will kill
those two iniquitous children of Vasudeva. Once both are killed,
I will execute Vasudeva, silly Nanda, and this stupid father of
mine, Ugrasena.

5.15.19-20
tataḥ samasta-gopānāṁ godhanāny akhilāny aham
vittaṁ cāpahariṣyāmi duṣṭānāṁ mad-vadhaiṣiṇām
tvām ṛte yādavāś caite dviṣo dānapate mama 76
eteṣāṁ ca vadhāyāhaṁ yatiṣye ’nukramāt tataḥ

“Then I will seize all the cattle and the wealth of the wicked
cowherds, who desire my demise. Except you, Dānapati, all these
Yādavas are inimical to me. I will endeavor to kill them too,
when the time comes.

5.15.21-22
tadā niṣkaṇṭakaṁ sarvaṁ rājyam etad ayādavam
prasādhiṣye tvayā tasmān mat-prītyai vīra gamyatām 77
yathā ca māhiṣaṁ sarpir dadhi cāpy upahārya vai
gopāḥ samānayantv āśu tathā vācyās tvayā ca te 78

“After that, the entire kingdom will be without Yādavas and

76  caite duṣṭā dānapate mayi (Pathak’s edition).

77  praśāsiṣye tvayā tasmān mat-prītyā vīra gamyatām (Pathak’s edition).
78  gopāḥ samānayanty āśu tvayā vācyās tathā tathā (Pathak’s edition).
 Chapter Fifteen 139

hence void of thorns. And I will rule over it. Therefore, hero, to
please me you should go. Tell all the cowherds to quickly bring
buffalo ghee and yogurt.”

5.15.23-24
śrī-parāśara uvāca
ity ājñaptas tadākrūro mahā-bhāgavato dvija
prītimān abhavat kṛṣṇaṁ śvo drakṣyāmīti satvaraḥ
tathety uktvā ca rājānaṁ ratham āruhya śobhanam
niścakrāma tataḥ puryā mathurāyā madhu-priyaḥ

Śrī Parāśara continued: Thus ordered, Akrūra, who is a great

devotee of the Lord, O Brāhmaṇa, became content, thinking
“Tomorrow I’ll see Kṛṣṇa.” The speedy Akrūra said “All right” to
the king, mounted a splendid chariot and left the city of Mathurā.
He was dear to the Madhus.
 Chapter Sixteen

5.16.1-2
śrī-parāśara uvāca
keśī cāpi balodagraḥ kaṁsa-dūta-pracoditaḥ
kṛṣṇasya nidhanākāṅkṣī vṛndāvanam upāgamat
sa khura-kṣata-bhū-pṛṣṭhaḥ saṭākṣepa-dhutāmbudaḥ
druta-79vikrānta-candrārka-mārgo gopān upādravat

Keśī’s strength was extraordinary. Incited by a messenger of

Kaṁsa, he came to Vṛndāvana with the intent to slay Kṛṣṇa. He
pounded the ground with his hooves and dispersed the clouds
by shaking his mane. The paths of the moon and of the sun
were disturbed by his leaps. The bronco thus approached the
community of cowherds.

5.16.3-4
tasya heṣita-śabdena gopālā daitya-vājinaḥ
gopyaś ca bhaya-saṁvignā govindaṁ śaraṇaṁ yayuḥ
trāhi trāhiti govindaḥ śrutvā teṣāṁ tato vacaḥ
satoya-jalada-dhvāna-gambhīram idam uktavān

Because of the neighing of the horse demon, both the cowherd

men and the cowherd women were rattled by fear. They sought
protection by calling out to Govinda: “Save us, save us.” Hearing
their words, Govinda spoke as follows with a voice as deep as the
sound of a rain cloud.

79  pluta (Pathak’s edition).

141
142 Vishnu Purana

5.16.5
śrī-bhagavān uvāca
alaṁ trāsena gopālāḥ keśinaḥ kiṁ bhayāturaiḥ
bhavidbhir gopa-jātīyair vīra-vīryaṁ vilopyate

The Lord said: “Don’t panic, cowherds. There’s no need to fear

Keśī. Why do you annul the heroism of a hero? You are in a line-
age of cowherds.

5.16.6-7
kim anenālpa-sāreṇa heṣitāṭopa-kāriṇā
daiteya-bala-vāhyena valgatā duṣṭa-vājinā
ehy ehi duṣṭa kṛṣṇo ’haṁ pūṣṇas tv iva 80 pināka-dhṛt
pātayiṣyāmi daśanān vadanād akhilāṁs tava

“What can this bad bronco do to us? He hops, shows his pride
with his neighing, and hauls the power of the Daityas, but he has
little might. Hey villain, come here. Come. I’m Kṛṣṇa. I’ll make
all your teeth fall from your mouth like the holder of the trident
did to Pūṣan.”81

5.16.8
ity uktvāsphoṭya govindaḥ keśinaḥ sammukhaṁ yayau
vivṛtāsyaś ca so ’py enaṁ daiteyāśva upādravat

Then Govinda loudly clapped His hands and went to encounter

Keśī. The open-mouthed horse demon rushed at Him.

5.16.9-10
bāhum ābhoginaṁ kṛtvā mukhe tasya janārdanaḥ
praveśayāmāsa tadā keśino duṣṭa-vājinaḥ
keśino vadanaṁ tena viśatā kṛṣṇa-bāhunā

80  kṛṣṇo ’haṁ pūṣṇor iva (Pathak’s edition).

81  It was actually Vīrabhadra, sent by Śiva, who smashed Pūṣan’s teeth,
at Dakṣa’s sacrifice (Bhāgavatam 4.5.21).
 Chapter Sixteen 143

śātitā daśanāḥ petuḥ sitābhrāvayavā iva

Janārdana enlarged His arm and thrust it in the mouth of the

horse demon. Keśī’s teeth, shattered by Kṛṣṇa’s arm, fell to the
ground as though they were pieces from a broken white cloud.

5.16.11
kṛṣṇasya vavṛdhe bāhuḥ keśi-deha-gato dvija
vināśāya yathā vyādhir ā sambhūter upekṣitaḥ

Like a disease neglected until old age, O Brāhmaṇa, Kṛṣṇa’s arm

in Keśī’s body kept increasing and was on the verge of finishing
him off.

5.16.12-13
vipāṭitauṣṭho bahulaṁ sa-phenaṁ rudhiraṁ vaman
so ’kṣiṇī vivṛte cakre viśiṣṭe82 mukta-bandhane
jaghāna dharaṇīṁ pādaiḥ śakṛn-mūtraṁ samutsṛjan
svedārdra-gātraś śāntaś ca niryatnaḥ so ’bhavat tadā

His lips hung loose. His foamy mouth exuded much blood.
His eyes popped out. He struck the ground with his hooves
while evacuating and urinating. And his body was wet due to
perspiration. He then became calm, unable to make any effort.

5.16.14-15
vyāditāsya-mahā-randraḥ 83 so ’suraḥ kṛṣṇa-bāhunā
nipapāta dvidhā bhūmau vaidyutena yathā drumaḥ
dvi-pāda-pṛṣṭha-pucchārdha-śravaṇaikākṣi-nāsike
keśinas te dvidhā bhūte śakale dve virejatuḥ

The face of the terrifying demon was rent by Kṛṣṇa’s arm. He

fell to the ground and split in half like a tree hit by lightning.

82  niḥsṛte (Pathak’s edition).

83  vyāditāsyo mahā-raudraḥ (Pathak’s edition).
144 Vishnu Purana

Everything about Keśī turned out in two parts and thus looked
splendid. Each of the two body halves had two legs, half a back,
half a tail, one ear, one eye, and one nostril.

5.16.16
hatvā tu keśinaṁ kṛṣṇo gopālair muditair vṛtaḥ
anāyasta-tanuḥ sva-stho hasaṁs tatraiva tasthivān

Upon killing Keśī, Kṛṣṇa was surrounded by the delighted

cowherds. He simply stayed there with a big smile on His face.
His body had not undergone any form of exertion, and He was
unhurt.

5.16.17
tato gopyaś ca gopāś ca hate keśini vismitāḥ
tuṣṭuvuḥ puṇḍarīkākṣam anurāga-manoramam

When they realized that Keśī had been killed, the cowherd men
and women became amazed. They praised Puṇḍarīkākṣa, who is
charming because of love.

5.16.18-19
athāhāntarhito vipra nārado jalade sthitaḥ
keśinaṁ nihataṁ dṛṣṭvā harṣa-nirbhara-mānasaḥ
sādhu sādhu jagannātha līlayaiva yad acyuta
nihato ’yaṁ tvayā keśī kleśa-das tridivaukāsām

For all this time, O Brāhmaṇa, Nārada had remained hidden in a

cloud. When he saw Keśī lifeless, his mind became filled with joy.
He exclaimed: “Well done, Jagannātha, well done. You playfully
disposed of Keśī. He used to give trouble to the gods, O Acyuta.

5.16.20-23
yuddhotsuko ’ham atyarthaṁ nara-vāji-mahāhavam
abhūta-pūrvam anyatra draṣṭuṁ svargād ihāgataḥ
 Chapter Sixteen 145

karmāṇy atrāvatāre te kṛtāni madhusūdana

yāni tair vismitaṁ cetas toṣam etena me gatam
turaṅgasyāsya śakro ’pi kṛṣṇa devāś ca bibhyati
dhūta-kesara-jālasya hreṣato ’bhrāvalokinaḥ
yasmāt tvayaiṣa duṣṭātmā hataḥ keśī janārdana
tasmāt keśava-nāmnā tvaṁ loke khyāto bhaviṣyasi

“I like fights very much. I came here from heaven to see this
unprecedented battle between a man and a horse. Madhusūdana,
my mind is astonished by the deeds You perfomed in this descent,
but this one blows me away. O Kṛṣṇa, the gods, even Indra, used
to fear this horse: It would look down upon the clouds while
shaking its mane and neighing. O Janārdana, since you killed
Keśī, an evil being, in the world You will known as Keśava.

5.16.24-26
svasty astu te gamiṣyāmi kaṁsa-yuddhe ’dhunā punaḥ
paraśvo ’haṁ sameṣyāmi tvayā keśi-niṣūdana
ugrasena-sute kaṁse sānuge vinipātite
bhārāvatāra-kartā tvaṁ pṛthivyā pṛthivī-dhara
tatrāneka-prakārāṇi yuddhāni pṛthivīkṣitām
draṣṭavyāni mayāyuṣmat-praṇītāni janārdana

“May You fare well, Keśī-niṣūdana. Now I will go to see You

fight Kaṁsa. I shall meet You then, on the day after tomorrow.
Once Kaṁsa, the son of Ugrasena, falls along with his associates,
You, O upholder of the Earth, will officially become the one who
diminishes the Earth’s burden. In this matter, I still have to see
many more battles between You and kings. You know how to
fight, Janārdana.

5.16.27
so ’haṁ yāsyāmi govinda deva-kāryaṁ mahat kṛtam
146 Vishnu Purana

tvayaiva viditaṁ sarvaṁ84 svasti te ’stu vrajāmy aham

“O Govinda, I’ll be on my way. You did a momentous deed. The

task was the responsibility of the gods. But You know everything.
May You be well. I take my leave.”

5.16.28
nārade tu gate kṛṣṇaḥ saha gopaiḥ sabhājitaḥ85
viveśa gokulaṁ gopī-netra-pānaika-bhājanam

Nārada left. Kṛṣṇa, who had been extolled this way, returned
to the village with the cowherds. He is the only source for the
drinking of the gopīs’ eyes.

84  tvayā sabhājitaś cāhaṁ (Pathak’s edition).

85  gopair avismitaḥ (Pathak’s edition).
 Chapter Seventeen
5.17.1-2
śrī-parāśara uvāca
akrūro ’pi viniṣkramya syandanenāśu-gāminā
kṛṣṇa-sandarśanākāṅkṣī prayayau nanda-gokulam
cintayāmāsa cākrūro nāsti dhanyataro mayā
yo ’ham aṁśāvatīrṇasya mukhaṁ drakṣyāmi cakriṇaḥ

Akrūra too went to Nanda’s Gokula. Eager to see Kṛṣṇa, he

traveled on a fast chariot. He thought, “No one is as fortunate
as I. Now I will behold the face of the holder of the cakra, the
person who descended as an aṁśa.

5.17.3
adya me saphalaṁ janma suprabhātābhavan niśā 86
yad unnidrābja-patrākṣaṁ viṣṇor drakṣyāmy ahaṁ mukham

“Now my life is a success. My night is beautifully adorned by

dawn, because I will see Viṣṇu’s face. His eyes resemble full-
blown lotuses.

5.17.4
pāpaṁ harati yat puṁsāṁ smṛtaṁ saṁkalpanā-mayam
tat puṇḍarīka-nayanaṁ viṣṇor drakṣyāmy ahaṁ mukham

I shall behold Viṣṇu’s lotus-eyed face, which dispels the sins of

men simply by imagining it.

86  suprabhātā ca me niśā (Pathak’s edition).

147
148 Vishnu Purana

5.17.5-6
nirjagmuś ca yato vedā vedāṅgāny akhilāni ca
drakṣyāmi tat paraṁ dhāma dhāmnāṁ87 bhagavan-mukham
yajñeṣu yajña-puruṣaḥ puruṣaiḥ puruṣottamaḥ
ijyate yo ’khilādhāras taṁ drakṣyāmi jagat-patim

“I will gaze at the Lord’s face, from which all the Vedas and all
the Vedāṅgas emanated. It is the ultimate substratum of all types
of effulgence.88 At long last I will see Him, the controller of the
universe, the foundation of all, the topmost Puruṣa revered by
men, the actual Yajña Puruṣa in a fire sacrifice.

5.17.7-8
iṣṭvā yam indro yajñānāṁ śatenāmara-rājatām
avāpa tam anantādim ahaṁ drakṣyāmi keśavam
na brahmā nendra-rudrāśvi-vasv-āditya-marudgaṇāḥ
yasya svarūpaṁ jānanti pratyakṣaṁ yāti me hariḥ 89

“Indra obtained sovereignty over the gods by performing one

hundred sacrifices after worshiping Him, Keśava, whom I am
about to see. He has neither a beginning nor an end. Hari, whose
nature even Brahmā, Rudra, the Aśvins, the Vasus, the Ādityas,
and the Maruts do not understand, will touch my body.

5.17.9
sarvātmā sarvavit sarvaḥ sarva-bhūteṣv avasthitaḥ
yo hy acintyo ’vyayo vyāpī sa vakṣyati mayā saha

“He is the Soul of all, is omniscient, is everything, and abides

87  devānāṁ (Pathak’s edition). The reading dhāmnāṁ is supported

by Śrīdhara Svāmī. It constitutes the punar-uktavad-ābhāsa ornament
(seeming redundancy).
88  Śrīdhara Svāmī: The sun and the moon are His eyes, and Agni is His
mouth.
89  jānanti sprakṣyaty aṅgaṁ sa me hariḥ (Pathak’s edition).
 Chapter Seventeen 149

in all things. He, who is inconceivable, imperishable, and all-

pervasive, will talk with me.

5.17.10
matsya-kūrma-varāhāśva-siṁha-rūpādibhiḥ sthitim
cakāra jagato yo ’jaḥ so ’dya māṁ pralapiṣyati 90

“He who is unborn and who ensures the continuation of the

world by means of the forms of a fish, a tortoise, a boar, a horse,
a lion and so on will today have a chat with me.

5.17.11-12
sāṁprataṁ ca jagat-svāmī kāryam ātma-hṛdi sthitam
kartuṁ manuṣyatāṁ prāptaḥ svecchā-deha-dhṛg avyayaḥ
yo ’nantaḥ pṛthivīṁ dhatte śekhara-sthiti-saṁsthitām
so ’vatīrṇo jagaty-arthe mām akrūreti vakṣyati

“Now the imperishable overlord of the universe has assumed a

body by His will: He has become a human to fulfill a task that
abides in His heart. He who is Ananta, who thus upholds the
Earth in such a way that it stays at the top, and who made His
descent to benefit the world will call me “Akrūra” .

5.17.13
pitṛ-putra-suhṛd-bhrātṛ-mātṛ-bandhu-mayīm imām
yan-māyāṁ nālam uttartuṁ jagat tasmai namo namaḥ

“No one is able to lift the veil of His Māyā consisting of father,
sons, friends, brothers, mother, and other relatives. Let us offer
repeated obeisances to him.

5.17.14
taraty avidyāṁ vitatāṁ hṛdi yasmin niveśite

90  mām ālapiṣyati (Pathak’s edition).

150 Vishnu Purana

yogamāyām91 ameyāya tasmai vidyātmane namaḥ

“When a person enshrines Him in the heart, such a yogi crosses

illusion that is expansive ignorance. Let us offer obeisances to
Him. He is immeasurable and is one with knowledge.

5.17.15
yajvabhir92 yajña-puruṣo vāsudevaś ca sāttvataiḥ
vedānta-vedibhir viṣṇuḥ procyate yo nato ’smi tam

“I bow to Him who is called Yajña-Puruṣa by the performers of

sacrifice, Vāsudeva by those who follow the Sātvata scriptures,
and Viṣṇu by those who know the Upaniṣads.

5.17.16
yathā yatra jagad dhāmni dhātary etat pratiṣṭhitam
sad-asat tena satyena mayy asau yātu saumyātām

“As the world, which is both real and unreal, is established in

Him, the Maker and the substratum, so may He beautifully abide
in me in that real form.

5.17.17
smṛte sakala-kalyāṇa-bhājanaṁ yatra jāyate
puruṣas tam ajaṁ nityaṁ vrajāmi śaraṇaṁ harim

“When a person remembers Hari, he or she becomes the recipient

of all forms of auspiciousness. I forever take shelter of Him, the
unborn Puruṣa.”

5.17.18-19
śrī-parāśara uvāca
itthaṁ saṁcintayan viṣṇuṁ bhakti-namrātma-mānasaḥ

91  yogī māyām (Pathak’s edition).

92  yajvibhir (Pathak’s edition).
 Chapter Seventeen 151

akrūro gokulaṁ prāptaḥ kiñcit-sūrye virājati

sa dadarśa tadā kṛṣṇam ādāv ādohane gavām
vatsa-madhya-gataṁ phulla-nīlotpala-dala-cchavim

Śrī Parāśara said: Thus contemplating on Viṣṇu with his mind

and heart humble due to bhakti, Akrūra reached the settlement
of cowherds just before sunset. At first, he saw lotus-petal-eyed
Kṛṣṇa there, during the milking the cows. Kṛṣṇa was in the midst
of calves.

5.17.20
praphulla-padma-patrākṣaṁ śrīvatsāṅkita-vakṣasam
pralamba-bāhum āyāma-tuṅgoraḥ-sthalam unnasam

Kṛṣṇa’s eyes resembled two lotuses with expanded petals. His

chest was marked by Śrīvatsa. His arms were long, His chest wide
and raised, and His nose elevated rather than short.

5.17.21
savilāsa-smitādhāraṁ bibhrāṇaṁ mukha-paṅkajam
tuṅga-rakta-nakhaṁ padbhyāṁ dharaṇyāṁ supratiṣṭhitam

The lips on His lotus face had a charming smile. His nails were
red and fairly long. And He had a nice pose on the ground with
both feet.

5.17.22
bibhrāṇaṁ vāsasī pīte vanya-puṣpa-vibhūṣitam
sendu-nīlācalābhaṁ 93 taṁ sitāmbhojāvataṁsakam

He wore two yellow garments, was adorned with sylvan flowers,

and had white lilies as ear ornaments. He looked like a blue
mountain with a moon on top.

93  sāndra-nīla-latā-hastam (Pathak’s edition).

152 Vishnu Purana

5.17.23-24
haṁsa-kundendu-dhavalaṁ nīlāmbara-dharaṁ dvija
tasyānu balabhadraṁ ca dadarśa yadu-nandanam 94
prāṁśum uttuṅga-bāhv-aṁsaṁ vikāsi-mukha-paṅkajam
megha-mālā-parivṛtaṁ kailāsādrim ivāparam

Afterward, O Brāhmaṇa, he beheld Balabhadra: He was as white

as a swan, a jasmine or the moon, he wore blue raiments, his arms
and shoulders were eminently raised, and his lotus mouth was
expanded, as if he were another Kailāsa Mountain surrounded
by clouds.

5.17.25-26
tau dṛṣṭvā vikasad-vaktra-sarojaḥ sa mahā-matiḥ
pulakāñcita-sarvāṅgas tadākrūro ’bhavan mune
tad etat paramaṁ dhāma tad etat paramaṁ padam
bhagavad-vāsudevāṁśo dvidhā yo ’yaṁ vyavasthitaḥ

While noble-minded Akrūra was beholding those two, the

lotus of his face bloomed. Then, O sage, all his limbs erupted in
goosebumps, “This is the ultimate effulgence. This is the highest
thing. There is the double manifestation of an aṁśa of Lord
Vāsudeva.

5.17.27
sāphalyam akṣṇor yugam etad atra
dṛṣṭe jagad-dhātari yātam uccaiḥ
apy aṅgam etad bhagavat-prasādāt
tad-aṅga-saṅge95 phalavan mama syāt

“This is a double gratification of the eyes. When the maker of the

world is seen here, that is the top of the top. Over and above that,
by the Lord’s grace my body too will become a success when He
gives me the touch of His body.

94  yadu-nandanaḥ (Pathak’s edition).

95  datte ’ṅga-saṅge (Pathak’s edition).
 Chapter Seventeen 153

5.17.28
apy eṣa pṛṣṭhe mama hasta-padmaṁ
kariṣyati śrīmad-ananta-mūrtiḥ
yasyāṅguli-sparśa-hatākhilāghair
avāpyate siddhir apāsta-doṣā 96

“And he, the form of Śrīmān Ananta, will put his lotus hand on
my back. The complete perfection that has no trace of a fault is
achieved simply because all sinful reactions have been dispelled
by the mere touch of a finger of his hand.

5.17.29
yenāgni-vidyud-ravi-raśmi-mālā-
karālam atyugram apeta-cakram 97
cakraṁ ghnatā daitya-pater hṛtāni
daityāṅganānāṁ nayanāñjanāni

“The cakra launched by his hand is very fierce, and is formidable

because of its mass of rays that resemble the sun, lightning and
fire. The collyrium on the eyes of the Daitya women is washed
away by it when it strikes the army of the ruler of Daityas.

5.17.30
yatrāmbu vinyasya balir manojñān avāpa
bhogān vasudhā-tala-sthaḥ
tathāmaratvaṁ tridaśādhipatyaṁ
manvantaraṁ pūrṇam apeta-śatruḥ

“It is the hand in which Bali, situated on Earth, offered water and
hence obtained delightful enjoyments, godhood, and rulership
over the gods for a full manvantara. He had no enemy.

96  anāśa-doṣā (Pathak’s edition).

97  apāsya cakram (Pathak’s edition).
154 Vishnu Purana

5.17.31
apy eṣa māṁ kaṁsa-parigraheṇa
doṣāspadī-bhūtam adoṣa-duṣṭam
kartāvamānopahataṁ dhig astu
taj janma yat sādhu-bahiṣ-kṛtasya 98

“Although I have become a locus of faults because I pay homage

to Kaṁsa, He will make me unspoiled by any fault. Fie on the
life, hurt by dishonor, of someone rejected by the righteous.

5.17.32
jñānātmakasyāmala-sattva-rāśer
apeta-doṣasya sadā sphuṭasya
kiṁ vā jagaty atra samasta-puṁsām
ajñātam asyāsti hṛdi sthitasya

“What can possibly be unknown to Him who is in the hearts

of all beings? His nature is sheer cognizance. He is a mass of
transcendental existence, is always faultless and is widespread in
the universe.

5.17.33
tasmād ahaṁ bhakti-vinamra-cetā
vrajāmi sarveśvaram īśvarāṇām
aṁśāvatāraṁ puruṣottamasya
hy anādi-madhyāntam ajasya99 viṣṇoḥ

“Therefore, with a heart humble due to bhakti I approach Him,

the overlord of all powerful controllers. He descended as an aṁśa
of Puruṣottama, the unborn Viṣṇu. He has neither a beginning,
a middle nor an end.”

98  taj janmanaḥ sādhu bahiṣ-kṛto yaḥ (Pathak’s edition).

99  anādi-madhyānta-mayasya (Pathak’s edition).
 Chapter Eighteen

5.18.1-2
śrī-parāśara uvāca
cintayann iti govindam upagamya sa yādavaḥ
akruro ’smīti caraṇau nanāma śirasā hareḥ
so ’py enaṁ dhvaja-vajrābja-kṛta-cihnena pāṇinā
saṁspṛśyākṛṣya ca prītya su-gāḍhaṁ pariṣasvaje

Śrī Parāśara resumed: Contemplating thus, the Yādava

approached Govinda, said “I am Akrūra” and bowed to Hari’s
feet by lowering the head. Hari touched him with His hand,
which had the signs of a flag, a thunderbolt, and a lotus, brought
him close and gave him a hug out of affection.

5.18.3-6
kṛta-saṁvandanau tena yathāvad bala-keśavau
tataḥ praviṣṭau saṁhṛṣṭau tam ādāyātma-mandiram
saha tābhyāṁ tadākrūraḥ kṛta-saṁvandanādikaḥ100
bhukta-bhojyo yathā-nyāyyam ācacakṣe tatas tayoḥ
yathā nirbhatsitas101 tena kaṁsenānakadundubhiḥ
yathā ca devakī devī dānavena durātmanā
ugrasene yathā kaṁsaḥ sudurātmā ca vartate
yaṁ caivārthaṁ samuddiśya kaṁsena tu visarjitaḥ

Akrūra properly offered respect to Bala and Keśava. Then They

100  kṛta-saṁvan(vā)danādikaḥ (Annangaracharya’s edition).

101  nirbhartsyate (Pathak’s edition).

155
156 Vishnu Purana

merrily entered Their domicile, bringing him along with Them.

They conversed with him. After eating some goodies in a fitting
way, Akrūra told Them how Kaṁsa had threatened Ānaka-
dundubhi, how that evil Dānava had threatened Devakī Devī,
and how Kaṁsa behaves toward Ugrasena. He also told them the
reason Kaṁsa had sent him.

5.18.7-8
tat sarvaṁ vistarāc chrutvā bhagavān devakī-sutaḥ102
uvācākhilam apy etaj jñātaṁ dānapate mayā
kariṣye tan mahā-bhāga yad atraupayikaṁ matam
vicintyaṁ nānyathaitat te viddhi kaṁsaṁ hataṁ mayā

Upon hearing all the details, Lord Keśi-sūdana replied: “I

already knew everything, Dānapati. O fortunate Akrūra, I will
devise the means to remedy the situation. Don’t second-guess
what I’ll do. Just understand that for all intents and purposes I
have already killed Kaṁsa.

5.18.9-10
ahaṁ rāmaś ca mathurāṁ śvo yāsyāvaḥ saha tvayā
gopa-vṛddhāś ca yāsyanti hy ādāyopāyanaṁ bahu
niśeyaṁ nīyatāṁ vīra na cintāṁ kartum arhasi
trirātrābhyantare kaṁsaṁ nihanaṣyāmi sānugam

“Tomorrow, I and Rāma will go to Mathurā with you. The

elder cowherds will go too. They will bring many foodstuffs as
presents. Pass the night here, hero. Don’t worry. Within three
nights, I shall kill Kaṁsa and his followers.”

5.18.11-12
śrī-parāśara uvāca
samādiśya tato gopān akrūro ’pi ca keśavaḥ

102  keśi-sūdanaḥ (Pathak’s edition).

 Chapter Eighteen 157

suṣvāpa balabhadraś ca nanda-gopa-gṛhe tataḥ

tataḥ prabhāte vimale kṛṣṇa-rāmau mahā-dyutī
akrūreṇa samaṁ gantum udyatau mathurāṁ purīm

Śrī Parāśara continued: After informing the other cowherds,

Akrūra, Keśava and Balabhadra went to sleep in Nanda’s house.
When dawn became bright, Kṛṣṇa and Rāma, two bright
splendors, set out for Mathurā in Akrūra’s company.

5.18.13-14
dṛṣṭvā gopī-janaḥ sāsraḥ ślathad-valaya-bāhukaḥ
niśaśvāsātiduḥkhārtaḥ prāha cedaṁ parasparam
mathurāṁ prāpya govindaḥ kathaṁ gokulam eṣyati
nāgara-strī-kalālāpa-madhu śrotreṇa pāsyati

The gopīs noticed that and began to shed tears. The bangles on
their arms slackened. Pained by great sorrow, the gopīs sighed,
and said this to one another: “How will Govinda be able to return
to the cowherd community once He goes to Mathurā? With His
ears, He will drink the nectar of the sweet talk of the city women.

5.18.15-16
vilāsi-vākya-pāneṣu nāgarīṇāṁ kṛtāspadam
cittam asya kathaṁ bhūyo grāmya-gopīṣu yāsyati
sāraṁ samasta-goṣṭhasya vidhinā haratā harim
prahṛtaṁ gopa-yoṣitsu nirghṛṇena durātmanā

“Once accustomed to drinking the entertaining parlance of the

city women, why would His mind return to the rustic gopīs? A
blow has been struck upon the cowherd girls by hardhearted
and wicked fate, which is taking away Hari, the all in all of the
cowherd community.

5.18.17-18
bhāva-garbha-smitaṁ vākyaṁ vilāsa-lalitā gatiḥ
158 Vishnu Purana

nāgarīṇām atīvaitat kaṭākṣekṣitam eva ca

grāmyo harir ayaṁ tāsāṁ vilāsa-nigaḍair yutaḥ
bhavatīnāṁ punaḥ pārśvaṁ kayā yuktyā sameṣyati

“The women of the city speak enticing words, their smiles are
laden with love, their gait is flirtatious and engaging, and their
glances are filled with crooked side looks. Hari is from a village.
He will be chained by the shackles of their allurements, so is
there any reason He would come back to us?

5.18.19-20
eṣaiṣa ratham āruhya mathurāṁ yāti keśavaḥ
krūreṇākrūrakeṇātra nirghṛṇena103 pratāritaḥ
kiṁ na vetti nṛśaṁso ’yam anurāga-paraṁ janam
yenaivam akṣṇor āhlādaṁ nayaty anyatra no harim

“Cruel, despicable and mindless Akrūra is sending Him away to

Mathurā. Keśava is already on the chariot. Doesn’t insensitive
Akrūra know that the people here have much love for Him? I
mean, he is driving Hari elsewhere. Hari is the joy of our eyes.

5.18.21-22
eṣa rāmeṇa sahitaḥ prayāty atyanta-nirghṛṇaḥ
ratham āruhya govindas tvaryatām asya vāraṇe
gurūṇām agrato vaktuṁ kiṁ bravītha 104 na naḥ kṣamam
guravaḥ kiṁ kariṣyanti dagdhānāṁ virahāgninā

“That ruthless man is going away with Rāma. Govinda has

mounted the chariot. Hurry! Try to stop Him.” “Why do you
talk? We’re unable to speak in the presence of our elders.” “What
will the elders do to us when we’ll be burned by the fire of
separation?”

103  nirāśena (Pathak’s edition). Viṣṇu-citta: akrūrakeṇeti kutsāyāṁ ka-

pratyayaḥ.
104  bravīṣi (Pathak’s edition).
 Chapter Eighteen 159

5.18.23-24
nanda-gopa-mukhā gopā gantum ete samudyatāḥ
nodyamaṁ kurute kaścid govinda-vinivartane
suprabhātādya rajanī mathurāvāsa-yoṣitām
pāsyanty acyuta-vaktrābjaṁ yāsāṁ netrāli-paṅktayaḥ

“Nanda and other leaders of cowherds are getting ready to go. No

one is making an effort to prevent Govinda from leaving. Today,
the night of the Mathurā women will be beautifully adorned by
dawn: The bees of their eyes will see the lotus of Acyuta’s face.

5.18.25-26
dhanyās te pathi ye kṛṣṇam ito yānty anivāritāḥ
udvahiṣyanti paśyantaḥ sva-dehaṁ pulakāñcitam
mathurā-nagarī-paura-nayanānāṁ mahotsavaḥ
govindāvayavair dṛṣṭair atīvādya bhaviṣyati

“Those who are able to break away unimpeded and go to Kṛṣṇa

on the road are blessed: While looking at Him, they will induce
the rise of goosebumps on their bodies. The great festival of the
eyes of the residents of Mathurā City will occur today because
Govinda’s limbs will be profusely seen.

5.18.27-28
ko nu svapnaḥ sa-bhāgyābhir dṛṣṭas tābhir adhokṣajam
vistāri-kānti-nayanā yā drakṣyanty anivāritāḥ 105
aho gopī-janasyāsya darśayitvā mahā-nidhim
utkṛttāny adya netrāṇi vidhinākaruṇātmanā 106

“What a dream will seen by those fortunate women who will

unimpededly gaze at Adhokṣaja with wide and sexy eyes! Alas,
once the sight of the Great Jewel is over today, the eyes of these
gopīs will be pulled out of their sockets by cruel fate.

105  anivāritam (Pathak’s edition).

106  uddhṛtāny atra netrāṇi vidhātrākaruṇātmanā (Pathak’s edition).
160 Vishnu Purana

5.18.29
anurāgeṇa śaithilyam asmāsu vrajato hareḥ 107
śaithilyam upayānty āśu kareṣu valayāny api

“When Hari’s love for us will have slackened, the bracelets on

our arms will slacken too.

5.18.30
akrūraḥ krūra-hṛdayaḥ śīghraṁ prerayate hayān
evam-ārtāsu yoṣitsu kṛpā 108 kasya na jāyate

“Cruel-hearted Akrūra is quicky getting the horses ready. Who

would not have compassion for women who feel such pain?

5.18.31
eṣa kṛṣṇa-rathasyoccaiś cakra-reṇur nirīkṣyatām
dūrī-bhūto harir yena so ’pi reṇur na lakṣyate

“Alas, only the dust raised high by the wheels of Kṛṣṇa’s chariot
can be seen. Hari has gone far away. Now even that dust cannot
be perceived.”

5.18.32-34
śrī-parāśara uvāca
ity evam atihārdena gopī-jana-nirīkṣitaḥ
tatyāja vraja-bhū-bhāgaṁ saha rāmeṇa keśavaḥ
gacchanto javanāśvena rathena yamunā-taṭam
prāptā madhyāhna-samaye rāmākrūra-janārdanāḥ
athāha kṛṣṇam akrūro bhavadbhyāṁ tāvad āsyatām
yāvat karomi kālindyā āhnikārhaṇam ambhasi

Śrī Parāśara continued: While the gopīs were staring at Him with

107  asmāsu (vrajatā hareḥ) vrajite harau (sic) (Annangaracharya’s

edition). The words in parentheses are supported by Śrīdhara Svāmī.
108  ghṛṇā (Pathak’s edition).
 Chapter Eighteen 161

intense love in this way, Keśava, accompanied by Rāma, passed

the border of Vraja. Going on a chariot pulled by speedy steeds,
Rāma, Akrūra and Janārdana arrived at the edge of the Yamunā
at midday. Then Akrūra spoke to Kṛṣṇa: “I’m going to perform
āhnika in the water of the Kālindī. Both of You should wait here.”

5.18.35
tathety uktas tataḥ snātaḥ svācāntaḥ sa mahā-matiḥ
dadhyau brahma paraṁ vipra praviśya yamunā-jale

They acquiesced, O Vipra. Accordingly, high-minded Akrūra

bathed, sipped water in accordance with the rules, and
contemplated upon Para-Brahman after entering in the water of
the Yamunā.109

5.18.36-38
phaṇā-sahasra-mālāḍhyaṁ balabhadraṁ dadarśa saḥ
kunda-mālāṅgam unnidra-padma-patrāyatekṣaṇam 110
vṛtaṁ vāsuki-rambhādyair mahadbhiḥ pavanāśibhiḥ
saṁstūyamānam udgandhi-vanamālā-vibhūṣitam 111
dadhānam asite vastre cāru-padmāvataṁsakam
cāru-kuṇḍalinaṁ bhāntam 112 antar jala-tale sthitam

There Akrūra saw Balabhadra who had a thousand hoods: His

immaculate body was as white as a jasmine, his eyes were red
like a full-blown red lotus, he was encircled by Vāsuki and other
great serpents and by Rambhā and others, he was extolled by

109  Śrīdhara Svāmī: Akrūra thought he was bringing the two boys to
their deaths, so he decided to purify himself: akrūrasyoktyā tasya manasi
bālāv etau durjaya-duṣṭa-kaṁsa-sakāśaṁ mayā vṛthaivānītāv iti śaṅkām
ālakṣya jale svakīyam aiśvaryaṁ rūpaṁ darśitam (Ātma-prakāśa 5.18.29).
110  kundāmalāṅgam unnidra-padma-patrāruṇekṣaṇam (Pathak’s
edition).
111  gandharvair vanamālā-vibhūṣitam (Pathak’s edition).
112  mattam (Pathak’s edition).
162 Vishnu Purana

Gandharvas, he was adorned by a fragrant garland of sylvan

flowers, he wore blue garments, his ear ornaments were beautiful
lotuses, he had splendid earrings, he was intoxicated, and he was
in the midst of the water.

5.18.39-42
tasyotsaṅge ghanaśyāmam ātāmrāyata-locanam
catur-bāhum udārāṅgaṁ cakrādy-āyudha-bhūṣaṇam
pīte vasānaṁ vasane citra-mālyopaśobhitam
śakracāpa-taḍin-mālā-vicitram iva toyadam
śrīvatsa-vakṣasaṁ cāru-sphuran-makara-kuṇḍalam 113
dadarśa kṛṣṇam akliṣṭaṁ puṇḍarīkāvataṁsakam
sanandanādyair munibhiḥ siddha-yogair akalmaṣaiḥ
saṁcintyamānaṁ tatra-sthair nāsāgra-nyasta-locanaiḥ

Without any hindrance, Akrūra saw Kṛṣṇa on Ananta’s lap: He

was as dark as a raincloud; His eyes were copperish and wide;
He had four arms; His body was exalted; He was adorned with
weapons such as the cakra; He wore two yellow garments and
His beauty was enhanced by a colorful garland, therefore He
looked like a cloud colored by a lightning flash and a rainbow;
His chest had Śrīvatsa; He had lovely makara-shaped earrings;
He was resplendent with a peacock feather on the head; and His
ear ornaments were white lilies. He was contemplated upon by
pure sages, such as Sanandana, who have perfected yoga and
who habitually fix their gaze on the tip of their nose.

5.18.43-44
bala-kṛṣṇau tathākrūraḥ pratyabhijñāya vismitaḥ
acintayad rathāc chīghraṁ katham atrāgatāv iti
vivakṣoḥ stambhayāmāsa vācaṁ tasya janārdanaḥ
tato niṣkramya salilād ratham abhyāgataḥ punaḥ

113  cāru-keyūra-mukuṭojjvalam (Pathak’s edition).

 Chapter Eighteen 163

Recognizing Bala and Kṛṣṇa, Akrūra became astonished. He

thought: “How did they alight from the chariot so quickly?” He
had in mind to ask them about it, but Janārdana deprived him of
the faculty of speech for the moment. Akrūra emerged from the
water and returned to the chariot.

5.18.45-46
dadarśa tatra caivobhau rathasyopari niṣṭhitau
rāma-kṛṣṇau yathā-pūrvaṁ manuṣya-vapuṣānvitau
nimagnaś ca punas toye dadarśa ca tathaiva tau
saṁstūyamānau gandharvair muni-siddha-mahoragaiḥ

There he saw that both Rāma and Kṛṣṇa were on the chariot as
before: They had human bodies. Immersing himself in the water
once again, he noticed the two of them in the same way he did:
They were being praised by Gandharvas, sages, Siddhas and
great serpents.

5.18.47
tato vijñāta-sadbhāvaḥ sa tu dānapatis tadā
tuṣṭāva sarva-vijñāna-mayam acyutam īśvaram

Then Dānapati, understanding what was happening, eulogized

Lord Acyuta, who has the nature of complete cognizance.

5.18.48
akrūra uvāca
san-mātra-rūpiṇe ’cintya-mahimne paramātmane
vyāpine naika-rūpaika-svarūpāya namo namaḥ

Akrūra said: “Obeisances, obeisances to You, Paramātmā. Your

form is sheer existence, Your glory is inconceivable, You pervade
all, and Your one nature has more than one form.

5.18.49
164 Vishnu Purana

sarva-rūpāya 114 te ’cintya havir-bhūtāya te namaḥ

namo vijñāna-pārāya 115 parāya prakṛteḥ prabhoḥ

“O inconceivable one, obeisances to You, the form of all. You are

the oblation. Obeisances to You, whose nature is unknowable.
You are transcendental. You are Prakṛti and the Puruṣa.

5.18.50-51
bhūtātmā cendriyātmā ca pradhānātmā tathā bhavān
ātmā ca paramātmā ca tvam ekaḥ pañcadhā sthitaḥ
prasīda sarva sarvātman kṣarākṣara-mayeśvara
brahma-viṣṇu-śivākhyābhiḥ kalpanābhir udīritaḥ

“You are the soul of the elements, the soul of the senses, the soul
of Pradhāna, the soul, and the Soul. You are one and thus abide
in five ways. O everything, O soul of all, be pleased with me. O
controller of perishable beings and of imperishable beings, You
are designated by the names Brahmā, Viṣṇu and Śiva, which are
imaginary.
 
5.18.52-53
anākhyeya-svarūpātmann anākhyeya-prayojana
anākhyeyābhidhānaṁ tvāṁ nato ’smi parameśvara
na yatra nātha vidyante nāma-jāty-ādi-kalpanāḥ
tad brahma paramaṁ nityam avikāri bhavān ajaḥ

“O Soul whose identity cannot be identified, O You whose purpose

is impossible to say, O God, I bow to You, whose designations
are unnameable. O Lord, the eternal and unchanging Para-
Brahman, in which the imaginary concepts of name, category
and so on do not exist, is You, the unborn.

