THE
PREM SAGUR

Translated into English.
BY
CAPTAIN W. HOLLINGS,
XLVII. REGIMENT BENGAL N. I.

CALCUTTA:
W. RIDSDALE, MILITARY ORPHAN PRESS.
1848.

TRANSCRIBER’S NOTES I.

Captain Hollings’ transliteration of Hindi uses ù/u/ú for a, ee for i, and oo for u. So, for Shree Krishnù Chund read Sri Krishna Chand, Luchmee Lachmi (Lakshmi), Hustinapoor Hastinapur, etc.

In lieu of footnotes the translator has placed brief notes in parentheses inside the text.

Some foreign terms the translator didn’t define:

bhang, an intoxicant made from hemp.

bhangee (banghy), a yoke placed on the shoulders for carrying baskets or boxes.

Bys, Vaishya (caste).

choupur (chaupur), a board game similar to pachisi.

Chundal (chandal or chandala), a person of low caste.

Chutree, Kshatriya (caste).

coss/koss, a unit of distance, varying between about 1¼ and 2½ English miles.

dhobee, a person of low caste employed as a washerman.

eight principal parts the body, the forehead, body, arms, knees, and feet. To “touch the ground with the eight principal parts of the body” implies the person is lying flat on the ground.

five elements of nature, air, earth, ether, fire, and water.

ghaut (ghat), a path or stairway that descends to a river.

ghuree (ghari or ghurry), a unit of time. This book figures sixty-four gharis in a twenty-four-hour day (or 1 ghari = 22½ minutes). Note: it is more common to define sixty gharis in a day (1 ghari = 24 minutes).

goonja (gunja) seed, Abrus precatorius, a flowering plant whose colorful seeds are used as beads or in percussive instruments.

holee powder, colorful powder (gulal) used in the Holi festival.

jogee (yogi), a devotee who practices the Yoga philosophy.

jowar, millet.

kudum (kadam) tree, a tropical evergreen.

“must” elephant(s), the Eastwick translation uses furious elephant(s).

palkee (palki), a palanquin.

puhur (pahar), unit of time equal to three hours.

roolee (roli), mixture of alum, rice, turmeric, and acid, used to paint sectarial marks on the forehead.

ruth (rath), a carriage or chariot.

six flavours, acrid, astringent, bitter, salt, sour, and sweet.

Soodrú, Shudra (caste).

The three worlds, Heaven, Earth, and Hell.

tiluk (tilak), a sectarial mark on the forehead.

toolsee (tulsi), Ocimum Sanctum, or holy basil.

PREFACE TO THE TRANSLATION
OF THE
PREM SAGUR.

The object of this translation is to render the work easily intelligible to the young Student: in fact, to assist the beginner from the commencement of his study of the Prem Sagur, in understanding what he is reading about, and the explanations of his Pundit.

With this view, I have endeavoured to make the translation a tolerably literal one, keeping close to what I considered to be the meaning of the text, without, however, wishing to translate every sentence exactly literally.

The Hindee language is well worthy the careful study of every public Officer in India, as being the one, which is most commonly spoken by inhabitants of almost every part of the country.

To the Military man this language is of special use, as it not only enables him thoroughly to understand his men on points of common occurrence and of duty; but by being able to converse freely with them, to study their habits, manners, customs, their general turn of thought and opinions.

The Hindee of the Prem Sagur is remarkably pure, and the book is, I believe, an Examination Book at all the Presidencies.

W. Hollings, Captain,
47th Regiment.

Lucknow,

10th February, 1848.

CONTENTS.

THE
PREM SAGUR.

CHAPTER I.

Now is the commencement of the history.—At the end of the great war of the descendants of Bhurut, when Shree Krishnù disappeared, Pandoo being greatly grieved went to the Himalaya to undergo dissolution; and the Raja Pureechit having conquered all countries, began to rule with justice.—Some days afterwards, the Raja Pureechit went out hunting, when he saw a bullock and a cow running towards him, in pursuit of whom a Soodrú with a wooden pestle in his hand was coming along and striking them. When they came near, the Raja grieved and enraged, called out to the Soodrú, who art thou, explain who thou art, that knowingly beatest a bullock and a cow; do you suppose Urjoon to be far off, that you do not observe his ordinances? Hear me, in the family of Pandoo, you will not find any such person, in whose presence any one will be permitted to vex the poor. Saying this, the Raja took his sword in his hand; the Soodrú on seeing this, stood still with fear.—The Raja (the lord of men,) having called the bullock and cow near him, enquired of them, explain to me who you are, are you gods or Brahmins, and why are you running away? Speak without fear, in my presence no one has the power of afflicting you.

On hearing this, the bullock bending its head said, “O great king! this black coloured, frightful figure in the form of Sin, which is standing in your presence is the Black Age, I am running away on account of its approach. This, my companion, is the earth in the form of a cow; she too has come running towards you from dread of the Black Age. My name is Religion: I have four feet—penance, truth, compassion, meditation. In the Age of Truth my feet were complete—consisted of twenty parts; in the Treta Age, they consisted of sixteen parts; in the Dwapur Age of twelve; and now in the Black Age, I have only four parts left, for which reason I am not able to move about in the Black Age.” The earth said, “O incarnation of justice! I also cannot remain in this age, because men of the Soodrú caste, having become Rajas, will inflict very many acts of injustice on me, the weight of which I shall not be able to endure: from dread of this injustice, I too am running away.”

