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Asuras
139. An account of the city of Asuras
JANAMEJAYA said:-O desciple of Vyāsa, O you conversant with the tenets of religion, O you having asceticism for your wealth, O Vaishampayana, while giving an account of the carrying away of the Pārijāta tree, you have mentioned Shatpura, the abode of the dreadful Asuras.
O foremost of ascetics and Munis, do you describe at present the destruction of those Asuras and Andhakas (1-5).
VAISHAMPAYANA said:—Even after the heroic Tripura had been slain by the energetic Rudra there remained many leading Asuras.
There not less than sixty hundred thousands of Asuras, the followers of Tripura, were scorched by the fire of Rudra's arrows.
O foremost of kings, stricken with grief consequent upon the destruction of their kith and kin those heroes, with their face towards the sun and living upon air,
carried on penances for a hundred of thousands years and adored Brahmā in the insular continent, Jamvu, a favourite resort of the pious and great saints (5–6).
Taking shelter under a fig tree some of them carried on hard austerities; some, under the Kapitha tree and some living in the dens of jackals engaged in hard austerities (7-8).
O descendant of Kuru, some of those Asuras, resorting to the root of a fig tree, learnt spiritual science, and carried on Tapas (9).
O king, pleased with those penances of theirs, the foremost of the celestials, the Creator Brahmā, the best of the pious, came down there to offer them boons (10).
Requested by the lotus-sprung deity, saying “pray for a boon” they did not pray for any on account of their malice against the Lord Tramvaka (11).
When, O descendant of Kuru, they expressed their desire of wrecking vengeance for the destruction of their kinsmen the omniscient Grand-father said:—
“The lord Maheswara, with the goddess Umā, is without birth, middle and destruction. He is the creator and destroyer of the whole universe.
Who is therefore capable of injuring them? It is an useless task. Renouncing your malice against him do you wish to live happily in the city of the celestials” (12-14).
Thus addressed by Brahmā many wicked-souled Asuras did not yield: but some of them, who knew Bhava's powers, expressed their willingness.
The Grand-father said to the reluctant and wicked Asuras:—“O heroic Asuras, except your vengeance against Rudra do you pray for any other boon” (15-16).
Hearing it they said “O lord, may we become unslayable by all the gods. May we establish six cities under the earth: and they will pass by the name of Satpura.
O lord, going to those six cities we will live there happily. O thou having asceticism for thy wealth, beholding Tripura slain we have been greatly stricken with fear.
Do thou so arrange that we may have no fear from Rudra by whom all our kinsmen have been slain (17-19).”
THE GRAND-FATHER said:-O Asuras, if you do not throw obstacles in the way of the Brāhmanas, fond of the pious and wending fair ways you will be unslayable by the gods and Sankara (20).
If out out of ignorance you happen to injure the Brāhmanas you will meet with destruction for they are the most excellent refuge of the world (21).
If you injure the Brāhmanas you shall have to fear Nārāyaṇa for the Lord Janārddana encompasses the well-being of all creatures (22).
O king, thereupon dismissed by the Grand-father the Asuras went away. Seated on the white bull along with the goddess Umā accompanied by his followers, the Lord, Himself, the Divine Slayer of Tripura, and the refuge of the pious, appeared before those virtuous Asuras who were his followers and said (23–24):-
“May good betide you, O foremost of Asuras. Casting off enmity, pride and malice you have sought refuge with me. I am therefore ready to grant you a boon.
I have been pleased with your actions. Do you repair to the celestial region along with the twice-born ones ever engaged in good works, by whom you have been initiated (25–26).
The ascetics, conversant with the knowledge of Brahman, who will even live under this Kapithwa tree, will attain to my region.
The hermits, who with ascetic rites will adore me for a month or a fortnight, will attain to the fruit of asceticism carried on for a thousand years.