114  satya-rūpāya (Pathak’s edition).

115  namo ’vijñeya-rūpāya (Pathak’s edition).
 Chapter Eighteen 165

5.18.54
na kalpanām ṛte ’rthasya sarvasyādhigamo yataḥ
tataḥ kṛṣṇācyutānanta-viṣṇu-saṁjñābhir īḍyate 116

“The accomplishment of anyone’s entire objective cannot be

achieved without some type of imagination, therefore You are
praised by means of the names Kṛṣṇa, Acyuta, Ananta, and
Viṣṇu.

5.18.55
sarvārthās tvam aja vikalpanābhir etair
devādyair bhavati hi yair ananta viśvam 117
viśvātmā tvam iti vikāra-hīnam etat 118
sarvasmin na hi bhavato ’sti kiñcid anyat

“O Ananta, the world exists because of imaginary things such as

the gods. You, O unborn Lord, are all things. You are the soul of
the world and are Brahman, the changeless entity in everything.
Thus nothing exists apart from You.

5.18.56
tvaṁ brahmā paśupatir aryamā vidhātā
dhātā tvaṁ tridaśa-patiḥ samīraṇo ’gniḥ
toyeśo dhana-patir antakas tvam eko
bhinnārthair jagad abhipāsi śakti-bhedaiḥ

“You are Brahmā, Paśupati, Aryaman, and fate. You are the
Maker, Indra, Vāyu and Agni. You are Varuṇa, Kuvera, and the
destroyer. You are one and preside over the world by means of
those various things, which are types of potencies.

116  īḍyase (Pathak’s edition). The reading īḍyate is superior.

117  vikalpanābhir etad devādyaṁ jagad akhilaṁ tvam eva viśvam
(Pathak’s edition).
118  viśvātmaṁs tvam iti vikāra-bhāva-hīnaḥ (Pathak’s edition).
166 Vishnu Purana

5.18.57
viśvaṁ bhavān sṛjati sūrya-gabhasti-rūpo
viśveśa te guṇa-mayo ’yam ataḥ prapañcaḥ 119
rūpaṁ paraṁ sad iti vācakam akṣaraṁ yaj
jñānātmane sad-asate120 praṇato ’smi tasmai

“You, in the form of sun rays, create the world, therefore the
entire expanse of the universe is imbued with Your qualities, O
controller of the world. The literally expressive syllable sat [in
oṁ tat sat] is Your supreme form. I offer my respects to that. It
consists of sheer cognizance, and is both sat and asat.

5.18.58
oṁ namo vāsudevāya namaḥ saṁkarṣaṇāya ca
pradyumnāya namas tubhyam aniruddhāya te namaḥ

“Om. Obeisances to Vāsudeva. Obeisances to Saṅkarṣaṇa.

Obeisances to You, Pradyumna. And obeisances to You as
Aniruddha.”

119  viśvaṁ ca te guṇa-mayo ’yam aja prapañcaḥ (Pathak’s edition).

120  I suspect that the original reading was: jñānātmane ’sad-asate
(which is beyond effect and cause).
 Chapter Nineteen

5.19.1
śrī-parāśara uvāca
evam antar-jale viṣṇum abhiṣṭūya sa yādavaḥ
arcayāmāsa sarveśaṁ dhūpa-puṣpair manomayaiḥ
parityaktānya-viṣayo manas tatra niveśya saḥ
brahma-bhūte ciraṁ sthitvā virarāma samādhitaḥ

Śrī Parāśara resumed: Having thus extolled Viṣṇu while being in

the water, the Yādava worshiped the Lord of all with imagined
incense and flowers. Not thinking of anything else, he fixed his
mind in that, and for a long time became established in being
Brahman. Then he desisted from trance.

5.19.3-4
kṛta-kṛtyam ivātmānaṁ manyamāmo mahā-matiḥ
ājagāma rathaṁ bhūyo nirgamya yamunāmbhasaḥ
dadarśa rāma-kṛṣṇau ca yathā-purvam avasthitau
vismitākṣas tadākrūras taṁ ca kṛṣṇo ’bhyabhāṣata

Considering himself as though he had fulfilled his duty, noble-

minded Akrūra came out of the water of the Yamunā and
returned to the chariot. He saw that Rāma and Kṛṣṇa were there
as before. Right then, Akrūra became astonished, and so Kṛṣṇa
spoke to him.

167
168 Vishnu Purana

5.19.5
śrī-kṛṣṇa uvāca
nūnaṁ te dṛṣṭam āścaryam akrūra yamunā-jale
vismayotphulla-nayano bhavān saṁlakṣyate yataḥ

Śrī Kṛṣṇa said: “Akrūra, it seems that you noticed something

wonderful in the aqua pura of the Yamunā, because you look like
one whose eyes are wide-open due to amazement.”

5.19.6-7
akrūra uvāca
antar jale yad āścaryaṁ dṛṣṭaṁ tatra mayācyuta
tad atrāpi hi paśyāmi mūrtimat purataḥ sthitam
jagad etan mahāścarya-rūpaṁ yasya mahātmanaḥ
tenāścarya-pareṇāhaṁ bhavatā kṛṣṇa saṁgataḥ

Akrūra replied: “Acyuta, the same wonder that I saw there in the
water I see here in embodied form in front of me. O Kṛṣṇa, here I
am with You, the great Soul who has a liking for amazement and
to whom the world, a form of utter amazement, belongs.

5.19.8
tat kim etena mathurāṁ yāsyāmo121 madhusūdana
bibhemi kaṁsād dhig janma para-piṇḍopajīvinām

“But enough of this. Let us go to Mathurā, O Madhusūdana. I

fear Kaṁsa. Fie on the lives of those who depend on another for
their bread.”

5.19.9
ity uktvā codayāmāsa sa hayān vāta-raṁhasaḥ
samprāptaś cāpi sāyāhne122 so ’krūro mathurāṁ purīm

121  prayāmo (Pathak’s edition).

122  cātisāyāhne (Pathak’s edition).
 Chapter Nineteen 169

So saying, Akrūra whipped the horses, speedy like the wind. He

reached the city of Mathurā in the late afternoon.

5.19.10-11
vilokya mathurāṁ kṛṣṇaṁ rāmaṁ cāha sa yādavaḥ
padbhyāṁ yātaṁ mahā-vīrau rathenaiko viśāmy aham
gantavyaṁ vasudevasya no bhavadbhyāṁ tathā gṛham
yuvayor hi kṛte vṛddhaḥ sa kaṁsena nirasyate

Upon seeing Mathurā, that Yādava said to Kṛṣṇa and Rāma:

“From here, You two heros should go by foot. I will enter alone
with the car. Don’t go to Vasudeva’s house, because, expecting
the two of You, Kaṁsa threw the elderly man out of it.”

5.19.12-13
śrī-parāśara uvāca
ity uktvā praviveśātha so ’krūro mathurāṁ purīm
praviṣṭau rāma-kṛṣṇau ca rāja-mārgam upāgatau
strībhir naraiś ca sānandaṁ locanair abhivīkṣitau
jagmatur līlayā vīrau mattau bāla-gajāv iva

Śrī Parāśara continued: Thereafter Akrūra entered Mathurā

City. Rāma and Kṛṣṇa entered by going on the main road. Both
the women and the men joyfully gazed at those two heros while
They nonchalantly moved along like two tipsy young elephants.

5.19.14-15
bhramamāṇau tato dṛṣṭvā rajakaṁ raṅga-kārakam
ayācetāṁ sūrūpāṇi vāsāṁsi rucirāṇi tau 123
kaṁsasya rajakaḥ so ’tha prasādārūḍha-vi-smayaḥ
bahūny ākṣepa-vākyāni prāhoccai rāma-keśavau

In the course of wandering in this way, They saw a washerman

123  rucirānanau (Pathak’s edition).

170 Vishnu Purana

who dyed clothes. Rāma and Keśava politely asked him for
some nice raiments. The man was in the service of Kaṁsa. A
wonderment that was a distinct sense of arrogance arose in the
washerman by the favor of his master, and so he loudly uttered
many abusive remarks to Them.

5.19.16-17
tatas tala-prahāreṇa kṛṣṇas tasya durātmanaḥ
pātayāmāsa roṣeṇa rajakasya śiro bhuvi
hatvādāya ca vastrāṇi pīta-nīlāmbarau tataḥ
kṛṣṇa-rāmau mudā yuktau mālākāra-gṛhaṁ gatau

Then Kṛṣṇa struck him and made the head of that wayward
washerman fatally hit the ground. Thereafter Kṛṣṇa and Rāma
took some clothes. Dressed in yellow and in blue respectively,
They felt pleasure and went to the store of the garland maker.

5.19.18-19
vikāsi-netra-yugalo mālā-kāro ’tivismitaḥ
etau kasya sutau yātau maitreyācintayat tadā
pīta-nīlāmbara-dharau tau dṛṣṭvātimanoharau
sa tarkayāmāsa tadā bhuvaṁ devāv upāgatau

The garland maker’s eyes expanded. He was completely

astonished to see Them. O Maitreya, he thought: “Who is their
father?” Beholding those two handsome youths who wore yellow
garments and blue garments, he speculated that They must be
two divinities who had alighted on Earth.

5.19.20-21
vikāsi-mukha-padmābhyāṁ tābhyāṁ puṣpāṇi yācitaḥ
bhuvaṁ viṣṭabhya hastābhyāṁ pasparśa śirasā mahīm
prasāda-paramau nāthau mama geham upāgatau
dhanyo ’ham arcayiṣyāmīty āha tau mālya-jīvanaḥ
 Chapter Nineteen 171

Radiant with Their full-blown-lotus-like faces, Kṛṣṇa and

Rāma asked him for some flowers. The florist placed both arms
on the floor, touched it with his head and said to Them: “Two
distinguished personalities intent on being gracious have come
to my dwelling. I am fortunate. I will pay homage to Them.”

5.19.22-23
tataḥ prahṛṣṭa-vadanas tayoḥ puṣpāṇi kāmataḥ
cārūṇy etāny athaitāni pradadau sa pralobhayan
punaḥ punaḥ praṇamyobhau mālākāro narottamau
dadau puṣpāṇi cārūṇi gandhavanty amalāni ca

The florist’s face beamed. He offered Them as many flowers as

They wanted. And then he gave Them some more, telling Them
with excitement: “These ones are really beautiful.” The garland
maker profusely bowed to those two eminent men, and thus
gifted flowers that were lovely, aromatic and clean.

5.19.24-25
mālākārāya kṛṣṇo ’pi prasannaḥ pradadau varān 124
śrīs tvāṁ mat-saṁśrayā bhadra na kadācit tyajiṣyati
bala-hānir na te saumya dhana-hānir athāpi vā
yāvad dināni tāvac ca na naśiṣyati saṁtatiḥ

Feeling satisfied, Kṛṣṇa returned the favor by bestowing some

boons to him: “My dear gentleman, Lakṣmī, who depends on Me,
will never abandon you. You, refined fellow, will never become
weak nor poor. For as long as there will be days on Earth, your
progeny will never come to an end.

5.19.26-28
bhuktvā ca vipulān bhogāṁs tvam ante mat-prasādataḥ
mamānusmaraṇaṁ prāpya divyaṁ lokam avāpsyasi

124  varam (Pathak’s edition).

172 Vishnu Purana

dharme manaś ca te bhadra sārva-kālaṁ bhaviṣyati

yuṣmat-saṁtati-jātānāṁ dīrgham āyur bhaviṣyati
nopasargādikaṁ doṣaṁ yuṣmat-saṁtati-sambhavaḥ
avāpsyati mahā-bhāgā yāvat sūryo bhaviṣyati

“By My grace, at the end of your life, after enjoying many kinds
of pleasures, you will achieve a constant remembrance of Me and
attain the divine world. Dear gentleman, at all times your mind
will be established in moral ethics. Those who will be born in
your lineage will have a great lifespan. And for as long as the sun
shines, O very fortunate man, your descendants will not have
any disease.”

5.19.29
śrī-parāśara uvāca
ity uktvā tad-gṛhāt kṛṣṇo baladeva-sahāyavān
nirjagāma muni-śreṣṭha mālā-kāreṇa pūjitaḥ

Śrī Parāśara said: After being honored by the florist and saying
this, Kṛṣṇa, accompanied by Baladeva, departed from the flower
shop, O best sage.
 Chapter Twenty

5.20.1-2
śrī-parāśara uvāca
rāja-mārge tataḥ kṛṣṇaḥ sānulepana-bhājanām
dadarśa kubjām āyāntīṁ nava-yauvana-gocarām
tām āha lalitaṁ kṛṣṇaḥ kasyedam anulepanam
bhavatyā nīyate satyaṁ vadendīvara-locane

Śrī Parāśara continued: Proceeding on the main road, Kṛṣṇa

saw Kubjā, a hunchbacked woman, coming His way. The woman,
a young adult, was carrying a container of ointment. Kṛṣṇa
jokingly said to her: “Who is the ointment for? Tell Me the truth,
lotus-eyed girl.”

5.20.3-5
sakāmeneva sā proktā sānurāgā hariṁ prati
prāha sā lalitaṁ kubjā tad-darśana-balātkṛtā
kānta kasmān na jānāsi kaṁsena viniyojitām
naika-vakreti vikhyātām anulepana-karmaṇi
nānyapiṣṭaṁ hi kaṁsasya prītaye hy anulepanam
bhavāmy aham atīvāsya prasāda-dhana-bhājanam

Thus addressed as if He were in love, the sexy girl, Kubjā, was

overpowered by His looks and jokingly replied: “Sweetie, how
is it that you don’t know I work for Kaṁsa? I am known as
Naikavakrā (not only crooked in one place). I am appointed to
the task of making ointments. For Kaṁsa’s satisfaction, I do not

173
174 Vishnu Purana

concoct ointments for others. Therefore he is pleased with me,

and so I have become the recipient of his favors.”

5.20.6
śrī-kṛṣṇa uvāca
sugandham etad rājārhaṁ ruciraṁ rucirānane
āvayor gātra-sadṛśaṁ dīyatām anulepanam

Śrī Kṛṣṇa replied: “Beautiful girl, give us some of this fragrant

and kingly ointment. It looks beautiful and resembles Our
bodies.”

5.20.7-8
śrī-parāśara uvāca
śrutvaitad āha sā kubjā gṛhyatām iti sādaram
anulepanaṁ ca dadau gātra-yogyam athobhayoḥ
bhakti-cchedānuliptāṅgau tatas tau puruṣarṣabhau
sendra-cāpau vyarājetāṁ sita-kṛṣṇāv ivāmbudau

Śrī Parāśara continued: Upon hearing this, Kubjā respectfully

said, “Take it”. She gave them enough ointment for the whole
body. Those two best of men anointed Their limbs with the
characteristic design of bhakti, and so They resplendently looked
like a white cloud and a black cloud each adorned with a rainbow.

5.20.9-10
tatas tāṁ cubuke śaurir ullāpana-vidhāna-vit 125
utpāṭya tolayāmāsa dvy-aṅgulenāgra-pāṇinā
cakarṣa padbhyāṁ ca tadā ṛjutvaṁ keśavo ’nayat
tataḥ sā ṛjutāṁ prāptā yoṣitam abhavad varā

125  ullāghana-vidhāna-vit (Annangaracharya’s edition). This reading

too is supported by Śrīdhara Svāmī, who glosses ullāghana as arogī-karaṇa
(making disease-free). Śrīdhara Svāmī and Viṣṇucitta gloss ullāpana (to
flatter, coax) as ṛjū-karaṇa (making straight).
 Chapter Twenty 175

Thereafter Śauri, who knows the procedures for flattering, raised

her on the chin with the forefinger and the middle finger, raised
her body with the front part of His hand, and pressed both feet
on her feet. Then Keśava made her straight. Having attained
straightness, she became a most beautiful woman.

5.20.11-13
vilāsa-lalitaṁ prāha prema-garbha-bharālasam
vastre pragṛhya govindaṁ mama gehaṁ vrajeti vai
evam uktas tayā śaurī rāmasyālokya cānanam
prahasya kubjāṁ tām āha naikavakrām aninditām
āyāsye bhavatī-geham iti tāṁ prahasan hariḥ
visasarja jahāsoccai rāmasyālokya cānanam

With a charm involving coquetry, a charm that was in slow

motion because of the weight of her love, she pulled His garment
and said “Come to my house.” Thus addressed, Śauri looked at
Rāma’s face and laughed. He replied to her, Naikavakrā, now an
irreproachable woman, “I’ll go to your house.” Hari smiled at
her, pulled away, looked at Rāma’s face and burst into laughter.

5.20.14
bhakti-bhedānuliptāṅgau nīla-pītāmbarau tu tau
dhanuḥ-śālāṁ tato yātau citra-mālyopaśobhitau

Afterward, the two young men wearing blue garments and yellow
clothes respectively went to the hall where bows are stored. Hari
and Rāma appeared splendid with their colorful garlands. Their
limbs were still anointed with the designs of bhakti.

5.20.15-17
ā-yāgaṁ tad
126
dhanū-ratnaṁ tābhyāṁ pṛṣṭais tu rakṣibhiḥ
ākhyāte sahasā kṛṣṇo gṛhītvāpūrayad dhanuḥ

126  āyogavaṁ (Pathak’s edition). Śrīdhara Svāmī says the reading is

either āyāgaṁ or āyogaṁ.
176 Vishnu Purana

tataḥ pūrayatā tena bhajyamānaṁ balād dhanuḥ

cakāra sumahac chabdaṁ mathurā yena pūritā
anuyuktau tatas tau tu bhagne dhanuṣi rakṣibhiḥ
rakṣi-sainyaṁ nihatyobhau niṣkrāntau kārmukālayāt

The two young men asked the guards which jewel of bows was
kept for the ceremony. The minute He was told, Kṛṣṇa grabbed
the bow and drew it. The bow snapped by the force of stretching
it, and made a huge noise, which reverberated throughout
Mathurā. Reprimanded by the guards, given that the bow was
now broken, the two men fought the sentinels, overcame them
and departed from the storehouse of bows.

5.20.18
akrūrāgama-vṛttāntam upalabhya mahad-dhanuḥ
bhagnaṁ śrutvā ca kaṁso ’pi prāha cāṇūra-muṣṭikau

Hearing about both the news of Akrūra’s arrival and the breaking
of the bow, Kaṁsa addressed Cāṇūra and Muṣṭika.

5.20.19-20
kaṁsa uvāca
gopāla-dārakau prāptau bhavadbhyāṁ tu mamāgrataḥ
malla-yuddhena hantavyau mama prāṇa-harau hi tau
niyuddhe tad-vināśena bhavadbhyāṁ toṣito hy aham
dāsyāmy abhimatān kāmān nānyathaitau mahā-balau
nyāyato ’nyāyato vāpi bhavadbhyāṁ tau mamāhitau
hantavyau tad-vadhād rājyaṁ sāmānyaṁ vāṁ bhaviṣyati

Kaṁsa said: “Two cowherd boys have come. You should kill
them in front of me, in a wrestling match. Those two just might
take away my life. I will be pleased by both of you if you dispose
of them in a fight. I will give you everything you wish, but not if
you don’t succeed. They are very strong. You should defeat them
by all means necessary, whether by the rules or by trickery. Once
 Chapter Twenty 177

they are killed, a similar kingdom shall be yours.”

5.20.22-23
ity ādiśya sa tau mallau tataś cāhūya hastipam
provācoccais tvayā malla-samāja-dvāri kuñjaraḥ
sthāpyaḥ kuvalayāpīḍas tena tau gopa-dārakau
ghātanīyau niyuddhāya raṅga-dvāram upāgatau

After ordering those two wrestlers, Kaṁsa called for the elephant
keeper, and loudly told him, “Put Kuvalayāpīḍa, the elephant, at
the entrance of the wrestling arena. The elephant should destroy
the two cowherd boys, when they will have come to the entrance
of the arena for a fight.”

5.20.24
tam apy ājñāpya dṛṣṭvā ca sarvān mañcān upākṛtān
āsanna-maraṇaḥ kaṁsaḥ sūryodayam udaikṣata

After giving such orders to the elephant keeper too, and seeing
that the dais and all other types of raised seats had been brought
and installed, Kaṁsa, whose death was imminent, awaited the
rise of the sun.

5.20.25-26
tataḥ samasta-mañceṣu nāgaraḥ sa tadā janaḥ
rāja-mañceṣu cārūḍhāḥ saha bhṛtyair narādhipāḥ
malla-prāśnika-vargaś ca raṅga-madhya-samīpa-gaḥ
kṛtaḥ kaṁsena kaṁso ’pi tuṅga-mañce vyavasthitaḥ

On the day of the fight, the male citizens filled the stands, and
members of the royalty sat in the kingly booths along with their
retinue. Kaṁsa positioned the referees near the middle of the
wrestling arena, and he himself sat on the dais.
178 Vishnu Purana

5.20.27-29
antaḥ-purāṇāṁ mañcāś ca tathānye parikalpitāḥ
anye ca vāra-mukhyānām anye nāgara-yoṣitām
nanda-gopādayo gopā mañceṣv anyeṣv avasthitāḥ
akrūra-vasudevau ca mañca-prānte vyavasthitau
nāgarī-yoṣitāṁ madhye devakī putra-gardhinī
anta-kāle ’pi putrasya drakṣyāmīti mukhaṁ sthitā

Other raised seats had been set in place for the residents of the
palace, yet others for the royal courtezans, and yet others for
the wives and other female relatives of the citizens. Nanda and
the other cowherds sat in other seats. Closeby were Akrūra and
Vasudeva. Devakī, wishing her son’s well-being, sat among the
citizens’ wives. She thought, “Even at the time of death, I shall
see my son’s face.”

5.20.30-31
vādyamāneṣu tūryeṣu cāṇūre cātivalgati
hāhā-kāra-pare loke hy āsphoṭayati muṣṭike 127
īṣad dhasantau tau vīrau balabhadra-janārdanau
gopa-veṣa-dhārau bālau raṅga-dvāram upāgatau

While drums resounded, while Cāṇūra was moving about and

showing his might, while the people were making sounds of
“hā hā” in despair, and while Muṣṭika was slapping his arms in
defiance, the two heroes, Balabhadra and Janārdana, laughed a
little. Wearing the attire of cowherds, the two boys arrived at the
gate of the battle arena.

5.20.333
tataḥ kuvalayāpīḍo mahāmātra-pracoditaḥ
abhyadhāvata vegena hantuṁ gopa-kumārakau

127  From here to verse 42, the Pathak edition lists many variant verses
instead of these ones. Neither Viṣṇucitta nor Śrīdhara Svāmī comments
on this section.
 Chapter Twenty 179

hāhā-kāro mahāñ jajñe raṅga-madhye dvijottama

Then Kuvalayāpīḍa, driven by the elephant keeper, rushed at

great speed toward the two cowherd boys to kill them. Loud
sounds of despair were produced in the audience, O Brāhmaṇa.

5.20.33
baladevo ’nujaṁ dṛṣṭvā vacanaṁ cedam abravīt
hantavyo hi mahā-bhāga nāgo ’yaṁ śatru-coditaḥ

Seeing his younger brother, Baladeva said: “Illustrious fellow,

let’s kill this elephant. It’s driven by an enemy.”

5.20.35-38
ity uktaḥ so ’grajenātha baladevena vai dvija
siṁha-nādaṁ tataś cakre mādhavaḥ para-vīra-hā
kareṇa karam akṛṣya tasya keśi-niṣūdanaḥ
bhrāmayāmāsa taṁ śairir128 airāvata-samaṁ bale
īśo ’pi sarva-jagatāṁ bāla-līlānusārataḥ
krīḍitvā suciraṁ kṛṣṇaḥ kari-danta-padāntare
utpāṭya vāma-dantaṁ tu dakṣiṇenaiva pāṇinā
tāḍayāmāsa yantāraṁ tasyāsīc chatadhā śiraḥ

Thus addressed by His elder brother Baladeva, O Brāhmaṇa,

Mādhava made the roar of a lion. Keśī’s killer, the terminator of
other heroes, pulled its tusk by the hand. Śauri shoved it, which
looked like Airāvata, on Bala.129 Although He is the controller
of all the worlds, in conformity with the games of a child Kṛṣṇa
played for a long time, on the inside part of the elephant’s tusk.
But then He plucked the left tusk with His right hand and thus
beat both the keeper and the elephant’s head a hundred times.

128  śaurir (Pathak’s edition).

129  This line is a rare reading in the Pathak edition.
180 Vishnu Purana

5.20.39-41
dakṣiṇa-dantam utpāṭya balabhadro ’pi tat-kṣaṇāt
sa-roṣas tena pārśva-sthān gaja-pālān apothayat
tatas tūtplutya vegena rauhiṇeyo mahā-balaḥ
jaghāna vāma-pādena mastake hastinaṁ ruṣā
sa papāta hatas tena balabhadreṇa līlayā
sahasrākṣeṇa vajreṇa tāḍitaḥ parvato yathā

Right then, angry Balabhadra plucked the right tusk. With it,
he hit the elephant keepers who were nearby. Then the strong
son of Rohiṇī quickly jumped into the air and furiously struck
the elephant on the head with his left foot. The elephant, thus
playfully killed by Balabhadra, looked like a mountain beaten by
Indra with the thunderbolt.

5.20.42-43
hatvā kuvalayāpīḍaṁ hasty-āroha-pracoditam
madāsṛg-anuliptāṅgau hasti-danta-varāyudhau
mṛga-madhye yathā siṁhau garva-līlāvalokinau
praviṣṭau sumahā-raṅgaṁ balabhadra-janārdanau

Upon slaying Kuvalayāpīḍa, which was driven by an elephant

rider, Balabhadra and Janārdana entered the great arena. Their
limbs were smeared with blood and with the elephant’s fluid
exuding from its temples, and their choice weapon was a tusk of
the elephant. The two boys resembled two lions darting glances
of pride in the midst of deer.

5.20.44-50
hāhā-kāro mahāñ jajñe mahā-raṅge tv anantaram 130
kṛṣṇo ’yaṁ balabhadro ’yam iti lokasya vismayaḥ
so ’yaṁ yena hatā ghorā pūtanā bāla-ghātinī
kṣiptaṁ tu śakaṭaṁ yena bhagnau tu yamalārjunau

130  sarva-mañceṣv anantaram (Pathak’s edition).

 Chapter Twenty 181

so ’yaṁ yaḥ kāliyaṁ nāgaṁ mamardāruhya131 bālakaḥ

dhṛto govardhano yena sapta-rātraṁ mahā-giriḥ
ariṣṭo dhenukaḥ keśī līlayaiva mahātmanā
nihatā yena durvṛttā dṛśyatām eṣa so ’cyutaḥ
ayaṁ cāsya mahā-bāhur balabhadro ’grato ’grajaḥ
prayāti līlayā yoṣin-mano-nayana-nandanaḥ
ayaṁ sa kathyate prājñaiḥ purāṇārtha-viśāradaiḥ
gopālo yādavaṁ vaṁśaṁ magnam abhyuddhariṣyati
ayaṁ hi sarva-lokasya132 viṣṇor akhila-janmanaḥ
avatīrṇo mahīm aṁśo nūnaṁ bhāra-haro bhuvaḥ

Right after that, loud sounds of “hā hā” were produced in the
grandstand. “This is Kṛṣṇa. This is Balabhadra.” People were
amazed, “He is the one who killed dreadful Pūtanā, the murderess
of babies. He is the one who overturned a cart and smashed the
twin arjuna trees. He is the lad who climbed on Kāliya the snake
and danced. He is the one who held aloft Govardhana, the big
mountain, for seven nights. Ariṣṭa, Dhenuka and Keśī, the bad
guys, were easily put away by that great soul. Look at Him. He’s
Acyuta.
“And the other one who is approaching is His elder brother,
mighty-armed Balabhadra. He is the one about whom the wise,
those who are conversant with the meanings in the Purāṇas, say
he is the cowherd that will uplift the sunken Yādava dynasty. He
is an aṁśa of Viṣṇu, who is everything and in whom everyone’s
birth occurs, an aṁśa that came to Earth to relieve her of her
burden.”

5.20.51-52
ity evaṁ varṇite paurai rāme kṛṣṇe ca tat-kṣaṇāt
uras tatāpa devakyāḥ sneha-snuta-payodharam
mahotsavam ivāsādya putrānana-vilokanāt
yuveva vasudevo ’bhūd vihāyābhyāgatāṁ jarām

131  nanartāruhya (Pathak’s edition). This reading is taken.

132  sarva-bhūtasya (Pathak’s edition). This reading is taken.
182 Vishnu Purana

The citizens thus described Rāma and Kṛṣṇa right when They
came in the open.
Devakī’s chest ached. The milk in her breasts exuded out of
affection. Upon seeing the faces of his sons in the stadium as if a
great festival was taking place, Vasudeva forgot his old age and
became like a youth.

5.20.53-55
vistāritākṣi-yugalo rājāntaḥpura-yoṣitām
nāgara-strī-samūhaś ca draṣṭuṁ na virarāma tam
sakhyaḥ paśyata kṛṣṇasya mukham atyaruṇekṣaṇam
gaja-yuddha-kṛtāyāsa-svedāmbu-kaṇikācitam
vikāsi-śarad-ambhojam avaśyāya-jalokṣitam
paribhūya sthitaṁ janma saphalaṁ kriyatāṁ dṛśaḥ

The eyes of the female residents of the palace stayed wide

open, and the city women too couldn’t stop gazing at Him,
“Girlfriends, look at Kṛṣṇa’s face. His eyes are very red, and are
replete with drops of perspiration resulting from His exertion
in the fight with the elephant. His eyes are two blown autumnal
lotuses sprinkled with mist. Let go of your composure and make
the birth of your eyes successful.”

5.20.56
śrīvatsāṅkaṁ mahad-dhāma bālasyaitad vilokyatām
vipakṣa-kṣapaṇaṁ vakṣo bhuja-yugmaṁ ca bhāmīni

“Gorgeous girl, take a look at this boy’s mark of Śrīvatsa and His
chest, the abode of the great Lakṣmī. Also take a look at His two
arms, which throw down adversaries.”

5.20.57-58
kiṁ na paśyasi dugdhendu-mṛṇāla-dhavalākṛtim133

133  kundendu-mṛṇāla-dhavalānanam (Pathak’s edition).

 Chapter Twenty 183

balabhadram imaṁ nīla-paridhānam upagatam

valgatā muṣṭikenaiva cāṇūreṇa tathā sakhi
krīḍato balabhadrasya harer hāsyaṁ vilokyatām 134

“Why don’t you look at Balabhadra? He wears blue clothes

and his face is as white as a jasmine, the moon, or a lotus stem.
Girlfriend, see the smiles of Balabhadra and Hari? The two
young men are going to play with Muṣṭika and Cāṇūra, who are
leaping about.”

5.20.59-60
sakhyaḥ paśyata cāṇūraṁ niyuddhārtham ayaṁ hariḥ
samupaiti na santy atra kiṁ vṛddhā yukta-kāriṇaḥ
kva yauvanonmukhī-bhūta-sukumāra-tanur hariḥ
kva vajra-kaṭhinābhoga-śarīro ’yaṁ mahāsuraḥ

“Sakhīs, look at this: Hari is advancing toward Cāṇūra for a fight.

Are there no adults here who can implement justice? Where on
the one hand is Hari, whose slender frame has just become ready
for youth, and where on the other is this big asura, whose bulky
body is hard like a thunderbolt?”

5.20.61-62
imau sulalitair aṅgair135 vartete nava-yauvanau
daiteya-mallāś cāṇūra-pramukhās tv atidāruṇāḥ
niyuddha-prāśnikānāṁ tu mahān eṣa vyatikramaḥ
yad bāla-balinor yuddhaṁ madhya-sthaiḥ samupekṣyate

“These two, with their tender limbs, are in budding youth,

whereas the evil wrestlers, the foremost of whom is Cāṇūra, are
incredibly violent. This is a great malpractice on the part of the
referees appointed to the fight, because they are in the midst of
things and condone a fight between a boy and a bull.”

134  kriyate balabhadrasya hāsyam etad vilokyatām (Pathak’s edition).

135  imau sulalitau raṅge (Pathak’s edition).
184 Vishnu Purana

5.20.63-64
śrī-parāśara uvāca
itthaṁ pura-strī-lokasya vadataś cālayan bhuvam
vavalga baddha-kakṣyo ’ntar janasya bhagavān hariḥ
balabhadro ’pi cāsphoṭya vavalga lalitaṁ tathā
pade pade tathā bhūmir yan na śīrṇā tad adbhutam

Śrī Parāśara continued: While the city women were thus

conversing with one another, in the midst of the crowd Lord
Hari tightened His belt and leaped about whilst moving on
the ground. Even Balabhadra slapped his arms in defiance and
charmingly leaped about in that way, so it was quite amazing
that the earth did not split open at every step that they took.

5.20.65
cāṇūreṇa tataḥ kṛṣṇo yuyudhe ’mita-vikramaḥ
niyuddha-kuśalo daityo balabhadreṇa muṣṭikaḥ

Then Kṛṣṇa, of immeasurable prowess, fought with Cāṇūra, and

Muṣṭika, a fiend expert in wrestling, fought with Balabhadra.

5.20.66-68
sannipātāvadhūtais tu cāṇūreṇa samaṁ hariḥ
prakṣepaṇair muṣṭibhiś ca kīla-vajra-nipātanaiḥ
pādoddhūtaiḥ pramṛṣṭaiś 136 ca tayor yuddham abhūn mahat
aśastram atighoraṁ tat tayor yuddhaṁ sudāruṇam
bala-prāṇa-viniṣpādyaṁ samājotsava-sannidhau

Mutually entwining their arms, and disengaging, and pulling

and pushing away, and beating each other with fists, elbows and
forearms, and kicking, as well as blitzing one another with all
their limbs, Cāṇūra and Hari fought. Their combat was colossal.
No weapon was used. Their feud was fierce and frenzied, and

136  Viṣṇucitta says another reading is prasṛṣṭaiś. Śrīdhara Svāmī

indicates that prasṛṣṭaiś is the proper reading.
 Chapter Twenty 185

involved all their strength and vitality. The fight approached a

festival in the eyes of the spectators.

5.20.69-70
yāvad yāvac ca cāṇūro yuyudhe hariṇā saha
prāṇa-hānim avāpāgryāṁ tāvat tāval lavāl lavam
kṛṣṇo ’pi yuyudhe tena līlayaiva jagan-mayaḥ
khedāc cālayatā kopān nija-kesara-śekharam 137

During his battle with Hari, Cāṇūra lost his original strength
little by little, yet Kṛṣṇa, who consists of everything, fought with
him only in sport. In despair and out of anger, Cāṇūra undid the
lock of hair at the top of his head.

5.20.71-73
bala-kṣayaṁ vivṛddhiṁ ca dṛṣṭvā cāṇūra-kṛṣṇayoḥ
vārayāmāsa tūryāṇi kaṁsaḥ kopa-parāyaṇaḥ
mṛdaṅgādiṣu tūryeṣu pratiṣiddheṣu tat-kṣaṇāt
khe saṁgatāny avādyanta deva-tūryāṇy anekaśaḥ
jaya govinda cāṇūraṁ jahi keśava dānavam
ity antardhāna-gā devās tadocur atiharṣitāḥ

Seeing that Cāṇūra was losing strength and that Kṛṣṇa was
gaining the upper hand, Kaṁsa, who would often get angry,
signaled for the cessation of the beating of the drums. Right
at that moment, when the mṛdaṅgas and other drums stopped
resounding, the drums of the gods reached the sky above and
sounded in great numbers. Then the enthralled gods, who
remained invisible, exclaimed, “Glory to You, Govinda. O
Keśava, defeat Cāṇūra. He’s a scalawag.”

5.20.74
cāṇūreṇa ciraṁ kālaṁ pīḍitvā madhusūdanaḥ
utpāṭya bhrāmayāmāsa tad-vadhāya kṛtodyamaḥ

137  nija-śekhara-kesaram (Pathak’s edition). This reading is taken.

186 Vishnu Purana

Madhusūdana had been pained by Cāṇūra for a long time. He

picked him up and whirled him around, intending to kill him.

5.20.75-76
bhrāmayitvā śata-guṇaṁ daitya-mallam amitra-jit
bhūmāv āsphoṭayāmāsa gagane gata-jīvitam
bhūmāv āsphoṭitas tena cāṇūraḥ śatadhābhavat
rakta-srāva-mahā-paṅkāṁ cakāra ca tadā bhuvam

Upon whirling the evil wrestler a hundred times, Kṛṣṇa, the

vanquisher of enemies, dashed him to the ground. Cāṇūra had
already lost his life while in the air. Thus dashed to the ground a
hundred times by Him, Cāṇūra’s body rendered the ground very
muddy with the morbid flow of its blood.

5.20.77-78
baladevo ’pi tat-kālaṁ muṣṭikena mahā-balaḥ
yuyudhe daitya-mallena cāṇūreṇa yathā hariḥ
so ’py enaṁ muṣṭinā mūrdhni vakṣasy āhatya jānunā
pātayitvā dharā-pṛṣṭhe niṣpipeṣa gatāyuṣam

While this was happening, mighty Baladeva fought with Muṣṭika

much in the same way Hari fought the demoniac fighter Cāṇūra.
Baladeva hit him on the head with his fist and on the chest with
his knee, made him fall to the ground, and pounded him till he
was dead.

5.20.79-80
kṛṣṇas tośalakaṁ138 bhūyo malla-rājaṁ mahā-balam
vāma-muṣṭi-prahāreṇa pātayāmāsa bhū-tale
cāṇūre nihate malle muṣṭike vinipātite
nīte kṣayaṁ tośalake139 sarve mallāḥ pradudruvuḥ

138  tosalakaṁ (Annangaracharya’s edition).

139  tosalake (Annangaracharya’s edition).
 Chapter Twenty 187

Kṛṣṇa again fought a top wrestler, called Tośalaka: he was very

strong. Kṛṣṇa made him fall to the ground with a blow from His
left fist. When Cāṇūra had died, Muṣṭika had passed away, and
Tośalaka had met his end, all the other wrestlers fled.

5.20.81
vavalgatus tato raṅge kṛṣṇa-saṅkarṣaṇāv ubhau
samāna-vayaso gopān balād ākṛṣya harṣitau

Then both Kṛṣṇa and Saṅkarṣaṇa danced victoriously in the

arena. In joy, they dragged the cowherds of their age.

5.20.82-84
kaṁso ’pi kopa-raktākṣaḥ prāhoccair vyāyatān140 narān
gopāv etau samājaughān niṣkrāmyetāṁ balād itaḥ
nando ’pi gṛhyatāṁ pāpo nigaḍair āyasair iha
avṛddhārheṇa daṇḍena vasudevo ’pi vadhyatām
valganti gopāḥ kṛṣṇena ye ceme sahitāḥ puraḥ
gāvo nigṛhyatām eṣāṁ yac cāsti vasu kiñcana

Kaṁsa’s eyes grew red out of rage. He shouted to the people

everywhere: “These two cowherds should be driven out from
the mass of onlookers. Get them out of here by force. Nanda too
should be arrested. That sinful man should be tied here with iron
chains. And execute Vasudeva by meting out a punishment which
an elder of his type cannot endure. Apprehend these cowherds
who are celebrating with Kṛṣṇa right before my eyes, and seize
their cattle and whatever wealth they have.”

5.20.85-86
evam ājñāpayānaṁ tu prahasya madhusūdanaḥ
utplutyāruhya taṁ mañcaṁ kaṁsaṁ jagrāha vegataḥ
keśeṣv ākṛṣya vigalat-kirīṭam avanī-tale
sa kaṁsaṁ pātayāmāsa tasyopari papāta ca

140  vyāpṛtān (Pathak’s edition).

188 Vishnu Purana

Laughing at this withdrawal of orders, Madhusūdana jumped in

the air, ascended the dais and swiftly took a hold of Kaṁsa by
pulling him on the hair. Kaṁsa’s crown fell to the ground below.
Kṛṣṇa made Kaṁsa fall on it, and He Himself flew on him.

5.20.87-89
aśeṣa-jagad-ādhāra-guruṇā patatopari
kṛṣṇena tyājitaḥ prāṇān ugrasenātmajo nṛpaḥ
mṛtasya keśeṣu tadā gṛhītvā madhusūdanaḥ
cakarṣa dehaṁ kaṁsasya raṅga-madhye mahā-balaḥ
gauraveṇātimahatā parikhā tena kṛṣyatā
kṛtā kaṁsasya dehena vegeneva mahāmbhasaḥ

Given that Kṛṣṇa, the guru who is the substratum of all the
worlds, had fallen over him, the king, the son of Ugrasena,
gave up his life under the pressure. Then mighty Madhusūdana
grabbed the corpse by the hair and dragged that body of Kaṁsa
to the middle of the arena. A deep furrow was created by the
heavy and huge carcass of Kaṁsa as it was hauled by Kṛṣṇa, as if
a torrent of water had once ran through the track.

5.20.90-91
kaṁse gṛhīte kṛṣṇena tad-bhrātābhyāgato ruṣā
sunāmā balabhadreṇa līlayaiva nipātitaḥ
tato hāhā-kṛtaṁ sarvam āsīt tad-raṅga-maṇḍalam
avajñayā hataṁ dṛṣṭvā kṛṣṇena mathureśvaram

After Kaṁsa had thus been mishandled by Kṛṣṇa, his brother

Sunāman charged forward out of wrath, but Balabhadra easily
put him down for good. Then arose a general cry of grief from the
audience, seeing that the king of Mathurā had been effortlessly
slain by Kṛṣṇa.