On hearing this, the Raja, being angry, said to the Black Age, “I will put thee to death immediately.”

On hearing this, the Black Age falling at the Raja’s feet, and imploring him earnestly, began to say, “O lord of the earth! I have now come under your protection, appoint me some place to dwell in:—because the three times and the four ages, which Bruhmù has established, shall not be effaced in any way.”

Hearing this, the Raja Pureechit said to the Black Age—“Dwell in the following places, in gambling, lying, in the spirit market, harlots’ houses, murder, theft and gold.” Having heard this, the Black Age went to his appointed abode, and the Raja established Religion in his own mind; the earth assumed his own form, the Raja returned to his own city, and began to govern justly and religiously.

After some days, the Raja went again to hunt, and whilst engaged in the sport, became thirsty. The Black Age was dwelling in the golden crown on the Raja’s head, and having obtained his opportunity, deprived the Raja of knowledge. The Raja from thirst came to the spot where Lomus, a chief of the saints, was seated with his eyes shut, meditating on Muhadeo, and engaged in religious penance.

On seeing him, Pureechit began to say to himself, this person through pride of penance remains with his eyes shut, although he saw me. Entertaining this wicked idea, and having raised up with a bow a dead snake which had fallen there, and thrown it on the neck of the chief of the saints, he came home.

On taking off his crown, the Raja recovered his knowledge, and reflecting began to say, the abode of the Black Age is in gold, he was upon my head, and this is the reason of my having performed so vicious an act, as throwing a dead snake on the neck of a chief of the saints; I now know, that the Black Age has taken his revenge upon me; how shall I escape from this great sin; why have I not been deprived to-day of my caste, wealth, family, wives and kingdom—I know not in what birth, this injustice of my having vexed a Brahmin will be effaced.

Whilst the Raja Pureechit was drowned in this sea of unfathomable reflection, some boys engaged in play came to the place where Lomus, a chief of the saints, was:—they were astonished at seeing a dead snake on his neck,—and being frightened, began to say to each other, “Brother, let some one go and tell his son of this, who is playing with the saints’ children in the grove on the bank of the river Koushkee.” One of the boys hearing this ran to where Shringee the saint was playing with the saints’ children.—The boy said to Shringee, “Brother, why are you playing here; some devil has thrown a dead black snake on your father’s neck and gone off?”

On hearing this, Shringee’s eyes became red—gnashing his teeth, he began to tremble; and, being enraged, to say—“In the Black Age proud Rajas have been produced: from the intoxication of wealth, they have become blind and inflicters of pain: I will now pronounce a curse on him, who threw the snake, he shall die on the seventh day from this.” Having thus spoken, Shringee the saint took the water of the Koushkee river in the palm of his hand, and pronounced a curse on the Raja Pureechit, that the snake would bite him on the seventh day.

Having pronounced this curse on the Raja, he came to his father and took the snake from his neck, and began to say to him, “Father, be of good cheer, I have pronounced a curse on him, who threw the dead snake on your neck.” On hearing this, Lomus the saint, awaking from his meditation, opening his eyes and deeply considering in his mind his son’s speech, said to him, “O son! what is this thou hast done? why have you pronounced a curse on the Raja, under whose government we lived at ease? not a bird, nor a beast even was afflicted. So just was the government, that the lion and cow dwelt under it without altercation. O son! what mattered it, if he, in whose country we lived, threw a dead snake upon me in sport, why did you curse him, and inflict so heavy a curse for a slight fault? you have been guilty of a great crime, and neglected to think of what you were doing—you have abandoned good, and embraced evil. It is necessary for a good man to cultivate amiable dispositions; not to say anything himself, to hear what others say, and imitate the good qualities, and avoid the bad qualities, of all.”

Saying this, Lomus the saint called one of his pupils, and told him to go and tell the Raja Pureechit, that Shringee had pronounced a curse on him; good men will impute blame to Shringee for what he has done, but the Raja on receiving this message will be on his guard. In obedience to the words of his spiritual preceptor, the pupil came to the place where the Raja was sitting in meditation, and said to him on his arrival—“Shringee the saint has pronounced this curse on you, that the snake shall bite you on the seventh day—do you now arrange so that you may escape from the noose of fate.” On hearing this, the Raja stood up with delight, and joining his hands together began to say, “The saint has done me a great kindness in pronouncing a curse, because I had fallen into the boundless thoughted sea of delusion, from which he has released me.”

When the disciple of the sage departed, the Raja performed penance by abandoning all the pleasures of the world, and having sent for Junmejye and made over his throne to him, said, “O son! cherish the cow and the Brahmin, and give contentment to the subject.” Saying this, he went into the female apartments: the women on seeing him were all sad; his wives (the Ranees) on beholding him fell weeping at his feet, and exclaimed, “O great king! we weak creatures will not be able to endure separation from you; for which reason it is better that we should give up our lives with yours.”—The Raja said in reply, “It is right for a woman to act in such a way, that the character and dignity of her husband may be maintained, and not to throw any obstacle in the way of an excellent work.”

Having said this, and having abandoned relatives, kindred, and all private and public wealth, he went and sat down on the shore of the Ganges to perform penance: whoever heard of the circumstance was much grieved and distressed, and shed tears.

