Philosophy and Religion / Harivamsa

Harivamsa

59. Birth of Krishna and Baladeva

VAISHAMPAYANA said:—Under these arrangements the celestial-like Devaki conceived for seven times as described before (1).

Kansa killed the Sargarbhas by dashing them against a stone, as soon as they came out. The embryo of the seventh conception was transferred to Rohini (2).

Once on a time at the dead of night while Rohini was sleeping a sound sleep there took place a discharge of blood followed by an abortion (3).

Rohini, in a dream, saw the falling of her embryo and when she awoke, a little after, she was greatly pained on not seeing it (4).

In that dark night Vasudeva's wife Rohini, resembling the moon, was worked up with great anxiety; thereat the goddess of sleep said to her (5).

“O fair one, I have extracted the embryo out of Devaki's womb and placed it in yours. Therefore this your son will be celebrated by the name of Sangkarshana" (6).

Obtaining that son she was pleased and with her head down she entered her own house like the beautiful wife of the moon (7).

When people grew anxious of instituting enquires about the seventh conception of Devaki she concieved him for the eighth time for whom Kansa had killed her seven children (8).

Kansa's servants began to watch it with great care wherein the Lord Hari was living of his own accord (9).

Yashodā too conceived the goddess of sleep, begotten of a portion of Vishnu's energy and intent on carrying out his command (10).

Before the period of conception was complete, in the eighth month both Devaki and Yashodā simultaneously gave birth to their children (11).

In the same night in which Krishna was born in the race of Vrishnis, Yashodā gave birth to her daughter (12).

Vasudeva's wife Devaki and Nanda's wife Yashodā, both of them, conceived at the same time (13).

In the auspicious midnight and in Abhijit Muhurtta, Devaki gave birth to Vishnu and Yashodā to that daughter (14).

When Janārddana was born, the oceans were agitated, the pillars of the earth were shaken, the fires, that had been extinguished, began to burn, auspicious winds began to blow, the dust was removed and the luminous bodies manifested themselves (15–16).

When the invisible, eternal and powerful Lord Hari of subtle soul, who encompasses the well-being of the world, was born, the night was Jayanti, the Nakshatra was Abhijit and Muhurtta was Vijaya.

As soon as he was born he overpowered all the worlds with his looks. The celestial bugles began to produce sound without being struck and the king of gods showered flowers from the etherial region.

The great saints, accompanied by the Gandharvas and Apsaras, chanted the glories of the slayer of Madhu in auspicious hymns.

When Hrishikesha was born the whole universe was in an ecstacy of joy (17–20).

Indra too, along with the gods, eulogised the glories of Madhusudhana. Seeing, in that night, Vishnu¹ born as his son, bearing the mystic mark of Srivasta and other signs of divinity Vasudeva said to him,

“O lord, do thou withdraw this form of thine. O thou having lotus-eyes, I have been greatly terrified, on account of my sons, your elder brothers, being slain by Kansa and therefore I speak thus” (21–23).

VAISHAMPAYAYNA said:-Hearing the words of Vasudeva the lord withdrew his form of four arms and addressing him as his father asked him to take him to the house of the milkman Nanda (24).

Taking that boy, Vasudeva too, fond of his sons, speedily repaired to the house of Yashouā (25).

Placing his son in her house against her knowledge he brought her daughter and placed her on Devaki's bedstead (26).

After the children had been exchanged Anakadundhubi Vasudeva, having accomplished his work and his mind filled with fear, issued out of his house and communicated to Ugrasena's son Kansa the birth of a beautiful daughter (27-28).

Hearing it the powerful Kansa quickly arrived at Vasudeva's door and enquired of him about what was born. He then ordered him to hand over the new born babe, and remonstrated with him severely (26-30).

Hearing this all the women of Devaki's family cried aloud and she, herself shedding tears, prayed humbly to him ;

“O lord, you have already killed my seven beautiful sons. I have taken this new-born daughter for already slain. Do what you think proper.”