5.20.92-93
kṛṣṇe ’pi vasudevasya pādau jagrāha satvaraḥ
 Chapter Twenty 189

devakyāś ca mahā-bāhur baladeva-sahāyavān

utthāpya vasudevas taṁ devakī ca janārdanam
smṛta-janmokta-vacanau tāv eva praṇatau sthitau

Accompanied by Baladeva, stout-armed Kṛṣṇa hastily went to

touch Vasudeva’s feet, as well as Devakī’s. Then Vasudeva and
Devakī made Janārdana stand up. Those two remained humble,
for they remembered what He had told them at His birth.

5.20.94-95
śrī-vasudeva uvāca
prasīda sīdatāṁ datto devānāṁ yo varaḥ prabho
tathāvayoḥ prasādena kṛtoddhāraḥ sa keśava
ārādhito yad bhagavān avatīrṇo gṛhe mama
durvṛtta-nidhanārthāya tena naḥ pāvitaṁ kulam

Śrī Vasudeva said: “Be gracious, O Almighty. The boon that was
given to the dejected gods was made to be fruitful by our grace:
O Keśava, that the Lord, being worshiped, made His descent in
my house in order to put an end to evil beings is the cause of the
purification of our dynasty.

5.20.96-99
tvam antaḥ sarvabhūtānāṁ sarva-bhūta-maya-sthitaḥ141
pravartete samastātmaṁs tvatto bhūta-bhaviṣyatī
yajñais tvam ijyase ’cintya sarva-deva-mayācyuta
tvam eva yajño yaṣṭā ca yajvanāṁ142 parameśvaraḥ
samudbhavaḥ samastasya jagatas tvaṁ janārdana
sāpahnavaṁ mama mano yad etat tvayi jāyate
devakyāś cātmaja-prītyā tad atyanta-viḍambanā

“You are the inner core of all beings. You are in all things. O

141  sarva-bhūteṣv avasthitaḥ (Pathak’s edition); sarva-bhūta-mayas

sthitaḥ (Annangaracharya’s edition).
142  yajñānāṁ (Pathak’s edition).
190 Vishnu Purana

Soul of all, the past and the future come into being from You.
O inconceivable one, You, in whom all the gods abide, are
worshiped by fire sacrifices. O Acyuta, You are the sacrifice and
the sacrificer. You are the ultimate controller of sacrifices. You, O
Janārdana, are the origin of the entire world. That my heart and
Devakī’s heart have parental affection for You, albeit concealedly,
is conducive to our being ridiculed by people.

5.20.100-102
tvaṁ kartā
143
sarva-bhūtānām anādi-nidhano bhavān
tvāṁ manuṣyasya kasyaiṣā jihvā putreti vakṣyati
144

jagad etaj jagannātha sambhūtam akhilaṁ yataḥ

kayā yuktyā vinā māyāṁ so ’smattaḥ sambhaviṣyati
yasmin pratiṣṭhitaṁ sarvaṁ jagat sthāvara-jaṅgamam
sa koṣṭhotsaṅga-śayano mānuṣo145 jāyate katham

“You are the maker of everything. You, sir, have neither a

beginning nor an end. The tongue of which human can possibly
say “Son!” to You? O Jagannātha, which logical reasoning can
explain that He from whom the universe emanates takes birth
from me, except through illusion? How can He in whom the
entire cosmos revolves, with all its living beings and inert things,
possibly abide in the depth of a womb and thus become human?

5.20.103
sa tvaṁ prasīda parameśvara pāhi viśvam
aṁśāvatāra-karaṇair na mamāsi putraḥ
ā-brahma-pādapam idaṁ jagad etad īśa
tvatto vimohayasi kiṁ puruṣottamāsmān

“O God, be gracious. Protect the world by means of Avatāras,

the aspects of Your personality. You’re not my son. O Lord, the

143  kva (Pathak’s edition).

144  kva me manuṣyakasyaiṣā (Pathak’s edition).
145  manuṣyāj (Pathak’s edition).
 Chapter Twenty 191

universe, from Brahmā to a tree, originates from You. Why do

You bewilder us, O Puruṣottama?

5.20.104
māyā-vimohita-dṛśā tanayo mameti
kaṁsād bhayaṁ kṛtam apāsta-bhayo ’titīvram 146
nīto ’si gokulam arāti-bhayākulena 147
vṛddhiṁ gato ’si mama nāsti mamatvam īśa

“With eyes bewildered by illusion, I thought You were my son,

and so I had fear of Kaṁsa. Perturbed by fearing the enemy, I
brought You, who have no trace of fear, to Gokula. Now You are
grown-up. I no longer have any parental feeling for You, O Lord.

5.20.105
karmāṇi rudra-marud-aśvi-śatakratūnāṁ
sādhyāni yasya na bhavanti nirīkṣitāni
tvaṁ viṣṇur īśa jagatām upakāra-hetoḥ
prāpto ’si naḥ parigato148 vigato hi mohaḥ

“The deeds of whom are seen yet are not feasible by Rudra, the
Maruts, the Aśvins and Indra is You, Viṣṇu. O controller of the
worlds, it’s understood that You attained us to render assistance
to the worlds. My bewilderment is gone.”

146  apāsta-bhayātitīvram (Pathak’s edition).

147  nīto ’si gokulam ito ’tibhayākulasya (Pathak’s edition).
148  parigataṁ (Pathak’s edition).
 Chapter Twenty-one

5.21.1
śrī-parāśara uvāca
tau samutpanna-vijñānau bhagavat-karma-darśanāt
devakī-vasudevau tu dṛṣṭvā māyāṁ punar hariḥ
mohāya yadu-cakrasya vitatāna sa vaiṣṇavīm

Śrī Parāśara continued: Noticing that Devakī and Vasudeva had

realizations because of seeing His godly feats, Hari expanded
Viṣṇu’s own illusory potency in order to again bewilder them
and the rest of the Yadus.

5.21.2-3
uvāca cāmba he tāta cirād utkaṇṭhitena me
bhavantau kaṁsa-bhītena dṛṣṭau saṅkarṣaṇena ca
kurvatāṁ yāti yaḥ kālo mātā-pitror apūjanam
tat khaṇḍam āyuṣo vyartham asādhūnāṁ hi jāyate 149

He said, “Mother, father, I and Saṅkarṣaṇa have observed that

you have been feeling uneasy for a long time and have feared
Kaṁsa. The time of unrighteous persons who fail to honor their
respective mother and father amounts to a useless part of their
own lifespan.

149  vyarthaṁ sādhūnām upajāyate (Pathak’s edition).

193
194 Vishnu Purana

5.21.4-5
guru-deva-dvijātīnāṁ mātā-pitroś ca pūjanam
kurvatāṁ sa-phalaḥ kālo150 dehināṁ tāta jāyate
tat kṣantavyam idaṁ sarvam atikrama-kṛtaṁ pitaḥ
kaṁsa-vīrya-pratāpābhyām āvayoḥ para-vaśyayoḥ

“Dad, the lives of those who honor not only their own mother
and father but also their guru, the gods, and the Brāhmaṇas
become successful. Father, forgive us for this discrepancy, due to
neglect, given that both of you were under the control of others,
on account of Kaṁsa’s influence and authority.”

5.21.6
śrī-parāśara uvāca
ity uktvātha praṇamyobhau yadu-vṛddhān anukramāt
yathāvad abhipūjyātha cakratuḥ paura-mānanam

Śrī Parāśara resumed: Then the two youths bowed to their

parents, rendered homage to the elder Yadus, and suitably
offered respect to the citizens.

5.21.7-8
kaṁsa-patnyas tataḥ kaṁsaṁ parivārya hataṁ bhuvi
vilepur mātaraś cāsya duḥkha-śoka-pariplutāḥ
bahu-prakāram asvasthāḥ151 paścāt tāpāturo hariḥ
tāḥ samāśvāsayāmāsa svayam asrāvilekṣaṇaḥ

Then Kaṁsa’s wives surrounded Kaṁsa, who laid dead on the

ground. They wailed, and so did his mother. They were overcome
by distress and sorrow. After some time, Hari, overwhelmed by
remorse, consoled them in many ways. His own eyes were turbid
with tears.

150  sa-phalaṁ janma (Pathak’s edition).

151  bahu-prakāram atyarthaṁ (Pathak’s edition).
 Chapter Twenty-one 195

5.21.9
ugrasenaṁ tato bandhān mumoca madhusūdanaḥ
abhyaṣiñcat tadaivainaṁ nija-rājye hatātmajam
rājye ’bhiṣiktaḥ kṛṣṇena yadu-siṁhaḥ sutasya saḥ
cakāra preta-kāryāṇi ye cānye tatra ghātitāḥ

Afterward, Madhusūdana freed Ugrasena from confinement,

and installed him on the throne, left vacant by the death of his
son. Thus consecrated on the throne by Kṛṣṇa, that lion among
the Yadus performed both the funeral ceremony of his son and
those of the others slain there.

5.21.11-12
kṛtaurdhva-daihikaṁ cainaṁ siṁhāsana-gataṁ hariḥ
uvācājñāpaya vibho yat kāryam aviśaṅkitaḥ
yayāti-śāpād vaṁśo ’yam arājyārho ’pi sāmpratam
mayi bhṛtye sthite devān ājñāpaya tu kiṁ nṛpaiḥ

After performing the obsequies, Ugrasena, sitting on the lion

throne, was addressed by Hari: “My lord, don’t be afraid to order
us to undertake what needs to be done. Under Yayāti’s curse, this
dynasty is unfit for a kingdom, but now that I, a servant, will
remain by your side, you may order the gods. What can the kings
do?”

5.21.13-15
śrī-parāśara uvāca
ity uktvā so ’smarad vāyum ājagāma ca tat-kṣaṇāt
uvāca cainaṁ bhagavān keśavaḥ kārya-mānuṣaḥ
gacchendraṁ brūhi vāyo tvam alaṁ garveṇa vāsava
dīyatām ugrasenāya sudharmā bhavatā sabhā
kṛṣṇo bravīti rājārham etad ratnam anuttamam
sūdharmākhya-sabhā-yuktam asyāṁ yadubhir āsitum

Śrī Parāśara continued: Upon saying so, He remembered Vāyu,

196 Vishnu Purana

who came on the spot. Lord Keśava, a man for a purpose, told
him, “Vāyu, go to Indra and inform him as follows: “Indra,
enough of your pride. Kindly bestow to Ugrasena the assembly
hall called Sudharmā. Kṛṣṇa says this incomparable gem fit for
a king goes with the Sudharmā assembly hall, so that the Yadus
may sit in it.””

5.21.16-17
śrī-parāśara uvāca
ity uktaḥ pavano gatvā sarvam āha śacī-patim
dadau so ’pi sudharmākhyāṁ sabhāṁ vāyoḥ purandaraḥ
vāyunā cāhṛtāṁ divyāṁ sabhāṁ te yadu-puṅgavāḥ
bubhujuḥ sarva-ratnāḍhyāṁ govinda-bhuja-saṁśrayāḥ 152

Śrī Parāśara continued: Thus told what to say, the wind god left,
and related the whole message to Śacī’s husband. Indra gave the
Sudharmā assembly hall to Vāyu. The chief Yadus, who took
shelter of Govinda’s arms, enjoyed the divine assembly hall
brought by Vāyu. It was richly endowed with all kinds of jewels.

5.21.18-19
viditākhila-vijñānau sarva-jñāna-mayāv api
śiṣyācārya-kramaṁ vīrau khyāpayantau yadūttamau
tataḥ sāndīpaniṁ kāśyam avantī-pura-vāsinam
vidyārthaṁ jagmatur bālau kṛtopanayana-kramau 153

Although the two heroes, the best Yadus, already had all types of
wisdom and knew everything, to make the renown of the teacher-
student relationship the two youths approached Sāndīpani, a
resident of Avantī who was born in Kāśī, to obtain knowledge.
The boys received the formal initiation for the twice-born.

152  govinda-bhuja-saṁśrayāt (Pathak’s edition).

153  astrārthaṁ jagmatur vīrau baladeva-janārdanau (Pathak’s edition).
 Chapter Twenty-one 197

5.21.20-22
vedābhyāsa-kṛta-prītī saṅkarṣaṇa-janārdanau
tasya śiṣyatvam abhyetya guru-vṛtti-parau hi tau
darśayāñcakratur vīrāv ācāram akhile jane
sa-rahasyaṁ dhanur-vedaṁ sa-saṁgraham adhīyatām
aho-rātraiś catuḥ-ṣaṣṭyā tad adbhutam abhūd dvija
sāndīpanir asambhāvyaṁ tayoḥ karmātimānuṣam
vicintya tau tadā mene prāptau candra-divākarau

Saṅkarṣaṇa and Janārdana had a liking for reciting the Vedas.

Having become his students, the two boys were attentive to their
guru’s every move. To all who were present, the two heroic youths
showed the proper behavior. In sixty-four days and nights, they
completed their study of the Dhanur-Veda (military science)
along with its secrets (the mantras) and its abridgment (the
usage of weapons). That was amazing, O Brāhmaṇa. Sāndīpani,
realizing that their feat was impossible and hence superhuman,
thought that he had gotten the moon and the sun as students.

5.21.23-25
sāṁgāṁś ca caturo vedān sarva-śāstrāṇi caiva hi
astra-grāmam aśeṣaṁ ca prokta-mātram avāpya tau
ūcutur vriyatāṁ yā te dātavyā guru-dakṣiṇā
so ’py atīndriyam ālokya tayoḥ karma mahā-matiḥ
ayācata mṛtaṁ putraṁ prabhāse lavaṇārṇave

When they had acquired all that he could teach, including the
four Vedas, the Vedāṅgas, all other scriptures and the whole
range of weaponry, merely by hearing him one time, the two
youths asked him what he wanted as a fee. Reflecting upon their
supersensory deeds, the illustrious soul requested them to bring
back his son, who had died in the sea at Prabhāsa.
198 Vishnu Purana

5.21.26-27
gṛhītāstrau tatas tau tu sārghya-hasto154 mahodadhiḥ
uvāca na mayā putro hṛtaḥ sāndīpaner iti
daityaḥ pañcajano nāma śaṅkha-rūpaḥ sa bālakam
jagrāha yo ’sti salile mamaivāsura-sūdana

The two youths armed themselves and departed. The ocean, the
form of a vessel for offering arghya, exclaimed, “I did not take
Sāndīpani’s son. A Daitya named Pañcajana, who has the form
of a conch, kidnapped the boy and is still in my waters, O killer
of asuras.”

5.21.28-30
śrī-parāśara uvāca
ity ukto ’ntar-jalaṁ gatvā hatvā pañcajanaṁ ca tam
kṛṣṇo jagrāha tasyāsthi-prabhavaṁ śaṅkham uttamam
yasya nādena daityānāṁ bala-hānir ajāyata
devānāṁ vavṛdhe tejo yāty adharmaś ca saṅkṣayam
taṁ pāñcajanyam āpūrya gatvā yama-puraṁ hariḥ
baladevaś ca balavāñ jitvā vaivasvataṁ yamam

Śrī Parāśara resumed: Hearing this, Kṛṣṇa went within the water
and killed Pañcajana. He took possession of the high-quality
conch, which was made from his bones. After blowing that
Pāñcajanya, by the sound of which the demons’ power diminishes,
the gods’ vigor increases and unrighteousness decreases, Hari
headed to Yama’s abode. Robust Baladeva defeated Yama, the
one that belongs to the cycle of Vaivasvata Manu.

5.21.31-32
taṁ bālaṁ yātanā-saṁsthaṁ yathā-pūrva-śarīriṇam155

154  sārgha-pātro (Pathak’s edition).

155  Both Viṣṇucitta and Śrīdhara Svāmī add words to the text: tam iti,
yathā-pūrva-śarīriṇaṁ kṛtveti śeṣaḥ (Viṣṇu-cittīyā); tam iti, yathā-pūrva-
śarīriṇaṁ pūrvaṁ tasya yādṛśaṁ śarīram āsīt tādṛśa-śarīra-yuktaṁ sva-
 Chapter Twenty-one 199

pitre pradattavān kṛṣṇo balaś ca balināṁ varaḥ

mathurāṁ ca punaḥ prāptāv ugrasenena pālitām
prahṛṣṭa-puruṣa-strīkām ubhau rāma-janārdanau

The lad had been in the process of receiving punishment. But

Bala, the best of the strong, and Kṛṣṇa made his body look the
same way it used to, and returned him to his father. Rāma and
Janārdana repaired to Mathurā: It was under the protection of
Ugrasena. The men and the women there were jovial.

māyayā nirmāya dadau. (Ātma-prakāśa)

 Chapter Twenty-two

5.22.1-2
śrī-parāśara uvāca
jarāsandha-sute kaṁsa upayeme mahā-balaḥ
astiṁ prāptiṁ ca maitreya tayor bhartṛ-haṇaṁ harim
mahā-bala-parīvāro magadhādhipatir balī
hantum abhyāyayau kopāj jarāsandhaḥ sa-yādavam

Śrī Parāśara continued: Kaṁsa, a strongman, had married two

daughters of Jarāsandha, named Asti ans Prāpti, O Maitreya. They
informed their father. To avenge the death of their husband, out
of anger Jarāsandha, the powerful ruler of Magadha, summoned
his mighty retinue and set out to kill Hari and the other Yādavas.

5.22.3-4
upetya mathurāṁ so ’tha rurodha magadheśvaraḥ
akṣauhiṇībhiḥ sainyasya trayoviṁśatibhir vṛtaḥ
niṣkramyālpa-parīvārāv ubhau rāma-janārdanau
yuyudhāte samaṁ tasya balinau bali-sainikaiḥ

Upon reaching Mathurā, the king of Magadha laid siege to

the city. He was surrounded by twenty-three akṣauhiṇīs of his
army.156
Rāma and Janārdana came out, accompanied by a small

156  An akṣauhiṇī consists of 21,870 chariots, 21,870 elephants, 65,610

horses (with fighters on each one of those three kinds) and 109,350
infantry (Mahābhārata, ādi-parva 2.15-23).

201
202 Vishnu Purana

retinue. Both strong men fought side by side against Jarāsandha’s

stout soldiers.

5.22.5-7
tato rāmaś ca kṛṣṇaś ca matiṁ cakratur añjasā
āyudhānāṁ purāṇānām ādāne muni-sattama
anantaraṁ hareḥ śārṅgaṁ tūṇau cākṣaya-sāyakau
ākāśād āgatau vipra tathā kaumodakī gadā
halaṁ ca balabhadrasya gaganād āgataṁ mahat 157
manaso ’bhimataṁ vipra saunandaṁ musalaṁ tathā

But then Rāma and Kṛṣṇa at once decided to obtain their ancient
weapons, O best sage. Thereafter, Hari’s Śārṅga bow, as well as
two quivers with inexhaustible arrows, came from the sky, O
Vipra, and so did the mace called Kaumodakī. Balabhadra’s
plough weapon too came from the heavens due an intense desire
of the mind, O Vipra, and so did his cudgel called Saunanda.

5.22.8
tato yuddhe parājitya sa-sainyaṁ magadhādhipam
purīṁ viviśatur vīrāv ubhau rāma-janārdanau

After defeating the king of Magadha in battle, along with his

army, the two heroes, Rāma and Janārdana, reentered the city.

5.22.9-10
jite tasmin sudurvṛtte jarāsandhe mahā-mune
jīvamāne gate kṛṣṇas tenāmanyata nājitam 158
punar apy ājagāmātha jarāsandho balānvitaḥ
jitaś ca rāma-kṛṣṇābhyām apakrānto dvijottama

Although Jarāsandha, the very wicked king of Magadha, had

been vanquished, O great sage, given that he was still alive and

157  jvalat (Pathak’s edition).

158  kṛṣṇas taṁ nāmanyata nirjitam (Pathak’s edition).
 Chapter Twenty-two 203

had escaped Kṛṣṇa did not think that he had been defeated.
Indeed, Jarāsandha returned with a mighty force. But he was
vanquished by Rāma and Kṛṣṇa, O Brahmaṇa, and retreated.

5.22.11-12
daśa cāṣṭau ca saṅgrāmān evam atyanta-durmadaḥ
yadubhir māgadho rājā cakre kṛṣṇa-purogamaiḥ
sarveṣv eteṣu yuddheṣu yādavaiḥ sa parājitaḥ
apakrānto jarāsandhaḥ svalpa-sainyair balādhikaḥ

The haughty king of Magadha thus fought eighteen battles

against the Yādavas, among whom Kṛṣṇa is foremost. In all
these fights, the scant military force of the Yādavas defeated, nay,
routed Jarāsandha’s superior army.

5.22.13
na tad balaṁ yādavānāṁ vijitaṁ yad anekaśaḥ 159
tat tu sannidhi-māhātmyaṁ viṣṇor aṁśasya cakriṇaḥ

The Yādavas’ army was not even once defeated by Jarāsandha’s

army. This speaks of the glory of the presence of Viṣṇu’s aṁśa
who holds the cakra.

5.22.14-15
manuṣya-dharma-śīlasya līlā sā jagatī-pateḥ
astrāṇy aneka-rūpāṇi yad arātiṣu muñcati
manasaiva jagat-sṛṣṭiṁ saṁhāraṁ ca karoti yaḥ
tasyāri-pakṣa-kṣapaṇe kiyān udyama-vistaraḥ

That He released weapons of many kinds on the enemies is simply

a pastime of His. He is the protector of the universe, and has the
habit of adopting the human codes of ethics. After all, He creates
the world and withdraws it again merely by using His mind, and

159  yādavānāṁ tair ajitaṁ yad anekaśaḥ (Pathak’s edition).

204 Vishnu Purana

so what continuation of an effort might there be on His part in

suppressing the enemy troops?

5.22.16-17
tathāpi yo manuṣyāṇāṁ dharmas tam anuvartate
kurvan balavatā sandhiṁ hīnair yuddhaṁ karoty asau
sāma copapradānaṁ ca tathā bhedaṁ ca darśayan
karoti daṇḍa-pātaṁ ca kvacid eva palāyanam

Still, while following the human codes of moral ethics he made

peace with the strong and fought against the vile. He also
demonstrated the four ways of dealing with an enemy: sāma
(conciliation), dāna (gift, bribe), bheda (creating division), and
daṇḍa (punishment), and sometimes even took to flight.

5.22.18
manuṣya-dehināṁ ceṣṭām ity evam anuvartate
līlā jagat-pates tasya cchandataḥ parivartate

He thus follows the ways of humans, yet the pastimes of the

master of the universe take place by His will.
 Chapter Twenty-three

5.23.1-2
śrī-parāśara uvāca
gārgyaṁ goṣṭhyāṁ dvijaṁ śyālaḥ ṣaṇḍa ity uktavān dvija
yadūnāṁ sannidhau sarve jahasur yādavās tadā
tataḥ kopa-parītātmā 160 dakṣiṇā-patham etya saḥ
sutam icchaṁs tapas tepe yadu-cakra-bhayāvaham

Śrī Parāśara said: In an assembly, Gārgya, a Brāhmaṇa, was

called a eunuch by his brother-in-law in the presence of the
Yadus. All the Yādavas laughed at Gārgya. Enraged by this, he
set out for the south with the intent of begetting a son that would
terrorize the Yadus.

5.23.3-4
ārādhayan mahādevaṁ loha-cūrṇam abhakṣayat
dadau varaṁ ca tuṣṭo ’smai varṣe tu dvādaśe haraḥ
santoṣayāmāsa ca taṁ yavaneśo hy anātmajaḥ
tad-yoṣit-saṁgamāc cāsya putro ’bhūd ali-sannibhaḥ

He ate powdered iron while worshiping Mahādeva. After twelve

years, Hara became pleased and offered him a benediction. Later,
the childless king of the Yavanas cajoled Gārgya and requested a
son from him, and so Gārgya had intercourse with the Yavana’s
wife. A son, Kālayavana, was born from that union; he was as
black as a bumblebee.

160  kopa-samāviṣṭo (Pathak’s edition).

205
206 Vishnu Purana

5.23.5-6
taṁ kālayavanaṁ nāma rājye sve yavaneśvaraḥ
abhiṣicya vanaṁ yāto vajrāgra-kaṭhinorasam
sa tu vīrya-madonmattaḥ pṛthivyāṁ balino nṛpān
apṛcchan nāradas tasmai kathayāmāsa yādavān

The Yavana king placed Kālayavana on the throne, left his

kingdom and went to live in the forest. Kālayavana’s chest was
as hard as the tip of a thunderbolt. Overly proud of his prowess,
he once asked Nārada, “Who are the most powerful kings on
Earth?” Nārada replied, “the Yādavas.”

5.23.7-8
mleccha-koṭi-sahasrāṇāṁ sahasraiḥ so ’bhisaṁvṛtaḥ
gajāśva-ratha-sampannaiś cakāra paramodyamam
prayayau sa vyavacchinnaṁ161 chinna-yāno dine dine
yādavān prati sāmarṣo maitreya mathurāṁ purīm

Envious of the Yādavas, Kālayavana undertook a great endeavor:

He surrounded himself with myriads of barbarian fighters and
with elephants, horses and chariots and departed for Mathurā
Purī. During the journey, day after day he wore down his mount,
but he never became fatigued.

5.23.9-10
kṛṣṇo ’pi cintayāmāsa kṣapitaṁ yādavaṁ balam
yavanena raṇe gamyaṁ māgadhasya bhaviṣyati
māgadhasya balaṁ kṣīṇaṁ sa kālayavano balī
hantaitad evam āyātaṁ yadūnāṁ vyasanaṁ dvidhā

Kṛṣṇa reasoned: “If the Yādavas’ army fights Kālayavana’s forces,

the former will thereby be weakened and so might be defeated by
Jarāsandha’s troops. And if at first the Yādavas’ army is attacked

161  prayayau cāvyavacchinnaṁ (Pathak’s edition).

 Chapter Twenty-three 207

by Jarasandha’s troops, then mighty Kālayavana will be able to

kill the Yādavas’ reduced army. Thus the Yadus face a double
trouble.

5.23.11-13
tasmād durgaṁ kariṣyāmi yadūnām ari-durjayam
striyo ’pi yatra yudhyeyuḥ162 kiṁ punar vṛṣṇi-puṅgavāḥ
mayi matte pramatte vā supte pravasite ’pi vā
yādavābhibhavaṁ duṣṭā mā kurvaṁs tv arayo ’dhikāḥ
iti saṁcintya govindo yojanānāṁ163 mahodadhim
yayāce dvādaśa purīṁ dvārakāṁ tatra nirmame

“Therefore I will construct an unconquerable fortress for the

Yadus which even the women will be allowed to defend, not to
mention the best of the Vṛṣṇis. Whether I am ecstatic, inebriated,
asleep, or living abroad, no wicked enemy, even a superior one,
will ever be able to defeat the Yādavas.” Resolving thus, Govinda
requested the ocean for twelve yojanas164 and built Dvārakā City
therein.

5.23.14-15
mahodyānāṁ mahā-vaprāṁ taṭāka-śata-śobhitām
prāsāda-gṛha-sambādhām165 indrasyevāmarāvatīm
mathurāvāsinaṁ lokaṁ tatrānīya janārdanaḥ
āsanne kālayavane mathurāṁ ca svayaṁ yayau

The city had huge parks and big ramparts, was beautified by
hundreds of ponds and water tanks and was replete with houses
and palaces. It looked like Indra’s Amarāvatī. Having transferred
the residents of Mathurā to Dvārakā, Janārdana alone returned
to Mathurā, while Kālayavana was waiting on the outskirts.

162  yuddheyuḥ (Nāg Press edition).

163  yojanāni (Pathak’s edition).
164  One yojana equals eight or nine miles.
165  taḍāga-śata-śobhitām | prākāra-gṛha-sambādhām (Pathak’s edition).
208 Vishnu Purana

5.23.16-17
bahir āvāsite sainye mathurāyā nirāyudhaḥ
nirjagāma ca govindo dadarśa yavaneśvaram
sa jñātvā vāsudevaṁ taṁ bāhu-praharaṇaṁ166 nṛpaḥ
anuyāto mahā-yogi-cetobhiḥ prāpyate na yaḥ

The army was encamped outside. Govinda came out of Mathurā

unarmed and glanced at the Yavana king. The king recognized
Vāsudeva, slapped his arms and pursued Him, the one who is
not even attained by the thoughts of great yogis.

5.23.18-20
tenānuyātaḥ kṛṣṇo ’pi praviveśa mahā-guhām
yatra śete mahā-vīryo mucukundo nareśvaraḥ
so ’pi praviṣṭo yavano dṛṣṭvā śayyāgataṁ nṛpam
pādena tāḍayāmāsa matvā kṛṣṇaṁ sudurmatiḥ
utthāya mucukundo ’pi dadarśa yavanaṁ nṛpaḥ

Followed by the Yavana, Kṛsṇa entered a large cave where a great

warrior, King Mucukunda, was sleeping. When Kālayavana
entered the cave, he saw that a king had come there to sleep. But,
mistaking the man for Kṛṣṇa, the fool kicked Mucukunda, who
then got up and stared at the Yavana.

5.23.21
dṛṣṭa-mātraś ca tenāsau jajvāla yavano ’gninā
tat-krodha-jena maitreya bhasmī-bhūtaś ca tat-kṣaṇāt

Kālayavana, who had merely been seen by him, was immediately

scorched by the fire generated from Mucukunda’s wrath and
thus reduced to ashes.

166  bāhu-praharaṇo (Pathak’s edition).

 Chapter Twenty-three 209

5.23.22-23
sa hi devāsure yuddhe gato hatvā mahāsurān
nidrārtaḥ sumahā-kālaṁ nidrāṁ vavre varaṁ surān
proktaś ca devaiḥ saṁsuptaṁ yas tvām utthāpayiṣyati
deha-jenāgninā sadyaḥ sa tu bhasmī-bhaviṣyati

In days of yore, Mucukunda had killed many asuras in a war

between the gods and the demons. Then, oppressed by sleep, he
asked the gods the boon of sleeping for a long time. Accordingly,
they replied: “Whoever wakes you up will at once turn to ashes
by the fire produced from your body.”

5.23.24
evaṁ dagdhvā sa taṁ pāpaṁ dṛṣṭvā ca madhusūdanam
kas tvam ity āha so ’py āha jāto ’haṁ śaśinaḥ kule
vasudevasya tanayo yador vaṁśa-samudbhavaḥ

Having thus cremated that sinner, Mucukunda saw Madhusūdana

and inquired, “Who are you?” He replied, “I was born in the
lunar dynasty. I am the son of Vasudeva. I am a descendant in
Yadu’s line.”

5.23.25-28
mucukundo ’pi tatrāsau vṛddha-gārgya-vaco ’smarat 167
saṁsmṛtya praṇipatyainaṁ sarvaṁ sarveśvaraṁ harim
prāha jñāto bhavān viṣṇor aṁśas tvaṁ parameśvara
purā gārgyeṇa168 kathitam aṣṭāviṁśatime yuge
dvāparānte harer janma yadu-vaṁśe bhaviṣyati
sa tvaṁ prāpto na sandeho martyānām upakāra-kṛt

Then Mucukunda remembered the prophecy of the old Gārgya,

and bowed to Hari, who is everything and the Lord of all.

167  vṛddha-garga-vaco ’smarat (Pathak’s edition). The two commentators

take the above reading.
168  gargeṇa (Pathak’s edition).
210 Vishnu Purana

Mucukunda exclaimed, “I know who You are! You are an aṁśa

of Viṣṇu. O God, long ago Gārgya predicted that in the twenty-
eighth cycle at the end of Dvāpara yuga Hari will take birth
in Yadu’s dynasty. You are He. There’s no doubt. You are the
benefactor of mankind.

5.23.29-30
tathāhi sumahat tejo nālaṁ soḍhum ahaṁ tava
tathāhi sa-jalāmbhoda-nāda-dhīrataraṁ tava
vākyaṁ namati caivorvī yuṣmat-pāda-prapīḍitā
devāsura-mahā-yuddhe daitya-sainya-mahā-bhaṭāḥ
na sehur mama tejas te tvat-tejo na sahāmy aham

“I know You are the One because I simply cannot endure

this great effulgence of Yours. Let me bow to Your manner of
utterance, deep like a rumbling cloud. Lo, the Earth sinks
beneath the pressure of Your feet. Just as the great soldiers in
the Daitya army couldn’t tolerate my radiance during the war
between the gods and the asuras, so I cannot endure Yours.

5.23.31
saṁsāra-patitasyaiko jantos tvaṁ śaraṇaṁ param
prasīda tvaṁ prapannārti-hara nāśaya me ’śubham

“You are the sole refuge for a living being treading the path of
material life. Be gracious to me, O alleviator of the pain of those
who take shelter of You, and dispel everything inauspicious in
my life.

5.23.32-34
tvaṁ payonidhayaḥ śailāḥ saritas tvaṁ vanāni ca
medinī gaganaṁ vāyur āpo ’gnis tvaṁ tathā manaḥ
buddhir avyākṛtaṁ prāṇāḥ prāṇeśas tvaṁ tathā pumān
puṁsaḥ parataraṁ yac ca vyāpy ajanma-vikāra-vat 169

169  ajanma-vikalpa-vat (Pathak’s edition).

 Chapter Twenty-three 211

śabdādi-hīnam ajaram ameyaṁ kṣaya-varjitam

avṛddhi-nāśaṁ tad brahma tvam ādy-anta-vivarjitam

“You are the oceans, the mountains, the rivers and the forests.
You are earth, sky, air, water, and fire. And You are the mind,
the intelligence, unmodified Pradhāna, the life airs, and the
controller of the universal life force. You are the Puruṣa. Not only
that, You are Brahman, the better (not the best) aspect of the
Soul. Brahman is all-pervading, devoid of change such as birth,
without the five elements, undecaying, immeasurable, void of
diminution, unmoved by an increase, untouched by extinction,
and utterly free from any beginning or end.

5.23.35-37
tvatto ’marāḥ sa-pitaro yakṣa-gandharva-kinnarāḥ
siddhāś cāpsarasas tvatto manuṣyāḥ paśavaḥ khagāḥ
sarīsṛpā mṛgāḥ sarve tvattaḥ sarve mahīruhāḥ
yac ca bhūtaṁ bhaviṣyaṁ ca kiñcid atra carācaram
mūrtāmūrtaṁ tathā cāpi sthūlaṁ sūkṣmataraṁ tathā
tat sarvaṁ tvaṁ jagat-kartā nāsti kiñcit tvayā vinā

“The gods originate from You, as do the patriarchs, the Yakṣas,

the Gandharvas, the Kinnaras, the Siddhas, and the Apsarās.
Humans come from You, as do all animals, birds, snakes and deer.
All trees emanate from You. Everything, whether in the past,
present or future, whether moving or not, whether embodied or
not, and whether coarse or subtle, is You, the maker of the world.
Nothing exists separate from You.

5.23.38-39
mayā saṁsāra-cakre ’smin bhramatā bhagavaṁs tadā
tāpa-trayābhibhūtena na prāptā nirvṛtiḥ kvacit
duḥkhāny eva sukhānīti mṛga-tṛṣṇā jalāśayāḥ 170
mayā nātha gṛhītāni tāni tāpāya me ’bhavan

170  mṛga-tṛṣṇā jalāśayā (Pathak’s edition).

212 Vishnu Purana

“Whirling in the cycle of material life, I was assailed by the three

kinds of miseries171 during all this time and did not achieve
any happiness, my Lord. I mistook pains for pleasures, like an
illusioned person thinks a mirage in the desert is actual water.
Lord, ultimately my enjoyments gave me nothing but sorrow.

5.23.40-41
rājyam urvī balaṁ kośo mitra-pakṣas tathātmajāḥ
bhāryā bhṛtya-jano ye ca śabdādyā viṣayāḥ prabho
sukha-buddhyā mayā sarvaṁ gṛhītam idam avyayam
pariṇāme tad eveśa tāpātmakam abhūn mama

“The kingship, the land, the army, the treasury, the friends,
the allies, the children, the wives, the servants, and desirable
objects—I thought all those things would bring happiness and
would last forever, O Almighty. But in the end, O Lord, they
turned out to be causes of affliction.

5.23.42-43
deva-loka-gatiṁ prāpto nātha deva-gaṇo ’pi hi
mattaḥ sāhāyya-kāmo ’bhūc chāśvatī kutra nirvṛtiḥ
tvām anārādhya jagatāṁ sarveṣāṁ prabhavāspadam
śāśvatī prāpyate kena parameśvara nirvṛtiḥ

“Even the gods, though high in heaven, needed my assistance,

so where can everlasting joy be obtained, my Lord? Who can
achieve everlasting happiness without revering You, the great
God, the substratum of the source of all the worlds?
5.23.44-45
tvan-māyā-mūḍha-manaso janma-mṛtyu-jarādikān
avāpya tāpān paśyanti preta-rājam anantaram172

171  The three kinds of miseries are: ādhyātmika pains (bodily or

mental), ādhibhautika pains (from other beings), and ādhidaivika pains
(from the weather, etc.).
172  preta-rājānanaṁ narāḥ (Pathak’s edition).
 Chapter Twenty-three 213

tato nija-kriyā-sūti narakeṣv atidāruṇam

prāpnuvanti narā duḥkham asvarūpa-vidas tava

“Bewildered by Your Māyā and unaware of Your true nature,

people get miseries such as birth, old age and death and then see
the king of ghosts. Later, in hell they reap the dreadful sorrow
that results from their deeds.

5.23.46
aham atyanta-viṣayī mohitas tava māyayā
mamatva-garva-gartāntar bhramāmi parameśvara

“I, beguiled by Your Māyā, am a sense enjoyer to a high degree. O

Almighty, I swirl in the whirlpool of selfishness and overweening
pride.

5.23.47
so ’haṁ tvāṁ śaraṇam apāram aprameyaṁ 173
samprāptaḥ parama-padaṁ yato na kiñcit
saṁsāra-bhrama174-paritāpa-tapta-cetā
nirvāṇe pariṇata-dhāmni sābhilāṣaḥ

“Now that I have attained You, the boundless refuge, the

immeasurable, the ultimate substratum without which nothing
exists, I, seared by the trouble of wandering in material life, want
a change of abode: Nirvāṇa.”175

173  apāram īśam īḍyaṁ (Pathak’s edition).

174  śrama (Pathak’s edition).
175  Alternatively: “I have a desire for final beatitude, the place for
mature yogis,” says Śrīdhara Svamī: pariṇata-dhāmni paripakva-yoginām
āśraye nirvāṇe. (Ātma-prakāśa 5.23.47). Further, Viṣṇucitta glosses
pariṇata-dhāmni as niratiśaya-tejasi, “Nirvāṇa, in which the intensity is
unexcelled” (Viṣṇu-cittīyā 5.23.47).
 Chapter Twenty-four

5.24.1
śrī-parāśara uvāca
itthaṁ stutas tadā tena mucukundena dhīmatā
prāheśaḥ sarva-bhūtānām anādi-nidhano hariḥ 176

Śrī Parāśara resumed: Thus eulogized by intelligent Mucukunda,

Hari, who has neither a beginning nor an end and is the Lord of
all beings, replied as follows.

5.24.2-3
śrī-bhagavān uvāca
yathābhivāñchitān divyān gaccha lokān narādhipa
avyāhata-paraiśvaryo mat-prasādopabṛṁhitaḥ
bhuktvā divyān mahā-bhogān bhaviṣyasi mahā-kule
jāti-smaro mat-prasādāt tato mokṣam avāpsyasi

The Lord said: “King, you can go to whichever celestial sphere

you choose. Loaded with My grace, your opulence will be profuse
and unimpeded. After enjoying heavenly pleasures, you will take
birth in a great family, will remember your past lives and, by My
mercy, will achieve liberation.”

5.24.4-5
śrī-parāśara uvāca

176  anādir bhagavān hariḥ (Pathak’s edition).

215
216 Vishnu Purana

ity uktaḥ praṇipatyeśaṁ jagatām acyutaṁ nṛpaḥ

guhā-mukhād viniṣkrāntaḥ sa dadarśālpakān narān
tataḥ kali-yugaṁ matvā prāptaṁ taptuṁ nṛpas tapaḥ
nara-nārāyaṇa-sthānaṁ prayayau gandha-mādanam

Śrī Parāśara continued: Then the king bowed to Acyuta, the

controller of the worlds, and came out of the cave. He noticed that
humans were very short. Realizing that Kali yuga was underway,
the king decided to perform austerities, and so he departed for
Gandha-mādana, the abode of Nara and Nārāyaṇa.

5.24.6-7
kṛṣṇo ’pi ghātayitvārim upāyena hi tad-balam
jagrāha mathurām etya hasty-aśva-syandanojjvalam
ānīya cograsenāya dvāravatyāṁ nyavedayat
parābhibhava-niḥśaṅkaṁ babhūva ca yadoḥ kulam

For His part, Kṛṣṇa, upon killing His enemy by this means,
returned to Mathurā, assembled His army, resplendent with
elephants, horses and chariots, brought it to Dvāravatī and put
it in the care of Ugrasena. The Yadu clan lost all fear of ever being
defeated.

5.24.8-9
baladevo ’pi maitreya praśāntākhila-vigrahaḥ
jñāti-darśana-sotkaṇṭhaḥ prayayau nanda-gokulam
tato gopāś ca gopyaś ca177 yathā-pūrvam amitra-jit
tathaivābhyavadat premṇā bahu-māna-puraḥsaram

Desiring to see his relatives, Baladeva, who puts all strife to an

end, departed for Nanda’s village. There, O Maitreya, he talked
to the cowherd men and women just like Amitrajit had done in
the past: With love and much respect.

177  tato gopāṁś ca gopīś ca (Pathak’s edition).

 Chapter Twenty-four 217

5.24.10-11
sa kaiścit sampariṣvaktaḥ kāṁścic ca pariṣasvaje
hāsyaṁ cakre samaṁ kaiścid gopair gopī-janais tathā
priyāṇy anekāny avadan gopās tatra halāyudham
gopyaś ca prema-kupitāḥ procuḥ serṣyam athāparāḥ

Baladeva was hugged by the elders, hugged his juniors, and joked
with those of his age. On that occasion the cowherd men said
many pleasurable things to Halāyudha. The cowherd women
spoke to him too: Some were angry out of love whereas others
were outright jealous.

