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The Vishnu Purana, translated by Horace Hayman Wilson, [1840], at sacred-texts.com
Sons of Satwata. Bhoja princes of Mrittikávatí. Súrya the friend of Satrájit: appears to him in a bodily form: gives him the Syamantaka gem: its brilliance and marvellous properties. Satrájit gives it to Prasena, who is killed by a lion: the lion killed by the bear Jámbavat. Krishńa suspected of killing Prasena, goes to look for him in the forests: traces the bear to his cave: fights with him for the jewel: the contest prolonged: supposed by his companions to be slain: he overthrows Jámbavat, and marries his daughter Jámbavatí: returns with her and the jewel to Dwáraká: restores the jewel to Satrájit, and marries his daughter Satyabhámá. Satrájit murdered by Śatadhanwan: avenged by Krishńa. Quarrel between Krishńa and Balaráma. Akrúra possessed of the jewel: leaves Dwáraká. Public calamities. Meeting of the Yádavas. Story of Akrúra's birth: he is invited to return: accused by Krishńa of having the Syamantaka jewel: produces it in full assembly: it remains in his charge: Krishńa acquitted of having purloined it.
THE sons of Satwata were Bhajina, Bhajamána, Divya, Andhaka, Devávriddha, Mahábhoja, and Vrishńi 1. Bhajamána had three sons, Nimi 2, Krikańa 3, and Vrishńi 4, by one wife, and as many by another, Śatajit, Sahasrajit, and Ayutajit 5. The son of Devávriddha was Babhru of whom this verse is recited; "We hear when afar, and we behold when nigh, that Babhru is the first of men, and Devávriddha is equal to the gods: sixty-six persons following the precepts of one, and six thousand and eight who were disciples of the other, obtained immortality." Mahábhoja was a pious prince; his descendants were the Bhojas, the princes of Mrittikávatí 6, thence called Márttikávatas 7. Vrishńi had two sons, Sumitra and Yudhájit 8; from the former Anamitra and Śini were
born 9. The son of Anamitra was Nighna, who had two sons, Prasena and Satrájit. The divine Áditya, the sun, was the friend of the latter.
On one occasion Satrájit, whilst walking along the sea shore, addressed his mind to Súrya, and hymned his praises; on which the divinity appeared and stood before him. Beholding him in an indistinct shape, Satrájit said to the sun, "I have beheld thee, lord, in the heavens as a globe of fire: now do thou shew favour unto me, that I may see thee in thy proper form." On this the sun taking the jewel called Syamantaka from off his neck, placed it apart, and Satrájit beheld him of a dwarfish stature, with a body like burnished copper, and with slightly reddish eyes. Having offered his adorations, the sun desired him to demand a boon, and he requested that the jewel might become his. The sun presented it to him, and then resumed his place in the sky. Having obtained the spotless gem of gems, Satrájit wore it on his neck, and becoming as brilliant thereby as the sun himself, irradiating all the region with his splendour, he returned to Dwáraká. The inhabitants of that city, beholding him approach, repaired to the eternal male, Purushottama, who, to sustain the burden of the earth, had assumed a mortal form (as Krishńa), and said to him, "Lord, assuredly the divine sun is coming to visit you." But Krishńa smiled, and said, "It is not the divine sun, but Satrájit, to whom Áditya has presented the Syamantaka gem, and he now wears it: go and behold him without apprehension." Accordingly they departed. Satrájit having gone to his house, there deposited the jewel, which yielded daily eight loads of gold, and through its marvellous virtue dispelled all fear of portents, wild beasts, fire, robbers, and famine.
Achyuta was of opinion that this wonderful gem should be in the possession of Ugrasena; but although he had the power of taking it from Satrájit, he did not deprive him of it, that he might not occasion ally disagreement amongst the family. Satrájit, on the other hand, fearing that Krishńa would ask him for the jewel, transferred it to his brother Prasena. Now it was the peculiar property of this jewel, that although it was an inexhaustible source of good to a virtuous person, yet when worn by a man of bad character it was the cause of his death. Prasena having taken the gem, and hung it round his neck, mounted his horse, and went to the woods to hunt. In the chase he was killed by a lion. The lion, taking the jewel in his mouth, was about to depart, when he was observed and killed by Jámbavat, the king of the bears, who carrying off the gem retired into his cave, and gave it to his son Sukumára to play with. When some time had elapsed, and Prasena did not appear, the Yádavas began to whisper one to another, and to say, "This is Krishńa's doing: desirous of the jewel, and not obtaining it, he has perpetrated the murder of Prasena in order to get it into his possession."