If they worship me for three nights they will attain to the desired-for region. If a man, living in the insular contiment of Arka, worships me in this way he will reap two-fold fruits;
but a man living in a hostile country will gain nothing. He, who will adore me here as Sweta-Vahana (having a white bull for carrier) will attain me even if his mind is possessed by fear (27-31).
The men, who are virtuous, firm in devotion and who worship especially the Munis who live under fig-trees and in the dens of jackals, will attain to their desired-for regions (32-33).
O great king, having said this the Divine, Swetavāhana, Mahādeva, repaired to Rudraloka along with them. What more, those even, who merely resolve “I shall go to Jamvudwipa, I shall live there,” arrive at the region of Rudra (34-35).
140. The Asuras obstructing a Yajna
VAISHAMPAYANA said:-At that time, O king, in the city of Shatpura on the sacred bank of the good river Avarta, resorted to by the Munis, a Vajasaneyi Brāhmana, by name Brahmadatta, a disciple of Yajnawalka, well-read in the four Vedas and six Angas and endued with morality, was initiated into a Yajna extending over a year (1-3).
O kingly discendant of Kuru, as Sakra (the king of gods) protects (their preceptor) Vrihaspati so when that foremost of the twice born went to Shatpura for carrying on Yajna Vasudeva,
with Devaki, repaired there for protecting him, for he was a class friend and preceptor of Anakadundubhi (Vasudeva) (4-5).
In that Yajna of Brahmadatta, abounding in profuse food and presents were present Vyasa, Yajnawalka, Sumantu, Jaimini, Dhritimān, Jajali, Devala and other great and leading Munis of firm devotion.
And I too had gone there. In that Yajna, by the grace of Vāsudeva, the creator of the universe incarnated on earth, the pious Devaki distributed amongst the beggars various articles they wanted proportionate to the wealth of the intellegent Vasudeva.
After the commencement of that Yajna, the inhabitants of Shatpura, Nikumbha and other Daityas, proud of their boon, assembled there and said:—
“Give us our share in the Yajna. We will drink Soma and Brahmadatta must give us his daughters. We have heard that this great man has many beautiful daughters. So he must send for them and give them over to us (6-11).
He should also give us the most valuable jems which he has got in his possession. If he transgresses this order we will not allow him to celebrate this Yajna. This is our order” (12).
Hearing this Brahmadatta said to the great Asuras: “O ye leading Asuras, no portion of sacrificial offerings has been laid down for you in the Vedas. How can I then allow you to drink Soma in this Yajna?
If you do not believe my words you may ask these great Munis well-read in the Vedas and their commentaries. The daughters whom I shall give away in marriage I shall confer upon proper bridegrooms following the same Vedas with me; this is my resolution.
If you however come to terms I may give you the entire collection of my jewels. If you show your force I will not give that even for Devaki's son is my supporter” (13-16).
Hearing those words the wicked Dānavas of Shatpura, Nikumbha and others began to scatter the articles of Yajna and carry away his daughters.
Beholding the sacrificial articles robbed by the Asuras Anakadundubhi thought of the great Krishna, Balabhadra and Gada.
As soon as he was thought of Krishna came to know of every thing and said to Pradyumna:—
“Proceed, O my son, and save the maidens by virtue of your illusive powers. O powerful heroe, I myself too will soon go to Shatpura with the Yādava army.”
Hearing it the intelligent, highly powerful and heroic Pradyumna,ever obedient to his sire, went to Shatpura within a moment and took away the maidens by virtue of his illusive power.
Creating their figures by his illusive power the pious son of Rukshmini kept them before the Daityas and said to Devaki “Be not afraid”.
O king, leaving aside Brahmadatta’s daughter the irrepressible Daityas carried away the illusory maidens and entered their city with satisfaction (17–23).
Thereupon, O king, that great and glorious Yajna was being celebrated according to proper rites. O descedant of Bharata, all the kings, invited by the intelligent Brahmadatta, arrived at the sacrificial ground.