5.24.12-13
gopyaḥ papracchur aparā nāgarī-jana-vallabham
kaccid āste sukhaṁ kṛṣṇaś cala-prema-lavātmakaḥ
asmac-ceṣṭām apahasan na kaccit pura-yoṣitām
saubhāgya-mānam adhikaṁ karoti kṣaṇa-sauhṛdaḥ

Other gopīs inquired from him as follows, since he was friends

with the city women: “Does Kṛṣṇa remain happy over there?
By nature, an aspect of His love likes to go out. Why wouldn’t
He, whose friendship lasts only for a short time, laugh at our
manners while thinking much of the city women’s pride, a form
of their good fortune?

5.24.14-15
kaccit smarati naḥ kṛṣṇo gītānugamanaṁ kalam
apy asau mātaraṁ draṣṭuṁ sakṛd apy āgamiṣyati
athavā kiṁ tad-ālāpaiḥ kriyantām aparāḥ kathāḥ
yasyāsmabhir vinā tena vināsmākaṁ bhaviṣyati

“Does Kṛṣṇa recall our sweet and melodious accompaniment to

His singing? Perhaps He will arrive quickly to see His mother.
Otherwise, what is the use of talking about Him? We should talk
about something else. Let us be without Him in the same way He
is without us.
218 Vishnu Purana

5.24.16-17
pitā mātā tathā bhrātā bhartā bandhu-janaś ca kim
saṁtyaktas178 tat-kṛte ’smābhir akṛtajña-dhvajo hi saḥ
tathāpi kaccid ālāpam ihāgamana-saṁśrayam
karoti kṛṣṇo vaktavyaṁ bhavatā rāma nānṛtam

“For His sake, did we not give up our fathers, mothers, brothers,
husbands and other relatives? He is the epitome of ingratitude.
Still, perhaps Kṛṣṇa talks about coming here. Tell us, Rāma.
Don’t lie to us.

5.24.18
dāmodaro ’sau govindaḥ pura-strī-sakta-mānasaḥ
apeta-prītir asmāsu durdarśaḥ pratibhāti naḥ

“Dāmodara’s heart is attached to the city women. He, Govinda,

lost His love for us. As far as we’re concerned, He appears to be
hard-to-get.”

5.24.19
āmantritaś ca kṛṣṇeti punar dāmodareti ca
jahasuḥ179 sa-svaraṁ gopyo hariṇā hṛta-cetasaḥ

The gopīs called out His names “Kṛṣṇa” and “Dāmodara”. Their
minds stolen by Hari, they wailed with intonations.

5.24.20-21
saṁdeśaiḥ sāma-madhuraiḥ prema-garbhair agarvitaiḥ
rāmeṇāśvāsitā gopyaḥ kṛṣṇasyātimanoharaiḥ
gopaiś ca pūrva-vad rāmaḥ parihāsa-manoharāḥ
kathāś cakāra reme ca saha tair vraja-bhūmiṣu

178  na tyaktas (Pathak’s edition).

179  ruruduḥ (Pathak’s edition).
 Chapter Twenty-four 219

Rāma comforted the gopīs with Kṛṣṇa’s messages, which were

sweet with conciliation, filled with love, unpretentious and very
charming. As before, Rāma cracked jokes with the gopas and
had fun with them in various places of Vraja.
 Chapter Twenty-five

5.25.1-2
śrī-parāśara uvāca
vane vicaratas tasya saha gopair mahātmanaḥ
mānuṣa-cchadma-rūpasya śeṣasya dharaṇī-dhṛtaḥ
niṣpāditorukāryasya kāryeṇorvī-pracāriṇaḥ180
upabhogārtham atyarthaṁ varuṇaḥ prāha vāruṇīm

Śrī Parāśara continued: He, Śeṣa, the upholder of the Earth, had
a human form as a disguise. This great Soul, whose important
deeds come to fruition, was thinking about improving the
Earth’s condition with an exploit. While he was taking pleasure
in the forest with the gopas, Varuṇa spoke to Vāruṇī in order to
greatly increase Balarāma’s enjoyment.

5.25.3-4
abhīṣṭā sarvadā yasya madire tvaṁ mahaujasaḥ
anantasyopabhogāya tasya gaccha mude śubhe
ity uktā vāruṇī tena sannidhānam athākarot
vṛndāvana-samutpanna-kadamba-taru-koṭare

“Madirā, Ananta always has a craving for you. Therefore you,

O auspicious joy in person, should go please that virile fellow.”
Thus addressed, Vāruṇī went where he was and placed herself in
a liquid form in the hollow of a Kadamba tree of Vrindavan.

180  kāryeṇorvī-vicāriṇaḥ (Pathak’s edition).

221
222 Vishnu Purana

5.25.5-6
vicaran baladevo ’pi madirā-gandham uttamam
āghrāya madirā-tarṣam avāpātha varānanaḥ 181
tataḥ kadambāt sahasā madya-dhārāṁ sa lāṅgalī
patantīṁ vīkṣya maitreya prayayau paramāṁ mudam

Strolling in the woodland, Baladeva perceived the great scent

of madirā liquor and became thirsty to drink it. Later on, the
beautiful-faced holder of the plough suddenly noticed liquor
dripping from a Kadamba tree. He achieved an exuberant joy,
O Maitreya.182

5.25.7
papau ca gopa-gopībhiḥ samupeto mudānvitaḥ
pragīyamāno lalitaṁ gīta-vādya-viśāradaiḥ

In the company of gopas and gopīs, he drank. He became joyful

to the brim. Expert singers, accompanied by skilled musicians,
sang his praises.

5.25.8
sa matto ’tyanta-gharmāmbhaḥ kaṇikā-mauktikojjvalaḥ
āgaccha yamune snātum icchāmīty āha vihvalaḥ

He was drunk. His many drops of perspiration resembled so

many small pearls. “Come here, Yamunā: I want to take a dip,”
he exclaimed in his agitated state.

5.25.9-10
tasya vācaṁ nadī sā tu mattoktām avamatya183 vai
nājagāma tataḥ kruddho halaṁ jagrāha lāṅgalī

181  purātanam (Pathak’s edition).

182  The Kadamba tree does not exude any sap, yet a synonym of liquor
is kādambarī because the distillation from its flowers yields liquor.
183  avamanya (Pathak’s edition).
 Chapter Twenty-five 223

gṛhītvā tāṁ halāntena184 cakarṣa mada-vihvalaḥ

pāpe nāyāsi nāyāsi gamyatām icchayānyataḥ

Disregarding his words, uttered in inebriation, the river did not

come. Then the well-known holder of the plough got enraged,
grabbed his plough weapon, spiked it on the river’s edge and
dragged her to him. He was out of his mind: “You sinful river.
You’re not coming? You’re not coming? Try to go elsewhere if
you can.”

5.25.11-12
sākṛṣṭā sahasā tena mārgaṁ santyajya nimnagā
yatrāste balabhadro ’sau plāvayāmāsa tad vanam
śarīriṇī tadābhyetya trāsa-vihvala-locanā
prasīdety abravīd rāmaṁ muñca māṁ musalāyudha

Pulled by Balabhadra, the river at once left her natural course

and inundated the woodland wherever he went. But after a while
the river assumed a corporeal form and approached him. Her
eyes showed signs of desperation and fear. She said to Rāma: “Be
gracious. Let go of me, O wielder of the cudgel.”

5.25.13
tatas tasyāḥ suvacanam ākarṇya sa halāyudhaḥ
so ’bravīd avajānāsi mama śaurya-bale nadi
so ’haṁ tvāṁ hala-pātena nayiṣyāmi sahasradhā

Hearing this, Halāyudha replied, “Dear river, you showed con-

tempt for my heroism and power, and so by the fall of my plough
I will lead you around in a thousand ways.”

5.25.14
śrī-parāśara uvāca

184  gṛhītvā tāṁ taṭe tena (Pathak’s edition).

224 Vishnu Purana

ity uktayātisaṁtrāsāt tayā nadyā prasāditaḥ

bhū-bhāge plāvite tasmin mumoca yamunāṁ balaḥ

Śrī Parāśara resumed: Terrified upon hearing this, the river

pacified him. Given that part of the land was inundated, Bala let
go of the Yamunā.

5.25.15-17
tataḥ snātasya vai kāntir ajāyata185 mahātmanaḥ
avataṁsotpalaṁ cāru gṛhītvaikaṁ ca kuṇḍalam
varuṇa-prahitāṁ cāsmai mālām amlāna-paṅkajām
samudrābhe tathā vastre nīle lakṣmīr ayacchata
kṛtāvataṁsaḥ sa tadā cāru-kuṇḍala-bhūṣitaḥ
nīlāmbara-dharaḥ sragvī śuśubhe kānti-saṁyutaḥ

Upon bathing, the great Soul’s resplendence came into place.

Lakṣmī arrived and gave him a beautiful lily for one ear and a
splendid earring for the other, a garland of fresh lotuses sent by
Varuṇa, and two garments as blue as the ocean. Thus adorned,
Balarāma seemed united with loveliness.

5.25.18-19
itthaṁ vibhūṣito reme tatra rāmas tathā vraje
māsa-dvayena yātaś ca sa punar dvārakāṁ purīm
revatīṁ nāma tanayāṁ raivatasya mahīpateḥ
upayeme balas tasyāṁ jajñāte niśitolmukau 186

For two months, Rāma had these ornaments and took pleasure
in Vraja. Then he returned to Dvārakā City. There Bala married
Revatī, the daughter of King Raivata. Two sons were born from
her: Niśatha and Ulmuka.

185  kāntir ājagāma (Pathak’s edition).

186  niśaṭholmukau (Pathak’s edition).
 Chapter Twenty-six

5.26.1-2
śrī-parāśara uvāca
bhīṣmakaḥ kuṇḍine rājā vidarbha-viṣaye ’bhavat
rukmī tasyābhavat putro rukmiṇī ca varānanā
rukmiṇīṁ cakame kṛṣṇaḥ sā ca taṁ cāru-hāsinī
na dadau yācate caināṁ rukmī dveṣeṇa cakriṇe

Śrī Parāśara continued: Bhīṣmaka was the king in Kuṇḍina, a

region in the kingdom of Vidarbha (Berar). Rukmī was his
son and beautiful-faced Rukmiṇī his daughter. Kṛṣṇa loved
Rukmiṇī, and she loved Him. Her laughter was charming. He
asked to marry her, but Rukmī refused, for he hated the wielder
of the cakra.

5.26.3-4
dadau ca śiśupālāya jarāsandha-pracoditaḥ
bhīṣmako rukmiṇā sārdhaṁ rukmiṇīm uruvikramaḥ
vivāhārthaṁ tataḥ sarve jarāsandha-mukhā nṛpāḥ
bhīṣmakasya puraṁ jagmuḥ śiśupāla-priyaiṣiṇaḥ

On the advice of Jarāsandha, Bhīṣmaka, along with Rukmī,

gave Rukmiṇī in marriage to Śiśupāla. Later, for the sake of
the wedding, all the kings, chief among whom was Jarāsandha,
traveled to Bhīṣmaka’s city with the intent to please Śiśupāla.

225
226 Vishnu Purana

5.26.5-6
kṛṣṇo ’pi balabhadrādyair yadubhiḥ parivāritaḥ
prayayau kuṇḍinaṁ draṣṭuṁ vivāhaṁ caidya-bhūbhṛtaḥ
śvo-bhāvini vivāhe tu tāṁ kanyāṁ hṛtavān hariḥ
vipakṣa-bhāram āsajya rāmādiṣv atha bandhuṣu

Kṛṣṇa too, accompanied by Balabhadra and other Yadus, went

to Kuṇḍina to see the wedding of the Caidya king. But on the
day before the wedding, Hari kidnapped the girl, conferring the
weight of dealing with the enemies on the shoulders of Rāma
and of His other friends.

5.26.7-8
tataś ca pauṇḍrakaḥ śrīmān dantavakro vidūrathaḥ
śiśupāla-jarāsandha-śālvādyāś ca mahībhṛtaḥ
kupitās te hariṁ hantuṁ cakrur udyogam uttamam
nirjitāś ca samāgamya rāmādyair yadu-puṅgavaiḥ

Pauṇḍraka, the illustrious Dantavakra, Vidūratha, and the kings

such as Śiśupāla, Jarāsandha and Śālva became incensed. They
devised a plan to kill Hari. Upon setting out in pursuit, they were
defeated by Rāma and other Yadu greats.

5.26.9-10
kuṇḍinaṁ na pravekṣyāmi hy ahatvā yudhi keśavam
kṛtvā pratijñāṁ rukmī ca hantuṁ kṛṣṇam anudrutaḥ
hatvā balaṁ sa-nāgāśvaṁ patti-syandana-saṁkulam
nirjitaḥ pātitaś corvyāṁ līlayaiva sa cakriṇā

“I will not return to Kuṇḍina until I slay Keśava in battle,” swore

Rukmī before following Kṛṣṇa’s path to kill Him. The wielder
of the cakra overpowered Rukmī’s army, replete with elephants,
cavalry, infantry, and chariots, defeated him too and easily made
him fall to the ground.
 Chapter Twenty-six 227

5.26.11-12
nirjitya rukmiṇaṁ samyag upayeme ca rukmiṇīm
rākṣasena vivāhena samprāptāṁ madhusūdanaḥ
tasyāṁ jajñe ca pradyumno madanāṁśaḥ sa vīryavān
jahāra śambaro yaṁ vai yo jaghāna ca śambaram

Some time after winning the battle against Rukmī and his
army, Madhusūdana properly married Rukmiṇī, whom He had
initially taken by the Rakṣasa style of marriage. Pradyumna was
born from her. He was an aṁśa of Cupid and a heroic fighter.
Śambara kidnapped him, but he in turn killed Śambara.
 Chapter Twenty-seven

5.27.1-2
śrī-maitreya uvāca
śambareṇa hṛto vīraḥ pradyumnaḥ sa kathaṁ mune
śambaraḥ sa mahā-vīryaḥ pradyumnena kathaṁ hataḥ
yas tenāpahṛtaḥ pūrvaṁ sa kathaṁ vijaghāna tam
etad vistarataḥ śrotum icchāmi sakalaṁ guro

Śrī Maitreya asked: O sage, how was heroic Pradyumna abducted

by Śambara? And how was the mighty Śambara killed by
Pradyumna? How was he able to kill the one who abducted him?
Dear guru, I want to hear everything about this in detail.

5.27.3-4
śrī-parāśara uvāca
ṣaṣṭhe ’hni jāta-mātraṁ tu pradyumnaṁ sūtikā-gṛhāt
mamaiṣa hanteti mune hṛtavān kāla-śambaraḥ
hṛtvā cikṣepa caivainaṁ grāhogre lavaṇārṇave
kallola-janitāvarte sughore makārālaye

Śrī Parāśara replied: On the sixth day after his birth, O sage,
Pradyumna was taken away from the maternity room by
Śambara, who thought “He is the one destined to be my killer.”
Death-like Śambara then threw him in the shark-infested ocean,
in a vortex created by waves. It was the terrible territory of
makaras.

229
230 Vishnu Purana

5.27.5-6
pātitaṁ tatra caivaiko matsyo jagrāha bālakam
na mamāra ca tasyāpi jaṭharāgni-pradīpitaḥ
matsya-bandhaiś ca matsyo ’sau matsyair anyaiḥ saha dvija
ghātito ’sura-varyāya śambarāya niveditaḥ

A fish swallowed the baby fallen there, but the baby didn’t die.
Rather, it glowed like fire in the fish’s stomach. O Brāhmaṇa, that
fish and other fish were caught by fishermen, who delivered their
catch to Śambara, the best asura.

5.27.7-8
tasya māyāvatī nāma patnī sarva-gṛheśvarī
kārayāmāsa sūdānām ādhipatyam aninditā
dārite matsya-jaṭhare sā dadarśātiśobhanam
kumāraṁ manmatha-taror dagdhasya prathamāṅkuram

His wife was called Māyāvatī. She was in charge of the household.
She was irreproachable, and oversaw the work of the cooks.
When the fish’s belly was cut open, she saw a very cute boy, the
first sprout of the burnt tree of Cupid.187

5.27.9-11
ko ’yaṁ katham ayaṁ matsya-jaṭhare praviveśitaḥ
ity evaṁ kautukāviṣṭāṁ tanvīṁ prāhātha nāradaḥ
ayaṁ samasta-jagataḥ sthiti-saṁhāra-kāriṇaḥ
śambareṇa hṛto viṣṇos tanayaḥ sūtikā-gṛhāt
kṣiptaḥ samudre matsyena nigīrṇas te gṛhaṁ gataḥ
nara-ratnam idaṁ subhru visrabdhā paripālaya

“Who is he? And how did he end up in a fish’s stomach?” While

she was thus steeped in wonderment, Nārada came, and talked
to her: “He is a son of Viṣṇu, who carries out the continuation

187  Cupid was reduced to ashes by Śiva and was reborn as Pradyumna.
 Chapter Twenty-seven 231

and the destruction of the whole world, and was abducted from
the maternity room by Śambara. He was thrown in the ocean,
was swallowed by a fish and landed in your household. This is a
jewel among men, O beautiful-browed lady. Relax, and take care
of him.”

5.27.12-13
śrī-parāśara uvāca
nāradenaivam uktā sā pālayāmāsa taṁ śiśum
bālyād evātirāgeṇa rūpātiśaya-mohitā
sa yadā yauvanābhoga-bhūṣito ’bhūn mahā-mate
sābhilāṣā tadā sāpi 188 babhūva gaja-gāminī

Śrī Parāśara continued: Thus informed by Nārada, she reared the

infant. Right from childhood, on account of excessive passion
she was enchanted by his beauty. And when he became adorned
by full-blown youth, O high-minded sage, she became mad for
him. She had the gait of an elephant.

5.27.14-15
māyāvatī dadau tasmai māyāḥ sarvā mahā-mune
pradyumnāyānurāgāndhā tan-nyasta-hṛdayekṣaṇā
prasajjantīṁ tu tāṁ prāha sa kārṣṇiḥ kamalekṣaṇām
mātṛtvam189 apahāyādya kim evaṁ vartase ’nyathā

O great muni, Māyāvatī gave him all her magical powers. She
was blinded by love for him. The eye of her heart was fixed on
him. Seeing her so attached to him, the son of Kṛṣṇa asked that
lotus-eyed woman: “Why do you give up the mood of being a
mother and behave differently?”

5.27.16-17
sā tasmai kathayāmāsa na putras tvaṁ mameti vai

188  sā tu (Pathak’s edition).

189  mātṛ-bhāvam (Pathak’s edition).
232 Vishnu Purana

tanayaṁ tvām ayaṁ viṣṇor hṛtavān kāla-śambaraḥ

kṣiptaḥ samudre matsyasya samprāpto jaṭharān mayā
sā hi roditi te mātā kāntādyāpy ativatsalā

She told him, “You are not my son. You are the son of Viṣṇu.
The black Śambara kidnapped you and threw you into the sea.
I found you in the belly of a fish. Darling, even today your real
mother is weeping for you.”

5.27.18-20
śrī-parāśara uvāca
ity uktaḥ śambaraṁ yuddhe pradyumnaḥ sa samāhvayat
krodhākulī-kṛta-manā yuyudhe ca mahā-balaḥ
hatvā sainyam aśeṣaṁ tu tasya daityasya yādavaḥ190
sapta māyā vyatikramya māyāṁ prayuyuje ’ṣṭamīm
tayā jaghāna taṁ daityaṁ māyayā kāla-śambaram
utpattya ca tayā sārdham ājagāma pituḥ puram

Śrī Parāśara continued: Hearing this, Pradyumna summoned

Śambara to a fight. Pradyumna engaged in battle. He was very
strong, and his mind was inflamed by anger. He defeated the
entire army of the Daitya. Then he overcame seven magical tricks
of death-like Śambara, took control of the eighth, and killed the
Daitya with it. Later, he rose in the sky with her and went to his
father’s residence.

5.27.21
antaḥ-pure nipatitaṁ māyāvatyā samanvitam
taṁ dṛṣṭvā kṛṣṇa-saṁkalpā babhūvuḥ kṛṣṇa-yoṣitaḥ

He and Māyāvatī landed in the inner apartments. Kṛṣṇa’s wives

could only think of Kṛṣṇa upon seeing him.

190  mādhaviḥ (Pathak’s edition).

 Chapter Twenty-seven 233

5.27.22-24
rukmiṇī sāvadat premṇā sāsra-dṛṣṭir aninditā
dhanyāyā khalv ayaṁ putro vartate nava-yauvane
asmin vayasi putro me pradyumno yadi jīvati
sa-bhāgyā jananī vatsa sā tvayā kā vibhūṣitā 191
athavā yādṛsaḥ sneho mama yādṛg vapus tava
harer apatyaṁ suvyaktaṁ bhavān vatsa bhaviṣyati

Out of love, with tears in her eyes, faultless Rukmiṇī exclaimed:

“This person who is in the best part of youth is the son of a lucky
mother. If my son Pradyumna were alive, he would have the
same age. Child, who is this fortunate mother you are adorning?
Or else, such is my affection for you and such is your appearance
that you, dear child, must be Hari’s son.”

5.27.25
śrī-parāśara uvāca
etasminn antare prāptaḥ saha kṛṣṇena nāradaḥ
antaḥpura-carāṁ devīṁ rukmiṇīṁ prāha harṣayan

Śrī Parāśara said: Nārada happened to be there. In Kṛṣṇa’s com-

pany, he joyfully addressed Rukmiṇī, a goddess living in the
inner quarters.

5.27.26-27
eṣa te tanayaḥ subhru hatvā śambaram āgataḥ
hṛto yenābhavad bālo bhavatyāḥ sūtikā-gṛhāt
iyaṁ māyāvatī bhāryā tanayasyāsya te satī
śambarasya na bhāryeyaṁ śrūyatām atra kāraṇam

“He is your son, O beautiful-browed lady. He has arrived after

killing Śambara, who had abducted him from the maternity
room when he was your baby. And she is Māyāvatī, the good

191  vatsa tvayā kāpi vibhūṣitā (Pathak’s edition).

234 Vishnu Purana

wife of your son. She is not Śambara’s wife. Listen to the reason
for this.

5.27.28-29
manmathe tu gate nāśaṁ tad-udbhava-parayaṇā
śambaraṁ mohayāmāsa māyā-rūpeṇa rūpiṇī
vihārādy-upabhogeṣu rūpaṁ māyā-mayaṁ śubham
darśayāmāsa daityasya tasyeyaṁ madirekṣaṇā

“Once Cupid was terminated, the gorgeous woman, intent on

facilitating his reemergence, bewildered Śambara by assuming a
magical form. She showed this splendid form consisting of Māyā
to the Daitya in various enjoyments such as flirting. To him, her
glances were like liquor.

5.27.30
kāmo ’vatīrṇaḥ putras te tasyeyaṁ dayitā ratiḥ
viśaṅkā nātra kartavyā snuṣeyaṁ tava śobhane

“Cupid is born again. He is your son. And she is Rati, his beloved.
There is no reason to doubt this. She is your daughter-in-law, O
resplendent goddess.”

5.27.31-32
tato harṣa-samāviṣṭau rukmiṇī-keśavau tadā
nagarī ca samastā sā sādhu sādhv ity abhāṣata
ciraṁ naṣṭena putreṇa saṁgatāṁ prekṣya rukmiṇīm
avāpa vismayaṁ sarvo dvāravatyāṁ tadā janaḥ

Rukmiṇi and Keśava were filled with joy. The entire city erupted
in chants of ‘hurrah, hurrah!’ All the citizens of Dvārakā became
astonished upon seeing Rukmiṇī reunited with her long-lost
son.
 Chapter Twenty-eight

5.28.1-2
śrī-parāśara uvāca
cārudeṣṇaṁ sudeṣṇaṁ ca cārudehaṁ ca vīryavān 192
suṣeṇaṁ cāruguptaṁ ca bhadracāruṁ tathā param
cāruvindaṁ sucāruṁ ca cāruṁ ca balināṁ varam
rukmiṇy ajanayat putrān kanyāṁ cārumatīṁ tathā

Śrī Parāśara continued: Cārudeṣṇa, Sudeṣṇa, the heroic

Cārudeha, Suṣeṇa, Cārugupta, Bhadracāru, Cāruvinda, Sucāru,
and Cāru, the best of the strong (not to mention Pradyumna)—
Rukmiṇī gave birth to these sons, in addition to one daughter:
Cārumatī.

5.28.3-5
anyāś ca bhāryāḥ kṛṣṇasya babhūvuḥ sapta śobhanāḥ
kālindī mitravindā ca satyā nāgnajitī tathā
devī jāmbavatī cāpi rohiṇī kāma-rūpiṇī
madra-rāja-sutā cānyā suśīlā śīla-maṇḍanā
satrājitī 193 satyabhāmā lakṣmaṇā cāru-hāsinī
ṣoḍaśāsan sahasrāṇi strīṇām anyāni cakriṇaḥ

Kṛṣṇa had seven other beautiful wives: Kālindī, Mitravindā, Satyā

the daughter of Nagnajit, Jāmbavatī, Rohiṇī the embodiment
of love, Suśīlā the virtuous daughter of the king of Madra,

192  Śrīdhara Svāmī points out that vīryavān should read vīryavantam.
193  sātrājitī (Pathak’s edition).

235
236 Vishnu Purana

Satyabhāmā the daughter of Satrājit, and Lakṣmaṇā of charming

laughter. The wielder of the cakra had sixteen thousand other
wives.194

5.28.6-7
pradyumno ’pi mahā-vīryo rukmiṇas tanayāṁ śubhām
svayaṁvare tāṁ jagrāha sā ca taṁ tanayaṁ hareḥ
tasyām asyābhavat putro mahā-bala-parākramaḥ
aniruddho raṇe ’ruddha-vīryodadhir arindamaḥ

For his part, heroic Pradyumna abducted Rukmī’s lovely daughter

at her svayaṁvara ceremony. She begot Hari’s grandson. Her son
was Aniruddha, a mighty warrior of great courage. In battle, the
ocean of his valor was unimpeded (aruddha). He was a subduer
of foes.

5.28.8-9
tasyāpi rukmiṇaḥ pautrīṁ varayāmāsa keśavaḥ
dauhitrāya dadau rukmī tāṁ spardhann api cakriṇā

194  The Viṣṇu Purāṇa and the Bhāgavatam differ on the names of the
eight principal queens. For instance, the Bhāgavatam says Lakṣmaṇā is
the daughter of the king of Madra: sutāṁ ca madrādhipater lakṣmaṇām
(10.58.57). The Viṣṇu Purāṇa also lists the principal queens in text 5.32.1-4.
More information is stated in the footnote there. Thus it seems that Rohiṇī
is mentioned here too since she is the best among the 16,100 other queens;
Kṛṣṇa married these queens after defeating Narakāsura (Bhāgavatam
10.83.6; 10.83.40). But here Śrīdhara Svāmī says rohiṇī is an adjective of
Jāmbavatī given that she originally had the form of a she-bear. Or else, he
says, she is another queen. But Viṣṇucitta says the word kālindī is simply
an adjective here. According to him, the seven queens listed here are:
Mitravindā, Satyā, Jāmbavatī, Rohiṇī, Suśīlā, Satyabhāmā, and Lakṣmaṇā.
Still, a count of eight when seven are said to be enumerated should not be
considered too illogical because the Bhāgavatam mentions only Rohiṇī
and her sons (10.61.18) right after the sequence of enumerating the
sons of the eight principal queens (ref. 10.61.7). Moreover, Satyabhāmā’s
nickname is Satyā, but this does not refer to the abovementioned Satyā.
In Bhāgavatam, Kṛṣṇa’s eight pricipal queens are: Rukmiṇī, Satyabhāmā,
Jāmbavatī, Nāgnajitī, Lakṣmaṇā, Mitravindā and Bhadrā (10.61.8-17).
 Chapter Twenty-eight 237

tasyā vivāhe rāmādyā yādavā hariṇā saha

kalyāṇārthaṁ tataḥ sarve ye cānye bhūbhṛtas tathā
rukmiṇo nagaraṁ jagmur nāmnā bhojakaṭaṁ dvija

Keśava asked Rukmī to give his granddaughter in marriage to

Aniruddha. Rukmī consented although he had a rivalry with the
wielder of the cakra. On the occasion of the wedding, for good
fortune Rāma, Hari and other Yādavas, as well as all the kings,
traveled to Bhojakaṭa, which was Rukmī’s city, O Brāhmaṇa.

5.28.10-11
vivāhe tatra nirvṛtte pradyumnasya195 mahātmanaḥ
kaliṅga-rāja-pramukhā rukmiṇaṁ vākyam abruvan
anakṣa-jño halī dyūte tathāsya vyasanaṁ mahat
taj jayāmo balaṁ kasmād dyūte nainaṁ mahā-balam

When the wedding of Aniruddha, the great soul, was over, the
king of Kaliṅga and some other kings spoke to Rukmī: “The
holder of the plough doesn’t know how to play dice, so this could
lead to his demise. Is there any reason why we wouldn’t be able to
defeat Bala? At dice, he is not too strong (bala).”

5.28.12
śrī-parāśara uvāca
tatheti tān āha nṛpān rukmī bala-madānvitaḥ
sabhāyāṁ saha rāmeṇa cakre dyūtaṁ ca vai tadā

Śrī Parāśara resumed: Rukmī, feeling proud and powerful, told

the kings “All right.” Then, in the assembly he played at dice with
Rāma.

5.28.13
sahasram ekaṁ niṣkāṇāṁ rukmiṇā vijito balaḥ

195  prādyumneḥ (Pathak’s edition).

238 Vishnu Purana

dvitīye ’pi paṇe cānyat sahasraṁ rukmiṇā jitaḥ

Bala lost one thousand gold coins to Rukmī. In the second game,
he lost to Rukmī again and lost another thousand.

5.28.14
tato daśa-sahasrāṇi niṣkāṇāṁ paṇam ādade
balabhadro ’jayat tāni rukmī dyuta-vidāṁ varaḥ

Then Balabhadra bet ten thousand gold coins. Rukmī won those.
He was the best at those who know how to play dice.

5.28.15-16
tato jahāsa svana-vat kaliṅgādhipatir dvija
dantān vidarśayan mūḍho rukmī cāha madoddhataḥ
avidyo ’yaṁ mayā dyūte balabhadraḥ parājitaḥ
mudhaivākṣāvalepāndho yo ’vamene ’kṣa-kovidān

Right then, O Brāhmaṇa, the king of Kaliṅga laughed aloud

while showing his teeth. Foolish Rukmī, puffed up with pride,
said: “Balabhadra is a dolt at dice. I crushed him. Blinded by his
vain haughtiness about the game of dice, he shows contempt for
those who know how to play it.”

5.28.17-18
dṛṣṭvā kaliṅga-rājānaṁ prakāśa-daśanānanam
rukmiṇaṁ cāpi durvākyaṁ kopaṁ cakre halāyudhaḥ
tataḥ kopa-parītātmā niṣka-koṭiṁ samādade
glahaṁ jagrāha rukmī ca tad-arthe ’kṣān apātayat

Looking at the king of Kaliṅga, who had amply shown his teeth,
and then casting a glance at Rukmī, who had just made a nasty
comment, Halāyudha became enraged. Thus infuriated, he
placed a bet of ten million gold coins. Rukmī took the wager and
for the sake of that threw the set of dice.
 Chapter Twenty-eight 239

5.28.19-20
ajayad baladevas taṁ prāhoccair vijitaṁ mayā
mayeti rukmī prāhoccair alīkoktair alaṁ bala
tvayokto ’yaṁ glahaḥ satyaṁ na mayaiṣo ’numoditaḥ
evaṁ tvayā ced vijitaṁ vijitaṁ na mayā katham

Baladeva won, and loudly exclaimed “He was defeated by me.”

“By me?”, replied Rukmī out loud. “Enough of your lies, Bala.
True, you announced the wager, but I didn’t agree to it. Sure, you
say you won, but how can you say I lost?”

5.28.21-22
śrī-parāśara uvāca
athāntarikṣe vāg uccaiḥ prāha gambhīra-nādinī
baladevasya taṁ kopaṁ vardhayantī mahātmanaḥ
jitaṁ balena dharmeṇa rukmiṇā bhāṣitaṁ mṛṣā
anuktvāpi vacaḥ kiñcit kṛtaṁ bhavati karmaṇā

Śrī Parāśara continued: Then a voice in the sky made a resounding

noise and loudly proclaimed the following while boosting the
anger of Baladeva, the great soul: “Bala won by fair means.
Rukmī’s words are inaccurate: Though he didn’t specifically say
he agreed to the wager, the fact that he threw the dice amounted
to accepting it.”

5.28.23-24
tato balaḥ samutthāya kopa-saṁrakta-locanaḥ
jaghānāṣṭāpadenaiva rukmiṇaṁ sa mahā-balaḥ
kaliṅga-rājaṁ cādāya visphurantaṁ balād balaḥ
babhañja dantān kupito yaiḥ prakāśair jahāsa saḥ

Thereafter Bala got up. With eyes reddened by anger, the

powerhouse struck Rukmī with the game board. Then he grabbed
the trembling king of Kaliṅga by force and, with rage, broke the
teeth which he had shown while laughing.
240 Vishnu Purana

5.28.25-26
ākṛṣya ca mahā-stambhaṁ jāta-rūpa-mayaṁ balaḥ
jaghāna tān ye tat-pakṣe bhūbhṛtaḥ kupito bhṛśam
tato hāhā-kṛtaṁ sarvaṁ palāyana-paraṁ dvija
tad-rāja-maṇḍalaṁ bhītaṁ babhūva kupite bale

Afterward Bala ripped a big golden pillar and furiously smashed

all the kings who were on Rukmī’s side, O Brāhmaṇa. All the
other monarchs became terrified of enraged Bala and ran helter-
skelter.

5.28.27-28
balena nihataṁ dṛṣṭvā rukmiṇaṁ madhusūdanaḥ
novāca kiñcin maitreya rukmiṇī-balayor bhayāt
tato ’niruddham ādāya kṛta-dāraṁ dvijottama
dvārakām ājagāmātha yadu-cakraṁ ca keśavaḥ

Seeing Rukmī killed by Bala, Madhusūdana didn’t say anything

out of fear of Rukmiṇī and Bala, O Maitreya. Then He took
newly-wedded Aniruddha and the other Yadus and returned to
Dvārakā.
 Chapter Twenty-nine

5.29.1-2
śrī-parāśara uvāca
dvāravatyāṁ sthite kṛṣṇe196 śakras tribhuvaneśvaraḥ
ājagāmātha maitreya mattairāvata-pṛṣṭha-gaḥ
praviśya dvārakāṁ so ’tha sametya hariṇā tataḥ
kathayāmāsa daityasya narakasya viceṣṭitam

Śrī Parāśara continued: Riding on jolly Airāvata, Śakra, the

king of heaven, came to Dvāravatī to see Kṛṣṇa. Upon entering
Dvārakā, O Maitreya, he met Hari and told Him about the doings
of the Daitya Naraka.

5.29.3-4
tvayā nāthena devānāṁ manuṣyatve ’pi tiṣṭhatā
praśamaṁ sarva-duḥkhāni nītāni madhusūdana
tapasvi-vyasanārthāya so ’riṣṭo dhenukas tathā
pravṛtto yas tathā keśī te sarve nihatās tvayā

“O Madhusūdhana, although You are assuming a human form,

You brought all the problems of the gods to an end. You not only
disposed of Ariṣṭa and Dhenuka, who were engaged in troubling
the ascetics, You also slaughtered Keśī.

5.29.5-6
kaṁsaḥ kuvalayāpīḍaḥ pūtanā bāla-ghātinī

196  tataḥ śauriṁ (Pathak’s edition).

241
242 Vishnu Purana

nāśaṁ nītās tvayā sarve ye ’nye jagad-upadravāḥ

yuṣmad-dor-daṇḍa-sambhūti197-paritrāte jagat-traye
yajva-yajñāṁśa-samprāptyā tṛptiṁ yānti divaukasaḥ

“You slayed Kaṁsa, Kuvalayāpīḍa, and Pūtanā the killer of

children. And You took care of all other oppressors of the world.
Given that the three worlds are under the protection of the might
of Your pole-like arms, the gods have achieved satisfaction by
obtaining their shares of the offerings of fire sacrifices proffered
by the sacrificers.

5.29.7-8
so ’haṁ sāmpratam āyāto yan nimittaṁ janārdana
tac chrutvā tat-pratīkāra-prayatnaṁ kartum arhasi
bhaumo ’yaṁ narako nāma prāgjyotiṣa-pureśvaraḥ
karoti sarva-bhūtānām upaghātam arindama

“I have come at this time for a reason, O Janārdana. Hear about

it, and please solve the problem. Naraka, the son of the Earth,
is the king of Prāgjyotiṣapura. He is giving hell to everybody, O
subduer of enemies.

5.29.9-11
deva-siddhāsurādīnāṁ nṛpāṇāṁ ca janārdana
hṛtvā tu so ’suraḥ kanyā rurudhe nija-mandire
chatraṁ yat salila-srāvi taj jahāra pracetasaḥ
mandarasya tathā śṛṅgaṁ hṛtavān maṇi-parvatam
amṛta-srāviṇī divye man-mātuḥ kṛṣṇa kuṇḍale
jahāra so ’suro ’dityā vāñchaty airāvataṁ gajam

“O Janārdana, that asura kidnapped the daughters of gods, of

saints, of asuras and of kings and confined them to his palace.
He stole Varuṇa’s umbrella, which is impervious to water, and

197  sad-buddhi (Pathak’s edition).

 Chapter Twenty-nine 243

the hill of jewels which is the summit of Mandara Mountain.

The asura also stole two divine earrings of my mother, Aditi.
Those earrings exude nectar. And now, O Kṛṣṇa, he demands my
elephant Airāvata.

5.29.12
durnītam etad govinda mayā tasya niveditam
yad atra pratikartavyaṁ tat svayaṁ parimṛśyatām

“Such is his tyranny, O Govinda. I have told you everything. Now

kindly think about a way to counteract his oppression.”

5.29.13-14
śrī-parāśasa uvāca
iti śrutvā smitaṁ kṛtvā bhagavān devakī-sutaḥ
gṛhītvā vāsavaṁ haste samuttasthau varāsanāt
saṁcintyāgatam āruhya garuḍaṁ gagane-caram
satyabhāmāṁ samāropya yayau prāgjyotiṣaṁ puram

Śrī Parāśasa resumed: Hearing this, the son of Devakī, smiled,

took Indra by the hand and rose from his excellent seat. He
mentally summoned Garuḍa, who instantly arrived. The Lord
helped Satyabhāmā board the bird and departed for the city of
Prāgjyotiṣa.198

198  Śrīdhara Svāmī explains why Kṛṣṇa smiled: “Now he beseeches Me

for something, but when his business will be taken care of he will fight
Me over a Pārijāta tree”: itīti, samprati kāryārthaṁ mām upasarpati kṛta-
kāryas tu pārijātārthaṁ mayā yotsyata it smṛtaṁ kṛtvā (Ātma-prakāśa
5.29.13). Further, Viṣṇucitta and Śrīdhara Svāmī say that upon hearing
Indra’s above request, Kṛṣṇa subtly found a means to appease Satyabhāmā,
who was jealous that Nārada had given Rukmiṇī a pārijāta flower.
Viṣṇucitta says another reason Kṛṣṇa brought Satyabhāmā along is that
He sort of needed her permission to kill Naraka, given that he was the
Earth’s son and that the Earth is an aṁśa of Satyabhāmā.
244 Vishnu Purana

5.29.15
āruhyairāvataṁ nāgaṁ śakro ’pi tridivaṁ yayau
tato jagāma kṛṣṇaś ca paśyatāṁ dvārakaukasām

Indra mounted Airāvata and ascended to heaven, and then

Kṛṣṇa left while the residents of Dvārakā looked on.

5.29.16
prāgjyotiṣa-purasyāpi samantāc chata-yojanam
ācitā mauravaiḥ pāśaiḥ kṣurāntair bhūr dvijottama

All around the city of Prāgjyotiṣa, for hundreds of miles the

ground was overspread with nooses made by the demon Muru.
The edges of the ropes were as sharp as razors, O Brāhmaṇa.

5.29.17-18
tāñ ciccheda hariḥ pāśān kṣiptvā cakraṁ sudarśanam
tato muraḥ199 samuttasthau taṁ jaghāna ca keśavaḥ
murasya200 tanayān sapta sahasrāṁs tāṁs tato hariḥ
cakra-dhārāgni-nirdagdhāṁś cakāra śalabhān iva

Hari cut those ropes to pieces by unleashing the Sudarśana Cakra.

Muru attacked, but Keśava killed him. Then Hari scorched to
death the seven thousand sons of the demon by the fire of the
cakra’s path. They fell like moths in a fire.

5.29.19-20
hatvāsuraṁ hayagrīvaṁ tathā pañcajanaṁ dvija
prāgjyotiṣa-puraṁ dhīmāṁs tvarāvān samupādravat
narakeṇāsya tatrābhūn mahā-sainyena saṁyugam
kṛṣṇasya yatra govindo yatra govindo jaghne daityān sahasraśaḥ

After slaying the asura, He also killed Hayagrīva and Pañcajana,

199  muruḥ (Pathak’s edition).

200  muros tu (Pathak’s edition).
 Chapter Twenty-nine 245

O Brāhmaṇa. Then the wise Lord swiftly attacked the city of

Prāgjyotiṣa. The battle between Kṛṣṇa and Naraka occurred
there. Naraka had a great army, but Govinda slaughtered the
Daityas by the thousands.

5.29.21
śastrāstra-varṣaṁ muñcantaṁ taṁ bhaumaṁ narakaṁ balī
kṣiptvā cakraṁ dvidhā cakre cakrī daiteya-cakra-hā 201

Naraka, the son of the Earth, released a rain of arrows, mystic

missiles and other kinds of weapons, but the almighty Cakrī, the
killer of a host of Daityas, sliced him in half with the cakra.