When the sages heard that the Raja Pureechit had gone to the bank of the Ganges to die, in consequence of Shringee’s curse, Byas, Bisist, Bhurdooaj, Kalyayun, Purasur, Narud, Biswamittrù, Bamdeo, Jumdugun, and eighty-eight thousand sages came, and sat down in rows, and thinking upon their Shastrùs began to explain various kinds of religious observances to the Raja—In the meantime, having seen the Raja’s faith, Shree Shookdeo Jee came also, with a book under his arm, and naked. On seeing him, all the sages rose up, and the Raja Pureechit rising up in a supplicating posture, and making an obeisance began to say, “O abode of compassion! you have shown great mercy in remembering me at this time.”

When the Raja had thus spoken, Shookdeo the sage also sat down, when the Raja said to the sages, “O great kings! Shookdeo Jee is the son of Byas Jee, and the grandson of Purasur Jee, on seeing whom you, who are saints of high rank, rose up, which I do not think right: explain the reason of this, that the doubts of my mind may be dissipated.”

Purasur the sage said, “Raja! all of us saints, however high in degree, are inferior in understanding to Shook, and, therefore, we have all treated him with such respect; some in this hope, that he is the Saviour of the saved, because from the time of his birth he has spent his life in sadness in the desert; and Raja! all your great excellencies have been increased by the coming of Shookdeo Jee. This will be pronounced the greatest and best of religious and virtuous acts, (dhurum) by means of which having been freed from life and death, you will cross over the sea of the world.” On hearing this, Raja Pureechit having prostrated himself before Shookdeo Jee, said, “O great king! explain the duties of religion to me; how shall I escape from the noose of fate, what shall I do in seven days? My impiety has been very great, how shall I cross over the sea of the world?”

Shree Shookdeo Jee replied, “Raja! do not think the time short, as release can be obtained by religious meditation for an hour, just in the same way that Narud the sage imparted understanding to the Raja Ruktangool, and he obtained release in two hours; seven days are quite sufficient time for you; if you will meditate attentively, you will understand all; what the body is, whose abode it is, and who manifests light in it.”

On hearing this the Raja enquired with great delight, “O great king! which is the most excellent Dhurum, kindly explain to me.” Shookdeo Jee said, “The Vishnù Dhurum is the greatest amongst the Dhurums, and the Shree Bhagwut amongst the Pooranùs; wherever the worshippers of Vishnù recite this history, there all religious observances, and pilgrimages will come together: Among all the Pooranùs, there is none equal to the Bhagwut, for which reason I will recite to you nine parts of the great Pooranù, in which Byas the sage has instructed me; listen with faith and joy.”—Upon this the Raja Pureechit began to listen with pleasure, and Shookdeo Jee according to his promise to recite.

When the sage had recited nine parts of the history, the Raja said, “Kind to the poor! have the goodness now to explain to me the history of the descent upon earth of Shree Krishnù, because he is our supporter and the object of worship of our family.” Shookdeo Jee said, “You have conferred great pleasure on me in asking for this account; I shall most joyfully relate it. In the family of Yudoo the first Raja was named Bhugwan, whose son was Prithikoo, and Prithikoo’s son was Bidooruth, Bidooruth’s son was Soorsen, who, having conquered nine divisions of the earth, obtained celebrity. Bidooruth’s wife’s name was Mirkya, who had ten sons and five daughters; the eldest son was Basoodeo in whose wife’s eighth pregnancy Shree Krishnù Chund Jee was born. When Basoodeo Jee was born, the gods had musical rejoicings in the heavens.

“And amongst the five daughters of Soorsen, Koontee was the eldest, who married Pandoo, whose story has been sung in the Muhabharut; and Basoodeo Jee married first Rohnee, the daughter of Raja Rohun, and afterwards seventeen other wives—After he had married eighteen times, he married at Muttra, Dewukee, the sister of Kuns, upon which there was a voice from heaven, that in the eighth pregnancy of this girl the destroyer of Kuns shall be born. On hearing this Kuns had his sister and her husband shut up in a house, and Shree Krishnù was born there.” On hearing thus much of the story, the Raja Pureechit said, “O great king! how was Kuns born, who conferred a great blessing upon him, and in what manner was Krishnù brought into the world, and how did he arrive in Gokool:—please explain these circumstances to me.” Shree Shookdeo Jee said, “There was a Raja of Muttra named Ahuk, who had two sons, one named Dewuk, the other Oogursen. After some time, Oogursen became Raja, who had only one wife, named Paourekha, very beautiful and chaste, and at all times obedient to the commands of her husband. One day she had the menses, and by permission of her husband had gone out on a party of pleasure to the jungle, in company with her female attendants; there on trees of many kinds, all sorts of flowers were blossoming; a cool gentle breeze filled with perfume was blowing; cuckoos, pigeons, parrots and peacocks were pouring forth sweet and pleasing notes, and on one side under a hill, the Jumna was flowing apart. The Ranee, on viewing this scene, descended from her car, and whilst walking along alone, suddenly lost her way. By accident, a demon named Dromullik, came there, and remained gazing in astonishment at her youth, and beautiful appearance; and he began to say to himself, I must have connexion with her. Having resolved upon this, and immediately assuming the form of the Raja Oogursen, he went into the presence of the Ranee, and said to her, embrace me. The Ranee replied, “O great king! it is not right to indulge in amatory pleasures in the day-time, because by so doing the good and religious qualities of the mind are destroyed. What are you not aware of this, that you have thought of such a vicious act?”