When these calumnious rumours came to the knowledge of Krishńa, he collected a number of the Yádavas, and accompanied by them pursued the course of Prasena by the impressions of his horse's hoofs. Ascertaining by this means that he and his horse had been killed by a lion, he was acquitted by all the people of any share in his death. Desirous of recovering the gem, he thence followed the steps of the lion, and at no great distance came to the place where the lion had been killed by the bear. Following the footmarks of the latter, he arrived at the foot of a mountain, where he desired the Yádavas to await him, whilst he continued the track. Still guided by the marks of the feet, he discovered a cavern, and had scarcely entered it when he heard the nurse of Sukumára saying to him, "The lion killed Prasena; the lion has been killed by Jámbavat: weep not, Sukumára, the Syamantaka is your own." Thus assured of his object, Krishńa advanced into the cavern, and saw the brilliant jewel in the hands of the nurse, who was giving it as a plaything to Sukumára. The nurse soon descried his
approach, and marking his eyes fixed upon the gem with eager desire, called loudly for help. Hearing her cries, Jámbavat, full of anger, came to the cave, and a conflict ensued between him and Achyuta, which lasted twenty-one days. The Yádavas who had accompanied the latter waited seven or eight days in expectation of his return, but as the foe of Madhu still came not forth, they concluded that he must have met his death in the cavern. "It could not have required so many days," they thought, "to overcome an enemy;" and accordingly they departed, and returned to Dwáraká, and announced that Krishńa had been killed.
When the relations of Achyuta heard this intelligence, they performed all the obsequial rites suited to the occasion. The food and water thus offered to Krishńa in the celebration of his Śráddha served to support his life, and invigorate his strength in the combat in which he was engaged; whilst his adversary, wearied by daily conflict with a powerful foe, bruised and battered in every limb by heavy blows, and enfeebled by want of food, became unable longer to resist him. Overcome by his mighty antagonist, Jámbavat cast himself before him and said, "Thou, mighty being, art surely invincible by all the demons, and by the spirits of heaven, earth, or hell; much less art thou to be vanquished by mean and powerless creatures in a human shape; and still less by such as we are, who are born of brute origin. Undoubtedly thou art a portion of my sovereign lord Náráyańa, the defender of the universe." Thus addressed by Jámbavat, Krishńa explained to him fully that he had descended to take upon himself the burden of the earth, and kindly alleviated the bodily pain which the bear suffered from the fight, by touching him with his hand. Jámbavat again prostrated himself before Krishńa, and presented to him his daughter Jámbavatí, as an offering suitable to a guest. He also delivered to his visitor the Syamantaka jewel. Although a gift from such an individual was not fit for his acceptance, yet Krishńa took the gem for the purpose of clearing his reputation. He then returned along with his bride Jámbavatí to Dwáraká..
When the people of Dwáraká beheld Krishńa alive and returned, they were filled with delight, so that those who were bowed down with
years recovered youthful vigour; and all the Yádavas, men and women, assembled round Ánakadundubhi, the father of the hero, and congratulated him. Krishńa related to the whole assembly of the Yádavas all that had happened, exactly as it had befallen, and restoring the Syamantaka jewel to Satrájit was exonerated from the crime of which he had been falsely accused. He then led Jámbavatí into the inner apartments.
When Satrájit reflected that he had been the cause of the aspersions upon Krishńa's character, he felt alarmed, and to conciliate the prince he gave him to wife his daughter Satyabhámá. The maiden had been previously sought in marriage by several of the most distinguished Yádavas, as Akrúra, Kritavarman and Śatadhanwan, who were highly incensed at her being wedded to another, and leagued in enmity against Satrájit. The chief amongst them, with Akrúra and Kritavarman, said to Śatadhanwan, "This caitiff Satrájit has offered a gross insult to you, as well as to us who solicited his daughter, by giving her to Krishńa: let him not live: why do you not kill him, and take the jewel? Should Achyuta therefore enter into feud with you, we will take your part." Upon this promise Śatadhanwan undertook to slay Satrájit.
