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Harivaṃśa
94. The sons of Yadu and their conquests
VAISHAMPAYANA said:—After a long time the king Yadu begat on the five daughters of the Nāga king five large armed royal sons, the scions of his family, namely Muchukunda, Padmavarna, Mādhava, Sārasa and Harita (1-2).
Beholding those five sons like unto the five elements the king, of incomparable prowess, was delighted (3).
Once on a time worked up with pride and strength the five brothers, like unto five pillars of earth, stood before their sire and said:
—“O father, we have come of age and have been endued with great strength. Command us soon what we shall do according to your mandate” (4-5)?
Hearing the words of his sons endued with the prowess of a tiger and marking their earnestness for work Yadu, the foremost of kings, was highly pleased and said (6):
—“Let my son Muchukunda build up two mountainous cities around the mountains Vindhya and Rikshavān (7). Let my son Padmavarna build up in no time in the Sauth a city on the mountain Sahya (8).
Let my son Sārasa lay out a charming city in the province adorned with Champaka trees in the West on the mount Sahya (9).
Let my son, the large-armed Harita protect the island of Dhumavarna, the king of serpents, situate in the ocean of yellow water (10).
And installed in the office of heir-apparent, let my pious and large-armed son Mādhava, the eldest and foremost of all my sons, rule over my own kingdom (11).”
Thereupon according to the mandate of their sire, those foremost of kings, duly installed with chowries and others, and having attained to regal prosperity, set out towards their respective provinces in search of the quarters where they would lay out their cities (12-13).
Having selected the interior of the Vindhyā impassable with hills, situate on the bank of Nermudā, for laying out his city, the royal saint Muchukunda cleared that place, constructed a bridge on a level with Nermudā and laid out ditches full of fathomless water around the city (14–15).
In the various wards of the city were constructed temples, carriage roads, shops, high ways and gardens (26).
Within a very short time that foremost of kings Muchukunda adorned his city with flag-staffs and pennons and filled it with wealth, corn and kine. It became prosperous like (Amarāvati), the capital of Indra (17).
That foremost of kings, powerful like the king of gods, thus named his city built up by his own power. Since this city is built under the protection of the mountain Rikshavān and abounds in rocks it will be celebrated by the name of Mahishmati (18-19).
Thereupon between the mountains Vindhyā and Rikshavān he laid out a highly charming city beautiful like the city of gods, by name Purika consisting of hundreds of gardens, prosperous shops and courtyards (20–21).
Because that city was laid out around the mount Rikshavān by the pious-souled king Muchakunda it was named Purika (22).
Thus did the powerful king Muchukanda, the foremost of the pious, build two spacious cities worthy of being enjoyed by the gods and began to rule over them (23).
The royal saint Padmavarna laid out, on the mountain Sahya on the bank of the river Venā, the province Padmāvata abounding in trees and creepers with a skill like that displayed by the celestial Architect Viswakarmā.
And his city was known by the name of Karavira. Knowing the small compass of his territories the king laid out one complete kingdom (24-26).
In the well-known prosperous province of Vanavāsi abounding in trees of all seasons Sārasa built his highly charming city Krouncha consisting of many Champoka and Asoka trees and coppery colored earth (27–28).
Harita began to govern the island of the ocean abounding in many jewels and beautiful women (29).
In his kingdom the fishermen, called Mudgaras, used to range in the bed of the ocean and collect shells (30).
People of other provinces used to gather heaps of corals and brilliant pearls grown in water. (31).
Searching in small boats and collecting jewels born in water Nishādas used to gather them in big boats (32).
People of that kingdom used to feed upon fish and meat. Taking all sorts of jewels the inhabitants of the jeweled island used to go to distant countries in boats and used to encompass the satisfaction of Harita only like unto the god of riches with articles acquired by merchandise (33-34).
Thus originating from the Ikshwāku race and being divided into four by the sons of Yadu his family was split up into four branches (35).