When Paourekha had thus spoken, Dromullik having seized the Ranee by the hand drew her towards him, and accomplished what he wished. After he had connexion with the Ranee through the artifice of the disguise, he assumed his own proper form; upon which, the Ranee, being exceedingly grieved and afflicted, exclaimed, “O unjust, vile sinner! what tyranny have you committed in destroying my virtue! there is a curse on your father, mother and spiritual preceptor in thus having formed your understanding. Why was not thy mother barren, rather than produce a son like thee? O devil! all men, who destroy the virtue of women, fall into hell in each successive birth.”—Dromullik said, “Ranee, do not curse me, for I have given you the fruit of my excellence: seeing your womb closed, I suffered great anxiety of mind, which is now gone: from to-day there is a hope of your pregnancy, and you shall have a son in the tenth month:—and from the good properties of my body, thy son having conquered the nine divisions of the earth shall be a king, and shall fight with Krishnù—My first name was Kalnem: then I had an encounter with Billoo: in my present birth I am called Dromullik; I have given thee a son, dismiss all anxiety from thy mind.”

After having thus spoken, when Kalnem had gone away, the Ranee was restored on reflection to patience of mind.

“Whatever our fate may be, our understanding will be fashioned in accordance with it—What is to be, will dwell in the mind, all memory and consciousness will vanish.”

In the mean while, or after this, all the female attendants came up, and on seeing the Ranee’s ornaments in disorder, one attendant said, “Where have you been delayed so long, and what has happened to you?”

Paourekha replied, “You left me, O attendants! alone in the forest—a monkey came and gave me great annoyance, from fear of which I am even now trembling.”—On hearing this, all the attendants were alarmed and seating the Ranee immediately on her ruth, brought her home.

When ten months were completed, a son was born, at which time a violent tempest occurred, the earth began to quake, it became so dark, that day was turned into night, stars began to fall broken in fragments, the clouds to thunder, and the lightning to crack.

In this manner, on the thirteenth of the light part of the month Magh, on a Thursday, Kuns was born, on which occasion the Raja Oogursen being delighted and having sent for all the musicians of the city, caused musical entertainments to be given,—and he also sent for all the Brahmins, pundits and astrologers, and treated them with very great respect, and dignity. On their arrival, the Raja offered them seats, after receiving them with great civility. After this, the astrologers having fixed upon the lucky moment, and division of time, said to the Raja, “O lord of the earth! this child, named Kuns, who has been born in your family, shall be very powerful, and shall reign, associating devils with him, and having caused affliction to the gods, and the worshippers of Vishnù, after having obtained your kingdom, he shall die suddenly by the hand of Huri.”

Having told so much of the history, Shookdeo, the Sage, said to the Raja Pureechit,—Raja! I will now tell you the history of Dewuk, the brother of Oogursen, who had four sons, and six daughters, which six he gave in marriage to Basoodeo; the seventh was Dewukee, in consequence of whose birth, the gods were delighted; and Oogursen also had ten sons, the eldest of whom was Kuns.

From the time of his birth he was in the habit of going into the city, and violently seizing little children, and putting them to death after having shut them up in caves in the hills—Those who were grown up, he got upon their chests, and strangled them—No one could escape from this calamity—every one concealed his children—the subjects said, this Kuns is a devil, he does not belong to the family of Oogursen—Some great sinner has been born, who has brought affliction on the whole city.

On hearing this, Oogursen sent for him, and entered into many explanations with him regarding his conduct, but Kuns paid no attention to what he said—Upon this, being grieved and distressed, Oogursen said, “Why was I not without sons rather than have such a son as this?”

It is said, that when a degenerate son is born in a family, good name and character depart. When Kuns was eight years old, he made an attack upon the Mugudh country:—the Raja of that country, Jurasindhoo, was very powerful, with whom Kuns contended; and Jurasindhoo acknowledged the power of Kuns, and, treating him with great deference as his superior, gave him two daughters in marriage, whom Kuns brought with him to Muttra, and began to increase his enmity against Oogursen. One day he said in a fit of rage to his father, “Give up calling on the name of Ram, and offer up your secret prayers to Muhadeo”—the father replied, “Ram is my lord and the dispeller of my griefs; if I do not worship him, how shall I as a sinful man cross over the sea of the world”—Hearing this, Kuns was enraged, and having seized his father took possession of the whole government, and issued a proclamation in the city, that no one should be allowed to offer up sacrifices or gifts, or say prayers, or call upon the name of Ram—Such great tyranny prevailed, that the Cow and Brahmin, and the worshipper of Vishnù began to suffer affliction, and the earth to perish from excessive burdens. When Kuns had taken possession of the government of all the Rajas, he went one day with his army to attack the Raja Indrù—Upon this occasion, a minister said to him, “O great king! the country of Indrù cannot be obtained without prayer and devotion: do not be proud on account of your strength—consider, how their pride brought Rawun and Koombhkurun to such destruction, that not one of their family has been left.”