When news arrived that the sons of Páńd́u had been burned in the house of wax 10, Krishńa, who knew the real truth, set off for Bárańávata to allay the animosity of Duryodhana, and to perform the duties his relationship required. Śatadhanwan taking advantage of his absence, killed Satrájit in his sleep, and took possession of the gem. Upon this coming to the knowledge of Satyabhámá, she immediately mounted her chariot, and, filled with fury at her father's murder, repaired to Bárańávata, and told her husband how Satrájit had been killed by Śatadhanwan in resentment of her having been married to another, and how he had carried off the jewel; and she implored him to take prompt measures to avenge such heinous wrong. Krishńa, who is ever internally placid, being informed of these transactions, said to Satyabhámá, as his eyes flashed with indignation, "These are indeed
audacious injuries, but I will not submit to them from so vile a wretch. They must assail the tree, who would kill the birds that there have built their nests. Dismiss excessive sorrow; it needs not your lamentations to excite any wrath." Returning forthwith to Dwáraká, Krishńa took Baladeva apart, and said to him, "A lion slew Prasena, hunting in the forests; and now Satrájit has been murdered by Śatadhanwan. As both these are removed, the jewel which belonged to them is our common right. Up then, ascend your car, and put Śatadhanwan to death."
Being thus excited by his brother, Balaráma engaged resolutely in the enterprise; but Śatadhanwan, being aware of their hostile designs, repaired to Kritavarman, and required his assistance. Kritavarman, however, declined to assist him, pleading his inability to engage in a conflict with both Baladeva and Krishńa. Śatadhanwan thus disappointed, applied to Akrúra; but he said, "You must have recourse to some other protector. How should I be able to defend you? There is no one even amongst the immortals, whose praises are celebrated throughout the universe, who is capable of contending with the wielder of the discus, at the stamp of whose foot the three worlds tremble; whose hand makes the wives of the Asuras widows, whose weapons no host, however mighty, can resist: no one is capable of encountering the wielder of the ploughshare, who annihilates the prowess of his enemies by the glances of his eyes, that roll with the joys of wine; and whose vast ploughshare manifests his might, by seizing and exterminating the most formidable foes." "Since this is the case," replied Śatadhanwan, "and you are unable to assist me, at least accept and take care of this jewel." "I will do so," answered Akrúra, "if you promise that even in the last extremity you will not divulge its being in my possession." To this Śatadhanwan agreed, and Akrúra took the jewel; and the former mounting a very swift mare, one that could travel a hundred leagues a day, fled from Dwáraká.
When Krishńa heard of Śatadhanwan's flight, he harnessed his four horses, Śaivya, Sugríva, Meghapushpa, and Baláhaka, to his car, and, accompanied by Balaráma, set off in pursuit. The mare held her speed,
and accomplished her hundred leagues; but when she reached the country of Mithilá, her strength was exhausted, and she dropped down and died. Śatadhanwan 11 dismounting, continued his flight on foot. When his pursuers came to the place where the mare had perished, Krishńa said to Balaráma, "Do you remain in the car, whilst I follow the villain on foot, and put him to death; the ground here is bad; and the horses will not be able to drag the chariot across it." Balaráma accordingly stayed with the car, and Krishńa followed Śatadhanwan on foot: when he had chased him for two kos, he discharged his discus, and, although Śatadhanwan was at a considerable distance, the weapon struck off his head. Krishńa then coining up, searched his body and his dress for the Syamantaka jewel, but found it not. He then returned to Balabhadra, and told him that they had effected the death of Śatadhanwan to no purpose, for the precious gem, the quintessence of all worlds, was not upon his person. When Balabhadra heard this, he flew into a violent rage, and said to Vásudeva, "Shame light upon you, to be thus greedy of wealth! I acknowledge no brotherhood with you. Here lies my path. Go whither you please; I have done with Dwáraká, with you, with all our house. It is of no use to seek to impose upon me with thy perjuries." Thus reviling his brother, who fruitlessly endeavoured to appease him, Balabhadra went to the city of Videha, where Janaka 12 received him hospitably, and there he remained. Vásudeva returned to Dwáraká. It was during his stay in the dwelling of Janaka that Duryodhana, the son of Dhritarásht́ra, learned from Balabhadra the art of fighting with the mace. At the expiration of three years, Ugrasena and other chiefs of the Yádavas, being satisfied that Krishńa had not the jewel, went to Videha, and removed Balabhadra's suspicions, and brought him home.
