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Harivamsa
66. An account of Kālya
VAISHAMPAYNA said:—One day the lotus-eyed Krishna, having a dark-blue hue and a beautiful countenance, capable of assuming forms at will and wearing a feather of crow, without being united with Sangkarshana, began to range alone in that charming forest.
Bearing the mystic mark of Srivatsa on his breast he shone there like the moon with the mark of a hare (1–2).
His arms, bedecked with Angadas and his twany colored two little moving feet shone there like brilliant lotuses (3).
His two pieces of yellow raiments, creating delight of the world and resembling the filaments of a lotus, shone there like the evening clouds (4).
Ropes and rods were shining in his two plump and moving hands engaged in the work of tending kine and worshipped by the celestials (5).
Charming fragrance, resembling that of a dark-blue lotus, was coming out from his beautiful and lotus-like mouth adorned with pictureque lips (6).
His countenance, embellished with dishevelled locks, was shining like a lotus encircled by black-bees (7).
Garlands of new grown buds of Arjuna, Kadamba and Nipa flowers were shining on his head like a garland of stars in the sky (8).
That heroe, of dark-blue hue of the clouds of the rainy season, with a garland of the same colour around his neck, shone there like the month of Bhādra incarnate (9).
The clean leaves, tied to the thread round his neck, shone there beautiful when shaken by the gentle breeze raised by peacock feathers (10).
Thus ranging every day in the forest that youth used some where to sing, some where to sport and walk and somewhere to make, of his own accord, the charming music of of Parna and bugle for pleasing his kine.
Ranging in that wonderful forest and fanned by the charming wind proceeding from the trees that powerful and effulgent Krishna, dark-blue like cloud, attained to most excellent delight.
It was resonant with the notes of peacocks, its caves were echoed with the muttering of clouds that excite lust in men, it was adorned with plantain trees and covered with new grown grass, twigs and lotuses.
It abounded in many fountains and was fragrant with the filaments of lotuses like the treath of females expressing their desire (11–17).
While, ranging in that forest one day, along with his kine, he saw there a foremost of trees with high branches (18).
Enveloped with thick leaves it was stationed on earth like a cloud. With its height it traversed half of the sky and if contained as it were the enjoyment of the wind (19).
Covered with fruits of blue and diverse other colors and resorted to by various birds it appeard like a cloud accompanied by rain-bow (20).
The wind and cloud were a if simultaneously living in the trees resembling houses, adorned with creepers and flowers and bent down on account of their huge roots (21).
As if by his pristine good deeds, that great tree, who could give protection against rain and the rays of the sun, was ruling over others there (22).
Beholding this Bhāndiraka fig-tree resembling the summit of a mountain the sinless Lord Krishna desired to live there (23).
Thereupon engaged in sport there along with other cow-herd boys of his own age, as in the city of the celestials, he spent the day there (24).
While Krishna began to sport there under Bhāndiraka tree the other cow-herds amused him with various wild plays (25).
The milkmen began to sing there and the boys, fond of amusing, sang there many songs relating to Krishna (26).
When they thus began to sing in accompaniment with the music of Panava, the powerful Krishna, too at times, played on his flute and Tumvi (27).
One day while tending his kine, Krishna, having the eyes of a bull, repaired to the bank of Yamunā abounding in trees adorned with creepers (28).
He saw the delightful wind blowing on the water; and the foremost of rivers Yamunā, embellished with lilies and lotuses, was as if with her waves, casting her glances (29).
All her landing stairs were well-levelled and her water was sweet; she had many lakes and her current was strong. And all the trees (on her bank) were shaken by the watery air (30).
It was resonant with the notes of swans, Karandavas and Sārasas and resorted to by Chakravākas and other fowls that range in pairs (31).
Her water was filled with acquatic animals, was endued with all the good qualities, was variagated with various water-born flowers and was rendered yellow by water-born corals (32).
The passing currents were her feet, the bank was her hip, the whirlpool was her navel, the lotuses were her hairs, the cavity of the bank was her belly, the three curves of the wave were her three marks on the fore-head, the sides of the bank were her expansive face, the foams were her teeth,
the swans were her smiles, the dark-blue lotuses were her lips, the water-born flowers were her eyes having bent down eye-brows, the lakes were her forehead, the corals were her beautiful hairs, the long extending currents were her high arms, the serpents were her ears, the geese were her ear-rings, the lotuses were her beautiful eyes, the trees grown on her banks were her ornaments,
the fishes were her ornaments for the waist, the other sorts of corals were her silken raiment, the notes of Sārasas were the sound of her Nupuras, the Kāsa flowers were her cloth, the Swans and tortoises were the auspicious marks, fishes and crocodiles were her pastes; the animals were playing in the ditch and men formed her rising breasts.
The animals were agitating her water and her banks were filled with hermitages.
Seeing this beautiful river Yamunā, the queen of the ocean, Krishna, as if to beautify her the more, was ranging there (33—41).
Ranging thus he saw there a vast lake filled with deep water and resembling the sky crested with clouds. It extended over a Yojana and even the celestials could not cross it.
Its water was deep and motionless like that of the ocean. It was cast off by beasts, acquatic animals and water-fowls. There being many ponds with serpents on its bank, people, with very great difficulty, could traverse it.
It was enveloped with smoke proceeding from poisonous trees. The sages, desirous of perfoming three oblations in a day, could not enjoy its water.
What to speak of its being used by men requiring water it was unworthy even of the beasts. Even the birds could not range in the sky over hanging it and the grass burnt up in no time as soon as it fell into it.
Even the gods could not approach that lake extending over a Yojana on all sides. And the trees there were being consumed by the dreadful poisonous fire (42–47).
Beholding in that province freed from all calamities, such a huge lake at a distance of a Krosa north of Vraja Krishna began to think (48).
“To whom does this huge and deep lake belong? Methinks that dreadful king of serpents Kālya, resembling a heap of collyrium of whom I had heard before and who has left the ocean in fear of the king of birds Garuda, who feeds on serpents, is living here. By him this Yamunā, flowing to the ocean, has been polluted (49–51).
And in fear of that king of serpents no one lives here. Protected by the ministers of that serpent king, doing him good, this dreadful forest, filled with grass and various trees and creepers, has become unworthy of being resorted to like the sky and being touched like a poisonous food (52–54).
The banks, filled with corals, trees and creepers, are being protected by his attendants, doing him good. And two artificial roads are seen running over its two banks (55).
I should, however, vanquish this king of serpents. I should defeat the serpent in such a way as may render the water of lake useful to the inhabitants of Vraja, and so that delightful winds may blow here and the landing stairs may become worthy of use (56–57).
In order to vanquish these wicked ones always following the wrong ways I have taken my birth as a milkman and am living amongst the cow-herds (58).
Therefore sporting like a child I shall climb this Kadamba tree, jump into the lake and vanquish Kālya (59).
Doing this my superior power of arms will be known to all” (60).
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