5.29.22
hate tu narake bhūmir gṛhītvāditi-kuṇḍale
upatasthe jagannāthaṁ vākyaṁ cedam athābravīt

Upon seeing Naraka dead, the Earth took Aditi’s two earrings in
her hand, approached the overlord of the universe and addressed
Him as follows.

5.29.23-24
pṛthvy uvāca
yadāham uddhṛtā nātha tvayā sūkara-mūrtinā
tvat-sparśa-sambhavaḥ putras tadāyaṁ mayy ajāyata
so ’yaṁ tvayaiva datto me tvayaiva vinipātitaḥ
gṛhāṇa kuṇḍale ceme pālayāsya ca saṁtatim

The Earth said: “My dear husband, when You took the form of a
boar and lifted me up, by Your touch a son was generated in my
womb. You have just killed the same son whom You had given
me. Take these two earrings and protect his progeny.

201  The alliteration called cheka anuprāsa is noteworthy in this line.

246 Vishnu Purana

5.29.25-26
bhārāvataraṇārthāya mamaiva bhagavān imam
aṁśena lokam āyātaḥ prasāda-sumukhaḥ prabho
tvaṁ kartā ca vikartā ca saṁhartā prabhavo ’pyayaḥ
jagatāṁ tvaṁ jagad-rūpaḥ stūyate ’cyuta kiṁ tava

“Intent on showing mercy, God, as an aṁśa, came to this world

to diminish my burden, O Almighty. You are the maker, the
modifier and the destroyer. You are the origin of the worlds and
their annihilation. The world is a form of Yours. O Acyuta, what
can be said to properly praise You?

5.29.27-29
vyāpti-vyāpyaṁ 202
kriyā kartā kāryaṁ ca bhagavān yathā
sarva-bhūtātma-bhūtasya stūyate tava kiṁ tathā
paramātmā ca bhūtātmā tvam ātmā cāvyayo bhavān
yathā tathā stutir nātha kim arthaṁ te pravartate
prasīda sarva-bhūtātman narakeṇa tu yat kṛtam
tat kṣamyatām adoṣāya tvat-sutas tvan-nipātitaḥ

“God is the pervader (as Brahman) and what is to be pervaded

(the universe), and the action, the doer, and the effect, so what
is a fitting praise of You, given that You are the soul of all that
exists? You are Paramātmā and the soul in beings. And You are
the Soul, the imperishable. Therefore, dear husband, what is the
use of praising You? Be gracious, O soul of all. Forgive whatever
Naraka did wrong. He is Your son, and You killed him for the
eradication of his sins.”

5.29.30-31
śrī-parāśara uvāca
tatheti coktvā dharaṇīṁ bhagavān bhūta-bhāvanaḥ
ratnāni narakāvāsāj jagrāha muni-sattama

202  vyāpī vyāpyaṁ (Annangaracharya’s edition); vyāpī vyāpyaḥ

(Pathak’s edition).
 Chapter Twenty-nine 247

kanyā-pure sa kanyānāṁ ṣoḍaśātula-vikramaḥ

śatādhikāni dadṛśe sahasrāṇi mahā-mune

Śrī Parāśara resumed: “Fine,” replied the primordial creator of

beings to the Earth. Then, O foremost wise man, He took the
jewels from Naraka’s mansion. In the maidens’ quarters, the
Lord, whose prowess is unequalled, found 16,100 maidens, O
great sage.

5.29.32-33
catur-daṁṣṭrān gajāṁś cāgryān ṣaṭ-sahasrāṁś ca dṛṣṭavān
kāmbhojānāṁ203 tathāśvānāṁ niyutāny eka-viṁśatim
tāḥ kanyās tāṁs that
nāgāṁs tān aśvān dvārakāṁ purīm
prāpayāmāsa govindaḥ sadyo naraka-kiṅkaraiḥ

He also saw six thousand first-class elephants. They each had

four tusks. Then He came upon twenty-one million Kāmboja
horses. Govinda immediately arranged for those maidens, those
elephants and those horses to travel to Dvārakā with Naraka’s
former servants.

5.29.34-35
dadṛśe vāruṇaṁ chatraṁ tathaiva maṇi-parvatam
āropayāmāsa harir garuḍe patageśvare
āruhya ca svayaṁ kṛṣṇaḥ satyabhāmā-sahāyavān
adityāḥ kuṇḍale dātuṁ jagāma tridaśālayam

Hari retrieved Varuṇa’s umbrella and the hill of jewels. He loaded

them up on Garuḍa, the king of birds. Upon mounting Garuḍa
by Himself, Kṛṣṇa, assisted by Satyabhāmā, journeyed to heaven
to give Aditi her earrings.

203  kāmbojānāṁ (Pathak’s edition).

 Chapter Thirty

5.30.1
śrī-parāśara uvāca
garuḍo vāruṇaṁ chatraṁ tathaiva maṇi-parvatam
sa-bhāryaṁ ca hṛṣīkeśaṁ līlayaiva vahan yayau

Śrī Parāśara continued: Carrying Varuṇa’s umbrella as well as

the hill of jewels, Hṛṣīkeśa and His wife, Garuḍa was going with
a certain mojo.

5.30.2
tataḥ śaṅkham upādhmāsīt svarga-dvāra-gato hariḥ
upatasthus tathā devāḥ sārghya-hastā janarjanam

When they arrived at the gates of Svarga, Hari blew His conch.
Then the gods came, and with articles of worship in hand they
approached Janārdana.

5.30.3-5
sa devair arcitaḥ kṛṣṇo deva-mātur niveśanam
sitābhra-śikharākāraṁ praviśya dadṛśe ’ditim
sa tāṁ praṇamya śakreṇa saha te kuṇḍalottame
dadau naraka-nāśaṁ ca śaśaṁsāsyai janārdanaḥ
tataḥ prītā jagan-mātā dhātāraṁ jagatāṁ harim
tuṣṭāvāditir avyagrā kṛtvā tat-pravaṇaṁ manaḥ

After being honored by the gods, Kṛṣṇa entered the abode of the

249
250 Vishnu Purana

mother of the gods. The top of the residence was in the midst
of white clouds. He went in and saw Aditi. Janārdana bowed to
her, and so did Indra. The Lord gave the two excellent earrings
to Aditi and described Naraka’s demise. Thus pleased, Aditi, the
mother of the universe, kept her cool, focused her mind on Hari
and eulogized Him, the maker of the worlds.

5.30.6-7
aditir uvāca
namas te puṇḍarīkākṣa bhaktānām abhayaṅkara
sanātanātman sarvātman bhūtātman bhūta-bhāvana
praṇetā manaso buddher indriyāṇāṁ guṇātmaka
tri-guṇātīta nirdvandva śuddha-sattva-hṛdi sthita

Aditi said: “Let me offer my respects to You, O Puṇḍarīkākṣa.

You make Your devotees fearless. Your form is eternal. You are
the Soul above everything. O Soul of beings, You create the
elements. You impel the mind, the intelligence and the senses.
By nature You have qualities,204 yet You are beyond the three
guṇas. You are devoid of duality, and abide in those whose hearts
are transcendentally pure.

5.30.8
sita-dīrghādi-niḥśeṣa-kalpanā-parivarjita
janmādibhir asaṁspṛṣṭa svapnādi-parivarjita

“You are impervious to any material concept, whether it be

color, such as whiteness, or measure, such as tallness. You are
untouched by changes such as birth. You are utterly devoid of the
material states beginning from deep sleep.

204  Śrīdhara Svāmī explains that the Lord creates the five elements by
tamo-guṇa, impels the mind by sattva-guṇa, and impels the intelligence
and the senses through rajo-guṇa (Ātma-prakāśa 5.30.7).
 Chapter Thirty 251

5.30.9-10
saṁdhyā rātrir aho bhūmir gaganaṁ vāyur ambu ca
hutāśano mano buddhir bhūtādis tvaṁ tathācyuta
sarga-sthiti-vināśānāṁ kartā kartṛ-patir bhavān
brahma-viṣṇu-śivākhyābhir ātma-mūrtibhir īśvara

“You are the three junctures of the day. You are night and day.
You are the earth, the sky, the air, the water, and fire. You, O
Acyuta, are the mind, the intelligence, and the ego. With Your
own forms called Brahmā, Viṣṇu and Śiva, You, O God, are the
maker of creation, of continuation and of destruction. You are
the overlord of the secondary creators.

5.30.11-13
devā daityās tathā yakṣā rākṣasāḥ siddha-pannagāḥ
kūṣmāṇḍāś ca pisācāś ca gandharvā manujās tathā
paśavaś ca mṛgāś caiva pataṅgāś ca sarīsṛpāḥ
vṛkṣa-gulma-latā-bahvyaḥ samastās tṛṇa-jātayaḥ 205
sthūlā madhyās tathā sūkṣmāḥ sūkṣmāt sūkṣmatarāś ca ye
deha-bhedā bhavān sarve ye kecit purgalāśrayāḥ 206

“You are the gods, the Daityas, the Yakṣas, the Rākṣasas, the
Siddhas, the Serpent demons, the Kūṣmāṇḍa demons, the Piśāca
fiends, and the Gandharvas, in addition to humans, animals,
deer, birds, and snakes. You are all the types of vegetation, such
as trees, bushes, creepers and grass. All varieties of bodies made
of atoms—whether the bodies are large, medium-sized, small, or
smaller than small—are You.

5.30.14-15
māyā taveyam ajñāta-paramārthātimohinī
anātmany ātma-vijñānaṁ yayā mūḍho niruddhyate
asve svam iti bhāvo ’tra yat puṁsām upajāyate

205  vṛkṣa-gulma-latā-vallī-samasta-tṛṇa-jātayaḥ (Pathak’s edition).

206  pudgalāśrayāḥ (Pathak’s edition).
252 Vishnu Purana

ahaṁ mameti bhāvo yat prāyeṇaivābhijāyate

saṁsāra-mātur māyāyās tavaitan nātha ceṣṭitam

“Your Māyā, whose highest purpose is unknown and by which

a fool is bewildered into thinking that the mind-body complex
is the self, is highly delusive. The concept that people have in
viewing as a relative someone who has no spiritual kinship, and
the concepts “I am the ego” and “This thing is mine”—these,
O Lord, are the deeds of Your Māyā, the mother of the cycle of
birth and death.

5.30.16-17
yaiḥ sva-dharma-parair nātha narair ārādhito bhavān
te taranty akhilām etāṁ māyām ātma-vimuktaye
brahmādyāḥ sakalā devā manuṣyāḥ paśavas tathā
viṣṇu-māyā-mahāvarta-mohāndha-tamasāvṛtāḥ

“Those who are able to cross all this Māyā, for their own special
kind of liberation, are the ones who want to get in touch with
their true nature and by whom You, O Lord, are revered. All the
gods, including Brahmā, and all humans and all animals are
covered by the bewildering and blinding ignorance that is the
vast whirlpool of Viṣṇu’s Māyā.

5.30.18-20
ārādhya tvām abhīpsante kāmān ātma-bhava-kṣayam207
yad ete puruṣā māyā saiveyaṁ bhagavaṁs tava
mayā tvaṁ putra-kāminyā vairi-pakṣa-jayāya ca
ārādhito na mokṣāya māyā-vilasitaṁ hi tat
kaupīnācchādana-prāyā vāñchā kalpa-drumād api
jāyate yad apuṇyānāṁ so ’parādhaḥ sva-doṣa-jaḥ

“When people revere You and then wish for material things and

207  kāmān nātma-bhava-kṣayam (Annangaracharya’s edition).

 Chapter Thirty 253

not for the cessation of Cupid, that is Your Māyā, O Lord. That
I who revere You with the desire to obtain a son to defeat the
enemies instead of revering You to secure liberation is the play
of Your Māyā. This is like asking a wish-fulfilling tree for just
enough bark to make an underwear. Actually, that kind of fault
belongs to those who don’t have sufficient moral merit, and was
engendered by their own vices.

5.30.21-23
tat prasīdākhila-jagan-māyā-moha-karāvyaya
ajñānaṁ jñāna-sadbhāva-bhūtaṁ bhūteśa nāśaya
namas te cakra-hastāya śārṅga-hastāya te namaḥ
nanda-hastāya208 te viṣṇo śaṅkha-hastāya te namaḥ
etat paśyāmi te rūpaṁ sthūla-cihnopalakṣitam
na jānāmi paraṁ yat te prasīda parameśvara

“Therefore, O imperishable enticer of a fascination for Māyā all

over the world, be gracious. O controller of beings, put an end to
the ignorance which is the notion of having sufficient knowledge!
Obeisances to You, the brandisher of the cakra and the wielder
of the Śārṅga bow. Obeisances to You, Viṣṇu, the handler of the
mace and the holder of the conch. I behold Your visible form,
but I don’t understand Your invisible one. Be kind, O Almighty.”

5.30.24
śrī-parāśara uvāca
adityaivaṁ stuto viṣṇuḥ prahasyāha surāraṇim
mātā devi tvam asmākaṁ prasīda varadā bhava

Śrī Parāśara resumed: Thus praised by Aditi, Viṣṇu chuckled

and said to the mother of the gods: “O mother, goddess, show
favor unto Me. Grant Me your blessing.”

208  gadā-hastāya (Pathak’s edition).

254 Vishnu Purana

5.30.25
adidir uvāca
evam astu yathecchā te tvam aśeṣaiḥ surāsuraiḥ
ajeyaḥ puruṣa-vyāghra martya-loke bhaviṣyasi

Aditi replied: “All right, as You like. O tiger among men, You will
become unbeatable in the world of mortals: Neither the gods nor
the asuras will be able to defeat You.”

5.30.26
śrī-parāśara uvāca
tataḥ kṛṣṇasya patnī ca śakreṇa sahitāditim209
satyabhāmā praṇamyāha prasīdeti punaḥ punaḥ

Śrī Parāśara continued: Then Satyabhāmā, accompanied by Indra

(or by Indra’s wife), bowed to Aditi and repeatedly exclaimed,
“Give me your blessing.”

5.30.27
aditir uvāca
mat-prasādān na te subhru jarā-vairūpyam eva vā
bhaviṣyaty anavadyāṅgi susthiraṁ nava-yauvanam

Aditi said: “By my grace, O beautiful-browed lady, you will never

become deformed by old age. Your limbs are irreproachable!
Dear girl, your youthfulness will last for a long time.”

5.30.28
śrī-parāśara uvāca
adityā tu kṛtānujño devarājo janārdanam
yathāvat pūjayāmāsa bahu-māna-puraḥsaram

Śrī Parāśara resumed: With Aditi’s consent, the king of gods

properly worshiped Janārdana, with much reverence.

209  tato ’nantaram evāsya śakrāṇī-sahitāditim (Pathak’s edition).

 Chapter Thirty 255

5.30.29
śacī ca satyabhāmāyai pārijātasya puṣpakam
na dadau mānuṣīṁ matvā svayaṁ puṣpair alaṅkṛtā

Adorned with flowers on her person, Śacī did not even offer
Satyabhāmā a little flower from the Pārijāta tree, thinking she
was a mortal woman.

5.30.30-32
tato dadarśa kṛṣṇo ’pi satyabhāmā-sahāyavān
devodyānāni hṛdyāni nandanādīni sattama
dadarśa ca sugandhāḍhyaṁ mañjarī-puñja-dhāriṇam
nityāhlāda-karaṁ tāmra-bāla-pallava-śobhitam
mathyamāne ’mṛte jātaṁ jātarūpopama-tvacam
pārijātaṁ jagannāthaḥ keśavaḥ keśisūdanaḥ

Later on, O best sage, Kṛṣṇa and Satyabhāmā visited Nandana

Garden and other lovely parks of the gods. They saw the Pārijāta:
It had a splendid fragrance; it had many flower buds; seeing it
always gave pleasure; its resplendence was enhanced by young
copper leaves; and its bark was akin to gold. The Pārijāta
originated from the churning of the Milk Ocean.

5.30.33-34
tutoṣa parama-prītyā taru-rājam anuttamam
taṁ dṛṣṭvā prāha govindaṁ satyabhāmā dvijottama
kasmān na dvārakām eṣa nīyate kṛṣṇa pādapaḥ
yadi cet tvad-vacaḥ satyaṁ tvam atyarthaṁ priyeti me
mad-geha-niṣkuṭārthāya tad ayaṁ nīyatāṁ taruḥ

Upon gazing at this unexcelled king of trees with great fondness,

Satyabhāmā was satisfied and said to Govinda: “Kṛṣṇa, why
wouldn’t this tree be brought to Dvārakā? If what You said is
true, “You are exceedingly dear to Me,” then let the tree be
transplanted in the backyard on my property.
256 Vishnu Purana

5.30.35-37
na me jāmbavatī tādṛg-abhīṣṭā na ca rukmiṇī
satye yathā tvam ity uktaṁ tvayā kṛṣṇāsakṛt priyam
satyaṁ tad yadi govinda nopacāra-kṛtaṁ mama
tad astu pārijāto ’yaṁ mama geha-vibhūṣaṇam
bibhratī pārijātasya keśa-pakṣeṇa mañjarīm
sapatnīnām ahaṁ madhye śobheyam iti kāmaye

“Kṛṣṇa, You repeatedly said to me, “Satyā, neither Jāmbavatī nor

Rukmiṇī is as dear to Me as you.” If this is true and You were not
exaggerating, O Govinda, let the Pārijāta become the ornament
of my home. I want to wear a Pārijāta flower bud in my braid and
look ravishing in the midst of my rival co-wives.”

5.30.38-44
śrī-parāśara uvāca
ity uktaḥ sa prahasyaināṁ pārijātaṁ garutmati
āropayāmāsa haris tam ūcur vana-rakṣiṇaḥ
bho śacī deva-rājasya mahiṣī tat-parigraham
pārijātaṁ na govinda hartum arhasi pādapam
utpanno deva-rājāya dattaḥ so ’pi dadau punaḥ
mahiṣyai sumahā-bhāgadevyai śacyai kutūhalāt
śacī-vibhūṣaṇārthāya devair amṛta-manthane
utpādito ’yaṁ na kṣemī gṛhītvainaṁ gamiṣyasi
deva-rājo mukha-prekṣī yasyās tasyāḥ parigraham
mauḍhyāt prārthayase kṣemī gṛhītvainaṁ hi ko vrajet
avaśyam asya devendro niṣkṛtiṁ kṛṣṇa yāsyati
vajrodyata-karaṁ śakram anuyāsyanti cāmarāḥ
tad alaṁ sakalair devair vigraheṇa tavācyuta
vipāka-kaṭu yat karma tan na śaṁsanti paṇḍitāḥ

Śrī Parāśara said: Thus put on the spot, Hari smiled at her and
loaded the Pārijāta on Garuḍa. But the park officials told Him,
“Look, Śacī is Indra’s wife. The Pārijāta is part of her personal
belongings. Govinda, You shouldn’t take the tree. When it came
 Chapter Thirty 257

into being, the tree was given to Indra. Then he joyfully gave it to
Śacī Devī, the very fortunate queen. The tree arose when the gods
churned the Milk Ocean for the Nectar, so that the tree would
provide floral adornments for Śacī. Whoever takes it will not be
able to get away. It is the personal belonging of a lady whose face
the king of gods likes to admire.
“Kṛṣṇa, You ask about the tree in vain. Who is able to take
it and go away? Indra, of course, would retaliate. And the rest of
the immortals obey Śakra, who is fond of using his lightning bolt
weapon. So don’t even think about a fight with the entire nation
of gods, O Acyuta. The pundits never condone a deed which is
likely to turn out sour.”

5.30.45-46
śrī-parāśara uvāca
ity ukte tair uvācaitān satyabhāmātikopinī
kā śacī pārijātasya ko vā śakraḥ surādhipaḥ
sāmānyaḥ sarva-lokasya yady eṣo ’mṛta-manthane
samutpannas taruḥ 210 kasmād eko gṛhṇāti vāsavaḥ

Śrī Parāśara continued: When they were done talking,

Satyabhāmā, utterly enraged, said to them: “What has Śacī got
to do with the Pārijāta? Is this King Indra’s business at all? If
the tree originated during the churning for the Nectar, it is the
common property of the whole world, so why does only Indra
lay claim to it?

5.30.47-48
yathā sudhā yathaivendur yathā śrīr vana-rakṣiṇaḥ
sāmānyaḥ sarva-lokasya pārijātas tathā drumaḥ
bhartṛ-bāhu-mahā-garvād ruṇaddhy enam atho śacī
tat kathyatām alaṁ kṣāntyā satyā hārayati drumam

210  surāḥ (Pathak’s edition).

258 Vishnu Purana

“Can you answer this, park officials? The Pārijāta tree is the
property of the whole world just like the Nectar, the moon, and
beauty are. Śacī keeps the tree to herself because the power of her
husband’s two arms makes her haughty. My patience has run out.
Satyā is walking away with the tree.

5.30.49-51
kathyatāṁ ca drutaṁ gatvā paulomyā vacanaṁ mama
satyabhāmā vadaty etad iti garvoddhatākṣaram
yadi tvaṁ dayitā bhartur yadi vaśyaḥ patis tava
mad-bhartur harato vṛkṣaṁ tat kāraya nivāraṇam
jānāmi te patiṁ śakraṁ jānāmi tridaśeśvaram
pārijātaṁ tathāpy enaṁ mānuṣī hārayāmi te

“Hurry to that daughter of Puloman and tell her this:

“Satyabhāmā has made the following statement with a proud
and harsh tone of voice: “If you are dear to your husband and if
your husband is submissive to you, try to catch my huband as He
steals the tree. I know your husband is Śakra, and I know he’s the
king of gods. Still, I, a mortal woman, am running off with it.”””

5.30.52-53
śrī-parāśara uvāca
ity uktā rakṣiṇo gatvā śacyāḥ procur yathoditam
śrutvā cotsāhayāmāsa śacī śakraṁ surādhipam
tataḥ samasta-devānāṁ sainyaiḥ parivṛto harim
prayayau pārijātārtham indro yoddhuṁ dvijottama

Śrī Parāśara resumed: The officials went to Śacī like they were
told and informed her of the conversation. Hearing this, Śacī
roused Emperor Śakra to action. Then Indra, surrounded by
all the armies of gods, approached Hari to fight Him for the
Pārijāta, O Brāhmaṇa.
 Chapter Thirty 259

5.30.54-55
tataḥ parigha-nistriṁśa-gadā-śūla-varāyudhāḥ
babhūvus tridasāḥ sajjāḥ śakre vajra-kare sthite
tato nirīkṣya govindo nāga-rājopari sthitam
śakraṁ deva-parīvāraṁ yuddhāya samupasthitam

The immortals’ weapons were the best of their kind: Armed with
bars of steel, and with swords, clubs and lances, the gods were
ready for battle when Śakra stood with the thunderbolt weapon
in hand. Govinda saw that Indra, seated on the best of elephants
and protected on all sides by the gods, was approaching for a
fight.

5.30.56-59
cakāra śaṅkha-nirghoṣaṁ diśaḥ śabdena pūrayan
mumoca śara-saṁghātān sahasrāyutaśaḥ śatān 211
tato diśo nabhaś caiva dṛṣṭvā śara-śataiś citam
mumucus tridaśāḥ sarve hy astra-śastrāṇy212 anekaśaḥ
ekaikam astraṁ śastraṁ ca devair muktaṁ sahasraśaḥ
ciccheda līlayaiveśo jagatāṁ madhusūdanaḥ

He blew His conch and thus filled the directions with sound.
Then He released thousands upon thousands of arrows. Seeing
the sky filled with hundreds of arrows, all the immortals fired
their missiles in large numbers. Madhusūdana, the controller of
the worlds, easily cut to pieces each and every missile released
by the gods.

5.30.59-61
pāśaṁ salila-rājasya samākṛṣyoragāśanaḥ 213
cakāra khaṇḍaśaś cañcvā bāla-pannaga-deha-vat

211  mumoca ca śara-vrātaṁ sahasrāyuta-sammitam (Pathak’s edition).

212  Both an astra and a śastra are missiles. The difference is that
the former is a missile released by using a mantra: tata iti, astraṁ
mantrābhimantritaṁ śastraṁ tad-itarat. (Ātma-prakāśa 5.30.57).
213  samākṛṣyoragāt punaḥ (Nāg Publishers edition).
260 Vishnu Purana

yamena prahitaṁ daṇḍaṁ gadā-vikṣepa-khaṇḍitam

pṛthivyāṁ pātayāmāsa bhagavān devakī-sutaḥ
śibikāṁ ca dhaneśasya cakreṇa tilaśo vibhuḥ
cakāra śaurir arkaṁ ca dṛṣti-dṛṣṭa-hataujasam

Garuḍa snatched Varuṇa’s noose and tore it to shreds with his

beak as if the noose were a young snake. Yama hurled his rod, but
the Lord, Devakī’s son, made it fall to the ground by smashing it
to bits with His mace. With His cakra, Vibhu turned Kuvera’s
palanquin into a rain of sesame seeds. And with a glance, Śauri
made the sun a mass of inert energy.

5.30.62-63
nīto ’gniḥ śītatāṁ bāṇair drāvitā vasavo diśaḥ
cakra-vicchinna-śūlāgrā rudrā bhuvi nipātitāḥ
sādhyā viśve ’tha maruto gandharvāś caiva sāyakaiḥ
śārṅgiṇā preritair astā vyomni śālmali-tūla-vat

With His arrows, He knocked Agni out cold and put the Vasus to
flight into space. The Rudras, the tips of their tridents severed by
the cakra, fell to the ground. Again, Śārṅgī unleashed His arrows
and so dispersed the Sādhyas, the Viśvadevas, the Maruts and
the Gandharvas, as if they were balls of cotton in the wind.

5.30.64-66
garutmān api tuṇḍena pakṣābhyāṁ ca nakhāṅkuraiḥ
bhakṣayaṁs tāḍayan devān dārayaṁś ca cacāra vai
tataḥ śata-sahasreṇa devendra-madhusūdanau
parasparaṁ vavarṣāte dhārābhir iva toyadau
airāvatena garuḍo yuyudhe tatra saṁkule
devaiḥ samastair yuyudhe śakreṇa ca janārdanaḥ

Even Garuḍa attacked the gods: He bit them with his beak, beat
them with his wings and tore them up with his nails. Then Indra
and Madhusūdana rained each other with thousands of arrows,
 Chapter Thirty 261

like two rainclouds rain with a downpour. Garuḍa fought

Airāvata. In the hectic battle, Janārdana fought both Indra and
all the gods.

5.30.67-68
bhinneṣv aśeṣa-bāṇeṣu śastreṣv astreṣu ca tvaran
jagrāha vāsavo vajraṁ kṛṣṇaś cakraṁ sudarśanam
tato hāhā-kṛtaṁ sarvaṁ trailokyaṁ dvija-sattama
vajra-cakra-karau dṛṣṭvā devarāja-janārdanau

When all the arrows and other missiles were used up and broken,
Indra ran and grabbed his thunderbolt weapon whereas Kṛṣṇa
summoned His Sudarśana Cakra. Seeing Indra wielding the
thunderbolt and Janārdana the cakra, everyone in the three
worlds exclaimed ‘ha, alas’, O best of Brāhmaṇas.

5.30.69-70
kṣiptaṁ vajram athendreṇa jagrāha bhagavān hariḥ
na mumoca tadā cakraṁ śakraṁ tiṣṭheti cābravīt
praṇaṣṭa-vajraṁ devendraṁ garuḍa-kṣata-vāhanam
satyabhāmābravīd vīraṁ palāyana-parāyaṇam

Indra cast his thunderbolt, but Lord Hari intercepted it. Yet He
did not release His cakra, and said to Śakra, “Stay where you are.”
The thunderbolt of the king of gods neutralized, and his mount
beaten by Garuḍa, Indra was about to flee when Satyabhāmā
spoke to him, a warrior.

5.30.71-73
trailokyeśa na te yuktaṁ śacī-bhartuḥ palāyanam
pārijāta-srag-ābhogā tvām upasthāsyate śacī
kīdṛśaṁ deva-rājyaṁ te pārijāta-srag-ujjvalām
apaśyato yathā-pūrvaṁ praṇayābhyāgatāṁ śacīm
alaṁ śakra prayāsena na vrīḍāṁ gantum arhasi
nīyatāṁ pārijāto ’yaṁ devāḥ santu gata-vyathāḥ
262 Vishnu Purana

“O king of the three worlds, it is not fitting for you, Śacī’s

husband, to run away. Later, decked with a garland of Pārijāta
flowers, Śacī will approach you. What would your kingdom be
like if you would not gaze at her like before while she sports a
Pārijāta garland and lovingly comes near you? Śakra, you need
not exert yourself any longer. Don’t be ashamed of losing. Let the
Pārijāta tree be returned to you. The gods can give up all anguish.

5.30.74-76
pati-garvāvalepena bahu-māna-puraḥsaram
na dadarśa gṛhaṁ yātām upacāreṇa māṁ śacī
strītvād aguru-cittāhaṁ sva-bhartṛ-ślāghanā-parā
tataḥ kṛtavatī śakra bhavatā saha vigraham
tad alaṁ pārijātena para-svena hṛtena me
rūpeṇa garvitā sā tu bhartrā kā strī na garvitā

“Puffed-up by the husband’s pride, Śacī did not show much

respect to me when I went to the home as a matter of good
conduct. As a woman, my mind is unsteady and I like to boast
about my husband, therefore, Śakra, I instigated a fight with
you. So let’s stop talking about the Pārijāta. It doesn’t belong to
me, and I stole it. She is proud of her beauty. Which woman is
not proud of her husband?”

5.30.77-78
śrī-parāśara uvāca
ity ukto vai nivavṛte deva-rājas tayā dvija
prāha cainām alaṁ caṇḍi sakhyuḥ 214 khedokti-vistaraiḥ
na cāpi sarga-saṁhāra-sthiti-kartākhilasya yaḥ
jitasya tena me vrīḍā jāyate viśva-rūpiṇā

Śrī Parāśara said: Thus addressed by Satyabhāmā, the king of

gods turned back, O Brāhmaṇa, and told her, “Fiery woman,

214  sakhi (Pathak’s edition).

 Chapter Thirty 263

you need not continue your series of mournful statements

about a friend. How could I possibly feel ashamed of having
been defeated by the creator, the preserver and the destroyer of
everything? The universe is one of His forms.

5.30.79
yasmāj jagat sakalam etad anādi-madhyād
yasmin yataś ca na bhaviṣyati sarva-bhūtāt 215
tenodbhava-pralaya-pālana-kāraṇena
vrīḍā kathaṁ bhavati devi nirākṛtasya

“From Him the whole world comes into being, in Him it exists
and because of Him it will cease to be. He is everything and has
neither a beginning nor an interim state. Goddess, how could
anyone frustrated by Him, who is the cause of origination, of
continuation and of destruction, ever feel embarrassed?

5.30.80
sakala-bhuvana-sūtir mūrtir alpālpa-sūkṣmā 216
vidita-sakala-vedyair (-vedair) jñāyate yasya nānyaiḥ
tam ajam akṛtam īśaṁ śāśvataṁ svecchayainaṁ
jagad-upakṛti-martyaṁ ko vijetuṁ samarthaḥ

“His form which gives rise to all the universe is smaller than an
atom and is known only by those who understand all the Vedas.
He is unborn: His life is not the result of karma. He is eternal,
and has willingly become a mortal to benefit the world. Who is
able to defeat Him?”

215  yasmiñ jagat sakalam etad anādi-madhye yasmād yataś ca na

bhaviṣyati sarva-bhūtāt (Pathak’s edition).
216  mūrtir asyāṇusūkṣmā (Pathak’s edition).
 Chapter Thirty-one

5.31.1
śrī-parāśara uvāca
saṁstuto bhagavān itthaṁ deva-rājena keśavaḥ
prahasya bhāva-gambhīram uvācendraṁ dvijottama

Śrī Parāśara said: Thus praised by the king of gods, Keśava

chuckled and addressed Indra with solemnity, O foremost of the
twice-born.

5.31.2-4
śrī-kṛṣṇa uvāca
deva-rājo bhavān indro vayaṁ martyā jagat-pate
kṣantavyaṁ bhavataivedam aparādhaṁ kṛtaṁ mama
pārijāta-taruś cāyaṁ nīyatām ucitāspadam
gṛhīto ’yaṁ mayā śakra satyā-vacana-kāraṇāt
vajraṁ cedaṁ gṛhāṇa tvaṁ yad atra prahitaṁ tvayā
tavaivaitat praharaṇaṁ śakra vairi-vidāraṇam

Śrī Kṛṣṇa said: “You, Indra, are the king of gods. But we are
mortals. Overlord of the world, kindly forgive this offense of
Mine. The Pārijāta tree should go where it belongs. Śakra, I
took the tree only because Satyā told Me to. And take back the
thunderbolt weapon that you cast at Me. It is the weapon unique
to you, with which you can crush the enemies, O Śakra.”

265
266 Vishnu Purana

5.31.5-6
indra uvāca
vimohayasi mām īśa martyo ’ham iti kiṁ vadan
jānīmas tvāṁ bhagavato na tu sūkṣma-vido vayam
yo ’si so ’si jagat-trāṇa-pravṛttau nātha saṁsthitaḥ
jagataḥ śalya-niṣkarṣaṁ karoṣy asura-sūdana

Indra replied: “God, why do You try to bewilder me by saying “I

am mortal”? We know You, but we don’t have deep insight about
the subtleties of Your godhood. You are the Almighty, O master,
and are engaged in protecting the world. O punisher of asuras,
You remove the thorns from the world.

5.31.7-8
nīyatāṁ pārījāto ’yaṁ kṛṣṇa dvāravatīṁ purīm
martya-loke tvayā tyakte nāyaṁ saṁsthāsyate bhuvi
devadeva jagannātha kṛṣṇa viṣṇo mahā-bhuja
śaṅkha-cakra-gadā-pāṇe kṣamasvaitad vyatikramam

“Kṛṣṇa, take the Pārijāta with You to Dvārakā. But the tree will
not remain on Earth once You leave the world of mortals. O
Devadeva, O Jagannātha, O Kṛṣṇa, O Viṣṇu, O mighty-armed
warrior, O holder of the conch, cakra and mace: Forgive this
little mishap.”

5.31.9-10
śrī-parāśara uvāca
tathety uktvā ca devendram ājagāma bhuvaṁ hariḥ
prasaktaiḥ siddha-gandharvaiḥ stūyamānaḥ surarṣibhiḥ
tataḥ śaṅkham upādhmāya dvārakopari saṁsthitaḥ
harṣam utpādayāmāsa dvārakāvāsināṁ dvija

Śrī Parāśara continued: After saying that to the king of gods,

Hari returned to Earth. During His departure, the Siddhas, the
Gandharvas and the celestial Ṛṣis followed Him and eulogized
 Chapter Thirty-one 267

Him. Upon arriving above Dvārakā, He blew His conch and thus
aroused the joy of the inhabitants of Dvārakā, O Brāhmaṇa.

5.31.11-13
avatīryātha garuḍāt satyabhāmā-sahāyavān
niṣkuṭe sthāpayāmāsa pārijātaṁ mahā-tarum
yam abhyetya janaḥ sarvo jātiṁ smarati paurvikīm
vāsyate yasya puṣpottha-gandhenorvī tri-yojanam
tatas te yādavāḥ sarve deha-bandhān amānuṣān
dadṛśuḥ pādape tasmin kurvanto mukha-darśanam

Accompanied with Satyabhāmā, He alighted from Garuḍa and

organized the transplantation of the Pārijāta, a great tree, in
her garden. When anyone would approach the tree, they would
remember their past life. For more than twenty miles, the Earth
was fragrant with the scent arisen from the Pārijāta flowers.
While looking at their faces in the tree, every Yādava saw their
own bodily form in heaven.

5.31.14-16
kiṅkaraiḥ samupānītaṁ hasty-aśvādi tato dhanam
vibhajya pradadau kṛṣṇo bāndhavānāṁ mahā-matiḥ
kanyāś ca kṛṣṇe jagrāha narakasya parigrahān
tataḥ kāle śubhe prāpte upayeme janārdanaḥ
tāḥ kanyā narakeṇāsan sarvato yāḥ samāhṛtāḥ

High-minded Kṛṣṇa then distributed the wealth, transported

to Dvārakā by the former servants, among His friends and
relatives. The booty included elephants and horses. Kṛṣṇa kept
the maidens who were the possessions of Naraka. At the proper
time, Janārdana married those virgins whom Naraka had
abucted from various places.

5.31.17-20
ekasminn eva govindaḥ kāle tāsāṁ mahā-mune
268 Vishnu Purana

jagrāha vidhi-vat pāṇīn pṛthag-geheṣu dharmataḥ

ṣoḍaśa-strī-sahasrāṇi śatam ekaṁ tato ’dhikam
tāvanti cakre rūpāṇi bhagavān madhusūdanaḥ
ekaikam eva tāḥ kanyā menire madhusūdanaḥ
mamaiva pāṇi-grahaṇaṁ maitreya kṛtavān iti
niśāsu ca jagat-sraṣṭā tāsāṁ geheṣu keśavaḥ
uvāsa vipra sarvāsāṁ viśva-rūpa-dharo hariḥ

O great sage, Govinda married those young women in their

respective homes at the same time. He did this ethically and in
accordance with the injunctions. O Maitreya, Lord Madhusūdana
created sixteen thousand and one hundred bodies of His so that
each woman thought: “Madhusūdana is alone with me and is
taking my hand around the fire.” Moreover, O Vipra, during the
nights, the creator of the universe, Keśava, Hari, who assumes
the Universal Form, simultaneously remained in all their homes.
 Chapter Thirty-two

5.32.1-4
śrī-parāśara uvāca
pradyumnādyā hareḥ putrā rukmiṇyāṁ kathitās tava
bhānu-bhaumerikādyaṁś ca 217 satyabhāmā vyajāyata
dīptimat-tāmrapakṣādyā rohiṇyāṁ kathitā hareḥ
babhūvur jāmbavatyāṁ ca sāmbādyā bāhu-śālinaḥ
tanayā bhadravindādyā nāgnajityāṁ mahā-balāḥ
saṁgrāmajit-pradhānās tu śaibyāyāṁ ca hareḥ sutāḥ
vṛkādyāś ca sutā mādryāṁ gātra-vat-pramukhān sutān
avāpa lakṣmaṇā putrān kālindyāś ca śrutādayaḥ

Śrī Parāśara continued: I already told you about Pradyumna

and the other sons Hari fathered in Rukmiṇī. Satyabhāmā
begot Bhānu and others. In Rohiṇī, Hari fathered Dīptimān,
Tāmratapta and others. From Jāmbavatī were born Sāmba and
other mighty-armed sons. Nāgnajitī gave birth to Bhadravinda
and other very powerful sons. The chief among Hari’s sons from
Śaibyā (Mitravindā)218 was Saṅgrāmajit.219 Mādrī’s sons were

217  bhānuṁ bhaimarikaṁ caiva (Pathak’s edition). Satyabhāmā’s ten

sons are listed in Bhāgavatam 10.61.10.
218  Here Śrīdhara Svāmī says Śaibyā is Mitravindā: tanayā iti,
śaibyāyāṁ mitravindāyām. (Ātma-prakāśa 5.32.3). But in his commentary
on Bhāgavatam he says Bhadrā is another name of Śaibyā: saṅgramajit-
pramukhāḥ satyakāntā bhadrāyāḥ sutāḥ, śaibyānām api saiva. (Bhāvārtha-
dīpikā 10.61.17)
219  The Bhāgavatam says Saṅgrāmajit was the son of Bhadrā (10.61.17).

269
270 Vishnu Purana

Vṛka and others.220 Lakṣmaṇā begot Gātravān and others.221 And

Kālindī gave birth to Śruta et al.

5.32.5-8
anyāsāṁ caiva bhāryāṇāṁ samutpannāni cakriṇaḥ
aṣṭāyutāni putrāṇāṁ sahasrāṇi 222 śataṁ tathā
pradyumnaḥ prathamas teṣāṁ sarveṣāṁ rukmiṇī-sutaḥ
pradyumnād aniruddho ’bhūd vajras tasmād ajāyata
aniruddho raṇe ’ruddho baleḥ pautrīṁ mahā-balaḥ
uṣām bāṇasya tanayām223 upayeme dvijottama
yatra yuddham abhūd ghoraṁ hari-śaṅkarayor mahat
chinnaṁ sahasraṁ bāhūnāṁ yatra bāṇasya cākriṇā

In addition, thousands of sons, that is eighty thousand and

one hundred, were born from Kṛṣṇa’s other wives. Among all
the sons, Pradyumna, Rukmiṇī’s son, was first. Pradyumna
fathered Aniruddha, who in turn procreated Vajra. In battle,
Aniruddha was unimpeded (aruddha) and very strong. O
Brāhmaṇa, he married Uṣā: She was the daughter of Bāṇa and
the granddaughter of Bali. In the context of that wedding, a very
fierce battle between Hari and Śaṅkara ensued in which Bāṇa’s
thousand arms were cut to pieces by the wielder of the cakra.

5.32.9-10
maitreya uvāca
kathaṁ yuddam abhūd brahmann uṣārthe hara-kṛṣṇayoḥ
kathaṁ kṣayaṁ ca bāṇasya bāhūnāṁ kṛtavān hariḥ
etat sarvaṁ mahā-bhāga mamākhyātuṁ tvam arhasi
mahat kautūhalaṁ jātaṁ kathāṁ śrotum imāṁ hareḥ

220  According to Bhāgavatam, Vṛka was Mitravindā’s son (10.61.16).

221  As stated in the footnote in text 5.28.5, the Bhāgavatam says Mādrī
and Lakṣmaṇā are two names of the same person. In this context, the
name Mādrī does not denote Pāṇḍu’s other wife.
222  sahasrāṇāṁ (Pathak’s edition).
223  bāṇasya tanayām ūṣām (Pathak’s edition).
 Chapter Thirty-two 271

Maitreya said: Dear Brāhmaṇa, why did a fight between Hara

and Kṛṣṇa take place for Uṣā’s sake? And why did Hari sever
Bāṇa’s arms? Tell me all about it, O very fortunate one. I have
become very curious to hear about this anecdote of Hari.