Having narrated so much of the history, Shookdeo Jee said to the Raja Pureechit,—O Raja! when this excessive tyranny was exercised upon the earth, she (the earth) assumed the form of a cow, and went lowing into the country of the gods—and having gone to Indrù’s court, bowing her head, she told all her troubles—“O great king! evil spirits have begun to commit great crimes in the world, from dread of whom Religion and Justice have departed—and if I receive your orders, I will abandon the world, and descend to the regions below.”—On hearing this, Indrù, accompanied by all the gods, went to Bruhmù—Bruhmù having heard what they said took them all to Muhadeo, who, having heard the circumstances, went accompanied by all the gods to the place, where Narayun was sleeping in a sea of milk. Knowing him to be asleep, Bruhmù, Roodrù, Indrù and all the gods stood up with their hands in a supplicating posture, and making obeisances began to sing the praises of the Vedas—“O great and powerful king! who can describe thy greatness? In the form of a fish you rescued the drowning Vedas—in the shape of a tortoise you supported a hill on your back:—being transformed into a boar, you placed the earth upon one of your tusks; in the form of a dwarf, you circumvented the Raja Bul; descending on the earth as Purusram, and having destroyed the Chutrees, you gave the earth to Kusyp, the sage; descending on the earth as Ram, you destroyed the great demon, Rawun: and whenever devils afflict your worshippers, you come to their assistance.—O lord! the earth, much distressed by the tyranny of Kunsù, is calling out to thee—be pleased to take her case quickly into consideration, and having destroyed all demons, give pleasure to the good.”

The gods continued thus singing the excellencies of Narayun, when there was a voice from Heaven—Bruhmù explained to all the gods, that the voice they had just heard instructed them all, both gods and goddesses to go to Brujmundul, and to be born in the city of Muttra: hereafter Vishnù, assuming four shapes, will descend upon the earth in the house of Basoodeo, and the womb of Dewukee, and by his childish sports will give pleasure to Nund and Jusodha—When Bruhmù had given this explanation, the gods, sages, heavenly musicians and singers were all, together with their wives, born upon the earth, and came to Brujmundul; they called themselves of the family of Yudoo, and cowherds, and the female guardians of the four Vedas went to Bruhmù, and said, “We too will descend upon the earth as cowherdesses, and attend upon Basoodeo”—Saying this, they also came to Bruj, and called themselves cowherdesses. When all the gods had arrived at Muttra, Vishnù began to meditate in the sea of milk, that Luchmun should first be Bulram, afterwards he (Vishnù) should be named Basoodeo; Bhurut should be Purdomun; Suttroogun should be Anooroodrù, and Seeta should descend on the earth as Rookmunee.

CHAPTER II.

Having narrated so much of the history, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! Kuns continued to rule tyrannically in Muttra, and Oogursen to be afflicted with many griefs—When Dewukee, the daughter of Dewuk, Kuns’ uncle, was fit for marriage, Dewuk went to Kuns, and asked him to whom she should be given in marriage; he replied, give her to Basoodeo, the son of Soorsen. On hearing this, Dewuk having sent for a Brahmin, and having fixed upon a fortunate time, sent the nuptial gifts to Soorsen’s house; and Soorsen also having formed a marriage procession with great splendour, and taking with him Rajas of all countries, came to Basoodeo’s marriage. Having heard of the arrival of the marriage procession near the city, Oogursen, Dewuk and Kuns, taking their armies with them, and advancing to meet it brought the procession with them into the city. Having advanced to meet the bridegroom with the greatest respect, they appointed a place in the bride’s house for the reception of him and his attendants; having entertained all who composed the marriage procession, they seated them in a hall, erected for the occasion, and adorned with flowers; and Kuns gave away Dewukee to Basoodeo in the manner prescribed by the Vedas, and bestowed a dowry of fifteen thousand horses, four thousand elephants, eighteen hundred ruths or cars, numerous male and female servants, and golden dishes, or trays filled with dresses ornamented with jewels without number; and Kuns gave jewelled dresses also to all who composed the marriage procession. After this, all assembled to escort the procession to Basoodeo’s house, upon which there was a voice from heaven, saying, “O Kuns, the eighth son of her whom you are escorting shall be your destruction, you shall die by his hand.”

On hearing this, Kuns trembled with fear, and being enraged, seizing Dewukee by the hair, he dragged her from her ruth: snatching a sword, he began to say, gnashing his teeth, “The tree which is plucked up by the roots will not produce blossoms and fruits; I will now put her to death, and reign without fear.”

On hearing and seeing what had happened, Basoodeo began to say to himself, “This fool has given pain, he does not distinguish between good and evil; if I should show rage now, the business in hand would be ruined; wherefore, it is better in the present instance to forgive; it is said, that, ‘when an enemy draws a sword, a virtuous man will strive to soothe him; the fool on coming to his senses will regret his conduct, just as fire is put out by water.’ ”

Reflecting thus, Basoodeo went into the presence of Kuns, and joining his hands in a supplicating manner, and speaking submissively began to say, “O lord of the earth! there is no one in the world so powerful as you, and all men live under your shadow; being so great a hero, it is very improper that you should raise your sword against a woman, and it is a great crime to kill a sister—men will be guilty of injustice, if they know that they will never die: this is the custom of the world, we are born in one place, and die in another: a man may cherish his body by doing good or evil in ten million different ways, but his body will never be at his own disposal: wealth, poverty, royal power will be of no use; for this reason, be pleased to listen to what I say, and release your poor, weak sister.”