Jarāsandha, Shisupala, Dantavakra, the Pandavas, the sons of Dhritarāshtra, the Mālava and Tangana kings, Rukshmi, Ahvriti, Neela, Nārmada, Vinda, Anuvinda, Avantya, Shālya, Shakuni and other heroic, noble and warrior kings encamped near Shatpura (24–28).
Seeing this the beautiful Nārada thought:—“At this Yajna all the Kshatryas and Yādavas have assembled. Surely this will lead to a conflict.
I shall therefore try to bring it about.” Thinking this he repaired to Nikumbha's house (29–30).
He was worshipped there by Nikumbha and other Dānavas. Thereupon taking his seat the pious-souled Rishi said to Nikumbha:—
“Having caused a dissension with the Yādavas how are you sitting here at ease ? Do you not know that Brahmadatta is the friend of Krishna's father (31–32).
The five hundred wives of the intelligent Brahmadatta have been brought at the sacrificial ground for satisfying Vasudeva's son: of them two hundred are of Brāhmana origin, one hundred of Kshatrya origin, one hundred of Vaishya and another hundred of Sudra origin.
O King, they had all worshipped the learned and pious Rishi Durvāsā who had conferred on them all a boon saying “you will all, one by one, get a son and a daughter.”
O heroic Asura, by virtue of this boon and on account of their intercourse with their husband they have all given birth to fair daughters.
They are of matchless beauty, tender, ever youthful and chaste. From their body comes out the fragrance of all flowers (33–38).
O Daitya, by virtue of the boon of that intelligent Rishi, they know the arts of singing and dancing, the accomplishments of the Apsaras; and they are all well accomplished (39).
The sons, in their order, are observant of the duties attached to their respective orders. They are clever in interpreting the the sacred texts and are beautiful (40).
O heroe, the intelligent Brahmadatta had conferred almost all of those daughters on the leading Bhaimas.
And for the remaining hundred whom you have stolen the Yādavas will fight to their very best. Therefore O hero, you invite in proper order the help of other kings (41–42).
O Asuras, if you wish to keep in your possession Brahmadatta's daughters pray for the help of the highly powerful kings, giving them various jewels and treat all the kings who will come here as your guests”.
Thus addressed by Nārada the Asuras, with great delight, carried out his orders (43–44).
Having obtained various jewels and five hundred devoted maidens the kings divided them duly amongst themselves.
Returning in a moment on the other hand the great Nārada prevented the heroic sons of Pandu and so they did not take any share in the distribution. Thereupon the leading kings, delighted, said to the Asuras:-
"Formerly the Kshatriyas had been adored many times by celestial heroes like yourselves, capable of coursing in the sky and possessed of all the objects of pleasure.
And even now they have been duly honored by you. What will they now give you in return” (45-48)?
Hearing it Nikumbha, the enemy of the celestials, was filled with joy. Describing the greatness and truthfulness of the Kshatriyas he said to them —
“O ye leading kings, we shall have to fight with our enemies to-day. We wish you may help us to the best of your power.”
O lord, hearing the words of Nikumbha all the sinful Kshatriyas, save the heroic sons of Pandu, who had learnt the truth from Nārada, said “so be it” (41–51).
O king, on the other side, recollecting the words of Mahādeva in his mind, the powerful Krishna set out with his army for Shatpura leaving Ahuka at Dwārakā.
Having arrived at Shatpura with that army the Lord Vāsudeva, according to Vasudeva's orders, encamped at an advantageous site near the sacrificial ground for the well-being of the citizens.
Making that encampment difficult of access with bushes the powerful and beautiful Krishna engaged Pradyumna in the work of patrolling (52–56).
141. War between Krishna and Asuras
VAISHAMPAYANA said:—Within a moment of the clear sun coming within the range of people's vision, Baladeva, Krishna and Satyaki delightedly got upon Garuda's back.