5.32.11-13
śrī-parāśara uvāca
uṣā bāṇa-sutā vipra pārvatīṁ saha śambhunā
krīḍantīm upalakṣyoccaiḥ spṛhāṁ cakre tad-āśrayām
tataḥ sakala-citta-jñā gaurī tām āha bhāminīm
alam atyartha-tāpena bhartrā tvam api raṁsyase
ity uktā sā tayā cakre kadeti matim ātmanaḥ
ko vā bhartā mamety āha punas tām āha pārvatī

Śrī Parāśara replied: O Vipra, Uṣā, Bāṇa’s daughter, covertly saw

Pārvatī have fun with Śambhu, and so she intensely developped
a desire of that nature. Then Gaurī, who knows the hearts of all,
said to that passionate woman: “Stop tormenting yourself. You
too will have intimate pleasure with your husband.” Uṣā then
thought “When will this happen? And who will be my husband?”
Again Pārvatī spoke to her.

5.32.14
pārvaty uvāca
vaiśākha-śukla-dvādaśyāṁ svapne yo ’bhibhavaṁ tava
kariṣyati sa te bhartā rāja-putri bhaviṣyati

Pārvatī said: “Dear princess, the man who will overwhelm you
in your dream on the twelfth day in the bright fortnight of the
month of Vaiśākha will become your husband.”

5.32.15-16
śrī-parāśara uvāca
272 Vishnu Purana

tasyāṁ tithāv uṣā-svapne 224 yathā devyā samīritam

tathaivābhibhavaṁ cakre kaścid rāgaṁ ca tatra sā
tataḥ prabuddhā puruṣam apaśyantī samutsukā
kva gato ’sīti nirlajjā maitreyoktavatī sakhim

Śrī Parāśara continued: On that lunar day, some man

overwhelmed Uṣā in her dream just as the goddess had foretold.
Uṣā fell in love with him. Upon waking, and unable to see him,
she became engrossed in him and unabashedly said to her
girlfriend “Where did he go?”, O Maitreya.

5.32.17-19
bāṇasya mantrī kumbhāṇḍaḥ citrarekhā 225 ca tat-sutā
tasyāḥ sakhy abhavat sā ca prāha ko ’yaṁ tvayocyate
yadā lajjākulā nāsyai kathayāmāsa sā sakhī
tadā viśvāsam ānīya sarvam evābhyavādayat
viditārthāṁ tu tām āha punaś coṣā yathoditam
devyā tathaiva tat-prāptau yo hy upāyaḥ kuruṣva tam

Her girlfriend was Citralekhā, the daughter of Kumbhāṇḍa, who

was an advisor of Bāṇa. Citralekhā said to her: “Whom are you
talking about?” Uṣā didn’t say anything out of bashfulness, but
when Citralekhā made her feel more comfortable, Uṣā told her
everything. Once she told her the gist of the matter, she added,
“Devise a means to get him here in conformity with Devī’s words
and carry it out.”

5.32.20-21
citralekhovāca
durvijñeyam idaṁ vaktuṁ prāptuṁ vāpi na sakyate
tathāpi kiñcit kartavyam upakāraṁ priye tava
saptāṣṭa-dina-paryantaṁ tāvat kālaḥ pratīkṣyatām
ity uktvābhyantaraṁ gatvā upāyaṁ tam athākarot

224  tasyāṁ tithau pumān svapne (Pathak’s edition).

225  citralekhā (Pathak’s edition).
 Chapter Thirty-two 273

Citralekhā said: “This is hard to figure out. It shouldn’t be told,

nor is it a run-of-the-mill procedure. Still, some stratagem should
be implemented for the sake of your lover. Let us be patient for
seven or eight days.” Then she went in the inner quarters and
began to work on the plan.

5.32.22-24
śrī-parāśara uvāca
tataḥ paṭe surān daityān gandharvāṁś ca pradhānataḥ
manuṣyāṁś ca vilikhyāsyai citralekhā vyadarśayat
apāsya sā tu gandharvāṁs tathoraga-surāsurān
manuṣyeṣu dadau dṛṣṭiṁ teṣv apy andhaka-vṛṣṇiṣu
kṛṣṇa-rāmau vilokyāsīt subhrūr lajjā-jaḍeva sā
pradyumna-darśane vrīḍā-dṛṣṭiṁ ninye ’nyato dvija

Śrī Parāśara continued: On separate canvases, Citralekhā

drew sketches of prominent gods, asuras, Gandharvas and
humans and showed them to Uṣā. Bāṇa’s daughter discarded the
portraits of Gandharvas, of Nāgas, of gods and of asuras. She
took a look at the portraits of humans, and among them she
preferred those of the Andhakas and of the Vṛṣṇis. When she
saw the images of Kṛṣṇa and Rāma, the beautiful-browed girl
as if became numb with bashfulness. And when she noticed the
picture of Pradyumna, she looked away to cast her glance of
embarrassment, O Brāhmaṇa.

5.32.25-26
dṛṣṭa-mātre tataḥ kānte pradyumna-tanaye dvija
dṛṣṭvātyartha-vilāsinyā lajjā kvāpi nirākṛtā
so ’yaṁ so ’yam itīty ukte tayā sā yoga-gāminī
citralekhābravīd enām uṣāṁ bāṇa-sutāṁ tadā

But the second she saw the sketch of her lover, Pradyumna’s son,
she became hysterically excited and lost all bashfulness: “That’s
him, that’s him,” she said. Then Citralekhā, who was able to fly
by magic, spoke to Uṣā.
274 Vishnu Purana

5.32.27-30
citralekhovāca
ayaṁ kṛṣṇasya pautras te bhartā devyā prasāditaḥ
aniruddha iti khyātaḥ prakhyātaḥ priya-darśanaḥ
prāpnoṣi yadi bhartāram imaṁ prāptaṁ tvayākhilam
duṣpraveśā purī pūrvaṁ dvārakā kṛṣṇa-pālitā
tathāpi yatnād bhartāram ānayiṣyāmi te sakhi
rahasyam etad vaktavyaṁ na kasyacid api tvayā
acirād āgamiṣyāmi sahasva virahaṁ mama
yayau dvāravatīṁ coṣāṁ samāśvāsya tataḥ sakhīm

Citralekhā said: “This is Kṛṣṇa’s grandson, your husband

obtained by Devī’s grace. He is called Aniruddha. He is famous
and is beautiful to look at. If you get him as a husband, everything
will fall into place for you. But first, someone has to inform him
of this. The city of Dvārakā is hard to enter: Kṛṣṇa protects it.
Still, I will try my best and will bring your hubby, dear friend.
Don’t tell this secret to anyone. I will return shortly. Be patient
without me.”
Thus she departed for Dvārakā after pacifying her friend
Uṣā.
 Chapter Thirty-three

5.33.1-2
śrī-parāśara uvāca
bāṇo ’pi praṇipatyāgre maitreyāha trilocanam
deva bāhu-sahasreṇa nirviṇṇo ’smy āhavaṁ vinā
kaccin mamaiṣāṁ bāhūnāṁ sāphalya-janako raṇaḥ
bhaviṣyati vinā yuddhaṁ bhārāya mama kiṁ bhujaiḥ

Śrī Parāśara continued: Maitreya, one day Bāṇa bowed to Śiva

of three eyes and said: “Deva, without a fight I feel a bit dejected
about my thousand arms. Will I have a fight that could make
my arms a success? Without a battle, my arms are nothing but a
burden.”

5.33.3
śrī-śaṅkara uvāca
mayūra-dhvaja-bhaṅgas te yadā bāṇa bhaviṣyati
piśitāśi-janānandaṁ prāpsyase tvaṁ tadā raṇam

Śrī Śaṅkara replied: “Bāṇa, when your peacock banner will

be damaged, you will have your fight, one that will delight
scavengers.”

5.33.4
śrī-parāśara uvāca
tataḥ praṇamya varadaṁ śambhum abhyāgato gṛham
sa-bhagnaṁ dhvajam ālokya hṛṣṭo harṣaṁ punar yayau

275
276 Vishnu Purana

Śrī Parāśara resumed: Then Bāṇa showed reverence to Śambhu,

a giver of boons, and returned home. When he saw his banner
damaged, he became joyful and reached a state of jubilation.

5.33.5
etasminn eva kāle tu yoga-vidyā-balena tam
aniruddham athāninye citralekhā varāpsarāḥ

Right at that time, Citralekhā, a foremost celestial nymph,

brought back Aniruddha by the force of her magic.

5.33.6-8
kanyāntaḥpuram abhyetya ramamāṇaṁ sahoṣayā
vijñāya rakṣiṇo gatvā śaśaṁsur daitya-bhūpate
vyādiṣṭaṁ kiṅkarāṇāṁ tu sainyaṁ tena mahātmanā
jaghāna parighaṁ ghoram ādāya para-vīra-hā
hateṣu teṣu bāṇo ’pi ratha-sthas tad-vadhodyataḥ
yudhyamāno yathā-śakti yadu-vīreṇa nirjitaḥ

The guards of the palace, knowing that he was in Uṣā’s inner

apartments and was taking pleasure with her, went to inform the
king of Daityas. That great soul sent an army of such servants, but
Aniruddha, an excellent vanquisher of heroic fighters, grabbed
an iron club and slew the assailants. Then Bāṇa mounted his war
chariot, intending to finish him off, yet he was defeated by the
Yadu warrior even though Bāṇa was able to showcase his skills
in battle.

5.33.9-10
māyayā yuyudhe tena sa tadā mantri-coditaḥ
tatas taṁ pannagāstreṇa babandha yadu-nandanam
dvāravatyāṁ kva yāto ’sāv aniruddheti jalpatām
yadūnām ācacakṣe taṁ baddhaṁ bāṇena nāradaḥ

Acting on the advice of his advisors, in the next battle Bāṇa

 Chapter Thirty-three 277

employed magic against Aniruddha: He captured the golden

child of the Yadus by using the mystic missile of serpent demons.
While the Yadus kept muttering “Where did Aniruddha go in
Dvāravatī?”, Nārada came and informed them that Bāṇa had
taken him prisoner.

5.33.11-12
taṁ śoṇita-pure nītaṁ śrutvā vidyā-vidagdhayā
yoṣitā pratyayaṁ jagmur yādavā nāmarair iti
tato garuḍam āruhya smṛta-mātrāgataṁ hariḥ
bala-pradyumna-sahito bāṇasya prayayau puram

Hearing from Nārada that Aniruddha had been taken to

Śoṇitapura by a woman expert in magic, and not by the gods
(in retaliation for the Pārijāta), the Yādavas lost all doubt.
Then Hari mentally summoned Garuḍa, who arrived at once.
Accompanied by Bala and Pradyumna, He mounted Garuḍa and
set off for Bāṇa’s city.

5.33.13-14
pura-praveśe pramathair yuddham āsīn mahātmanaḥ
yayau bāṇa-purābhyāśaṁ nītvā tān saṁkṣayaṁ hariḥ
tatas tripādas tri-śirā jvaro māheśvaro mahān
bāṇa-rakṣārtham abhyetya yuyudhe śārṅga-dhanvanā

In the course of making an intrusion beyond the fortifications,

a battle took place between the Pramathas (Rudra’s attendants)
and the great Soul. Upon bringing the battle to the vicinity of
Bāṇa’s city, Hari destroyed them. Then the huge demon Jvara, a
three-footed and three-headed creation of Maheśvara, made his
approach to protect Bāṇa and fought the wielder of the Śārṅga
bow.

5.33.15-16
tad-bhasma-sparśa-sambhūta-tāpaḥ kṛṣṇāṅga-saṁgamāt
278 Vishnu Purana

avāpa baladevo ’pi śramam226 āmīlitekṣaṇaḥ

tataḥ sa yuddhyamānas tu saha devena śārṅgiṇā
vaiṣṇavena jvareṇāśu kṛṣṇa-dehān nirākṛtaḥ

Afflicted by the touch of the demon’s ashes, Baladeva closed his

eyes and obtained relief from the contact of Kṛṣṇa’s body. Then
Jvara fought Śārṅgin, but was quickled expelled from Kṛṣṇa’s
body by the fever (jvara) created by Him, Viṣṇu.

5.33.17-18
nārāyaṇa-bhujāghāta-pāripīḍana-vihvalam
taṁ vīkṣya kṣamyatām asyety āha devaḥ pitāmahaḥ
tataś ca kṣāntam eveti proktvā taṁ vaiṣṇavaṁ jvaram
ātmany eva layaṁ ninye bhagavān madhusūdanaḥ

Seeing Jvara distressed by the severe punishment which was the

blows of Nārāyaṇa’s arms, Brahmā, the grandsire, said: “Forgive
him.” Lord Madhusūdhana replied “He is forgiven” and then
merged in Himself the fever He had created.

5.33.19-21
jvara uvāca
mama tvayā samaṁ yuddhaṁ ye smarīṣyanti mānavāḥ
vijvarās te bhaviṣyantīty uktvā cainaṁ yayau jvaraḥ
tato ’gnīn bhagavān pañca jitvā nītvā tathā kṣayam
dānavānāṁ balaṁ kṛṣṇaś cūrṇayāmāsa līlayā
tataḥ samasta-sainyena daiteyānāṁ baleḥ sutaḥ
yuyudhe śaṅkaraś caiva kārttikeyaś ca śauriṇā

Jvara said: “Feverish people who remember the fight between

us will lose their fever.” Then the Lord conquered the five fires
and brought them to nil. Kṛṣṇa playfully crushed the army of
Dānavas. Thereafter ensued a fight between Śauri on one side

226  Both Viṣṇucitta and Śrīdhara Svāmī say another reading is śamam.
This reading is taken.
 Chapter Thirty-three 279

and Bāṇa, his entire army of Daityas, Śaṅkara and Kārtikeya on

the other.

5.33.22-23
hari-śaṅkarayor yuddham atīvāsīt sudāruṇam
cukṣubhuḥ sakalā lokāḥ śastrāstrāṁśu-pratāpitāḥ
pralayo ’yam aśeṣasya jagato nūnam āgataḥ
menire tridaśās tatra vartamāne mahā-raṇe

The battle between Hari and Śaṅkara was ultra violent. Scorched
by the rays of the missiles, all the worlds shook. The immortals
present during that tremendous fight thought, “For sure, the
annihilation of all the universe has come.”

5.33.24-25
jṛmbhakāstreṇa govindo
227
jṛmbhayāmāsa śaṅkaram
tataḥ praṇeśur daiteyāḥ pramathāś ca samantataḥ
jṛmbhābhibhūtas tu haro rathopastha upāviśat
na śaśāka tato yoddhuṁ kṛṣṇenākliṣṭa-karmaṇā

Govinda cast His yawn missile at Śaṅkara and thus made him
yawn. Overcome by yawning, Hara just sat on his chariot and
was unable to engage with Kṛṣṇa, whose deeds are unimpeded,
and so all the Daityas and Pramathas perished.

5.33.26
garuḍa-kṣata-vāhaś ca pradyumnāstreṇa pīḍitaḥ
kṛṣṇa-huṅkāra-nirdhūta-śaktiś cāpayayau guhaḥ

His carrier struck by Garuḍa, Kārtikeya, troubled by Pradyumna’s

missiles, and his ability shaken by Kṛṣṇa’s shouts, took to flight.

5.33.27-28
jṛmbhite śaṅkare naṣṭe daitya-sainye guhe jite

227  jṛmbhaṇāstreṇa (Pathak’s edition).

280 Vishnu Purana

nīte pramatha-sainye ca saṁkṣayaṁ śārṅga-dhanvanā

nandinā saṁgṛhītāśvam228 adhirūḍho mahā-ratham
bāṇas tatrāyayau yoddhuṁ kṛṣṇa-kārṣṇi-balaiḥ saha

When Śaṅkara was thus made to keep yawning, when the Daitya
army was pulverized, when Kārtikeya was defeated, and when
the army of Pramathas too had been demolished by the wielder
of the Śārṅga bow, Bāṇa mounted his great chariot, whose horses
were harnessed by Nandīśa, and came to combat Kṛṣṇa, His son
and Bala.

5.33.29-31
balabhadro mahā-vīryo bāṇa-sainyam anekadhā
vivyādha bāṇaiḥ prabhraśya dharmataś cāpalāyata
ākṛṣya lāṅgalāgreṇa musalenāśu tāḍitam
balaṁ balena dadṛśe bāṇo bāṇaiś ca cakriṇā
tataḥ kṛṣṇena bāṇasya yuddham āsīt sudāruṇam

Balabhadra, the heroic warrior, hit Bāṇa’s army with heaps of

arrows. The soldiers strayed from the procedure of a war by the
rules and ran away. Baṇa saw that his troops were dragged by the
tip of Bala’s plough, beaten by his cudgel and struck with arrows
by the wielder of the cakra. Then a fierce fight between Kṛṣṇa
and Bāṇa took place.

5.33.32-34
samasyator iṣūn dīptān kāya-trāṇa-vibhedinaḥ
kṛṣṇaś ciccheda bāṇais tān bāṇena prahitāñ charān
vivyādha keśavaṁ bāṇo bāṇaṁ vivyādha cakra-dhṛk
mumucāte tathāstrāṇi bāṇa-kṛṣṇau jigīṣayā
paraspara-kṣati-karau lāghavād aniśaṁ dvija 229
bhidyamāneṣv aśeṣeṣu śareṣv astre ca sīdati
prācuryeṇa tato bāṇaṁ hantuṁ cakre harir manaḥ

228  nandīśa-saṁgṛhītāśvam (Pathak’s edition).

229  parasparaṁ kṣati-parau paramāmarṣiṇau dvija (Pathak’s edition).
 Chapter Thirty-three 281

While both of them were shooting fiery arrows that could pierce
bodily armor, with His arrows Kṛṣṇa cut those fired by Bāṇa.
The son of Bali wounded Keśava, and the controller of the cakra
wounded him too. Desiring victory, Bāṇa and Kṛṣṇa released
missiles on each another. Out of rashness, both continuously
intended to finish off the other, O Brāhmaṇa. When an
incalculable number of arrows had been cut to pieces and the
missiles had been used up for the most part, Hari made up His
mind to kill Bāṇa.

5.33.35-36
tato ’rka-śata-saṁghāta-tejasā sadṛśa-dyuti
jagrāha daitya-cakrārir hariś cakraṁ sudarśanam
muñcato bāṇa-nāśāya tataś cakraṁ madhudviṣaḥ
nagnā daiteya-vidyābhūt koṭarī 230 purato hareḥ

Hari, the enemy of Daityas, used the Sudarśana Cakra, whose

radiance resembles the combined effulgence of a hundred suns.
Just as the slayer of Madhu was about to cast the cakra to kill
Bāṇa, the mystical demoness Koṭarī, a form of the magic of
Daityas, appeared in front of Hari.231

5.33.37-38
tām agrato harir dṛṣṭvā mīlitākṣaḥ sudarśanam
mumoca bāṇam uddiśya cchettuṁ bāhu-vanaṁ ripoḥ
krameṇa tat tu bāhūnāṁ bāṇasyācyuta-coditam
chedaṁ cakre ’surāpāsta-śastraugha-kṣapaṇādṛtam

Seeing her right in front, Hari closed His eyes and released
Sudarśana, aiming at Bāṇa, in order to raze the forest of his
enemy’s arms. The cakra was highly esteemed for suppressing

230  koṭavī (Pathak’s edition).

231  The Bhāgavatam calls her Koṭarā and says she was Bāṇa’s mother
(10.63.20). Viṣṇucitta says Koṭarī is a śakti of Gaurī, and quotes the Hari-
vaṁśa, according to which Koṭarī is the eighth form of Gaurī.
282 Vishnu Purana

heaps of missiles cast by asuras. Thus dispatched by Acyuta, the

cakra cut Bāṇa’s arms one after the other.

5.33.39-40
chinne bāhu-vane tat tu kara-sthaṁ madhusūdanaḥ
mumukṣur bāṇa-nāśāya vijñātas tripura-dviṣā
samupetyāha govindaṁ sāma-pūrvam umā-patiḥ
vilokya bāṇaṁ dor-daṇḍa-cchedāsṛk-srāva-varṣiṇam

Once the forest of those arms had been razed, the cakra returned
to Madhusūdana’s hand. The Lord then wanted to cast the cakra
once more to finish off Bāṇa, but was notified by Śiva, the enemy
of Tripura, regarding Bāṇa’s demise. The husband of Umā
approached Govinda and spoke some conciliatory words after
taking a look at Bāṇa, who was dripping with a morbid flow of
blood from the place where his rod-like arms had been severed.

5.33.41-42
śaṅkara uvāca
kṛṣṇa kṛṣṇa jagannātha jāne tvāṁ puruṣottamam
pareśaṁ paramātmānam anādi-nidhanaṁ harim232
deva-tiryaṅ-manuṣyeṣu śarīra-grahaṇātmikā
līleyaṁ sarva-bhūtasya tava ceṣṭopalakṣaṇā

Śaṅkara said: “O Kṛṣṇa, Kṛṣṇa, Jagannātha, I know You are

God, the topmost controller, Paramātmā, the beginningless and
endless transcendence. This is actually Your pastime, seemingly
characterized by an effort on Your part. You, who are everything,
enjoy the pastime of taking a body among gods, animals and
humans.

5.33.43-44
tat prasīdābhayaṁ dattaṁ bāṇasyāsya mayā prabho
tat tvayā nānṛtaṁ kāryaṁ yan mayā vyāhṛtaṁ vacaḥ

232  param (Pathak’s edition).

 Chapter Thirty-three 283

asmat-saṁśraya-dṛpto ’yaṁ nāparādhī 233 tavāvyaya

mayā datta-varo daityas tatas tvāṁ kṣamayāmy aham

“Therefore be gracious. O Almighty, I blessed Bāṇa with

the boon of security, so don’t do a rash act that would
make my word untrue. He has been in my camp for a long
time. He didn’t mean to offend You, O imperishable Lord.
I gave the Daitya a boon, so I ask You to forgive him.”

5.33.45
śrī-parāśara uvāca
ity uktaḥ prāha govindaḥ śūla-pāṇim umā-patim
prasanna-vadano bhūtvā gatāmarṣo ’suraṁ prati

Śrī Parāśara continued: Thus addressed, Govinda spoke to Umā’s

husband, who holds the trident. The Lord’s face had become
serene, for He no longer felt animosity toward the asura.

5.33.46-47
śrī-bhagavān uvāca
yuṣmad-datta-varo bāṇo jīvatām eṣa śaṅkara
tvad-vākya-gauravād etan mayā cakraṁ nivartitam
tvayā yad abhayaṁ dattaṁ tad dattam akhilaṁ mayā
matto ’vibhinnam ātmānaṁ draṣṭum arhasi śaṅkara

The Lord said: “Śaṅkara, you gave Bāṇa a boon? Let him live. I
held back my cakra at the last moment out of respect for what
you said. I wholly endorse the boon of security that you gave
him. O Śaṅkara, you should realize that you are not completely
different from Me.

5.33.48-50
yo ’haṁ sa tvaṁ jagac cedaṁ sa-devāsura-mānuṣam
matto nānyad aśeṣaṁ yat tat tvañ jñātum ihārhasi

233  -vṛddho ’yaṁ nāparādhyas (Pathak’s edition).

284 Vishnu Purana

avidyā-mohitātmānaḥ puruṣā bhinna-darśinaḥ

vadanti bhedaṁ paśyanti cāvayor antaraṁ hara
prasanno ’haṁ gamiṣyāmi tvaṁ gaccha vṛṣabha-dhvaja

“What I am, you are. And this entire universe, including its
gods, asuras and humans, is not distinct from Me. You ought
to understand this now. Their souls bewildered by ignorance,
men see things in terms of difference. They discourse on
difference between the world and the Absolute. They even see a
dissemblance between us. O bull-bannered Hara, I am content.
I’ll be on My way. You may go too.”

5.33.51-53
śrī-parāśara uvāca
ity uktvā prayayau kṛṣṇaḥ prādyumnir yatra tiṣṭhati
tad-bandha-phaṇino neśur garuḍānila-pothitāḥ 234
tato ’niruddham āropya sa-patnīkaṁ garutmati
ājagmur dvārakāṁ rāma-kārṣṇi-dāmodarāḥ purīm
putra-pautraiḥ parivṛtas tatra reme janārdanaḥ
devībhiḥ satataṁ vipra bhū-bhāra-taraṇecchayā

Śrī Parāśara resumed: Saying so, Kṛṣṇa departed for the place
where Pradyumna’s son was staying. The snakes that bound
him were dried up by the wind from Garuḍa and perished.
Then Kṛṣṇa made Aniruddha and his wife mount on Garuḍa.
Thus, Rāma, Kṛṣṇa’s grandson and Dāmodara returned to
Dvārakā City. There, Janārdana was surrounded by His sons and
grandsons. He enjoyed romantic dealings with His hundreds of
human goddesses with the intent, O Brāhmaṇa, of dealing with
the Earth’s burden.

234  śoṣitāḥ (Pathak’s edition).

 Chapter Thirty-four

5.34.1-2
maitreya uvāca
cakre karma mahac chaurir bibhrāṇo mānuṣīṁ tanum
jigāya śakraṁ śarvaṁ ca sarvān devāṁś ca līlayā
yac cānyad akarot karma divya-ceṣṭā-vighāta-kṛt 235
tat kathyatāṁ mahā-bhāga paraṁ kautūhalaṁ hi me

Maitreya said: That was a great deed Śauri performed while

assuming a human body. He also playfully defeated Śakra, Śarva
and all the other gods. O very fortunate sage, describe what-
ever other exploit the perfectionist of divine feats did. I am
profoundly intrigued.

5.34.3-4
śrī-parāśara uvāca
gadato mama viprarṣe śrūyatām idam ādarāt
narāvatāre kṛṣṇena dagdhā vārāṇasī yathā
pauṇḍrako vāsudevas tu vāsudevo ’bhavad bhuvi
avatīrṇas tvam ity ukto janair ajñāna-mohitaiḥ

Śrī Parāśara replied: Let me tell you, O Vipraṛṣi. When Kṛṣna

made His descent as a man, He burned down the city of Vārāṇasī.
Listen to this very carefully. Pauṇḍraka Vāsudeva was a king who
was told by ignorant idiots: “You were Vāsudeva and have now
descended on Earth.”

235  vidhāna-kṛt (Pathak’s edition).

285
286 Vishnu Purana

5.34.5-7
sa mene vāsudevo ’ham avatīrṇo mahī-tale
naṣṭa-smṛtis tataḥ sarvaṁ viṣṇu-cihnam acīkarat
dūtaṁ ca preṣayāmāsa kṛṣṇāya sumahātmane
tyaktvā cakrādikaṁ cihnaṁ madīyaṁ nāma cātmanaḥ
vāsudevātmakaṁ mūḍha tyaktvā sarvam aśeṣataḥ
ātmano jīvitārthāya tato me praṇatiṁ vraja

Thus, Pauṇḍraka actually thought “I am Vāsudeva and have

descended on Earth.” He lost all previous memory of himself.
Then he created all the objects that characterize Viṣṇu’s persona,
and sent an envoy to Kṛṣṇa, the great Soul, to relate this message:
“Fool, give up the cakra and other such emblems. They are mine.
Forgo your name too. Relinquish everything that has anything to
do with being Vāsudeva. Then, to obtain a means of subsistence,
you should bow to me.”

5.34.8-12
ity uktaḥ samprahasyainaṁ dūtaṁ prāha janārdanaḥ
nija-cihnam ahaṁ cakraṁ samutsṛkṣye236 tvayīti vai
vācyaś ca pauṇḍrako gatvā tvayā dūta vaco mama
jñātas tvad-vākya-sadbhāvo yat kāryaṁ tad vidhīyatām
gṛhīta-cihna-veṣo ’ham āgamiṣyāmi te puram
utsrakṣyāmi ca tac cakraṁ nija-cihnam asaṁśayam
ājñā-pūrvaṁ ca yad idam āgaccheti tvayoditam
sampādayiṣye śvas tubhyaṁ samāgamyāvilambitam
śaraṇaṁ te samabhyetya kartāsmi nṛpate tathā
yathā tvatto bhayaṁ bhūyo na me kiñcid bhaviṣyati

Janārdana laughed upon hearing this, and told the envoy: “Go to
Pauṇḍraka and tell him this, “I will unleash the cakra, My own
emblem, on you. I understand the real meaning of what you say.
I shall execute the very deed you think you will do. Dressed in

236  samutsrakṣye (Pathak’s edition).

 Chapter Thirty-four 287

My usual attire, My emblem, I will go to your city and let loose

the cakra, the emblem unique to Me. There’s no doubt about it.
Tomorrow, king, I shall approach you without delay and bring
to perfection what you ask Me to do, “Come here,” by giving
Me that order. Upon attaining your shelter (your city), I will do
exactly what it takes so that I will never fear you.””

5.34.13-14
śrī-parāśara uvāca
ity ukte ’pagate dūte saṁsmṛtyābhyāgataṁ hariḥ
garutmantam athāruhya tvaritas tat-puraṁ yayau
tatas tu keśavodyogaṁ śrutvā kāśī-patis tadā
sarva-sainya-parivāraḥ pārṣṇi-grāha upāyayau

Śrī Parāśara continued: Once the envoy left, Hari mentally

summoned Garuḍa, who instantly arrived, mounted the bird
and swiftly set out to Pauṇḍraka’s city. Later, hearing of Keśava’s
plan, the king of Kāśī (Vārāṇasī) assembled his entire army and
came forth by commanding his troops from the rear.

5.34.15-18
tato balena mahatā kāśīrāja-balena ca
pauṇḍrako vāsudevo ’sau keśavābhimukho yayau
taṁ dadarśa harir dūrād udāra-syandane sthitam
cakra-hastaṁ gadā-śārṅga-bāhuṁ pāṇi-gatāmbujam
srag-dharaṁ pīta-vasanaṁ suparṇa-racita-dhvajam
vakṣa-sthale kṛtaṁ cāsya śrīvatsaṁ dadṛśe hariḥ
kirīṭa-kuṇḍala-dharaṁ nānā-ratnopaśobhitam
taṁ dṛṣṭvā bhāva-gambhīraṁ jahāsa garuḍa-dhvajaḥ

Afterward, Pauṇḍraka Vāsudeva went to face Keśava with the

military force of the king of Kāśī and with his own great army.
From afar, Hari saw Pauṇḍraka: He was on a lofty chariot, had
a cakra in his hand, was holding a mace and a Śārṅga bow, had
a lotus in another hand, sported a garland and wore yellowish
288 Vishnu Purana

clothes. His banner had the image of the supernatural bird. Hari
noticed that the Śrīvatsa had been shaped on his chest. Observing
that he had a helmet and earrings and was adorned with many
gems, the one whose banner has the insignia of Garuḍa let out a
deep-seated guffaw.

5.34.19-21
yuyudhe ca balenāsya hasty-aśva-balinā dvija
nistriṁśāsi-gadā-śūla-śakti-kārmuka-śālinā
kṣaṇena śārṅga-nirmuktaiḥ śarair ari-vidāraṇaiḥ
gadā-cakra-nipātaiś ca sūdayāmāsa tad-balam
kāśīrāja-balaṁ caivaṁ kṣayaṁ nītvā janārdanaḥ
uvāca pauṇḍrakaṁ mūḍham ātma-cihnopalakṣitam

O Brāhmaṇa, He fought against his army, which had the power

of elephants and cavalry and was enhanced by soldiers equipped
with swords, scimitars, clubs, tridents, lances and bows. He
destroyed Pauṇḍraka’s army by discharging enemy-crushing
arrows from the Śārṅga bow in very short intervals, by going
on a rampage with His club and by unleashing the cakra.After
slaughtering Kāśī-rāja’s troops in the same way, Janārdana
addressed Pauṇḍraka, who was confused and still had His
emblems.

5.34.22-23
śrī-bhagavān uvāca
pauṇḍrakoktaṁ tvayā yat tu dūta-vaktreṇa māṁ prati
samutsṛjeti cihnāni tat te sampādayāmy aham
cakram etat samutsṛṣṭaṁ gadeyaṁ te visarjitā
garutmān eṣa cotsṛṣṭaḥ237 samārohatu te dhvajam

The Lord said: “Pauṇḍraka, through the mouth of your envoy

you ordered Me to let go of My emblems. Now I will fulfill your

237  nirdiṣṭaḥ (Pathak’s edition).

 Chapter Thirty-four 289

order. Here is the cakra: It’s coming at you. Here is the mace: I
hurl it at you. And here is Garuḍa, delivered unto you: Let him
ascend your banner.”

5.34.24-25
śrī-parāśara uvāca
ity uccārya vimuktena cakreṇāsau vidāritaḥ
pātito gadayā bhagno dhvajaś cāsya garutmatā
tato hāhā-kṛte loke kāśī-pury-adhipo balī
yuyudhe vāsudevena mitrasyāpacitau sthitaḥ

Śrī Parāśara resumed: Hari then stopped shouting and released

the cakra. Pauṇḍraka was sliced by it. His body fell to the ground
by the strike of the mace. And his banner was torn apart by
Garuḍa. Thereafter, while everyone was wailing, the mighty king
of Kāśī, devoted to his friend, attacked Vāsudeva.

5.34.26-27
tataḥ śārṅga-dhanur-muktaiś chittvā tasya śiraḥ śaraiḥ
kāśī-puryāṁ sa cikṣepa kurvan lokasya vismayam
hatvā ca pauṇḍrakaṁ śauriḥ kāśī-rājaṁ ca sānugam
punar dvāravatīṁ prāpto reme svarga-gato yathā

He was decapitated by the shafts released from the Śārṅga bow.

Hari then flung the head into the city of Kāśī, thus creating quite
a wonder in the eyes of people. After killing Pauṇḍraka and
the king of Kāśī along with their adherents, Śauri returned to
Dvārakā and engaged in romantic pleasures as if He had gone
to heaven.

5.34.28-29
tac chiraḥ patitaṁ tatra dṛṣṭvā kāśī-pateḥ pure
janaḥ kim etad ity āha cchinnaṁ keneti vismitaḥ
jñātvā taṁ vāsudevena hataṁ tasya sutas tataḥ
purohitena sahitas toṣayāmāsa śaṅkaram
290 Vishnu Purana

Seeing the head of the king of Kāśī fallen there, the people in the
city were astonished, “What happened? Who beheaded him?”
Upon understanding that Vāsudeva had killed him, his son,
accompanied by priests, propitiated Śaṅkara.

5.34.30-31
avimukte mahā-kṣetre toṣitas tena śaṅkaraḥ
varaṁ vṛṇīṣveti tadā taṁ provāca nṛpātmajam
sa vavre bhagavan kṛtyā pitṛ-hantur vadhāya me
samuttiṣṭhatu kṛṣṇasya tvat-prasādān maheśvara

They worshiped him in the great place of pilgrimage called

Avimukta. Pleased by that, Śaṅkara told the son of the king:
“Choose a boon.” He chose as follows: “My Lord, by your grace,
O Maheśvara, may an evil spirit arise to kill Kṛṣṇa, the murderer
of my father.”238

5.34.32-33
śrī-parāśara uvāca
evaṁ bhaviṣyatīty ukte dakṣiṇāgner anantaram
mahā-kṛtyā samuttasthau tasyaivāgner vināśanī 239
tato jvālā-karālāsyā jvalat-keśa-kapālikā 240
kṛṣṇa kṛṣṇeti kupitā kṛtyā dvāravatīṁ yayau

Śrī Parāśara said: “So be it,” he replied. Afterward, a gigantic evil

spirit arose from the south side of the fire. It destroyed that very
fire. The evil spirit had a blazing, dreadful face, and the head on

238  Śrīdhara Svāmī says the sentence can be construed as a double

meaning: “By your grace, may an evil spirit arise so that Kṛṣṇa, the
murderer of my father, kills me.” (sa iti, pitṛ-hantur vadhāya kṛtyā
samuttiṣṭhatv iti vavre na tu hantum iti. kiṁ ca mat-pitṛ-hantuḥ kṛṣṇasya
tvat-prasādāt me vadhāya vadha-sādhanāya kṛtyā samuttiṣṭhatv ity arthaś
ca pratīyate. Ātma-prakāśa 5.34.31)
239  tasyaivāgni-niveśanāt (Pathak’s edition).
240  -kalāpikā (Pathak’s edition).
 Chapter Thirty-four 291

its head was on fire. The evil spirit angrily yelled “Kṛṣṇa, Kṛṣṇa”
and went to Dvārakā.

5.34.34-36
tām avekṣya janas trāsād vicalal-locano mune
yayau śaraṇyaṁ jagatāṁ śaraṇaṁ madhusūdanam
kāśīrāja-suteneyam ārādhya vṛṣabha-dhvajam
utpāditā mahā-kṛtyety avagamyātha cakriṇā
jahi kṛtyām imām ugrāṁ vahni-jvālā-jaṭālakām
cakram utsṛṣṭam akṣeṣu krīḍāsaktena līlayā

When the inhabitants caught sight of the evil spirit, O sage,

their eyes opened wide and made haste due to fear. The residents
sought Madhusūdana, the shelter of the worlds, as their shelter.
Upon becoming aware that it was a gigantic evil spirit and that
it had arisen after the son of Kāśīrāja had worshiped the bull-
bannered god, the wielder of the cakra, who was busy having fun
at dice, playfully dispatched the cakra: “Destroy this fierce evil
spirit whose locks of hair are flames.”

5.34.37-39
tad agni-mālā-jaṭila-jvālodgārātibhīṣaṇām
kṛtyām anujagāmāśu viṣṇu-cakraṁ sudarśanam
cakra-pratāpa-nirdagdhā kṛtyā māheśvarī tadā
nanāśa veginī vegāt tad apy anujagāma tām
kṛtyā vārāṇasīm eva praviveśa tvarānvitā
viṣṇu-cakra-pratihata-prabhāvā muni-sattama

Then Sudarśana, Viṣṇu’s cakra, quickly went after the evil spirit,
whose locks of hair were masses of fire and whose emissions
of flames made it look terrifying. Scorched by the torridity of
the cakra, the evil spirit fled. Although that emanation from
Maheśvara was faster than fast, the cakra still chased it. Thus
endowed with great speed, O most eminent sage, the evil spirit,
whose power had been impaired by Viṣṇu’s cakra, entered
Vārāṇasī.
292 Vishnu Purana

5.34.40-43
tataḥ kāśī-balaṁ bhūri pramathānāṁ tathā balam
samasta-śastrāstra-yutaṁ cakrasyābhimukhaṁ yayau
śastrāstra-mokṣa-caturaṁ dagdhvā tad balam ojasā
kṛtyā-garbhām aśeṣāṁ tāṁ tadā vārāṇasīṁ purīm
sa-bhūbhṛd-bhṛtya-paurāṁ tu sāśva-mātaṅga-mānavām
aśeṣa-goṣṭha-kośāṁ tāṁ durnirīkṣyāṁ surair api
jvālā-pariṣkṛtāśeṣa-gṛha-prākāra-catvarām
dadāha tad dhareś cakraṁ sakalām eva tāṁ purīm

Then the reserve army of Kāśī and the army of the Pramathas,
both of which were replete with an entire range of weapons and
missiles, assailed the cakra. The troops were skilled in releasing
the weapons and the missiles. Even so, after setting those troops
ablaze with its energy, Hari’s cakra set on fire the entire city of
Vārāṇasī, where the evil spirit was hiding. Even the gods would
have found the city hard to look at. The cakra burned down the
whole city, including the royalty, the dependents, the palace
residents, the horses, the elephants, the men, the women, the
treasury, and the warehouses. All the houses, fortifications and
markets were engulfed in flames.

5.34.44
akṣīṇāmarṣam atyugraṁ sādhya-241sādhana-saspṛham
tac cakraṁ prasphurad-dīpti viṣṇor abhyāyayau karam

Hungry for more, the furious cakra, whose rage had not lessened
and whose splendor was eminently radiant, returned to Viṣṇu’s
hand.

241  atyalpa-sādhya- (Pathak’s edition).

 Chapter Thirty-five

5.35.1-2
maitreya uvāca
bhūya evāham icchāmi balabhadrasya dhī-mataḥ
śrotuṁ parākramaṁ brahman tan mamākhyātum arhasi
yamunākarṣaṇādīni śrutāni bhagavan mayā
tat kathyatāṁ mahā-bhāga yad anyat kṛtavān balaḥ

Maitreya said: I want to hear more about Balabhadra’s feats. He

is witty, O Brāhmaṇa. Kindly describe them to me. Dear sir, I
have heard about his exploits such as his dragging the Yamunā.
Describe them to me, O highly fortunate one, and also narrate
whatever else he did.

5.35.3
śrī-parāśara uvāca
maitreya śruyatāṁ karma yad rāmeṇābhavat kṛtam
anantenāprameyena śeṣeṇa dharaṇī-dhṛtā

Śrī Parāśara replied: Maitreya, listen to my account of Rāma’s

deeds. After all, he is Ananta Śeṣa, the unfathomable upholder
of the Earth.

5.35.4-5
suyodhanasya tanayāṁ svayaṁvara-kṛta-kṣaṇām
balād ādattavān vīraḥ sāmbo jāmbavatī-sutaḥ
tataḥ kruddhā mahā-vīryāḥ karṇa-duryodhanādayaḥ

293
294 Vishnu Purana

bhīṣma-droṇādayaś cainaṁ babandhur yudhi nirjitam

One day, Sāmba, the heroic son of Jāmbavatī, kidnapped

Suyodhana’s daughter at her Svayaṁvara ceremony. Incensed
at his audacity, Karṇa, Duryodhana, Bhīṣma, Droṇa and other
great warriors pursued him, defeated him and took him prisoner.

