Chapter 66 - Slaying of Pauṇḍraka and others

[Sanskrit text for this chapter is available]

[Note: The same as Puṇḍra or North Bengal especially district of Malda and the adjoining area—GDAMI, pp. 95 & 161.]

Śrī Śuka said:

1. When Balarāma had gone to the Vraja under Nanda’s control, the ruler of the country called Karuṣa^[1] being full of ignorance, sent to Kṛṣṇa a messenger declaring ‘I am (the real) Vasudeva.’

2. “You are the glorious Lord Vāsudeva, the ruler and the protector of the universe who have incarnated (for the protection of the world)”. Thus flattered by foolish people, he really came to believe that he was the Imperishable Lord.

3. And the dull-witted fellow (being ignorant of the real greatness of Kṛṣṇa) sent an emissary to Lord Kṛṣṇa of inscrutable ways, at Dvārakā, even as an ignorant boy who is set up as a king by other (equally ignorant) children in children’s play would do.

4. The messenger on his part arrived at Dvārakā and conveyed the following message of his king to the Almighty lotus-eyed Kṛṣṇa as he was attending the court-assembly.

5. “I am the only one Vāsudeva who have descended (as an incarnation on the earth) for showing compassion to all created beings. There is no other Vāsudeva. Hence you relinquish your false title.

6. O Sātvata! Whatever emblems of ours (such as Kaustubha Vanamālā, conch, a discus etc.) you bear out of your stupidity, renounce them and come to me for shelter. If not, give a fight with me.”

Śrī Śuka said:

7. Hearing that boasting of that puny-minded king Pauṇḍraka Ugrasena and other members of the assembly laughed loudly.

8. After jocular pleasantries, the glorious Lord replied (through the same) messenger. “O fool, I shall hurl my insignia (such as discus, mace etc.) at you, your emblems and supporters on the strength of which you brag thus (Or: I shall relieve you of all your artificial emblems like Sudarśana etc. on the strength of which you are boasting).

9. (As to your demand for my submission to you) It is you who will be the resort (prey) of dogs with that (braggart) mouth of yours shut. You will lie down dead on the battlefield surrounded by kites, vultures and other birds of prey, you fool.”

10. The messenger conveyed that defiant censure to his master in full details. Śrī Kṛṣṇa also mounted his chariot, went to Kāśī (where Pauṇḍraka was staying with his friend, the king of Kāśī).

11. Hearing the intelligence of Kṛṣṇa’s invasion, even the mighty car-warrior Pauṇḍraka quickly sallied forth from the town (Kāśī) with two akṣauhiṇīs of army under his command.

12. His friend, the king of Kāśī followed him to guard his rear with his army of three akṣauhiṇīs, O king. Hari espied Pauṇḍraka:

13-14. Who (Pauṇḍraka) was bearing the (replicas of Kṛṣṇa’s arms such as) the (Pāñcajanya) conch, the (Nandaka) sword, the (Kaumodakī) mace, the Śārṅga bow; was distinguished by the Śrīvatsa mark (on the chest), was wearing (an artificial) Kaustubha gem and was decorated with Vanamālā. He was clad in two pieces of yellow silk and had an ensign of Garuḍa (on his chariot); he was adorned with a priceless crown and very costly ornaments and was wearing two radiant ear-rings of alligator-shape.

15. Seeing him seated (in the chariot) with an artificial dress similar to His own like an actor on the stage, Lord Hari burst into a heavy laugh.

[Padaratnāvalī’s Text adds:]

15(A). The battalion of archers of the king of Kāśī, equipped with strong bows, covered Kṛṣṇa with arrows within a moment, just as rain-clouds cover a mountain with water. Some of them were seated on elephants, some on horses and some mounted in chariots, all of them marched forward to the battlefront.

16. The enemies (mercilessly) attacked Hari with darts, maces, iron bars, javelins, ṛṣṭis (double-edged swords) different kinds of spears e.g. Tomara, swords and arrows.

[Padaratnāvalī’s Text adds:]

16(A). Another king, a friend of the ruler of Kāśī came to his help with three akṣauhiṇīs of army, in that battle.

17. Just as the cosmic fire bursting forth at the end of yugas completely consumes all the categories of creatures, Śrī Kṛṣṇa with his mace, sword, discus and arrows, totally annihilated the armies of Pauṇḍraka and Kāśirāja consisting of elephant-divisions, cavalry, chariots and foot-soldiers.

18. That battlefield was scattered over with (parts and limbs of) chariots, horses, elephants, foot-soldiers, donkeys and camels which were cut down and amputated by his discus. Like the terrible dancing arena of Rudra, the battlefield shone, heartening only the brave.

19. Kṛṣṇa, the descendant of Śūra, (sarcastically) said to Pauṇḍraka, “O Pauṇḍraka, whatever weapons you asked me to surrender through your messenger, I now discharge at you.

20. I shall make you give up my epithet which you have falsely assumed, you ignorant fellow. And if I were not to desire to fight with you, I would seek you as a Protector today”.

21. With this sarcastic reply (with reference to Pauṇḍraka’s message with his emissary), he deprived Pauṇḍraka of his chariots with his sharp shafts. And just as Indra lopped of the tops (or wings) of mountain, he sundered off the head of Pauṇḍraka with his discus.