Having bathed in the water of the sacred river Avarta, who had obtained a boon from Rudra and who by his words had been made holy like the Ganges,
and having put on coats of mail, finger-protectors and armours, those heroes, desirous of fighting, worshipped the god Siva, the lord of bel leaves and water.
At that time having placed Pradyumna above in front of the army, the Pandavas in charge of the Yajna and the remaining soldiers at the door of the cave, the Lord Krishna, the giver of honors and the refuge of the pious, thought of Jayanta and Pravara.
O descendant of Bharata, they arrived there as soon as they were recollected. The Lord only could see them and they were kept above along with Pradyumna (1-6).
Thereupon at Krishna's mandate, war-bugles, Jalaja, Muraja and other musical instruments were sounded. O descendant of Bharata, Sāmva and Gada arranged the soldiers in the shape of a Makara.
Shārana, Uddhava, Vaitarana of Bhoja's race, the virtuous Anādhrishti, Viprithu, Prithu, Kritavarmā, Sudangsthra, Vichakshu, the grinder of enemies, the pious Sanatkumar and Chārudeshna began to help Aniruddha and protect the rear of the army (7-10).
O thou the glory of thy race, the remaining portion of the Yādava army, consisting of cars, elephants, horses and men, remained in battle-array.
Adorned with crowns, head-gears, bracelets and other ornaments and armed with various weapons, the Dānavas too, dreadful in battle,
came out of Shatpura, emitting a roar like the muttering of clouds, on asses, elephants, crocodiles, hares, horses, buffaloes, lions and tortoises.
Many of their cars were drawn by those animals. O king, as the lord of gods issues out at the head of the celestial host so Nikumbha came out at the head of that Asura army setting up a noise like the muttering of clouds produced by the sound of trumpets, rattle of car wheels, and the blowing of conches (11-16).
Sending up again and again shouts of various sorts and leonine roars the highly powerful Dānavas filled the earth and sky with them.
O Janamejaya, the soldiers of the Chedi and other kings were bent upon assisting the Asuras with great care.
O heroic king, amongst the followers of the Chedi king Shishupāla, the hundred brothers headed by Duryodhana stood there with their cars, making a great rattle and coursing quickly like unto the city of Gandharva.
Making up their mind to fight and moving their beautiful bows like unto two palm trees Rukshmi and Ahvati joined them.
With a view to fight with the Yādavas and acquire victory the king Bhagadatta, Shālya, Shakuni, Jarāsandha, Trigarta, Virāta, Uttara and the Asuras headed by Nikumbha got themselves ready for the encounter (17–22).
Thereupon when in battle Nikumbha began to assail the dreadful army of the Bhaimas with arrows like serpents, Anādhristhi, the commander-in-chief of the Yadu army, could not bear it.
He too, with shafts, adorned with variegated feathers and whetted on stone, began to slay the enemy's army (23–24).
At that time when everything was covered with arrows, Nikumbha, his chariot, standard and horses became invisible.
Seeing it the heroic Nikumbha, the foremost of those possessed of illusive powers, was filled with anger. And he, by his illusive powers, startled the Bhaima chief Anādhristhi (25–26).
Resorting to his illusive powers, bewildering Anādhristhi and bringing him to the cave named Shatpura the heroic Nikumbha imprisoned him there.
And returning again to the battle-field, he, by his illusive powers, took there Kritavarmā, Chārudeshna, Vaitarana of Bhoja's race, Sanatkumār, Jāmvavati’s son Arksha, Nishatha, Ulmuku and numerous other Yādavas (27–29).
O king, when he led the Yādavas to the dreadful cave of Shatpura he so covered himself by his illusive powers that no body could see him.
Beholding that fearful ouslaught of the Bhaimas the Lord Krishna, Baladeva, Sātyaki, Sāmva, the slayer of inimical heroes, the irrepressible Aniruddha and numerous other Bhaimas, especially Pradyumna, were greatly filled with anger (30-32).