Akrúra, carefully considering the treasures which the precious jewel secured to him, constantly celebrated religious rites, and, purified with holy prayers 13, lived in affluence for fifty-two years; and through the
virtue of that gem there was no dearth nor pestilence in the whole country 14. At the end of that period, Śatrughna, the great grandson of Satwata, was killed by the Bhojas, and as they were in bonds of alliance with Akrúra, he accompanied them in their flight from Dwáraká. From the moment of his departure various calamities, portents, snakes, dearth, plague, and the like, began to prevail; so that he whose emblem is Garúda called together the Yádavas, with Balabhadra and Ugrasena, and recommended them to consider how it was that so many prodigies should have occurred at the same time. On this Andhaka, one of the elders of the Yadhu race, thus spake: "Wherever Śwaphalka, the father of Akrúra, dwelt, there famine, plague, dearth, and other visitations were unknown. Once when there was want of rain in the kingdom of Kásirájá, Śwaphalka was brought there, and immediately there fell rain from the heavens. It happened also that the queen of Káśírájá conceived, and was quick with a daughter; but when the time of delivery arrived, the child issued not from the womb. Twelve years passed away, and still the girl was unborn. Then Káśírájá spake to the child, and said, 'Daughter, why is your birth thus delayed? come forth; I desire to behold you, why do you inflict this protracted suffering upon your mother?' Thus addressed, the infant answered, 'If, father, you will present a cow every day to the Brahmans, I shall at the end of three years more be born.' The king accordingly presented daily a cow to the Brahmans, and at the end of three years the damsel came into the world. Her father called her Gándiní, and he subsequently gave her to Śwaphalka, when he came to his palace for his benefit. Gándiní, as long as she lived, gave a cow to the Brahmans every day. Akrúra was her
son by Śwaphalka, and his birth therefore proceeds from a combination of uncommon excellence. When a person such as he is, is absent from us, is it likely that famine, pestilence, and prodigies should fail to occur? Let him then he invited to return: the faults of men of exalted worth must not be too severely scrutinized."
Agreeably to the advice of Audhaka the elder, the Yádavas sent a mission, headed by Keśava, Ugrasena, and Balabhadra, to assure Akrúra that no notice would be taken of any irregularity committed by him; and having satisfied him that he was in no danger, they brought him back to Dwáraká. Immediately on his arrival, in consequence of the properties of the jewel, the plague, dearth, famine, and every other calamity and portent, ceased. Krishńa, observing this, reflected 15 that the descent of Akrúra from Gándiní and Śwaphalka was a cause wholly disproportionate to such an effect, and that some more powerful influence must be exerted to arrest pestilence and famine. "Of a surety," said he to himself, "the great Syamantaka jewel is in his keeping, for such I have heard are amongst its properties. This Akrúra too has been lately celebrating sacrifice after sacrifice; his own means are insufficient for such expenses; it is beyond a doubt that he has the jewel." Having come to this conclusion, he called a meeting of all the Yádavas at his house, under the pretext of some festive celebration. When they were all seated, and the. purport of their assembling had been explained, and the business accomplished, Krishńa entered into conversation with Akrúra, and, after laughing and joking, said to him, "Kinsman, you are a very prince in your liberality; but we know very well that the precious jewel which was stolen by Sudhanwan was delivered by him to you, and is now in your possession, to the great benefit of this kingdom. So let it remain; we all derive advantage from its virtues.
[paragraph continues] But Balabhadra suspects that I have it, and therefore, out of kindness to me, shew it to the assembly." When Akrúra, who had the jewel with him, was thus taxed, he hesitated what he should do. "If I deny that I have the jewel," thought he, "they will search my person, and find the gem hidden amongst my clothes. I cannot submit to a search." So reflecting, Akrúra said to Náráyańa, the cause of the whole world, "It is true that the Syamantaka jewel was entrusted to me by Śatadhanwan, when he went from hence. I expected every day that you would ask me for it, and with much inconvenience therefore I have kept it until now. The charge of it has subjected me to so much anxiety, that I have been incapable of enjoying any pleasure, and have never known a moment's ease. Afraid that you would think me unfit to retain possession of a jewel so essential to the welfare of the kingdom, I forbore to mention to you its being in my hands; but now take it yourself, and give the care of it to whom you please." Having thus spoken, Akrúra drew forth from his garments a small gold box, and took from it the jewel. On displaying it to the assembly of the Yádavas, the whole chamber where they sat was illuminated by its radiance. "This," said Akrúra, "is the Syamantaka gem, which was consigned to me by Śatadhanwan: let him to whom it belongs now take it."