On hearing this, Kuns, looking upon his sister as the instrument of his death, was alarmed, and became more enraged. Upon this Basoodeo thought within himself, “This sinner, with the mind of a devil, is obstinately determined to follow out his own plans; we must take measures, by which Dewukee may be rescued from his hands.” Reflecting thus, he began to say to himself, “I will save Dewukee by saying to Kuns, that I will give him every son of her’s, that is born; who has seen the future, there may not be a child, or this devil may die? The present crisis is before us, we can take measures for the future hereafter.”

Having resolved upon this, Basoodeo said to Kuns, “O great king! your death shall not be caused by the hand of any son of her’s, because I have determined that I will bring and deliver over to you all the sons she, Dewukee, may have: this I promise you.” When Basoodeo had thus spoken, Kuns consented to what he had proposed, and releasing Dewukee, began to say, “O Basoodeo! you have thought well in saving me from the commission of so great a crime;” saying this, Kuns dismissed him, and himself returned home.

After dwelling some days in Muttra, when Dewukee had her first son, Basoodeo took it, and weeping placed it before Kuns; on seeing the infant, Kuns exclaimed, “Basoodeo! you are very true to your word; I have had reason to know this to-day, because you have not deceived me; sacrificing all your affections, you have brought and given your child to me, I have no fear from it; I therefore give the child back to you.” Hearing this, Basoodeo took the child, and making a salutation to Kuns, returned home.

And at that time Narud Jee, the sage, went to Kuns and said, “Raja! why have you given the infant back? Do you not know that all the gods have been born, and come to Bruj to serve Basoodeo; and in the eighth pregnancy of Dewukee, Shree Krishnù being born, and having put all devils to death, will remove all the burthens of the world?”

Saying this, Narud Jee drew eight lines, and counted them: when in eight countings, each in turn was the eighth, Kuns being alarmed sent for Basoodeo and the child. Narud, the sage, departed, after having thus informed Kuns, who took the infant from Basoodeo, and put it to death.—In this manner, whenever a son was born, Basoodeo brought it to Kuns, and he destroyed it. Six infants were thus killed, when Shree Bhugwan, in the form of the great serpent, Shesh, took up his abode in the seventh pregnancy.

On hearing this, the Raja Pureechit said to Shookdeo the sage, “O great king! give me some account of Narud, the sage, who was the cause of so many crimes being committed, in order that the doubts of my mind may disappear.” Shree Shookdeo replied, “Raja! Narud Jee thought rightly, that Kuns would commit very many crimes, in consequence of which Shree Bhugwan would speedily appear upon the earth.”

CHAPTER III.

Again Shookdeo Jee began to say to the Raja Pureechit,—O Raja! I will now narrate how Huri came into the womb, and how Bruhmù and the other gods sung the praises of the fœtus, and how Dewee took Buldeo Jee to Gokool—One day the Raja Kuns came and sat in his court, and having summoned all his demons said to them, “All the gods have been born upon the earth, and amongst them Krishnù will also make his descent. Narud, the sage, has explained this secret to me; for this reason, it is right, that you should go, and utterly destroy all the family of Judoo, so that not one of them may be left alive.”

Having obtained this order, all made their obeisance and departed, and after coming to the city, searching for and seizing the members of the family of Judoo, they began to bind them,—and whether they were eating, drinking, standing, sitting, asleep, awake, or going to and fro from place to place, they did not let go a single one; and having surrounded them, they brought them into one place, and put them all to death by burning, drowning, dashing them against stones, and other tortures.—In this manner, all the devils both great and small, assuming various frightful shapes, began to search every city, village, lane, and house for the members of the family of Judoo, and to destroy them; and the family of Judoo being distressed, and abandoning their country, fled, taking only their lives with them. All this time, all the other wives of Basoodeo came with Rohnee from Muttra to Gokool, where Basoodeo’s chief friend, Nund Jee was dwelling, who received them with great affection, and restored them to confidence, and they dwelt in his house with great delight. When Kuns began thus to vex the gods, and to commit great crimes, Vishnù created an illusive form from his eyes, which, joining its hands, came before him. Vishnù said to it, “Go thou now, and make a descent into the city of Muttra, where the demon Kuns is causing distress to my worshippers, and Kusyp and Adit, that is, Jusodha and Dewukee, have gone; Kuns has closely confined them, and put six of their children to death; the seventh in the womb now is Luchman Jee, whom having taken from the womb of Dewukee, and carried to Gokool, place in such a manner in the womb of Rohnee, that no devil may know of it, and all the people of that part of the country will celebrate your praises.”

Having thus instructed the illusive form, Shree Narayun said, “Having first gone, and completed this work, be born in the house of Nund, and afterwards in that of Basoodeo; I also will come to Nund’s house.” On hearing this, the illusive form came quickly to Muttra, and entered the house of Basoodeo, in the form of Mohnee. The fœtus she took away secretly, she went and gave to Rohnee; all people thought it her first pregnancy—Bhugwan was born from Rohnee.