Thereupon, O king, setting string to his Srānga bow and shooting arrows the holder of the Srānga (Krishna) began to move about amongst the Dānavas as the god of fire ranges on grass (33).
Seeing him, taking up thousands of Sataghnis, Parighas, fiery lances, burning axes, dreadful rocks, and huge stones and throwing up infuriated elephants, cars and horses the Dānavas ran towards the effulgent god as the locusts, drawn by the noose of Death, run towards the burning fire.
However, O heroe, Nārāyaṇa-fire consumed all those things. And smiling the highly effulgent Yadu chief, the slayer of his enemies and the benefactor of the world, baffled them all with the fire of his arrows.
And as a bull suffers the downpour of rain in the autumn so he bore the shower of their arrows. In this way, when the battle continued for some time the Asuras could not withstand the arrows shot off Nārāyan's bow as a sandy bridge cannot stand showers (34–39).
O descendant of Bharata, as the bulls cannot stand before the five-mouthed god Siva with his mouths wide open so the Asuras could not stand before Krishna (40).
O Janamejaya, while thus slain by Nārāyaṇa Krishna the Asuras, stricken with fear, rose up into the sky. O Lord, as soon as they rose up into the sky Jayanta and Pravara killed them all with arrows burning like fire (41–42).
At that time the heads, of the Asuras, fell down on earth like palm fruits from the tree (43).
Like five headed serpents killed by Time the arms of the Daityas dropped on the surface of the earth (44).
Having created another dreadful illusory cave for the destruction of the Kshatriyas the heroic and virtuous son of Rukshmini imperceptibly came out by the route by which Gada, Shārana, Shatha, Shāmva and other heroes had entered there.
As soon he came out the powerful son of Krishna began to assail Nikumbha, although careful, who was ranging hither and thither in front of the battle-field (45–47).
Thereupon, O king, resounding the cave with his leonine shouts he said to the king Duryodhana, Virat, Drupada, Shakuni, Shālya, Neela, Bhishma, Vinda, Anuvinda, Jarāsandha, the kings of Trigarta and Mālava,
the highly powerful Vāsālyas, Dhristadyumna and other princes of the Panchala country, conversant with the use of arms, Ahvriti, his uncle Rukshmi, emperor Shishupāla, and Bhagadatta :-
“O kings, in consideration of your superior position and relationship with me I am not throwing you into this dreadful cave.
Even the intelligent, trident-handed God of bel leaves and water has ordered me to throw you all into this cave.
I shall exert my best to release the Yādavas who have been imprisoned by the highly powerful Nikumbha resorting to his Shamvari Māyā (48–54.)”
Thus addressed the Commander-in-Chief of the kings, Shishupāla struck the Bhaimas, especially Pradyumna, with arrows.
Thereupon saluting Siva Rukshmini’s son began to pierce the emperor Shishupāla.
In the meantime taking up a thousand of nooses, the foremost of Siva's ghostly followers Nandi came there and said to the highly powerful and heroic son of Rukshmini.
“O descendant of Yadu, Vilwodakeshwara (Siva) has ordered you to do what he had told you in the night. Bind these kings with nooses who have been bribed with jewels for the maidens.
To release them also depends on you. O heroe, O you of large arms, destroy all the Asuras leaving none behind. And communicate this news to Janārddana (55–60).”
O descendant of Kuru, thereupon binding the king Bhagadatta, Shishupāla, Ahvati, Rukshmi and other kings, like hissing serpents, with the nooses given by Hara Rukshmini’s son, endued with most excellent energy, took them all to the illusory cave.
O descendant of Bharata, having kept there his own son Aniruddha as the guard of the cave, Yadu's descendant Pradyumna took away the elephants, horses and cars of the Kshatriyas and put the remaining commanders and guards in charge of treasury in chain.