Seeing that girl and drawing her out the wicked-minded Kansa said:

“While a daughter is born she is already killed.” That girl, equal to the earth herself, who was wearied on account of her living in the womb and whose hairs were wet with the water thereof, was placed before him on the ground.

Taking her with contempt by the legs and whirling her Kansa dashed her against a stone. Although thrown on a rock in derision, that girl, who is daily worshipped by the gods, was not crushed.

On the other hand, casting off her human from and being adorned with celestial garlands, pastes, and a shinning crown she, with dishevelled hairs and remonstrating with Kansa, rose up in the sky (31–38).

She was clad in a dark blue raiment, her breasts were rising, her hip was spacious like a car and she had four arms. Her colour was shinning like lightning, her eyes were like the rising sun, and she was like a clouded evening.

That dreadful girl, having a moon-like countenance, and roaring like a cloud, was surrounded by ghosts and goblins. Dancing and laughing in that dark night she rose up in the sky. Drinking most excellent wine and laughing aloud she, in anger, said to Kansa (39–42).

“O Kansa, for thy own destruction thou hast whirled and dashed me against a rock. Therefore at the time of thy death when thy enemy will attack thee I will tear off thy body with my hands and drink thy hot blood” (43-44).

Giving vent to these dreadful words, the goddess, by her own wished-for way, rose up in the sky; and encircled by her own followers and in that form she began to range in the celestial region (45).

That girl, worshipped by Vrishnis, grew up there. By the command of their kings the gods brought her up like a child (46).

That daughter, who was formerly created by Brahmā through his yoga, was born with the Lord for protecting Keshava (47).

The Yādāvas daily worship her, who in her celestial form, protected Krishna (48).

After her departure Kansa took her for the instrument of his death. And being ashamed he secretly said to Devaki (49).

KANSA said:—“O Sister, I heve made endless attempts to escape the hand of death, and for this, I have destroyed many of your children. O Madam, my death has now come from another quarter (50).

Alas I being ruthless, I have, with care, slain my own kinsmen, but have not been able to supersede destiny by my manliness (51).

Under the influence of bad time, I have been the instrument of theirdeath. Therefore cast off your anxiety for the destructionof your embryos and your sorrow for the death of your sons (52).

It is Time that is the enemy of all and brings about their destruction. It is Time that moves every thing. People, like me, are merely the instruments (53).

O lady, calamities, the inevitable out-come of one’s own deeds, arrive of themselves in proper time. But pity it is that (they think) ’I am
the doer’ (54).

Do not lament for your sons and renounce your grief. Such is the course of men and no body can undo the work of Time (55).

The mischiefs, that I have done to you, are all present in my mind. I throw myself at your feet like a son. Be not offended with me” (56).

After Kansa had said this, the poor Devaki, with her face bathed in tears, and casting her looks upon her husband said

“Rise up, my brother, rise up.” And then she addressed to him the following (57).

Devaki said:—“Being like the veritable Death, you have killed, before my very eyes, all my children. You are not to blame for this. Death himself is the instrument hereof (58).

I forgive you for the sin that you have committed by destroying my children, since, touching my feet with your head you are repenting for your mis-deeds (59).

Death, in old age and while in the womb, is however inevitable. And it is equally difficult to escape its hand even in boyhood and youth (60).

This is all the work of Time; you are merely an instrument. One, who is not born, is not to be seen like air.

One, who being born attains to the condition of one not born is to be considered as such.² All this is the work of Providence.

Death first carries away all and next the instrument is pointed out. Therefore, go, my child, you are not the cause of my clildren's death.

On account of various rites,³ pristine actions, the time of creation, the works of parents, people meet with death.”

Hearing the words of Devaki, Kansa, worked up with anger and his heart consuming, entered his own house. His object being baffled he went there depressed and absent minded (61–65).

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