In this manner on the fourteenth of the light part of the month Sawun, on a Wednesday, Buldeo Jee was born in Gokool; and the illusion caused Basoodeo and Dewukee to dream, that she had carried away their child from the womb of Dewukee, and given it to Rohnee, and told them not to be at all anxious. On hearing this in their dream, Basoodeo and Dewukee awoke from sleep, and began to say to each other, “Bhugwan has done well in this, but we must now inform Kuns of the circumstance; otherwise, there is no knowing what pain he may inflict on us hereafter.” Thinking thus, they informed their guards, who went and said to Kuns, “O great king! Dewukee has miscarried; no child has been born.” On hearing this Kuns said in alarm, “Be very careful this time, because I have a dread of the eighth pregnancy, which the voice from heaven spoke of.” Having narrated thus much, Shree Shookdeo Jee said, Raja! Buldeo Jee having thus appeared, when Shree Krishnù came into the womb of Dewukee, the illusion went and took up its abode in the womb of Jusodha, the wife of Nund. Both were pregnant, when Dewukee during a festival went to the Jumna to bathe; by chance Jusodha came, and met her there—They began to talk of their mutual troubles: suddenly, Jusodha said to Dewukee, “I will keep your child, and give you mine.” After this conversation, they both returned to their respective homes. Afterwards, when Kuns learnt that Dewukee was pregnant with her eighth child, he surrounded Basoodeo’s house; he placed guards of devils on all four sides, and having sent for Basoodeo, said to him, “Do not deceive me this time, bring your child to me; because on a former occasion I believed what you said.” Having thus spoken, he placed fetters and handcuffs on Basoodeo and Dewukee; and having shut them up in one room, placing locks upon locks to prevent access, Kuns came to his own house, and fasting through fear went to sleep; and again very early in the morning went to the place, where Basoodeo and Dewukee were. Seeing that the pregnancy was clearly manifest, he exclaimed, “In this cave of death, my destruction is contained; I could kill the mother, but I am afraid of the infamy which would attach to me from the act, because it would not be right for me, who am so powerful, to kill a woman—well, I will destroy her son.” Saying this, and coming outside, he placed as guards elephants, lions, dogs, and his own powerful warriors—and he himself watched constantly—but did not obtain a moment’s ease. Wherever he looked, he beheld during the eight puhurs and sixty-four ghurees Krishnù in the form of death, from dread of which, he spent every night and day in most anxious thought. This was the state of Kuns; while Basoodeo and Dewukee in great affliction, the time for the birth having arrived, were propitiating Shree Krishnù, when Bhugwan came, and caused them to dream, and banished all their care by telling them, that he would soon be born, and put an end to all their anxiety, and told them not to indulge in regrets. On hearing this, Basoodeo and Dewukee awoke. At this time Bruhmù, Roodrù, Indrù and all the gods, having left their chariots in mid air, and being invisible, came to Basoodeo’s house, and joining their hands, and singing the Vedas, they began to celebrate the praises of the child in the womb. At which time, no one saw them, but all heard the musical sounds of the singing of the Vedas. All the guards were amazed at this strange circumstance, and Basoodeo and Dewukee were certain, that Bhugwan would quickly put an end to their troubles.

CHAPTER IV.

Shree Shookdeo Jee said,—Raja! At the time Shree Krishnù Chund was about to be born, such joy arose in the minds of all men, that the name even of grief did not remain. Through delight the forests and groves being green began to produce flowers and fruits; the rivers, nullahs and ponds to be filled with water; birds of different kinds to sport and hop about; and there were rejoicings in every city, village and house; Brahmins offered up sacrifices; the guardians of the ten quarters were delighted; clouds rolled over Brujmundul; the gods seated in their chariots rained flowers from the sky, the celestial dancers, musicians, bands, playing upon drums and pipes began to sing praises; and in one quarter Oorbusee and all the celestial courtezans were dancing. Under such a combination of circumstances on the eighth of the dark part of the month of Bhadon, in the Rohnee division of the zodiack, on a Wednesday at midnight, Shree Krishnù Jee was born; and being of the colour of a cloud, with a face like the moon, lotus-eyed, wearing a yellow vest, with a crown on his head, and adorned with the byjuntee—necklace, composed of jewels, produced from the five elements of nature, and having ornaments studded with jewels, in a form with four arms, holding a shell, quoit, club, and a lotus, he appeared before Basoodeo and Dewukee. On seeing him, both being amazed imagined him to be the first mortal; then joining their hands, they submissively said, “Great is our good fortune, that you have shown yourself to us, and given us a release from birth and death.”

Having thus spoken, they narrated the first part of the history, how Kuns had caused them affliction; upon this, Shree Krishnù Chund, said, “Do not now suffer any anxiety of mind, because I have descended upon the earth to dispel your griefs, but carry me now to Gokool; and at this very time Jusodha has had a daughter, which take and deliver to Kuns; listen to the reason of my going, which I will explain. Nund and Jusodha have performed religious penance; fixing their affections upon me, they desire to see their child’s happiness: I will go and stay some days with them. Hereafter, after having killed Kuns, I will return to you: keep up your confidence.”