O lord, thereupon when Krishna’s son was ready to slay the Asuras, he, with the coat of mail on, said to Brahmadatta, the foremost of the twice-born.
“See, Dhananjaya has under taken to help you. You have no fear. Celebrate your work with a confident heart.
O foremost of the twice-born, when the Pandavas have been engaged as your protectors you need not fear the gods, Asuras or any other beings.
The Asuras have not been able to touch your daughters even with their mind; see, by my illusory powers I have kept them in the sacrificial ground (61–68).”
142. Defeat of the Asuras: They fight again
VAISHAMPAYANA said:—O emperor Janamejaya, when the kings, with their followers, were imprisoned fear entered into the mind of the Asuras.
Completely routed by Krishna, Anarta and other Yādavas, dreadful in fight, the heroes fled away on all sides. Seeing it, the foremost of Dānavas, Nikumbha, filled with anger, said:—
“Why do ye, stricken with fear and stupified on account of your ignorance, break your promise and take to your heels? You promised to avenge the destruction of your kinsmen. If you now break your promise and fly away to what region will you all repair (1-4)?
You will be able to reap the fruit if you can vanquish your enemies irrepressible in battle. Again if the heroes are slain in a battle-field they live happily in the region of the celestials.
If you however fly away whose face will you behold in your house? What will your wives say? Oh fie on you ! fie on you l you have not the least shame”.
O king, thus addressed, the Asuras, filled with shame, returned with double vigour and again engaged in an en counter with the Yādavas.
Dhananjaya, Bhima, Nakula, Sahadeva and Dharma's son, the king Yudhishthira destroyed all who went to that sacrificial ground where took place the martial festivity, consisting of diverse weapons, of those heroes.
Those, who rose up into the sky, were slain by Indra's son and the foremost of the twice-born Pravara (7–9).
Thereupon, O Janamejaya, in that battle-field there flew a river of blood like a stream filled with water in the rainy reason. It took its rise from the mountain Govinda and its water was the blood of the Asuras.
The hairs were the mosses and creepers. The wheels were the tortoises and the cars were the whirlpools. It was beautified with rocks of elephants and covered with trees of flags.
The cries constituted the noise of the flowing stream—and the foams of blood were the bubbles. The swords were the fishes. And it assailed the heart of the coward (10–12).
Beholding all his comrades slain and the enemies increase in power, Nikumbha, by virtue of his own energy, all on a sudden leaped up.
O descendant of Bharata, there Jayanta and Pravara, with arrows resembling thunder-bolts, obstructed Nikumbha irrepressible in fight.
Desisting and biting his own lips the wicked Nikumbha struck Pravara with his Parigha who fell down on earth.
As soon as he fell down Indra’s son held him up and embraced him with his arms. Knowing him alive he at once let him off and ran towards the Asura.
Nearing Nikumbha Jayanta struck him with a Nishtringsha and the Daitya too struck him with a Parigha (13–17).
In the very next moment Indra's son wounded Nikumbha's person with numerous shafts. Thus wounded in that dreadful battle the great Asura thought:—
“I shall fight in the battle-field with my enemy Krishna who has killed my kinsmen. Why do I make myself exhausted by fightlng with Indra's son” (18-19)?
Having resolved thus Nikumbha disappeared from that place and went where the highly powerful Krishna was.
Seated on his Airāvata the virtuous destroyer of Bala, Vāsava, had come there with the gods to witness the battle. Beholding his son victorious he was pleased.
And extolling their actions repeatedly he embraced him and Pravara who was freed from stupifaction. Beholding Jayanta, dreadful in battle, victorious, celestial trumpets were struck at the command of the king of gods (20–23).
On the other side beholding Keshava, dreadful in battle, along with Arjuna near the sacrificial ground, Nikumbha, setting up a leonine shout, attacked, with his Parigha, the king of birds Garuda, Baladeva, Satyaka, Nārāyaṇa, Arjuna, Bhima, Yudhisthira,
Sahadeva, Nakula, Vasudeva, Shāmva and Pradyumna. And so fought that quick coursing Daitya by virtue of his illusory powers that none among those heroes, masters of all sorts of weapons, could see him.