Having conferred in time upon Mādhava the foremost of the Yadu race his own kingdom, the Emperor Yadu cast off his earthly body and repaired to the city of the celestials (36).
To Mādhava was born a powerful son by name Sātwata endued with the quality of goodness and endowed with every sort of royal accomplishment (37).
Sātwata's son, the highly powerful Bhima also became a king. After his name his descendants are called Bhaima and those of Sātwata are known by the name of Sātwatas (38).
While this king was ruling Rāma also flourished in Ayodhyā. Having slain Lavana Satrughana (at that time) devastated the Madhu forest (39).
That Lord, the enhancer of Sumitrā's joy, laid out in that forest the city of Mathurā (40).
When in time Rāma, Bharata and the two sons of Sumitrā (Lakshmana and Satrughna) terminated their career on earth, Bhima, on account of its contaguity to his own kingdom, brought that territory of Vishnu under his own control and began to live there (41-42).
Thereupon when in Ayodhyā Kusha became the king and Lava the heir apparent Andhaka began to govern that kingdom (43).
Andhaka's son was the king Revata. From him was born the king Riksha on the charming mountain situated on the bank of the ocean. After his name that mountain is known as Raivataka in the world (44–45).
Raivata's son was the highly illustrious king Vishwagarbha. He was greatly powerful and was a celebrated king in the world (46).
O Keshava, he begat on his three goddess-like wives four auspicious sons like unto patriarchs by name Vasu, Vabhru, Sushena and Sabhāksha. Each, of those leading descendants of Yadu, acquired renown like a patriarch (47-48).
O Krishna, this family of Yadus has been spread on earth by those kings having off-spring who were born in this family (49).
Vasu had a powerful son by name Vasudeva and two beautiful daughters by name Kunti and Srhutrashravă (54).
Kunti, ranging on earth like a goddess, was the queen of the king Pandu and Shrutashravā was the wife of Damaghosha the king of Chedi (51).
O Krishna, thus I have related to you the origin of your family as I had heard before from Krishna Dwaipāyana (52).
At present our family is on the verge of extinction, and therefore for encompassing our well-being and victory, thou, as the self-sprung Deity, art born as our leader in our family (53).
Thout art omniscient and the upholder of all. And thou art above even the comprehension of gods. We can hide thee by recognizing thee as one of the citizens (54).
O lord, thou art capable of fighting with king Jarāsandha and we too, determined upon entering into a fight, are ready to follow thy guidance (55).
Jarāsandha, on the other hand, is of incomparable prowess, the leader of the entire circle of kings and has in numerable soldiers. But our resources are limited (56).
This city has a limited supply of food and fuels. It is not protected by a fort. The diches of water are not well kept and the gateways are not furnished with weapons.
It will not therefore be able to stand attack for even one day. Ramparts and walls, extending over a long distance, should be constructed around it (57-58).
And the arsenal should be repaired with bricks. Kansa used to protect his own city by his own strength and so it is not protected by many men (59).
Now when Kansa is dead and our kingdom is newly acquired this city will not be able to stand a new seige (60).
When besieged this city will be assailed by the enemies and completely ruined forsooth over kingdom, along with men, will meet with destruction (61).
The Yādavas, whom, taking advantage of their internal dissension and desirous of a kingdom we have conquered, are showing signs of enmity. Do what conduces to our well-being (62–63).
On account of our king at this time when our kingdom is in danger we shall be the butt of redicule even unto those kings who have taken to their heels in fear of Jarāsandha (63).
O Keshava, the people, who will be obstructed in the city, will distressingly say “we have been ruined by the internal dissensions of the Yādavas (64).”
O Krishna, I do not speak thus with a view to excite in thee thy sense of duty, but have simply expressed my opinion out of affection (65).
O Krishna, do thou encompass what conduces to our well-being now. Thou art the commander of this army and we are to follow thy orders. Besides, thou art the root of their quarrel. Do thou save us as well as thy own self (66).
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