5.35.6-7
tac chrutvā yādavāḥ sarve krodhaṁ duryodhanādiṣu
maitreya cakruḥ kṛṣṇaś ca 242 tān nihantuṁ mahodyamam
tān nivārya balaḥ prāha mada-lola-kalākṣaram
mokṣyanti te mad-vacanād yāsyāmy eko hi kauravān

Hearing about this, all the Yādavas became angry at Duryodhana’s

party. O Maitreya, the Yādavas, including Kṛṣṇa, undertook
elaborate preparations to subdue them, but Bala, speaking
erratic words since he was inebriated, stopped them: “They will
free him on my advice. I will go alone to the Kauravas.”

5.35.8-9
śrī-parāśara uvāca
baladevas tato dṛṣṭvā nagaraṁ nāga-sāhvayam
bāhyopavana-madhye ’bhūn na viveśa ca tat puram
balam āgatam ājñāya bhūpā duryodhanādayaḥ
gām arghyam udakaṁ caiva rāmāya pratyavedayan

Śrī Parāśara continued: Thus, Balarāma went to that city named

after elephants. He saw it, but did not enter. He remained on the
outskirts of town. Upon learning that Bala had arrived nearby,
Duryodhana and the other kings came and offered Rāma a cow,
customary food and articles, and water.

5.35.10
gṛhītvā vidhi-vat sarvaṁ tatas tān āha kauravān

242  cakruś cakruś ca (Pathak’s edition).

 Chapter Thirty-five 295

ājñāpayaty ugrasenaḥ sāmbam āśu vimuñcata

He accepted the gifts in accordance with the injunctions and said

to the Kauravas: “Ugrasena orders you to free Sāmba without
delay.”

5.35.11-13
tatas tad-vacanaṁ śrutvā bhīṣma-droṇādayo nṛpāḥ
karṇa-duryodhanādyāś ca cukṣubhur 243 dvija-sattama
ūcuś ca kupitāḥ sarve bāhlikādyāś ca kauravāḥ
arājyārhaṁ yador vaṁśam avekṣya musalāyudha
bho bhoḥ kim etad bhavatā balabhadreritaṁ vacaḥ
ājñāṁ kuru-kulotthānāṁ yādavaḥ kaḥ pradāsyati

Hearing this, Bhīṣma, Droṇa, Karṇa, Duryodhana and the other

kings became perplexed, O best of the twice-born. Bāhlika and
the other Kauravas became angry, for they opined that Yadu’s
lineage did not deserve rulership: “Ho, ho, wielder of the cudgel!
Balabhadra, what are you saying? Which Yādava can give orders
to those in the Kuru dynasty?

5.35.14-15
ugraseno ’pi yady ājñāṁ kauravāṇāṁ pradāsyati
tad alaṁ pāṇḍuraiś chatrair nṛpa-yogyair viḍambanaiḥ
tad gaccha bala mā vā tvaṁ sāmbam anyāya-ceṣṭitam
vimokṣyāmo na bhavataś cograsenasya śāsanāt

“If even Ugrasena is giving orders to the Kauravas, what is the

use of his farcical white umbrellas, which are fit for royalty?
Therefore, Bala, you can go. Or you can stay, but we will not free
Sāmba, either by your command or by Ugrasena’s. Sāmba did
something very improper.

243  cukrudhur (Pathak’s edition).

296 Vishnu Purana

5.35.16-18
praṇatir yā kṛtāsmākaṁ mānyānāṁ kukurāndhakaiḥ
na nāma sā kṛtā keyam ājñā svāmini bhṛtyataḥ
garvam āropitā yūyaṁ samānāsana-bhojanaiḥ
ko doṣo bhavatāṁ nītir yat prītyā nāvalokitā
asmābhir argho bhavato yo’yaṁ bala niveditaḥ
premṇaitan naitad asmākaṁ kulād yuṣmat-kulocitam

“The Kukuras and the Andhakas may or may not give us the
respect we deserve, but what is this order from a servant to the
master? All of you became proud because you sat with us and
ate the kind of food we eat. Why should any of you be at fault
for not affectionately showing good manners? (Rather, we are
at fault for treating you lowlifes with respect in the first place.)
Bala, these presents we offered you with love are too good for
your clan, as coming from ours.”

5.35.19
śrī-parāśara uvāca
ity uktvā kuravaḥ sāmbaṁ muñcāmo na hareḥ sutam
kṛtaika-niścayās tūrṇaṁ viviśur gaja-sāhvayam

Śrī Parāśara continued: The Kurus, showing their unanimity

by speaking thus, did not release Sāmba, the son of Hari. They
quickly returned to Hastināpura.

5.35.20-21
mattaḥ kopena cāghūrṇas tato ’dhikṣepa-janmanā
utthāya pārṣṇyā vasudhāṁ jaghāna sa halāyudhaḥ
tato vidāritā pṛthvī pārṣṇi-ghātān mahātmanaḥ
āsphoṭayāmāsa tadā diśaḥ śabdena pūrayan244

Inebriated by anger too, Rāma’s head further began to whirl

244  This is poetic license for pūrayatī.

 Chapter Thirty-five 297

due to the insult. The holder of the plough got up and struck
the ground with his heel. The earth was rent by the strike of the
great soul’s heel. It split open, filling the directions with noise.

5.35.22-23
uvāca cātitāmrākṣo bhṛkuṭī-kuṭilānanaḥ
aho madāvalepo ’yam asārāṇāṁ durātmanām
kauravāṇāṁ mahīpatvam245 asmākaṁ kila kāla-jam
ugrasenasya ye nājñāṁ manyante ’dyāpi laṅghanam

With eyes fiery red, he frowned, curled his lips and said: “Well,
these weak scoundrels are haughty and arrogant. The Kauravas’
rulership is the product of our time. They don’t respect Ugrasena’s
order. They think they can transgress it even now.

5.35.24-25
ugrasenaḥ samadhyāste sudharmāṁ na śacī-patiḥ
dhiṅ mānuṣa246-śatocchiṣṭe tuṣṭir eṣāṁ nṛpāsane
pārijāta-taroḥ puṣpa-mañjarīr vanitā-janaḥ
bibharti yasya bhṛtyānāṁ so ’py eṣāṁ na mahīpatiḥ

“Ugrasena, not Indra, rules the Sudharmā assembly hall. Fie

on the Kauravas for being satisfied with a throne which is the
leftover of hundreds of men. The women sport flower buds from
his Pārijāta tree, and he is not the king of these vassals?

5.35.26-30
samasta-bhūbhṛtāṁ nātha ugrasenaḥ sa tiṣṭhatu
adya niṣkauravām urvīṁ kṛtvā yāsyāmi tat-purīm
karṇaṁ duryodhanaṁ droṇam adya bhīṣmaṁ sa-bāhlikam
duḥśasanādīn bhūriṁ ca bhūriśravasam eva ca
somadattaṁ śalaṁ caiva bhīmārjuna-yudhiṣṭhirān
yamau ca kauravāṁś cānyān hatvā sāśva-ratha-dvipān

245  kauravāṇām ādhipatyam (Pathak’s edition).

246  manuṣya (Pathak’s edition).
298 Vishnu Purana

vīram ādāya taṁ sāmbaṁ sapatnīkaṁ tataḥ purīm

dvārakām ugrasenādīn gatvā drakṣyāmi bāndhavān
atha vā kauravāvāsaṁ samastaiḥ kurubhiḥ saha
bhāgīrathyāṁ kṣipāmy āśu nagaraṁ nāga-sāhvayam

“Ugrasena shall remain the king of all the kings. I will return to
his capital only after making the Earth void of Kauravas today.
Now I will kill Karṇa, Duryodhana, Droṇa, Bhīṣma, Bāhlika,
Duḥśasana and the others, Bhūri, Bhūriśravā, Somadatta,
Śala, Bhīma, Arjuna, Yudhiṣṭhira, the twins, the Kauravas
and the others along with their horses, chariots and elephants,
bring the hero, Sāmba, along with his wife to Dvārakā City,
and see Ugrasena and my other relatives, or else I shall throw
Hastināpura, the abode of the Kauravas, with all the Kurus into
the Ganges.”

5.35.31-34
śrī-parāśara uvāca
ity uktvā mada-raktākṣaḥ karṣaṇādho-mukhaṁ halam
prākāra-vapre vinyasya247 cakarṣa musalāyudhaḥ
āghūrṇitaṁ tat sahasā tato vai hāstinaṁ puram248
dṛṣṭvā saṁkṣubdha-hṛdayāś cukṣubhuḥ sarva-kauravāḥ
rāma rāma mahā-bāho kṣamyatāṁ kṣamyatāṁ tvayā
upasaṁhriyatāṁ kopaḥ prasīda musalāyudha
eṣa sāmbaḥ sapatnīkas tava niryātito bala
avijñāta-prabhāvāṇāṁ kṣmayatām aparādhinām

Śrī Parāśara continued: So saying, with eyes red due to intox-

ication, the wielder of the cudgel struck downward the end of
his plow meant for dragging, hit the mound of a rampart and
dragged Hastināpura. The city began to shake.
Seeing this, all the Kauravas became confounded. Their

247  prākāra-vapra-durgasya (Nāg Publishers edition); prākāra-vapra-

durgasya mūla-deśa iti śeṣaḥ (Ātma-prakāśa).
248  hastināpuram (Pathak’s edition).
 Chapter Thirty-five 299

hearts were pounding: “Rāma, mighty-armed Rāma, forgive us,

forgive us. Cool your anger. Be gracious, O wielder of the cudgel.
Let us return Sāmba, along with his wife, to you. O Bala, forgive
us. We were unaware of your prowess. We are offenders.”

5.35.35
śrī-parāśara uvāca
tato niryātayāmāsuḥ sāmbaṁ patnī-samanvitam
niṣkramya sva-purāt tūrṇaṁ kauravā muni-puṅgava

Śrī Parāśara said: Accordingly, O best of sages, the Kauravas

quickly went out of their city and returned Sāmba, who was with
his wife.

5.35.36
bhīṣma-droṇa-kṛpādīnāṁ praṇamya vadatāṁ priyam
kṣāntam eva mayety āha balo balavatāṁ varaḥ

While Bhīṣma, Droṇa, Kṛpācārya and others were conversing

with the lover, Bala, the best of strong men, bowed to those
personages and said “I accept the apology.”

5.35.37
adyāpy āghūrṇitākāraṁ lakṣyate tat puraṁ dvija
eṣa prabhāvo rāmasya bala-śauryopalakṣaṇaḥ

Even today, O Brāhmaṇa, the city bears the signs of the shock it
received. Such was the prowess which indicated Rāma’s strength
and heroism.

5.35.38
tatas tu kauravāḥ sāmbaṁ saṁpūjya balinā saha
preṣayāmāsur udvāha-dhana-bhāryā-samanvitam

Afterward, the Kauravas honored Sāmba with respectful

300 Vishnu Purana

offerings and sent him away with his wife and with the necessities
for the traditional occasion of returning home after a wedding.
 Chapter Thirty-six

5.36.1
śrī-parāśara uvāca
maitreyaitad balaṁ tasya balasya bala-śālinaḥ
kṛtaṁ yad anyat tenābhūt tad api śrūyatāṁ tvayā

Śrī Parāśara resumed: Maitreya, such is the force of Bala. He

abounds in strength. Listen to one more deed of his.

5.36.2-4
narakasyāsurendrasya deva-pakṣa-virodhinaḥ
sakhābhavan mahā-vīryo dvivido vānara-rṣabhaḥ
vairānubandhaṁ balavān sa cakāra surān prati
narakaṁ hatavān kṛṣṇo deva-rājena coditaḥ
kariṣye sarva-devānāṁ tasmād etat pratikriyām
yajña-vidhvaṁsanaṁ kurvan martya-loka-kṣayaṁ tathā

Dvivida, a giant ape, became the friend of Naraka, a ruler of

demons who was opposed to those on the gods’ side. Mighty
Dvivida implemented enmity toward the gods: “Impelled by
Indra, Kṛṣṇa killed Naraka, so I will take revenge on all the gods
by destroying fire sacrifices and by carrying out the annihilation
of the world of mortals.”

5.36.5-6
tato vidhvaṁsayāmāsa yajñān ajñāna-mohitaḥ
bibheda sādhu-maryādāṁ kṣayaṁ cakre ca dehinām

301
302 Vishnu Purana

dadāha sa vanān249 deśān pura-gramāntarāṇi ca

kvacic ca parvatākṣepair grāmādīn samacūrṇayat

And so he did. Bewildered by ignorance, he destroyed fire

sacrifices, subverted the practice of observances and carried out
the annihilation of embodied souls. He burned forests, lands,
towns, villages and the rest. Sometimes he pulverized the villages
and so on by throwing hillocks.

5.36.7-8
śailān utpāṭya toyeṣu mumocāmbunidhau tathā
punaś cārṇava-madhya-sthaḥ kṣobhayāmāsa sāgaram
tena vikṣobhitaś cābdhir udvelo dvija jāyate
plāvayaṁs tīra-jān grāmān purādīn ativegavān

He would uproot mountains and release them above the ocean.

And occasionally he would stay in the middle of the sea, O
Brāhmaṇa, and create chaos: The sea, thus agitated by him,
would overflow and vehemently submerge the villages and towns
on the shore.

5.36.9-10
kāma-rūpī mahā-rūpī kṛtvā sasyāny aśeṣataḥ
luṭhan bhramaṇa-saṁmardaiḥ saṁcūrṇayati vānaraḥ
tena viprakṛtaṁ sarvaṁ jagad etad durātmanā
niḥsvādhyāya-vaṣaṭkāraṁ maitreyāsīt suduḥkhitam

The monkey, who could assume any shape at will, immensely

enlarged his body and, by rolling and trampling in the fields,
completely crushed the grains and thus spoiled the harvest.
Religious studies ceased, and ablutions could no longer be
offered. Utterly disturbed by that wicked animal, everyone felt
very unhappy, O Maitreya.

249  dadāha capalo (Pathak’s edition).

 Chapter Thirty-six 303

5.36.11-12
ekadā raivatodyāne papau pānaṁ halāyudhaḥ
revatī ca mahā-bhāgā tathaivānyā vara-striyaḥ
udgīyamāno vilasal-lalanā-mauli-madhya-gaḥ
reme yadu-kula-śreṣṭhaḥ kubera iva nandane

One day, Halāyudha was drinking liquor in a grove of Raivata

Mountain. Revatī, a highly fortunate lady, and other excellent
women were also present. Like Kuvera in Nandana Garden, that
eminent man of the Yadu dynasty was taking pleasure in the
midst of the best playful women, who were singing about him.

5.36.13-14
tataḥ sa vānaro ’bhyetya gṛhītvā sīriṇo halam
musalaṁ ca cakārāsya saṁmukhaṁ ca viḍambanam
tathaiva yoṣitāṁ tāsāṁ jahāsābhimukhaṁ kapiḥ
pāna-pūrṇāṁś ca karakāñ cikṣepāhatya vai tadā 250

The ape arrived there, grabbed Balarāma’s plough and cudgel,

came face-to-face with him and proceeded to deride him. In
like manner, the monkey approached the women and laughed at
them. He threw and smashed cups filled with liquor.

5.36.15-18
tataḥ kopa-parītātmā bhartsayāmāsa taṁ halī
tathāpi tam avajñāya cakre kila kila dhvanim
tataḥ smayitvā sa balo jagrāha musalaṁ ruṣā
so ’pi śaila-śilāṁ bhīmāṁ jagrāha plavagottamaḥ
cikṣepa sa ca tāṁ kṣiptāṁ musalena sahasradhā
vibheda yādava-śreṣṭhaḥ sā papāta mahī-tale
atha tan251 musalaṁ cāsau samullaṅghya plavaṅgamaḥ
vegenāgatya roṣeṇa kareṇorasy atāḍayat

250  padā (Pathak’s edition).

251  āpatan (Pathak’s edition).
304 Vishnu Purana

Enraged at this, Balarāma threatened him, but the ape dis-

regarded him and kept making noises. Then Bala smiled and
angrily took his cudgel. The giant monkey took a dreadful
boulder from the mountain and threw it at him. That topmost
Yādava broke the hurled rock into a thousand pieces with his
cudgel. The rock fell on the ground that way. The cudgel went
to the ground too. The ape jumped over the cudgel and, coming
with great velocity, furiously struck Bala on the chest with his
hands.

5.36.19-20
tato balena kopena muṣṭinā mūrdhni tāḍitaḥ
papāta rudhirodgārī dvividaḥ kṣīṇa-jīvitaḥ
patatā tac-charīreṇa gireḥ śṛgam aśīryata
maitreya śatadhā vajri-vajreṇeva vidāritam

Infuriated, Bala hit Dvivida on the head with his fist. He fell
down, vomited blood, and died. O Maitreya, the mountaintop
on which his body fell was splintered into a hundred pieces as if
it had been torn asunder by Indra’s thunderbolt.

5.36.21-23
puṣpa-vṛṣṭiṁ tato devā rāmasyopari cikṣipuḥ
praśaśaṁsus tato ’bhyetya sādhv etat te mahat kṛtam
anena duṣṭa-kapinā daitya-pakṣopakāriṇā
jagan nirākṛtaṁ vīra diṣṭyā sa kṣayam āgataḥ
ity uktvā divam ājagmur devā hṛṣṭāḥ sa-guhyakāḥ

Then the gods showered flowers above Rāma, extolled him, and
came nearby: “This is good. You did a great deed. The world was
oppressed by this vile monkey, a friend of the Daityas. Now, O
hero, by fate he has met his end.” Overjoyed, the gods returned
to heaven with Kuvera’s attendants.
 Chapter Thirty-six 305

5.36.24
śrī-parāśara uvāca
evaṁ-vidhāny anekāni baladevasya dhīmataḥ
karmāṇy aparimeyāni śeṣasya dharaṇī-bhṛtaḥ

Śrī Parāśara resumed: Given that clever Baladeva is Śeṣa, the

upholder of the Earth, he performed many such incredible feats.
 Chapter Thirty-seven

5.37.1-2
śrī-parāśara uvāca
evaṁ daitya-vadhaṁ kṛṣṇo baladeva-sahāyavān
cakre duṣṭa-kṣitīśānāṁ tathaiva jagataḥ kṛte
kṣiteś ca bhāraṁ bhagavān phālgunena samanvitaḥ
avatārayāmāsa vibhuḥ samastākṣauhiṇī-vadhāt

Śrī Parāśara said: Assisted by Baladeva, for the welfare of the

world Kṛṣṇa thus killed both the Daityas and wicked kings. And
accompanied by Arjuna, the ubiquitous Lord diminished the
Earth’s burden by exterminating all the akṣauhiṇī divisions.

5.37.3-4
kṛtvā bhārāvataraṇaṁ bhuvo hatvākhilān nṛpān
śāpa-vyājena viprāṇām upasaṁhṛtavān kulam
utsṛjya dvārakāṁ kṛṣṇas tyaktvā mānuṣyam ātmanaḥ252
sāṁśo viṣṇu-mayaṁ sthānaṁ praviveśa mune253 nijam

After diminishing the Earth’s burden and disposing of all those

kings, Kṛṣṇa withdrew his dynasty under the pretext of a curse
by Brāhmaṇas. He abandoned Dvārakā, let go of His human
body and, along with His personal expansions, returned to His
transcendental abode, O sage.

252  ātma-bhūḥ (Pathak’s edition).

253  punar (Pathak’s edition).

307
308 Vishnu Purana

5.37.5
maitreya uvāca
sa vipra-śāpa-vyājena saṁjahre sva-kulaṁ katham
kathaṁ ca mānuṣaṁ deham utsasarja janārdanaḥ

Maitreya asked: How did Janārdana withdraw His dynasty under

the pretext of a curse by Brāhmaṇas? And how did He give up
His human body?

5.37.6-8
śrī-parāśara uvāca
viśvamitras tathā kaṇvo nāradaś ca mahā-muniḥ
piṇḍārake mahā-tīrthe dṛṣṭā yadu-kumārakaiḥ
tatas te yauvanonmattā bhāvi-kārya-pracoditāḥ
sāmbaṁ jāmbavatī-putraṁ bhūṣayitvā striyaṁ yathā
praśritās254 tān munīn ūcuḥ praṇipāta-puraḥsaram
iyaṁ strī putra-kāmā vai brūta255 kiṁ janayiṣyati

Śrī Parāśara replied: In Piṇḍāraka, a very holy place, Viśvāmitra,

Kaṇva and the great sage Nārada were spotted by young Yadus.
The youths, under the exuberance of youth and impelled by the
events of the future, dressed Sāmba, the son of Jāmbavatī, as a
woman, behaved humbly, reverentially approached the sages
and said: “This pregnant damsel wants a son. Tell us whether the
child will be a boy or a girl.”256

5.37.9-10
śrī-parāśara uvāca
divya-jñānopapannās te vipralabdhāḥ kumārakaiḥ
munayaḥ kupitāḥ procur musalaṁ janayiṣyati

254  prasritās (Pathak’s edition).

255  babhroḥ (Pathak’s edition).
256  Piṇḍāraka is a village on the coast of Gujarat, about twenty miles
from Dvārakā, which is on the north-west extremity of the Kathiawar
Peninsula.
 Chapter Thirty-seven 309

sarva-yādava-saṁhāra-kāraṇaṁ bhuvanottaram257
yenākhila-kulotsādo yādavānāṁ bhaviṣyati

Śrī Parāśara said: Thus insulted by the youths, the sages, gifted
with divine knowledge, became angry and retorted: “She’ll give
birth to a cudgel, a very potent one that will be the cause of the
annihilation of the Yādavas. By means of this cudgel, the entire
Yadu race will perish.”

5.37.11-12
ity uktās te kumārās tu ācacakṣur yathā-tatham
ugrasenāya musalaṁ jajñe sāmbasya codarāt
tad ugraseno musalam ayaś-cūrṇam akārayat
jajñe tad erakā-cūrṇaṁ prakṣiptaṁ258 tair mahodadhau

Thus addressed, the youths went to inform Ugrasena. Indeed, a

cudgel was produced from Sāmba’s belly. Then Ugrasena had it
pulverized into dust and cast into the sea. In time, the iron dust
particles became so many shoots of Erakā grass.259

5.37.13-14
musalasyātha lohasya cūrṇitasya tu yādavaiḥ
khaṇḍaṁ cūrṇita-śeṣaṁ tu tato yat tomarākṛti 260
tad apy ambunidhau kṣiptaṁ matsyo jagrāha jālibhiḥ
ghātitasyodarāt tasya lubdho jagrāha taj jarāḥ

However, the cudgel could not totally be crushed into powder.

One piece remained: It had the shape of the tip of a spear. Still,
they threw it into the ocean. Some fish swallowed it. Then a

257  balavattaram (Pathak’s edition).

258  jajñe sa cairakāś cūrṇaḥ prakṣiptas (Pathak’s edition).
259  The dust was thrown near the shore (Bhāgavatam 11.30.14). The
dust clung to those rushes, which became cane stalks (Bhāgavatam
11.30.20). The details are given ahead.
260  khaṇḍaṁ cūrṇayituṁ śekur naikaṁ te tomarākṛti (Pathak’s edition).
310 Vishnu Purana

hunter named Jaras caught the fish in his net and took the piece
of iron from the fish’s belly.

5.37.15
vijñāta-paramārtho ’pi bhagavān madhusūdanaḥ
naicchat tad anyathā kartuṁ vidhinā yat samīhitam

Although Lord Madhusūdana knew very well what was hap-

pening, He did not want to change the decree of fate.

5.37.16-17
devaiś ca prahito vāyuḥ261 praṇipattyāha keśavam
rahasy evam ahaṁ dūtaḥ prahito bhagavan suraiḥ
vasv-aśvi-marud-āditya-rudra-sādhyādibhiḥ saha
vijñāpayati śakras tvāṁ tad idaṁ śrūyatāṁ vibho

Sent by the gods, Vāyu arrived in a solitary place, prostrated

himself before Keśava and said: “Lord, I’m a messenger sent by
the gods. Indra, along with the Vasus, the Aśvins, the Maruts,
the Ādityas, the Rudras, the Sādhyas and others, wants to inform
you of something. O Vibhu, please listen to the matter.”

5.37.18-19
bhārāvataraṇārthāya varṣāṇām adhikaṁ śatam
bhagavān avatīrṇo ’tra tridaśaiḥ saha coditaḥ 262
durvṛttā nihatā daityā bhuvo bhāro ’vatāritaḥ
tvayā sa-nāthās tridaśā bhavantu tri-dive sadā

“You, Lord, have stayed here for more than a hundred years to
diminish the burden. You made Your descent due to the gods’
entreaty. You killed the evil Daityas and thus relieved the Earth
of her burden. Now let the gods in heaven forever have their
master there.

261  dūtaḥ (Pathak’s edition).

262  tridaśaiḥ samprasāditaḥ (Pathak’s edition).
 Chapter Thirty-seven 311

5.37.20-21
tad atītaṁ jagannātha varṣāṇām adhikaṁ śatam
idānīṁ gamyatāṁ svargo bhavatā yadi rocate
devair vijñāpyate deva tathātraiva ratis tava
tat sthīyatāṁ yathā-kālam āstheyam263 anujīvibhiḥ

“O Jagannātha, more than a century has passed, and so if You

like, You are welcome to go to heaven. The gods thus petition
You. But if You prefer, O Lord, You can stay here for as long as
You like, in order to benefit Your dependants.”

5.37.22-24
śrī-bhagavān uvāca
yat tvam ātthākhilaṁ dūta vedmy etad aham apy uta
prārabdha eva hi mayā yādavānāṁ parikṣayaḥ
bhuvo nādyāpi bhāro ’yaṁ yādavair anibarhitaiḥ
avatārya karomy etat sapta-rātreṇa satvaraḥ
yathā-gṛhītam ambhodher dattvāhaṁ dvārakā-bhuvam
yādavān upasaṁhṛtya yāsyāmi tridaśālayam

The Lord replied: “Dear messenger, I already know everything

you said. I initiated the beginning of the complete destruction of
the Yādavas (under the guise of the Brāhmaṇas’ curse264). There
is no question of a reduced burden so long as the Yādavas haven’t
been removed. I will effect that in this descent, and quickly,
within a span of seven nights. I will give the land of Dvārakā
back to the ocean just as it we obtained it. Then I will annihilate
the Yādavas and go to the gods’ abode.

263  ākheyam (Pathak’s edition).

264  yad iti, brahma-śāpa-miṣeṇa mayaiva prārabdhaḥ. (Ātma-prakāśa).
Also of note is Gāndhārī’s cursing Kṛṣṇa after the Kurukṣetra War: She
cursed Him that His dynasty will come to an end (Mahābhārata, strī-
parva).
312 Vishnu Purana

5.37.25-27
manuṣya-deham utsṛjya saṁkarṣaṇa-sahāyavān
prāpta evāsmi mantavyo devendreṇa tathāmaraiḥ
jarāsandhādayo ye ’nye nihatā bhāra-hetavaḥ
kṣites tebhyaḥ kumāro ’pi yadūnāṁ nāpacīyate
tad etaṁ sumahā-bhāram avatārya kṣiter aham
yāsyāmy amara-lokasya pālanāya bravīhi tān

“Once I give up My human body, it should be understood that

I, along with My assistant Saṅkarṣaṇa, will be automatically
secured by Indra and other immortals.
Jarāsandha and other causes of the Earth’s burden have been
disposed of, yet even one Yādava youth is no less than them in
this regard. Therefore I shall go to the immortals’ domain to
protect it only after diminishing the Earth’s burden that way. Tell
this to the gods.”

5.37.28
śrī-parāśara uvāca
ity ukto vāsudevena deva-dūtaḥ praṇamya tam
maitreya divyayā gatyā deva-rājāntikaṁ yayau

Śrī Parāśara said: O Maitreya, the godly messenger, thus ad-

dressed by Vāsudeva, bowed to Him, returned to paradise by the
celestial route and relayed the message to Indra.

5.37.29-30
bhagavān apy athotpātān divya-bhaumāntarikṣa-jān
dadarśa dvārakā-puryāṁ vināśāya divā-niśam
tān dṛṣṭvā yādavān āha paśyadhvam atidāruṇān
mahotpātāñ chamāyaiṣāṁ prabhāsaṁ yāma mā ciram

Afterward, the Lord noticed evil portents occurring in the sky,

on earth and in the heavens. Day and night, they foreboded
destruction in Dvārakā City. Observing them, he summoned
 Chapter Thirty-seven 313

the Yādavas: “Look at these catastrophic evil omens. They’re

very dreadful. To avert these, you should go to Prabhāsa. Don’t
delay.”265

5.37.31-33
śrī-parāśara uvāca
evam ukte tu kṛṣṇena yādava-pravāras tataḥ
mahā-bhāgavataḥ prāha praṇipatyoddhavo harim
bhagavan yan mayā kāryaṁ tad ājñāpaya sāṁpratam
manye kulam idaṁ sarvaṁ bhagavān saṁhariṣyati
nāśāyāsya nimittāni kulasyācyuta lakṣaye

Śrī Parāśara continued: Thus told by Kṛṣṇa, Uddhava, a foremost

Yādava and a topmost devotee of the Lord, bowed to Hari and
addressed Him: “Lord, tell me what I should do now. I think that
God will eradicate this entire dynasty. O Acyuta, I perceive the
signs of the destruction of the dynasty.”266

5.37.34-35
śrī-bhagavān uvāca
gaccha tvaṁ divyayā gatyā mat-prasāda-samutthayā
yad badary-āśramaṁ puṇyaṁ gandhamādana-parvate
nara-nārāyaṇa-sthāne tat pavitraṁ mahī-tale 267

265  Prabhāsa is now called Somnath, a village on the southern tip of the
Kathiawar Peninsula in Gujarat. Somnath is 80 kilometers west of the city
of Diu and 230 kilometers south-east of the modern Dvārakā. Śrīdhara
Svāmī says Kṛṣṇa sent the Yādavas to Prabhāsa because the Yādavas,
the gods’ partial expansions, would have obtained liberation by dying
in Dvārakā (and that would have been unfair to the gods themselves):
dvārakāyāṁ maraṇe ādhikārika-devāṁśānāṁ yādavānām eva muktiḥ
syād iti viśiṣṭa-lokāvāpti-sādhanaṁ prabhāsaṁ gantuṁ prarocayann āha—
tān iti. (Ātma-prakāśa 5.37.30)
266  These signs were seen thirty-five years after the Kurukṣetra War:
ṣaṭ-triṁśe tv atha samprāpte varṣe kaurava-nandanaḥ | dadarśa viparītāni
nimittāni yudhiṣṭhiraḥ || (Mahābhārata, mausala-parva 1.1)
267  badarīkāśramaṁ puṇyaṁ gandhamādana-parvate | nara-nārāyaṇa-
314 Vishnu Purana

man-manā mat-prasādena tatra siddhim avāpsyasi

ahaṁ svargaṁ gamiṣyāmi hy upasaṁhṛtya vai kulam

The Lord replied: “You should go to Badarīkāśrama, on

Gandhamādana Mountain, by going on the celestial path arisen
by My grace. Badarīkāśrama is in the territory of Nara and
Nārāyaṇa and is thus a pure and holy place on Earth. Fix your
mind on Me. By My mercy, you will achieve perfection there. I
will go to Svarga after obliterating the dynasty.

5.37.36
dvārakāṁ ca mayā tyaktāṁ samudraḥ plāvayiṣyati
mad-veśma caikaṁ muktvā tu bhayān matto jalāśaye 268
tatra sannihitaś cāhaṁ bhaktānāṁ hita-kāmyayā

“Once I abandon Dvārakā, the ocean will submerge it, save one
abode of Mine, out of fear of Me. I will remain present there in
the ocean due to the desire to benefit the devotees.”

5.37.37
śrī-parāśara uvāca
ity uktaḥ praṇipatyainaṁ jagāmāśu tapo-vanam269
nara-nārāyaṇa-sthānaṁ keśavenānumoditaḥ

Śrī Parāśara continued: Counseled thus, Uddhava bowed to

Keśava and, permitted by Him, went to that woodland used to
practice austerities. It is the abode of Nara and Nārāyaṇa.

5.37.38
tatas te yādavāḥ sarve rathān āruhya śīghra-gān
prabhāsaṁ prayayuḥ sārdhaṁ kṛṣṇa-rāmādibhir dvija

sthāne tat-pāvita-mahītale || (Pathak’s edition)

268  mad-veśma caitaṁ muktvaiva bhayān matto jalāśayaḥ (Pathak’s
edition).
269  jagāma sa tadoddhavaḥ (Pathak’s edition).
 Chapter Thirty-seven 315

Thereafter, all the other Yādavas mounted their speedy chariots.

Accompanied by Kṛṣṇa, Rāma and others, O Brāhmaṇa, they
left for Prabhāsa.

5.37.39-40
prabhāsaṁ samanuprāptāḥ kukurāndhaka-vṛṣṇayaḥ
cakrus tatra mahā-pānaṁ vāsudevena coditāḥ 270
pibatāṁ tatra caiteṣāṁ saṁgharṣeṇa parasparam
ativādendhano jajñe kalahāgniḥ kṣayāvahaḥ

Upon arriving at Prabhāsa, the Kukuras, the Andhakas and the

Vṛṣṇis, enticed by Vāsudeva, began to drink heavily. As they were
drinking, the fire of dissension, conducive to the annihilation,
was engendered by the mutual friction and fueled by abusive
language.

5.37.41
maitreya uvāca
svaṁ svaṁ vai bhuñjatāṁ teṣāṁ kalahaḥ kiṁ nimittakaḥ
saṁgharṣo vā dvija-śreṣṭha tan mamākhyātum arhasi

Maitreya said: Let them enjoy themselves. But why did they
quarrel? And why was there friction among them? Tell me, O
chief Brāhmaṇa.

5.37.42-43
śrī-parāśara uvāca
mṛṣṭaṁ madīyam annaṁ te na mṛṣṭam iti jalpatām
mṛṣṭāmṛṣṭa-kathā jajñe saṁgharṣa-kalahau tataḥ
tataś cānyonyam abhyetya krodha-saṁrakta-locanāḥ
jaghnuḥ parasparaṁ te tu śastrair daiva-balāt kṛtāḥ

Śrī Parāśara replied: They had an argument over the quality of

270  cakrus tatra mudā pānaṁ vāsudevānumoditāḥ (Pathak’s edition).

316 Vishnu Purana

their food: “My food was prepared from pure ingredients. Your
food is not clean.”
The quarrel and the friction were the result of that. They
came face to face, their eyes reddened out of anger, and they hit
one other with weapons. They were done, by the force of fate.271

5.37.44-47
kṣīṇa-śastrāś ca jagṛhuḥ pratyāsannām athairakām
erakā tu gṛhītā vai vajra-bhūteva lakṣyate
tayā parasparaṁ jaghnuḥ saṁprahāre sudāruṇe
pradyumna-sāmba-pramukhāḥ kṛtavarmātha sātyakiḥ
aniruddhādayaś cānye pṛthur vipṛthur eva ca
cāruvarmā cārukaś ca tathākrūrādayo dvija
erakā-rūpibhir vajrais te nijaghnuḥ parasparam

Once their weapons had been used up, they took the nearby
Erakā cane stalks. Those cane stalks became like thunderbolts
the minute they took them. The men smashed one another
with the Erakā cane stalks. In this brutal battle, the best ones,
including Pradyumna and Sāmba, in addition to Kṛtavarman,
Sātyaki, Aniruddha, Pṛthu, Vipṛthu, Cāruvarman, Cāruka, and
Akrūra, O Brāhmaṇa, hit one another with the thunderbolts in
the forms of cane stalks.

5.37.48-50
nivārayāmāsa harir yādavāṁs te ca keśavam
sahāyaṁ menire ’rīṇāṁ prāptaṁ jaghnuḥ parasparam
kṛṣṇo ’pi kupitas teṣām erakā-muṣṭim ādade
vadhāya so ’pi musalaṁ muṣṭir lauham abhūt tadā
jaghāna tena niḥśeṣān yādavān ātatāyinaḥ
jaghnus te sahasābhyetya tathānye ’pi parasparam

271  According to Vaiśampāyana, the battle started after Sātyaki insulted

Kṛtavarman; the latter returned the insult; and the former killed the latter.
For the details, consult Kisari Mohan Ganguli’s translation of Mahābhārata
(Mausala-parva, chapter 3): www.sacred-texts.com/hin/m16/index.htm
 Chapter Thirty-seven 317

Hari repelled the Yādavas: They thought that Keśava had now
taken the side of enemies, and so they struck one another.
Kṛṣṇa too became enraged: He took a handful of cane stalks to
kill them. The handful immediately became an iron cudgel. He
slaughtered many attacking Yādavas with it. In much the same
way, other fighters collided and slayed one another.

5.37.51-52
tataś cārṇava-madhyena jaitro ’sau cakriṇo rathaḥ
paśyato dārukasyāśu hṛto ’aśvair dvija-sattama
cakraṁ gadā tathā śārṅga-tūṇī śaṅkho ’sir eva ca
pradakṣiṇaṁ hariṁ kṛtvā jagmur āditya-vartmanā

Kṛṣṇa’s chariot, called Jaitra, was quickly led to the midst of the
ocean by the horses while Dāruka was looking on, O foremost of
the twice-borns. The cakra, the mace, the Śārṅga bow, the quiver,
the conch and the sword circumambulated Hari in a clockwise
manner and went away by the path of the sun.

5.37.53-54
kṣaṇena nābhavat kaścid yādavānām aghātitaḥ
ṛte kṛṣṇaṁ mahātmānaṁ dārukaṁ ca mahā-mune
caṅkramyamāṇau tau rāmaṁ vṛkṣa-mūle kṛtāsanam
dadṛśāte mukhāc cāsya niṣkrāmantaṁ mahoragam

In a moment, no one among the Yādavas was left alive except

Kṛṣṇa, the great soul, and Dāruka, O great sage. Both of them
went around bodies to reach Rāma. He was sitting at the base
of a tree. Kṛṣṇa and Dāruka saw a big serpent come out of his
mouth.

5.37.55-56
niṣkramya sa mukhāt tasya mahā-bhogo bhujaṅgamaḥ
prayayāv arṇavaṁ siddhaiḥ pujyamānas tathoragaiḥ
318 Vishnu Purana

tato ’rghyam272 ādāya tadā jaladhiḥ saṁmukhaṁ yayau

praviveśa tatas toyaṁ pūjitaḥ pannagottamaiḥ

Upon coming out of his mouth, the great serpent went to the
ocean while being revered by perfect beings and by snakes. Right
then, the ocean took its own water as arghya and went to meet
the serpent, which thus entered the waters. The serpent was
worshiped by eminent snakes.

5.37.57-58
dṛṣṭvā balasya niryāṇaṁ dārukaṁ prāha keśavaḥ
idaṁ sarvaṁ samācakṣva vasudevograsenayoḥ
niryāṇaṁ balabhadrasya yādavānāṁ tathā kṣayam
yoge sthitvāham apy etat parityakṣye kalevaram

After beholding Bala’s departure, Keśava addressed Dāruka,

“Relate all this to Vasudeva and Ugrasena: Balabhadra’s
departure and the Yādavas’ demise. Fixed in trance, I shall give
up this body.

5.37.59-61
vācyaś ca dvārakā-vāsī janaḥ sarvas tathāhukaḥ
yathemāṁ nagarīṁ sarvāṁ samudraḥ plāvayiṣyati
tasmād bhavadbhiḥ sarvais tu pratīkṣyo hy arjunāgamaḥ
na stheyaṁ dvārakā-madhye niṣkrānte tatra pāṇḍave
tenaiva saha gantavyaṁ yatra yāti sa kauravaḥ

“In addition, all the residents of Dvārakā as well as Āhuka

should be told that the ocean will submerge the entire city. You
and everyone else should await Arjuna’s arrival. Once he leaves,
no one should stay in Dvārakā. Everyone should accompany him
wherever he goes.

272  tato ’rgham (Pathak’s edition).

 Chapter Thirty-seven 319

5.37.62-63
gatvā ca brūhi kaunteyam arjunaṁ vacanān mama
pālanīyas tvayā śaktyā jano ’yaṁ mat-parigrahaḥ
tvam arjunena sahito dvāravatyāṁ tathā janam
gṛhītvā yāhi vajraś ca yadu-rājo bhaviṣyati

“Tell Arjuna: “Protect My entourage by all means.” You and

Arjuna should leave, taking the residents of Dvārakā with you.
And one more thing: Vajra will become the king of the Yadus.”

5.37.64-65
śrī-parāśara uvāca
ity ukto dārukaḥ kṛṣṇaṁ praṇipatya punaḥ punaḥ
pradakṣiṇaṁ ca bahuśaḥ kṛtvā prāyād yathoditam
sa ca gatvā tad ācaṣṭa dvārakāyāṁ tathārjunam
ānināya mahā-buddhir vajraṁ cakre tathā nṛpam

Śrī Parāśara continued: Addressed thus, Dāruka bowedto

Kṛṣṇa again and again, circumambulated Him many times,
and departed to fulfill his mission. Upon arriving in Dvārakā,
he gave the news to Arjuna. The highly intelligent one brought
Vajra with him [to Indraprastha]273 and made him king.