Not seeing him there Hrishikesha (Krishna) medicated upon Vilwodakeshwara, the lord of goblins (24–28).
As soon as Krishna meditated on Him, they all, by the power of the highly powerful Vilwodakeshwara, could at once see Nikumbha, the foremost of those possessed of illusive powers stationed before them like the summit of the Kailāsa.
At that time as if ready to devour all of them that hero was inviting his enemy Krishna the slayer of his kinsmen (29–30).
From before Pārtha had set string to his Gāndiva bow. And seeing him for the present he struck his (Nikumbha's) body repeatedly with Parigha and other arrows (31).
O king, as soon as that Parigha, whetted on a stone and other arrows touched his body, they fell down on earth shattered and broken.
O descendant of Bharata, seeing the arrows shot off his bow thus baffled Dhananjaya asked Keshava saying:—
“What is this, O son of Devaki? My arrows, resembling thunder-bolts, pierce even the mountains. But why are they useless here ? I am greatly astonished at this (32-33).”
O descendant of Bharata, thereupon Krishna smilingly replied:—“O son of Kunti, hear, I shall describe in detail how Nikumbha has become so very powerful.
Reparing to the province of Uttarakura, this irrepressible enemy of the gods, this great Asura practised hard austerities for one hundred thousand years.
Pleased with it when Lord Hara was about to grant him a boon he prayed for three, as that he would not be killed by celestials and demons.
The Lord Mahādeva, having the emblem of a bull on his banner, said:—“O great Asura, if you act against me, Vishnu and the Brāhmanas you will even then be slain by Hara only.
None else will able to kill you. O Nikumbha, myself and Vishnu are both benefactors of the Brāhmanas and the Vipras are our greatest refuge.”
O son of Pandu, this Dānava is that highly powerful Nikumbha. His three bodies, acquired by virtue of the boon, are accordingly invincible by all sorts of weapons (35–40).
While carrying away Bhānumati I had destroyed one of his bodies: his other undestructible body lives in Shatpura, and the third, endued with ascetic energy, serves Diti.
With his another body he always lives in Shatpura. O heroe, I have thus given you a complete account of Nikumbha; now expedite the work of his destruction; the remaining history I shall narrate afterwards (41-43).
O descendant of Kuru, while the two Krishnas were thus conversing that Asura, invincible in battle, entered into the cave Shatpura mentioned before.
Seeing it and searching for him the Divine Slayer of Madhu entered into that dreadful cave of Shatpura. It was lighted up by its own effulgence and the sun and the moon did not pour its rays there.
It distributes happiness, misery, heat, and cold. Entering that cave the Divine Janārddana said to the Yādava kings and engaged in an encounter with the dreadful Nikumbha (45–47).
The other Yādavas headed by Baladeva and the Pandavas united, with Krishna's permission, followed him to the cave. Nikumbha began to fight with Krishna.
And Rukshmini's son, according to the desire of his sire, released the friends who had been brought there by the Danava. Released by Rukshmini’s son, they, with a view to kill Nikumbha, delightedly arrived where Janārddana was.
Thereupon Krishna again said “O heroe, release the kings, subdued by thee.” Hearing this the heroic and powerful son of Rukshmini released them all.
Then the heroic kings, shorn of prosperity, could not say anything out of shame. Observing silence they only sat down with their faces cast down (48-52).
Govinda was fighting with his dreadful enemy Nikumbha who was trying his very best for victory. O lord, there Krishna was struck by Nikumbha with a Parigha and he was wounded by Krishna with a club (53–54).
Thus cut sorely by each other they both lost their consciousness. Seeing the Pandavas and Yādavas aggrieved the Munis, desirous of doing good unto Krishna, began to recite Mantras and adore him with hymns laid down in the Vedas.