22. Similarly, he chopped off with his arrows the head of Kāśirāja from his body and made it fall down in the city of Kāśī like a lotus bud carried with it by wind.

23. Having thus killed the jealous Pauṇḍraka along with his friend Kāśīrāja, he entered the city of Dvārakā while his nectarlike sweet exploits were being glorified in songs by Siddhas.

24. Due to the continuous contemplation of Hari, all the (Karma) bondages of Pauṇḍraka were completely annihilated. As he always put on a form similar to that of Hari, he became one with Hari.

25. Seeing the head adorned with ear-rings fallen at the palace-gate, people were puzzled as to what it was and whose head it was.

26. When they came to know that it was the head of their own king, queens, princes, relatives and citizens of Kāśī lamented loudly “Alas. We are undone. O king, O dear Lord, O Lord”.

27-28. His crown Prince Sudakṣiṇa performed the funeral rites of his father. He determined, “I shall repay the debt of my father by killing his slayer”. Sudakṣiṇa along with his family priest propitiated god Śiva with the deepest meditation.

29. In the holy place of Avimuktaka (or Kāśī), god Śiva who was pleased with him, offered him the booh (of his choice). He sought his desired-most boon, viz. the means to slay his father’s slayer.

30-31. (Lord Śiva advised): ‘You should worship the fire known as Dakṣiṇāgni^[2] (which is also called ṛtvij)^[3] with the help of Brāhmaṇas according to the procedure prescribed for mastering black magic. That fire surrounded by Pramathas (goblins) will accomplish your purpose like a family priest (ṛtvij) appointed for a purpose, provided it is used against a person who is hostile to Brāhmaṇas and is hated by them. (This implies a warning not to use it against a friend of Brāhmaṇas like Kṛṣṇa). Observing strictly the prescribed vows, Sudakṣiṇa obeyed the directions of Śiva (for invoking the malevolent aspect of Dakṣiṇāgni) and directed it against Kṛṣṇa.

32. As soon as the abhicāra-prayoga (sacrifice for mastery over black magic) was completed, there arose from the sacrificial pit, god Agni in person, but in his very terrific form. The locks of his hair, beard and moustaches were of red-hot copper. He was emitting flames of fire from his eyes.

33. He had a very grim appearance with large protruding tusks and staff-like long eyebrows. He was licking the ends of his mouth. He was naked and was brandishing a trident that threw out flames of fire.

34. Surrounded by goblins and setting ablaze all the cardinal points, he rushed against Dvārakā shaking the earth under his strides, with his legs tall as a palm tree.

35. Seeing that Abhicāra (malevolent) fire rushing towards them, all the citizens of Dvārakā were terribly afraid like wild beasts at the approach of the forest conflagration.

36. While the glorious Lord was playing dice in the assembly-hall, they ran to him overwhelmed with fear and prayed, “Protect us, O Lord of the three worlds, protect us from the fire that is burning the city”.

37. Listening to the (report of that) public calamity and seeing the cause of their panic, the Lord, who is the shelter of his devotees, laughed loudly and assured them: Don’t be afraid. I shall be your saviour”.

38. The Almighty Lord who is a witness to whatever happens within and without all created beings, came to know it to be the Kṛīyā (female form of the malevolent force) of god Śiva and commanded his discus Sudarśana that was by his side, to destroy her.

39. The Sudarśana discus, the missile discharged by Lord Kṛṣṇa was dazzling like millions of Suns (combined). It was flaming forth like the cosmic fire destroying the universe (at the end of yugas). It was radiating its brilliant lustre in all directions, the heaven and the earth. It forthwith extinguished that Abhicāra fire.

40. Counteracted by the force of the missile (Sudarśana) of Lord Kṛṣṇa, the Abhicāra fire called Kṛtyā had all its force curbed down and blunted. As if slapped in the face, it turned back, approached Vārāṇasī and burnt down Sudakṣiṇa and his family-priests who directed the Kṛtyā.

41-42. Close on its heels, the discus of Viṣṇu entered the city of Vārāṇasī and reduced it to ashes along with its high towers, assembly halls, mansions, market places, towers, enclosures, treasuries, arches, stalls for elephants, horses, chariots, dining halls and kitchens and returned to Dvārakā again and stood by the side of Kṛṣṇa who does everything sportively.

43. The mortal being who listens to this attentively or relates this exploit of the most glorious Lord to others becomes completely absolved of all sins.

[Padaratnāvalī’s Text adds:]

43(A). Both of them (the narrator and listener of exploits) rid themselves of all sins including heinous ones like Brahmahatyā and when they cast off their body, they proceed to the heaven of Lord Viṣṇu.

Footnotes and references:

[1]:

Kauṭalīya Arthaśāstra notes its fame for excellent elephants. D.C. Sircar however identifies Karuṣa with Shahabad region of South West Bihar (SGAMI-332-35). This explains Pauṇḍraka Vāsudeva’s friendship with the King of Vārāṇasī and his stay at Vāraṇasī whence he advanced against Kṛṣṇa.

[2]:

Out of the three fires maintained in the family, Dakṣiṇāgni is to be propitiated for the worship of manes and mastery over black magic (abhicāra).

[3]:

ṛtvij is an epithet of Agni, vide Ṛg Veda Saṃhitā 1.1.1 This is one interpretation.