5.37.66-67
bhagavān api govindo vāsudevātmakaṁ param
brahmātmani samāropya sarva-bhūteṣv adhārayat
niṣprapañce mahā-bhāga saṁyojyātmānam ātmani
turyāvasthaḥ salīlaṁ ca śete sma puruṣottamaḥ
sammānayan dvija-vaco durvāsā yad uvāca ha
yoga-yukto ’bhavat pādaṁ kṛtvā jānuni sattama

Though Govinda is the Lord Himself, He superimposed Para-

Brahman, one with Vāsudeva (Paramātmā) by nature, on Himself

273  Bhāgavatam 11.31.25

320 Vishnu Purana

and contemplated Himself in all things. After thus linking

Himself in Himself, O fortunate one, Puruṣottama desisted
from the world and easily abode in transcendence, the fourth
state. Honoring the words of a Brāhmaṇa, namely Durvāsā’s
imprecation, He rested His foot on His knee and became fixed in
trance, O great sādhu.274

5.37.68-69
āyayau sa jarā nāma tadā tatra sa lubdhakaḥ
musalāvaśeṣa-lohaika-sāyaka-nyasta-tomaraḥ
sa tat-pādaṁ mṛgākaram avekṣyārād avasthitaḥ
tale vivyādha tenaiva tomareṇa dvijottama

Then came a hunter named Jaras. He had placed the remaining

portion of the pulverized iron mass on the tip of one arrow.
Thinking Kṛṣṇa’s foot was a deer, he drew his bow and pierced
His foot at the heel with that very spear-like piece of iron, O
topmost Brāhmaṇa.

5.37.70-71
tataś ca dadṛśe tatra catur-bāhu-dharaṁ naram
praṇipatyāha caivainaṁ prasīdeti punaḥ punaḥ
ajānatā kṛtam idaṁ mayā hariṇa-śaṅkayā
kṣamyatāṁ mama pāpena dagdhaṁ māṁ trātum275 arhasi

Afterward, Jaras saw a four-armed human there. The hunter

prostrated himself before Him and repeatedly exclaimed “Be
gracious.” He added: “I did this, but I didn’t know it was Your
foot. I suspected it was a deer. Forgive me. I am burned by my
sin. Please save me.”

274  According to an unverified source, the story is told in Mahābhārata

that one day Durvāsas was hospitably received by Kṛṣṇa, but the latter
omitted to wipe off the remnants of the meal which had fallen on the sage’s
foot, and so the sage cursed him to die in a similar way.
275  dagdhum (Pathak’s edition).
 Chapter Thirty-seven 321

5.37.72
śrī-parāśara uvāca
tatas taṁ bhagavān āha na te ’stu bhayam aṇv api
gaccha tvaṁ mat-prasādena lubdha svargaṁ surāspadam

Śrī Parāśara said: Then the Lord told him: “Don’t be afraid, even
slightly. By My grace, dear hunter, go to Svarga, the domain of
the gods.”

5.37.73-75
śrī-parāśara uvāca
vimānam āgataṁ sadyas tad-vākya-samanantaram
āruhya prayayau svargaṁ lubdhakas tat-prasādataḥ
gate tasmin sa bhagavān saṁyojyātmānam ātmani
brahma-bhūte ’vyaye ’cintye vāsudeva-maye ’male
ajanmany amare viṣṇāv 276 aprameye ’khilātmani
tatyāja mānuṣaṁ deham atītya tri-vidhāṁ gatim

Śrī Parāśara continued: As soon as the Lord had pronounced this

statement, an aircraft came. The hunter boarded it and departed
for heaven, by His grace. After he left, the Lord linked Himself
in Himself—the imperishable, inconconceivable, taintless,
birthless and deathless Viṣṇu, who is Brahman, is transcendental
like Vāsudeva, and is the immeasurable Soul of all—, gave up His
human body, and went beyond the destinations of three kinds
(the world of Māyā).

276  ajanmany ajare ’nāśiny (Pathak’s edition).

 Chapter Thirty-eight

5.38.1-2
śrī-parāśara uvāca
arjuno ’pi tadānvīkṣya277 rāma-kṛṣṇa-kalevare
saṁskāraṁ lambhayāmāsa tathānyeṣām anukramāt
aṣṭau mahiṣyaḥ kathitā rukmiṇī-pramukhās tu yāḥ
upaguhya harer dehaṁ viviśus tā hutāśanam

Śrī Parāśara resumed: Arjuna found the bodies of Rāma and

Kṛṣṇa. He performed the rites for them and for others, in
proper sequence. Told about the events, eight queens, including
Rukmiṇī, clasped Hari’s body and entered the fire.278

277  tadānviṣya (Pathak’s edition).

278  According to Vaiśampāyana, only five queens—Rukmiṇī, Gāndhārī,
Śaibyā, Haimavatī, and Jāmvabatī—ascended the funeral pyre, whereas
Satyabhāmā and others entered the woods to practice penance: rukmiṇī
tv atha gāndhārī śaibyā haimavatīty api | devī jāmbavatī caiva viviśur jāta-
vedasam || satyabhāmā tathaivānyā devyaḥ kṛṣṇasya sammatāḥ | vanaṁ
praviviśū rājaṁs tāpasye kṛta-niścayāḥ || (Mahābhārata, mausala-parva
8.71-72) (mausala-parva section 7 in Ganguli’s translation). Furthermore,
to avoid contradicting the axiom that the Lord’s body is transcendental, the
Bhāgavatam hints that His body was not burned in any way. It states: “He
went to His abode by leaving His body without burning it”: lokābhirāmāṁ
sva-tanuṁ dhāraṇā-dhyāna-maṅgalam | yoga-dhāraṇayāgneyyādagdhvā
dhāmāviśat svakam || (11.31.6). Śrīdhara Svāmī says Kṛṣṇa went to His
abode in the selfsame body: bhagavāṁs tu na tathā, kintv adagdhvaiva
sva-tanu-sahita eva svakaṁ dhāma vaikuṇṭhākhyam aviśat. […] tad apy
adagdhvā tirodhāya nirgata ity eva sāmpratam (Bhāvārtha-dīpikā 11.31.6).
Viśvanātha Cakravartī adds that the Lord’s body cannot be burned:

323
324 Vishnu Purana

5.38.3-4
revatī cāpi rāmasya deham āśliṣya sattama
viveśa jvalitaṁ vāhniṁ tat-saṅgāhlāda-śītalam
ugrasenas tu tac chrutvā tathaivānakadundubhiḥ
devakī rohiṇī caiva viviśur jātavedasam

Similarly, Revatī embraced Rāma’s body, O foremost sādhu, and

entered the blazing fire, which felt cool to her because of her joy
of being with him. Hearing about the women’s deeds, Ugrasena
and Ānakadundubhi entered the fire, and so did Devakī and
Rohiṇī.

5.38.5-6
tato ’rjunaḥ preta-kāryaṁ kṛtvā teṣāṁ yathā-vidhi
niścakrāma janaṁ sarvaṁ gṛhītvā vajram eva ca
dvāravatyā viniṣkrāntāḥ kṛṣṇa-patnyaḥ sahasraśaḥ
vajraṁ janaṁ ca kauteyaḥ pālayañ chanakair yayau

Thereafter, Arjuna performed their obsequial rites by the rules.

He then made everyone leave the city, taking only Vajra with
him. Thousands of Kṛṣṇa’s wives left Dvārakā. The son of Kuntī
slowly departed while protecting Vajra and the people.

5.38.7
sabhā sudharmā kṛṣṇena martya-loke samujjhite
svargaṁ jagāma maitreya pārijātaś ca pādapaḥ

Given that Kṛṣṇa had abandoned the world of mortals, the

Sudharmā assembly hall returned to Svarga, O Maitreya, and so
did the Pārijāta tree.

sandihānān vādinas tu vahninā sva-tanor dāhāsamarthaṁ darśayāmāseti

tātparyam (Sārārtha-darśinī 11.31.6). But Vaiśampāyana as well says
Arjuna searched for the bodies of Rāma and Vāsudeva, found them and
caused them to be burnt by persons skilled in that act: tataḥ śarīre rāmasya
vāsudevasya cobhayoḥ | anviṣya dāhayāmāsa puruṣair āpta-kāribhiḥ ||
(Mahābhārata, mausala-parva 8.31).
 Chapter Thirty-eight 325

5.38.8
yasmin dine harir yāto divaṁ santyajya medinīm
tasminn evāvatīrṇo ’yaṁ kāla-kāyo balī kaliḥ

On the very day that Hari left Earth and went to heaven, mighty
Kali yuga made its appearance.

5.38.9-11
plāvayāmāsa tāṁ śūnyāṁ dvārakāṁ ca mahodadhiḥ
vāsudeva-gṛhaṁ tv ekaṁ na plāvayati sāgaraḥ
nātikrāntum alaṁ brahmaṁs tad adyāpi mahodadhiḥ
nityaṁ sannihitas tatra bhagavān keśavo yataḥ
tad atīva mahā-puṇyaṁ sarva-pātaka-nāśanam
viṣṇu-śriyānvitaṁ sthānaṁ dṛṣṭvā pāpād vimucyate

At last, the ocean inundated empty Dvārakā, but did not submerge
one of Vāsudeva’s abodes. O Brāhmaṇa, till the present day, the
sea hasn’t been able to dispose of it, and so Lord Keśava is always
there. Hence that location, endowed with Viṣṇu’s splendor, is
very, very holy and nullifies all sinful reactions. Whoever visits
that place is freed from sin.

5.38.12-13
pārthaḥ pañcanade deśe bahudhānya-dhanānvite
cakāra vāsaṁ sarvasya janasya muni-sattama
tato lobhaḥ samabhavat pārthenaikena dhanvinā
dṛṣṭvā striyo nīyamānā dasyūnāṁ nihateśvarāḥ

After a while, the son of Pṛthā made everyone take up residence

in the region called Pañcanada (Punjab). That land was rich in
many ways, O best of sages. Seeing so many husbandless women
being led by Pārtha, the sole archer, the local bandits became
greedy.
326 Vishnu Purana

5.38.14-17
tatas te pāpa-karmāṇo lobhopahṛta-cetasaḥ
ābhīrā mantrayāmāsuḥ sametyātyanta-durmadāḥ
ayam eko ’rjuno dhanvī strī-janaṁ nihateśvaram
nayaty asmān atikramya dhig etad bhavatāṁ balam
hatvā garva-samārūḍho bhīṣma-droṇa-jayadrathān
karṇādīṁś ca na jānāti balaṁ grāma-nivāsinām
yaṣṭi-hastān avekṣyāsmān dhanuṣ-pāṇiḥ sa durmatiḥ
sarvān evāvajānāti kiṁ vo bāhubhir unnataiḥ

Then those evil-minded bandits, who committed sinful deeds

and whose minds were possessed by greed, organized a meeting
with the herdsmen and spoke to them in private: “There is only
one archer, Arjuna. He is the guide of these women, widows. He
is bypassing us. Have you no influence? He vanquished Bhīṣma,
Droṇa, Jayadratha, Karṇa and others, but, puffed up by pride,
he is unaware of the prowess of villagers. With bow in hand, that
hard-nosed fellow doesn’t even bother looking at us though we
hold sticks in our hands. He disregards everybody. Would he do
so if your arms were held high?”

5.38.18-19
tato yaṣṭi-praharaṇā dasyavo loṣṭa-dhāriṇaḥ
sahasraśo ’bhyadhāvanta taṁ janaṁ nihateśvaram
tato nirbhartsya kauteyaḥ prāhābhīrān hasann iva
nivartadhvam adharma-jñā yadi na stha mumūrṣavaḥ

Thereafter, the bandits took sticks as weapons, carried clumps of

earth, and rushed by the thousands upon the widows. The son of
Kuntī rebuked the herdsmen and said this as if he were laughing:
“Go back to where you came from, you perpetrators of injustice,
unless you want to die.”

5.38.20-21
avajñāya vacas tasya jagṛhus te tadā dhanam
 Chapter Thirty-eight 327

strī-dhanaṁ caiva maitreya viṣvaksena-parigraham

tato ’rjuno dhanur divyaṁ gāṇḍīvam ajaraṁ yudhi
āropayitum ārebhe na śaśāka ca vīryavān

O Maitreya, they ignored his words, but took the women, Lord
Viṣvaksena’s family members, and looted his wealth. Then
Arjuna began to fasten the divine Gāṇḍīva bow, unfailing in war.
Yet the powerful hero couldn’t do it.

5.38.22-23
cakāra sa-jyaṁ kṛcchrāc ca tac cābhūc chithilaṁ punaḥ
na sasmāra tato ’strāṇi cintayann api pāṇḍavaḥ
śarān mumoca caiteṣu pārtho vairiṣv amarṣitaḥ
tvag-bhedaṁ te paraṁ cakrur astā gāṇḍīva-dhanvinā

With difficulty, he managed to string the bow, but the string

became loose again. Then the son of Pāṇḍu forgot the mantras
for his missiles, though he tried hard to remember them. Pārtha
shot arrows at the attackers, but the enemies easily tolerated his
offensive: The arrows shot by the Gāṇḍīva bow merely scratched
their skin.

5.38.24-26
vahninā ye ’kṣayā dattāḥ śarās te ’pi kṣayaṁ yayuḥ
yuddhyataḥ279 saha gopālair arjunasya bhava-kṣaye
acintayac ca kaunteyaḥ kṛṣṇasyaiva hi tad balam
yan mayā śara-saṁghātaiḥ sakalā bhūbhṛto hatāḥ
miṣataḥ pāṇḍu-putrasya tatas tāḥ pramadottamāḥ
ābhīrair apakṛṣyanta kāmaṁ cānyāḥ pradudruvuḥ280

The once inexhaustible quiver of arrows given by Agni became

exhausted and thus caused Arjuna’s exhaustion in his battle with
the cowherds. Kaunteya thought about Kṛṣṇa’s might, “All the

279  yudhyataḥ (Pathak’s edition).

280  pravavrajuḥ (Pathak’s edition).
328 Vishnu Purana

kings used to be stricken by me by volleys of arrows,” but now

the son of Pāṇḍu was blinking in disbelief: The women in panic
mode were dragged by the herdsmen, whereas other women
went with them of their own accord.

5.38.27
tataḥ śareṣu kṣīṇeṣu dhanuṣ-koṭyā dhanañjayaḥ
jaghāna dasyūṁs te cāsya prahārāñ jahasur mune

Once he ran out of arrows, Dhanañjaya struck the mobsters with

the ends of his bow. But they laughed at his blows, O sage.

5.38.28
prekṣatas tasya pārthasya vṛṣṇy-andhaka-vara-striyaḥ
jagmur ādāya te mlecchāḥ samastā muni-sattama 281

While Pārtha was looking on, the barbarians took all those ladies,
the best among the Vṛṣṇi women and the Andhaka women, and
went away, O great sage.282

281  The corresponding verse in Mahābhārata is: prekṣatas tv eva

pārthasya vṛṣṇy-andhaka-vara-striyaḥ | jagmur ādāya te mlecchāḥ
samantāj janameyaja || (mausala-parva 8.61). The word samantāt means
“from all sides” (everywhere).
282  According to Vaiśampāyana, the herdsmen did not take all the
women. Some stayed with Arjuna: tataḥ sa śeṣam ādāya kalatrasya mahā-
matiḥ | hṛta-bhūyiṣṭha-ratnasya kurukṣetram avātarat || (mausala-parva
8.65). Besides, at first Arjuna left Dvārakā in the company of all the women
of the city. The widows of the other heroes of the Bhojas, of the Vṛṣṇis, and
of the Andhakas that set out with Arjuna numbered many millions. In the
company of fellow soldiers, Pārtha escorted the vast procession, which
looked like an ocean, keeping Kṛṣṇa’s 16,000 widows and Vajra in front:
brāhmāṇaḥ (brāhmaṇāḥ) kṣatriyāḥ vaiśyāḥ śūdrāś caiva mahā-dhanāḥ
| daśa ṣaṭ ca sahasrāṇi vāsudevāvarodhanam | puraskṛtya yayur vajraṁ
pautraṁ kṛṣṇasya dhīmataḥ || bahūni ca sahasrāṇi prayutāny arbudāni
ca | bhoja-vṛṣṇy-andhaka-strīṇāṁ hṛta-nāthāni niryayuḥ || tat sāgara-
samaprakhyaṁ vṛṣṇi-cakraṁ mahardhimat | uvāha rathināṁ śreṣṭhaḥ
pārthaḥ pura-purañjayaḥ || (Mahābhārata, mausala-parva 8.36-39). In
 Chapter Thirty-eight 329

5.38.29
tataḥ suduḥkhito jiṣṇuḥ kaṣṭaṁ kaṣṭam iti bruvan
aho bhagavatā tena mṛṣṭo ’smīti 283 ruroda vai

Then Jiṣṇu felt utterly frustrated. He cried, saying “God, what a

hardship! The Lord has forsaken me.284

5.38.30-31
tad dhanus tāni śastrāṇi sa rathas te ca vājinaḥ
sarvam eka-pade naṣṭaṁ dānam aśrotriye yathā
aho ’tibala-vad daivaṁ vinā tena mahātmanā
yad asāmarthya-yukte ’pi nīca-varge jaya-pradam

“That bow, those arrows, that cart, and those horses—everything

perished in a moment, like the gift of knowledge to an
undeserving Brāhmaṇa. Aho, fate is too powerful: In the absence
of the great Soul, it has given victory to an inferior group, which
is unequipped to boot.

5.38.32-33
tau bāhū sa ca me muṣṭiḥ sthānaṁ tat so ’smi cārjunaḥ
puṇyenaiva vinā tena gataṁ sarvam asāratām
mamārjunatvaṁ bhīmasya bhīmatvaṁ tat kṛtaṁ285 dhruvam

the fight, Arjuna was helped by his fellow soldiers (former servants of
Yādavas): tato gāṇḍīva-nirmuktaiḥ śaraiḥ pārtho dhanañjayaḥ | jaghāna
dasyūn sodvego vṛṣṇi-bhṛtyaiḥ saha prabhuḥ || (mausala-parva 8.58). After
the kidnapping, Arjuna and the others went to Kurukṣetra. Then they
went to Indraprastha, where the rulership was given to Vajra: indraprasthe
dadau rājyaṁ vajrāya paravīrahā (mausala-parva 8.70). Later, the five
queens entered the fire.
283  mukto ’smīti (Pathak’s edition).
284  This follows the reading in the Pathak edition. In the Nāg Publishers
reading, Śrīdhara Svāmī paraphrases Arjuna: “The Lord has cheated me”:
tata iti—muṣṭaḥ vañcito ’smi (Ātma-prakāśa 5.38.35). Moreover, the name
Jiṣṇu means “he who has the habit of winning”.
285  tat kṛte (Nāg Publishers edition).
330 Vishnu Purana

vinā tena yad ābhīrair jito ’haṁ rathināṁ varaḥ 286

“These two arms, this fist of mine, this stance of mine, and I,
the renowned Arjuna—without that godsend, everything about
my being Arjuna has become useless. I’m the best of charioteers.
That I, in His absence, have been defeated by herdsmen is a
nightmare come true.”

5.38.34-35
śrī-parāśara uvāca
itthaṁ vadan yayau jiṣṇur indraprasthaṁ287 purottamam
cakāra tatra rājānaṁ vajraṁ yādava-nandanam
sa dadarśa tato vyāsaṁ phālgunaḥ kānanāśrayam
tam upetya mahā-bhāgaṁ vinayenābhyavādayat

Śrī Parāśara continued: Jiṣṇu departed while thus bemoaning his

fate. Then he went to Indraprastha, an exalted city, and enthroned
Vajra, the darling of the Yādavas. Afterward, Phālguna went to
see Vyāsa, a hermit, humbly approached that highly fortunate
soul and saluted him with reverence.288

5.38.36-41
taṁ vandamānaṁ caraṇāv avalokya muniś ciram
uvāca vākyaṁ289 vicchāyaḥ katham adya tvam īdṛśaḥ
avī-rajo-’nugamanaṁ brahma-hatyā kṛtāthavā
dṛḍhāśā-bhaṅga-duḥkhīva bhraṣṭa-cchāyo ’si sāmpratam
sāntānikādayo vā te yācamānā nirākṛtāḥ

286  jito ’haṁ katham anyathā (Pathak’s edition).

287  mathurākhyaṁ (Pathak’s edition).
288  The Pathak edition says Arjuna enthroned Vajra in Mathurā,
not in Indraprastha. This is also stated in the Bhāgavata-māhātmya of
Skanda Purāṇa, but the Mahābhārata says the coronation occurred in
Indraprastha. Śrīdhara Svāmī says Arjuna met Vyāsa while traveling from
Indraprastha to Hastināpura: indraprasthāt gajāhvayaṁ gacchan arjunaḥ
kvacit kānanāśrayaṁ vyāsaṁ dadarśa (Ātma-prakāśa 5.38.35).
289  uvāca pārthaṁ (Pathak’s edition).
 Chapter Thirty-eight 331

agamya-strī-ratir vā tvaṁ yenāsi vigata-prabhaḥ

bhuṅkte ’pradāya viprebhyo mṛṣṭam eko ’thavā bhavān290
kiṁ vā kṛpaṇa-vittāni hṛtāni bhavatārjuna
kaccin nu291 śūrpa-vātasya gocaratvaṁ gato ’rjuna
duṣṭa-cakṣur hato vāsi niḥśrīkaḥ katham anyathā
spṛṣṭo nakhāmbhasā vātha ghaṭa-vāry-ukṣito ’pi vā
kena tvaṁ vāsi 292 vicchāyo nyūnair vā yudhi nirjitaḥ

Seeing that Arjuna was showing homage to his feet for quite
some time, the sage said to him: “You look pale. How did you
turn out like this? Did you have intercourse with a woman in
her menses? Did you kill a Brāhmaṇa? Or is your splendor gone
because you feel miserable that your firm belief (“The Lord will
protect me”)293 is broken?
“Have your prayers for progeny and so on been unanswered?
Or do you look haggard because you had sex with the wrong
woman? Perhaps you ate the good meal offered to Brāhmaṇas.
Or else, Arjuna, did you steal the wealth of the poor?
“Did the wind from a fan used to winnow grain go your way?
Or has your glow faded because you were struck by someone’s
stern glance? Or else what happened? Did the water from
fingernails touch you? Were you sprinkled by the water in a
pot? Why are you so anemic? Perhaps you lost a fight to inferior
people.”

5.38.42
śrī-parāśara uvāca
tataḥ pārtho viniśvāsya śrūyatāṁ bhagavann iti
proktvā yathāvad ācaṣṭe vyāsāyātma-parābhavam

290  viprebhyo eko miṣṭam atho bhavān (Pathak’s edition).

291  kaccin tvaṁ (Pathak’s edition).
292  tenātīvāsi (Pathak’s edition).
293  Śrīdhara Svāmī: ayaṁ māṁ rakṣiṣyatīti kasyacid vidyā dṛḍḥāśā
tasyā bhaṅgena vā duḥkhī (Ātma-prakāśa 5.38.37).
332 Vishnu Purana

Śrī Parāśara said: Then Pārtha sighed deeply and exlaimed:

“Listen, sir”. He told Vyāsa about the nuts and bolts of his
discomfiture.

5.38.43-45
arjuna uvāca
yad balaṁ yac ca nas tejo yad vīryaṁ yaḥ parākramaḥ
yā śrīś chāyā ca naḥ so ’smān parityajya harir gataḥ
īśvareṇāpi 294 mahatā smita-pūrvābhibhāṣiṇā
hīnā vayaṁ mune tena jātās tṛṇa-mayā iva
astrāṇāṁ sāyakānāṁ ca gāṇḍīvasya tathā mama
sāratā yābhavan mūrtiḥ295 sa gataḥ puruṣottamaḥ

Arjuna spoke: “Hari—our strength, our fiery energy, our valor,

our prowess, our wealth and our splendor—abandoned us and
departed. Deprived of that great Soul, who would smilingly
speak charming words to us as if He were a materialistic friend,
we archers have as if become holders of fake bows strung with
ivy, O sage.296 He, Puruṣottama, the embodied power of my
missiles, of my arrows and of my Gāṇḍīva, is gone.

5.38.46-47
yasyāvalokanād asmāñ chrīr jayaḥ sampad unnatiḥ
na tatyāja sa govindas tyaktvāsmān bhagavān gataḥ
bhīṣma-droṇāṅga-rājādyās tathā duryodhanādayaḥ
yat-prabhāvena nirdagdhāḥ sa kṛṣṇas tyaktavān bhuvam

“He because of whose glance neither wealth, victory, opulence

nor eminence would leave us has left us and departed. Bhīṣma,
Droṇa, that king of Aṅga, as well as Duryodhana and others

294  itareṇeva (Pathak’s edition).

295  mūrtā (Pathak’s edition).
296  Such fake bows were used to scare away deer and so on: mṛgādi-
niṣedārthaṁ kṣetreṣu nirmitās tṛṇa-mayāḥ dhanvina iva vayaṁ jātāḥ
(Ātma-prakāśa 5.38.44).
 Chapter Thirty-eight 333

were utterly burned by His influence. Now He, Lord Govinda,

Kṛṣṇa, gave up the Earth.

5.38.48-49
niryauvanā gata-śrīkā naṣṭa-cchāyeva medinī
vibhāti tāta naiko ’haṁ virahe tasya cakriṇaḥ
yasya prabhāvād bhīṣmādyair mayy agnau śalabhāyitam
vinā tenādya kṛṣṇena gopālair asmi nirjitaḥ

“Not only I feel the pain of separation from the discus bearer, O
padre. The Earth does so too: She has grown old, her beauty is
gone, and her splendor has dissipated. By His influence, Bhīṣma
and others acted like moths toward me, the fire. But lately, in His
absence I was defeated by cowherds.

5.38.50-51
gāṇḍīvas triṣu lokeṣu khyātiṁ yad-anubhāvataḥ
gatas tena vinābhīra-laguḍaiḥ sa tiraskṛtaḥ 297
strī-sahasrāṇy anekāni man-nāthāni mahā-mune
yatato mama nītāni dasyubhir laguḍāyudhaiḥ

“By His prestige, the Gāṇḍīva achieved a high renown in the

three worlds. But in His absence that achievement was annulled
by the sticks of herdsmen. Great sage, many thousands of women
who were counting on me to protect them were taken away by
bandits with rods for weapons. I tried to stop those freebooters,
but they made fun of me.

5.38.52-53
ānīyamānam ābhīraiḥ kṛṣṇa kṛṣṇāvarodhanam
hṛtaṁ yaṣṭi-praharaṇaiḥ paribhūya balaṁ mama
niḥśrīkatā na me citraṁ yaj jīvāmi tad adbhutam
nīcāvamāna-paṅkāṅkī nirlajjo ’smi pitāmaha

297  gāṇḍīvaṁ triṣu lokeṣu khyātiṁ yad-anubhāvataḥ | gataṁ tena

vinābhīrair laguḍais tan nirākṛtam || (Pathak’s edition)
334 Vishnu Purana

“O Kṛṣṇa, Kṛṣṇa’s royal female retinue, being led away by

herdsmen, was kidnapped by overcoming my authority by hitting
me with canes. It is not my lack of luster that amazes me, but
the fact that I am still alive. O grandsire, I shamelessly bear the
weight of the mud which is the affront of those low class people.”

5.38.54-55
vyāsa uvāca
alaṁ te vrīḍayā pārtha na tvaṁ śocitum arhasi
avehi sarva-bhūteṣu kālasya gatir īdṛśī
kālo bhavāya bhūtānām abhavāya ca pāṇḍava
kāla-mūlam idaṁ jñātvā bhava sthairya-paro ’rjuna 298

Vyāsa replied: Don’t be embarrassed, Pārtha. You have no reason

to lament. Understand that the course of Time is like this for
all beings. Time makes for the creation of things and for their
destruction, dear son of Pāṇḍu. Time is the foundation of the
world. Become rich in firmness, Arjuna.

5.38.56-58
nadyaḥ samudrā girayaḥ sakalā ca vasundharā
devā manuṣyāḥ paśavas taravaś ca sarīsṛpāḥ
sṛṣṭāḥ kālena kālena punar yāsyanti saṅkṣayam
kālātmakam idaṁ sarvaṁ jñātvā śamam avāpnuhi
kāla-svarūpī bhagavān kṛṣṇaḥ kamala-locanaḥ
yac cāttha kṛṣṇa-māhātmyaṁ tat tathaiva dhanañjaya

The rivers, the oceans, the mountains, the whole Earth, the
gods, the humans, the animals, the trees, and the insects are
brought into existence by Time, and by Time they again reach
dissolution. By knowing that the whole world is dependent on
Time, attain equanimity. The Lord, lotus-eyed Kṛṣṇa, is the form
of Time. What you say about Kṛṣṇa’s glory is a different wording
of the same, O Dhanañjaya.

298  sthairya-dhano ’rjuna (Pathak’s edition).

 Chapter Thirty-eight 335

5.38.59-60
bhārāvatāra-kāryārtham avatīrṇaḥ sa medinīm
bhārākrāntā dharā yātā devānāṁ samitiṁ purā
tad-artham avatīrṇo ’sau kāla-rūpī janārdanaḥ
tac ca niṣpāditaṁ kāryam aśeṣā bhūbhujo hatāḥ
vṛṣṇy-andhaka-kulaṁ sarvaṁ tathā pārthopasaṁhṛtam

He descended on Earth to accomplish the task of diminishing

her burden. At first, the Earth, oppressed by the burden, went to
the assembly of the gods. Then He, Janārdana, the form of Time,
made His descent for that purpose. That task has been carried
out; many kings were killed; and the entire race of Vṛṣṇis and
Andhakas has been withdrawn, O Pārtha.

5.38.61-62
na kiñcid anyat kartavyaṁ tasya bhūmi-tale prabhoḥ
ato gataḥ sa bhagavān kṛta-kṛtyo yathecchayā
sṛṣṭiṁ sarge karoty eṣa deva-devaḥ sthitau sthitim
ante ’ntāya samartho ’yaṁ sāmprataṁ vai yathā gataḥ 299

The Almighty had nothing left to do on Earth. Therefore the

Lord, whose mission was fulfilled, departed by His will. Indeed,
the god of gods occasions creation at the time of creation and
continuation at the time of continuation, and has the potency to
cause the end in the end. Thus everything goes according to plan.

5.38.63-65
tasmāt pārtha na santāpas tvayā kāryaḥ parābhave
bhavanti bhāvāḥ kāleṣu puruṣāṇāṁ yataḥ stutiḥ 300
tvayaikena hatā bhīṣma-droṇa-karṇādayo raṇe
teṣām arjuna kālotthaḥ kiṁ nyūnābhibhavo na saḥ
viṣṇos tasya prabhāveṇa yathā teṣāṁ parābhavaḥ

299  yathā-kṛtam (Pathak’s edition).

300  bhavanti bhava-kāleṣu puruṣāṇāṁ parākramāḥ (Pathak’s edition).
336 Vishnu Purana

kṛtas tathaiva bhavato dasyubhyaḥ sa parābhavaḥ 301

Consequently, Pārtha, don’t worry about your defeat. The

valiant deeds of men are occurrences in the phases of time. In
the war, Bhīṣma, Droṇa, Karṇa and others were defeated by you
alone. This took place because of their time. So why would that
rout by inferior people not occur? Just as their defeat occurred
by Viṣṇu’s influence, so your defeat at the hands of bandits was
caused by Him.

5.38.66-67
sa deveśaḥ śarīrāṇi 302 samāviśya jagat-sthitim
karoti sarva-bhūtānāṁ nāśam ante jagat-patiḥ
bhagodaye te303 kaunteya sahāyo ’bhūj janārdanaḥ
tathānte tad vipakṣās te keśavena vināśitāḥ 304

The god of gods enters bodies and sustains the world. In the
end, the Lord of the universe accomplishes the destruction of all
things. Kaunteya, Janārdana became your assistant by the rise of
your good fortune, and so in the end those who were antagonistic
to you perished because of Keśava.

5.38.68-69
kaḥ śraddaddhyāt sa-gāṅgeyān hanyās tvaṁ kauravān iti
ābhīrebhyaś ca bhavataḥ kaḥ śraddadhyāt parābhavam
pārthaitat sarva-bhūtasya harer līlā-viceṣṭitam
tvayā yat kaurāvā dhvastā yad ābhīrair bhavāñ jitaḥ

Who had reason to believe that you would kill the Kauravas,
including Bhīṣma? And who would believe you were defeated

301  tvattas tathaiva bhavato dasyubhyo ’nte tad-udbhavaḥ (Pathak’s

edition).
302  sa devo ’nya-śarīrāṇi (Pathak’s edition).
303  tavodbhave sa (Pathak’s edition).
304  bhavānte tvad-vipakṣās te keśavenāvalokitāḥ (Pathak’s edition).
 Chapter Thirty-eight 337

by herdsmen? Pārtha, that you crushed the Kauravas is simply a

deed of the līlā of Hari, who is everything, and so is your defeat
by the herdsmen.

5.38.70
gṛhītā dasyubhir yāś ca bhavāñ chocati tāḥ striyaḥ
etasyāhaṁ yathā-vṛttaṁ kathayāmi tavārjuna

You have been lamenting the women kidnapped by the bandits.

Now, Arjuna, let me tell you the background story.

5.38.71
aṣṭāvakraḥ purā vipro jala-vāsa-rato ’bhavat
bahūn varṣa-gaṇān pārtha gṛṇan brahma sanātanam

In days of yore, Aṣṭāvakra, a Brāhmaṇa, was immersed in the

desire to stay in water while invoking the eternal Brahman for
many years, O Pārtha.

5.38.72-73
jiteṣv asura-saṁgheṣu meru-pṛṣṭhe mahotsavaḥ
babhūva tatra gacchantyo dadṛśus taṁ sura-striyaḥ
rambhā-tilottamādyās tu śataśo ’tha sahasraśaḥ
tuṣṭuvus taṁ mahātmānaṁ praśaśaṁsuś ca pāṇḍava

On the summit of Mount Meru, a great festival was organized

to celebrate a victory over the asuras. Rambhā, Tilottamā and
other goddesses by the hundreds of thousands went there. On
the way, they saw Aṣṭāvakra. They praised that great soul and
extolled him, O son of Pāṇḍu.

5.38.74-75
ā-kaṇṭha-magnaṁ salile jaṭā-bhāra-dharaṁ munim
vinayāvanatāś cainaṁ praṇemuḥ stotra-tatparāḥ
yathā yathā prasanno ’sau tuṣṭuvus taṁ tathā tathā
338 Vishnu Purana

sarvās tāḥ kaurava-śreṣṭha taṁ variṣṭhaṁ dvi-janmanām

The sage was in the water up to his neck. He was bearing the
weight of dreadlocks. The women, who were intent on reciting
a hymn, bowed with humility and offered obeisances to him. All
the women praised him in whichever way they thought would
make him pleased. He was eminent among the twice-borns, O
best of the Kauravas.

5.38.76
aṣṭāvakra uvāca
prasanno ’haṁ mahā-bhāgā bhavatīnāṁ yad iṣyate
mattas tad vriyatāṁ sarvaṁ pradāsyāmy atidurlabham

Aṣṭāvakra said: “I am pleased, my dear fortunate ladies. If you

want something, you can ask me. I’ll give you anything you
desire, even something very difficult to attain.”

5.38.77-78
rambhā-tilottamādyās taṁ vaidikyo ’psaraso ’bruvan
prasanne tvayy aparyāptaṁ kim asmākam iti dvija
itarās tv abruvan vipra prasanno bhagavān yadi
tad icchāmaḥ patiṁ prāptuṁ viprendra puruṣottamam

Rambhā, Tilottamā and other celestial courtezans, often

mentioned in Vedic literature, replied: “That you are pleased is
sufficient for us, O Brāhmaṇa.” But other women said: “O Vipra,
if you, sir, are pleased, then let us have the foremost man as our
husband, O topmost Brāhmaṇa.”

5.38.79-82
vyāsa uvāca
evaṁ bhaviṣyatīty uktvā hy uttatāra jalān muniḥ
tam uttīrṇaṁ ca dṛdṛśur virūpaṁ vakram aṣṭadhā
taṁ dṛṣṭvā gūhamānānāṁ yāsāṁ hāsaḥ sphuṭo ’bhavat
 Chapter Thirty-eight 339

tāḥ śaśāpa muniḥ kopam avāpya kuru-nandana

yasmād vikṛta-rūpaṁ māṁ matvā hāsāvamānanā
bhavatībhiḥ kṛtā tasmād etaṁ śāpaṁ dadāmi vaḥ
mat-prasādena bhartāraṁ labdhvā tu puruṣottamam
mac-chāpopahatāḥ sarvā dasyu-hastaṁ gamiṣyatha

Vyāsa continued: The sage said “So be it” and arose from the water.
Then the women saw how deformed he was: He was crooked in
eight ways. Seeing him thus, they started giggling covertly, but
their giggle quickly turned into a full-blown heehaw. The sage
became angry and cursed them, O darling of the Kurus:
“Since you women, thinking I am deformed, have offended
me with a derisive guffaw, I pronounce this curse on you: “After
obtaining the foremost man as a husband by my grace, all of you
will be struck by my imprecation, namely you’ll be in the hands
of bandits.””

5.38.83-84
vyāsa uvāca
ity udīritam ākarṇya munis tābhiḥ prasāditaḥ
punaḥ surendra-lokaṁ vai prāha bhūyo gamiṣyatha
evaṁ tasya muneḥ śāpād aṣṭāvakrasya cakriṇam305
bhartāraṁ prāpya tā yātā dasyu-hastaṁ surāṅganāḥ

Vyāsa resumed: Upon hearing this, the ladies endeavored to

conciliate the sage. They succeeded inasmuch as he responded,
“In the end, you will return to heaven.” Thus, in accordance with
Aṣṭāvakra Muni’s curse, those goddesses obtained Keśava as a
husband and fell in the hands of bandits.

5.38.85-86
tat tvayā nātra kartavyaḥ śoko ’lpo ’pi hi pāṇḍava
tenaivākhila-nāthena sarvaṁ tad upasaṁhṛtam

305  keśavam (Pathak’s edition).

340 Vishnu Purana

bhavatāṁ copasaṁhāra āsannas tena pāṇḍava

balaṁ tejas tathā vīryaṁ māhātmyaṁ copasaṁhṛtam

Therefore, in this matter you have no reason to lament, even

slightly, O son of Pāṇḍu. The whole thing came to an end by His
will. He controls all. Not only that, your end is approaching, O
Pānḍava. Your strength, fiery energy, valor and greatness were
withdrawn by Him.

5.38.87-88
jātasya niyato mṛtyuḥ patanaṁ ca tathonnateḥ
viprayogāvasānas tu saṁyogaḥ sañcaye kṣayaḥ
vijñāya na budhāḥ śokaṁ na harṣam upayānti ye
teṣām evetare ceṣṭāṁ śikṣantaḥ santi tādṛśāḥ

One who is born is destined to die. A rise precedes a fall. Union

culminates in separation. And accumulation tends to disperse.
Knowing this, the wise neither lament nor rejoice. Others
become like them by studying their behavior.306

5.38.89-90
tasmāt tvayā nara-śreṣṭha jñātvaitad bhrātṛbhiḥ saha
parityajyākhilaṁ tantraṁ307 gantavyaṁ tapase vanam
tad gaccha dharma-rājāya nivedyaitad vaco mama
paraśvo bhrātṛbhiḥ sārdha yathā yāsi tathā kuru

Hence you and your brothers, O paramount personality, should

understand this, abandon the royal paraphernalia, and set out

306  Even more than that, Arjuna’s life illustrates the concept of duality
from the transcendental perpective: This is another aspect of “the
philosophy of paradox” (acintya-bhedābheda-tattvam); He who received
Kṛṣṇa’s mercy the most was humiliated the most. Another example is:
Love for Kṛṣṇa is a mix of nectar and poison.
307  Viṣṇucitta comments: tantraṁ paricchadam (Viṣṇu-cittīyam
5.38.89).
 Chapter Thirty-eight 341

to the forest to perform austerities. Therefore, go to Dharmarāja

and relate these words of mine: “On the day after tomorrow, do
things in such a way that you depart with your brothers.”

5.38.91
śrī-parāśara uvāca
ity ukto ’bhyetya pārthābhyāṁ yamābhyāṁ ca sahārjunaḥ
dṛṣṭaṁ caivānubhūtaṁ ca sarvam ākhyātavāṁs tathā 308

Śrī Parāśara continued: Thus told, Arjuna went to meet the two
other sons of Pāṇḍu and the twins. He recounted everything—
what he saw in Prabhāsa, what he experienced afterward, and
what he heard from the sage.

5.38.92
vyāsa-vākyaṁ ca te sarve śrutvārjuna-mukheritam
rājye parīkṣitaṁ kṛtvā yayuḥ pāṇḍu-sutā vanam

Upon listening to Vyāsa’s statement, as told by Arjuna, the

Pāṇḍavas installed Parīkṣit on the throne and departed for the
forest.

5.38.93-94
ity etat tava maitreya vistareṇa mayoditam
jātasya yad yador vaṁśe vāsudevasya ceṣṭitam
yaś caitac caritaṁ tasya kṛṣṇasya śṛṇuyāt sadā
sarva-pāpa-vinirmukto viṣṇu-lokaṁ sa gacchati

So this, O Maitreya, was my elaborate account of the deeds

performed by Vāsudeva, born in the Yadu dynasty. A person who
constantly hears this narration of Kṛṣṇa’s adventures becomes
freed from sin and reaches Viṣṇu’s abode.

���

308  ca kathitaṁ tad viśeṣataḥ (Pathak’s edition).

342 Vishnu Purana

Other titles by Gaurapada Dāsa:

♦♦ Alaṅkāra-kaustubha (of Kavi Karṇapūra) (co-translation with

Matsya Avatāra Dāsa);
♦♦ Bhakti-rasāmṛta-śeṣa (based on Sāhitya-darpaṇa);
♦♦ Prayuktākhyāta-mañjarī (of Rūpa Gosvāmī);
♦♦ Puruṣa-sūkta, with the Commentary of Śaunaka;
♦♦ Sāhitya-kaumudī (of Baladeva Vidyābhūṣaṇa) (based on
Kāvya-prakāśa);
♦♦ Śrīmad Bhāgavatam: A Symphony of Commentaries on the
Tenth Canto (six volumes);
♦♦ Versified History of Sanskrit Poetics: The Soul is Rasa.