Thereupon regaining their consciousness the Dānava and Keshava again addressed themselves for fighting. O descendant of Bharata, those two heroes, dreadful in battle, struck each other like two fighting infuriated bulls, or elephants or leopards (55–58).
O king, thereupon an invisible voice said to Krishna: “O thou of great strength, the Lord Vilwodakeshwara has order thee to kill this thorn of the Brāhmanas with thy discus and acquire great virtue and fame” (59–60).
Hearing this Hari, the refuge of the pious and the protecfor of the world, said “So be it.” And then saluting Mahādeva he discharged his discus Sudarshana, the destroyer of the Daitya race.
That discus, effulgent like the solar disc, discharged off Nārāyaṇa's hand, sundered Nikumbha's head adorned with most beautiful ear-rings (61–62).
As a peacock falls down on earth from the summit of a mountain, so his head, beautified with ear-rings, dropped down on earth.
O king, the powerful Nikumbha, the terror of the world being slain the Lord Vilwodakeshwara was pleased. O slayer of thy enemies, from the sky fell showers of flowers discharged by Indra and the celestial bugles were sounded.
The whole world, especially the hermits, attained to an excess of joy. Thereupon the Lord Keshava, having Gada as his elder brother, delightedly conferred upon the Yādavas hundreds of Daitya maidens.
And consoling the Kshatriyas repeatedly he gave them precious jewels and diverse raiments. And he gave the Pāndavas six thousand cars with horses.
The rider of Garuda who always multiflies cities, gave that city of Shatpura to the Brāhmana Brahmadatta (63–69).
After the termination of Brahmadatta's Yajna the highly powerful Govinda, the holder of conch, discus and club, dismissed the Kshatriyas and gave a grand party with enough of rice, curry, meat and pudding before the Lord of Bel leaves and water.
The self-controlled Lord Hari, fond of wrestling, made the expert wrestlers show their performances before that party and gave them money and clothes.
Afterwards saluting Brahmadatta he set out for the city of Dwāravati with his father, mother and the other Yādavas.
That heroe, worshipped by people on his way, entered the charming city abounding in contented and beautiful people, and the streets of which were decorated with flowers.
He, who listens to or reads the account of the conquest of Shatpura by the holder of discus, acquires victory in battle (70-75).
By hearing or reading it one, having no son, gets one, a pauper gets riches, a sick man is cured of his diseases, and one bound is released from the fetters.
If this story is recited on the occasion of a Punsavana,1 Garbhadhānat2 or a Srāddha it is considered as bringing about complete success.
O Janamejaya, the man, who always reads the account of the victory of the high-souled Deity, the foremost of immortals of incomparable strength, is freed from tribulation and proceeds from here to a most excellent region.
The Purusha, whose palms and feet are adorned with jems and gold, who is effulgent like the great burning sun, who is the subduer of his enemies, who is the Prime Lord, who lies on the bed of four oceans, who has four Atmans and who has a thousand names, always lives in the best place (76–79).
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Barbarika
Before decapitating himself, Barbarika told Krishna of his great desire to view the forthcoming battle and requested him to facilitate the same.Krishna agreed and placed the head on top of a hill overlooking the battlefield. From the hill, the head of Barbarika watched the entire battle.
At the end of the battle, the victorious Pandava brothers argued among themselves as to who was responsible for their victory. Krishna suggested that Barbarika's head, which had watched the whole battle should be allowed to judge. Barbarika's head suggested that it was Krishna alone who was responsible for the victory.
Barbarika replies, “All I could see was one thing, a divine chakra spinning all around the battlefield, killing all those who were not on the side of Dharma. Listening to this, Pandavas realized that it was Narayana who actually eradicated the Adharma from the world, and the Pandavas were mere instruments. After the war, Barbarika's head was joined with his body and he left that place for narrating the whole world to maintain peace.
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