When the Yádavas beheld the jewel, they were filled with astonishment, and loudly expressed their delight. Balabhadra immediately claimed the jewel as his property jointly with Achyuta, as formerly agreed upon; whilst Satyabhámá, demanded it as her right, as it had originally belonged to her father. Between these two Krishńa considered himself as an ox between the two wheels of a cart, and thus spake to Akrúra in the presence of all the Yádavas: "This jewel has been exhibited to the assembly in order to clear my reputation; it is the joint right of Balabhadra and myself, and is the patrimonial inheritance of Satyabhámá. But this jewel, to be of advantage to the whole kingdom, should be taken charge of by a person who leads a life of perpetual continence: if worn by an impure individual, it will be the cause of his death. Now as I have sixteen thousand wives, I am not qualified to have the care of it. It is not likely that Satyabhámá will agree to the
conditions that would entitle her to the possession of the jewel; and as to Balabhadra, he is too much addicted to wine and the pleasures of sense to lead a life of self-denial. We are therefore out of the question, and all the Yádavas, Balabhadra, Satyabhámá, and myself, request you, most bountiful Akrúra, to retain the care of the jewel, as you have done hitherto, for the general good; for you are qualified to have the keeping of it, and in your hands it has been productive of benefit to the country. You must not decline compliance with our request." Akrúra, thus urged, accepted the jewel, and thenceforth wore it publicly round his neck, where it shone with dazzling brightness; and Akrúra moved about like the sun, wearing a garland of light.
He who calls to mind the vindication of the character of Krishńa from false aspersions, shall never become the subject of unfounded accusation in the least degree, and living in the full exercise of his senses shall be cleansed from every sin 16.
424:1 The Agni acknowledges but four sons. but all the rest agree in the number, and mostly in the names, Mahábhoja is sometimes read Mahabhága.
424:2 Krimi: Bráhma, Agni, Kúrma.
424:3 Panava: Váyu. Kramańa: Bráhma. Kripańa: Padma. Kinkińa: Bhágavata.
424:4 Dhrisht́hi: Bhágavata, Bráhma.
424:5 The Bráhma and Hari V. add to the first three Śara and Puranjaya, and to the second Dásaka.
424:6 By the Parńáśá river: Bráhma P.: a river in Malwa.
424:7 These are made incorrectly the descendants of Babhru in the Hari V.
424:8 The Bhágavata, Matsya, and Váyu p. 425 agree in the main, as to the genealogy that follows, with our text. The Váyu states that Vrishńi had two wives, Mádrí and Gándhárí; by the former he had Yudhájit and Anamitra, and by the latter Sumitra and Devamíd́hush. The Matsya also names the ladies, but gives Sumitra to Gándhárí, and makes Mádrí the mother of Yudhájit, Devamíd́husha, Anamitra, and Śini. The Agni has a similar arrangement, but substitutes Dhrisht́a for Vrishńi, and makes him the fifteenth in descent from Satwata. The Linga, Padma, Bráhma P., and Hari V. have made great confusion by altering, apparently without any warrant, the name of Vrishńi to Krosht́ri.
425:9 The Bhágavata makes them sons of Yudhájit; the Matsya and Agni, as observed in the preceding note, his brothers as well as Sumitra's.
428:10 This alludes to events detailed in the Mahábhárata.
430:11 The Váyu calls Sudhanwan or Śatadhanwan king of Mithilá.
430:12 A rather violent anachronism to make Janaka cotemporary with Balaráma.
430:13 The text gives the commencement of the prayer, but the commentator does not say whence it is taken: 'Oh, goddess! the p. 431 murderer of a Kshatriya or Vaiśya, engaged in religious duties, is the slayer of a Brahman;' i. e. the crime is equally heinous. Perhaps the last word should be ### 'is.'
431:14 Some of the circumstances of this marvellous gem seem to identify it with a stone of widely diffused celebrity in the East, and which, according to the Mohammedan writers, was given originally by Noah to Japhet; the Hijer al mattyr of the Arabs, Sang yeddat of the Persians, and Jeddah tash of the Turks, the possession of which secures rain and fertility. The author of the Habib us Seir gravely asserts that this stone was in the hands of the Mongols in his day, or in the tenth century.
432:15 Krishńa's reflecting, the commentator observes, is to be understood of him only as consistent with the account here given of him, as if he were a mere man; for, as he was omniscient, there was no occasion for him to reflect or reason. Krishńa however appears in this story in a very different light from that in which he is usually represented; and the adventure, it may be remarked, is detached from the place in which we might have expected to find it, the narrative of his life, which forms the subject of the next book.
434:16 The story of the Syamantaka gem occurs in the Bhágavata, Váyu, Matsya, Bráhma, and Hari V., and is alluded to in other Puráńas. It may be considered as one common to the whole series. Independently of the part borne in it by Krishńa, it presents a curious and no doubt a faithful picture of ancient manners, in the loose self-government of a kindred clan, in the acts of personal violence which are committed, in the feuds which ensue, in the public meetings which are held, and the part that is taken by the elders and by the women in all the proceedings of the community.