Having made this explanation to Basoodeo and Dewukee, Shree Krishnù being transformed into an infant, began to cry, and dissipated his delusion—And upon this, all the knowledge of Basoodeo and Dewukee departed, and they supposed the infant to be their own son. Thinking thus, and having made a vow in their minds to offer up ten thousand cows, they took the child in their arms and fondled it. On looking at its face, both heaving deep sighs, began to say to each other, “Let us contrive some means of carrying off this infant, that he may escape from the hands of that sinner Kuns.” Basoodeo said, “Without the assistance of Bruhmù, no one will be able to support him; whatever has been written in fate, that will happen.” Then joining her hands Jusodha said, “Your friend Nund lives at Gokool:—Jusodha will dispel our troubles, and there is your wife Rohnee.—Take this infant there.” On hearing this, Basoodeo said with agitation, “How shall I escape from these strong fastenings?” Upon this, all their handcuffs and chains upon their legs fell off; the doors flew open on all four sides: the watchmen, off their guard, were fast asleep.

Basoodeo Jee having then placed Shree Krishnù in a basket, put it on his head, and went off immediately to Gokool—Above the gods were pouring rain, behind him lions roared. Basoodeo became anxious, on beholding the great stream of the Jumna.

Standing on the bank of the river, Basoodeo began to reflect “that behind lions are roaring, and in front the fathomless Jumna is flowing, what shall I do now?” Saying this, and fixing his thoughts upon Bhugwan, he went into the Jumna; and the depth of the river increased as he advanced. When the water came up to his nose, he was very much frightened—Perceiving that he was agitated, Shree Krishnù, extending his foot, uttered the mystical sound, “hoon,” and in consequence of the stretching out of his foot, the Jumna became fordable. Basoodeo having crossed the river, came to Nund’s house, and found the doors open; on going in, he found all asleep. Dewee had thrown her into such a trance, that Jusodha was not conscious of having been delivered of a girl. Basoodeo, having put Krishnù asleep by the side of Jusodha, and taken away her infant daughter, quickly returned homeward. After re-crossing the river, he came to the spot where Dewukee was sitting in anxious thought. Having given her the little girl, he told her all the news of his journey. On hearing the account, Jusodha, delighted with joy, exclaimed, “O husband! what need we care now, if Kuns should put us to death, since our son has escaped from the hands of that demon.” Having told thus much of the history, Shree Shookdeo Jee said to the Raja Pureechit, When Basoodeo had brought the female infant, the doors of their prison became closed as before, and both had chains and handcuffs fastened on again—the little girl began to cry. On hearing the noise of the crying, the sentinels awoke, and snatching up their arms, and being on the alert, began to fire their muskets. On hearing their report, the elephants began to scream, lions to roar, and dogs to bark. At this time amidst the darkness of night, and in the rain, a sentinel came, and having joined his hands, said to Kuns, “O great king! your enemy has been born.” On hearing this, Kuns fell down insensible.

CHAPTER V.

On hearing of the birth of the infant, Kuns trembling with fear arose, and taking a sword ran reeling along; his hair dishevelled, bathed in sweat, he came to his sister in extreme agitation. When he snatched away the child from her, she said, joining her hands, “O brother! this infant girl is thy niece, do not kill her, as she is my last child. You have put to death my sons, the loss of whom afflicts me greatly; why will you increase your crimes by killing this infant without cause?”

Kuns replied, “I will not give the child alive to thee; that is, I will not let her live, because whoever marries her, will put me to death.” Having said this, and gone outside, just as he was about to dash the child to pieces, she escaped from his hand, and ascended to heaven, and exclaimed, “O Kuns! what have you gained by attempting to dash me to pieces, thy enemy has been born somewhere, and now thou shalt not escape with life?”

Having heard this, Kuns filled with regret, came to where Basoodeo and Dewukee were standing, and on his arrival, had their handcuffs and leg-irons cut off; and submissively said, “I have committed a great crime in putting your sons to death; how will this stain be washed out, in what birth shall I obtain salvation? Your gods were false, who said, that in Dewukee’s eighth pregnancy a boy should be born; this has not been the case, but a girl has been produced, and she too having escaped from my hands has ascended to heaven; exercise compassion, and do not allow your thoughts to dwell upon my sins; because no one can obliterate what has been written in fate. After having come into the world, a man cannot be free from life, death, good and bad fortune. They, who are wise, consider life and death alike, and the proud look upon them as friendly and hostile. You are great observers of truth in having brought your sons to me.”

Having thus spoken, when Kuns began repeatedly to entreat them, Basoodeo Jee said, “O great king! you say truly, that the fault is not your’s in this case, as God had written what has happened in our fate.” Hearing this, Kuns, being highly delighted, brought Basoodeo and Dewukee in the most friendly manner to his house; and having entertained them, and presented them with robes, brought them back again with the greatest respect: and having sent for a counsellor, he said, “Dewee has stated, that my enemy has been born; for which reason, put the gods to death wherever you find them; because they have spoken falsely to me, in stating, that my foe should be born in the eighth pregnancy of Dewukee.”—The counsellor said, “O great king! what great difficulty will there be in destroying them: they are beggars from birth; and whenever you show anger, they will run away. What power have they of opposing you? Bruhmù is engaged during the eight puhurs in reflection, and contemplation: Muhadeo eats bhang, and the thorn apple: Indrù has no power over you—There remains Narayun, who does not understand war; he remains enjoying himself with Luchmee.”

Kuns said, “Explain, how can we find Narayun, and conquer him?”—The counsellor replied, “If you wish to conquer Narayun, destroy all those in whose houses he dwells during the eight puhurs: Brahmins, worshippers of Vishnù, Jogees, devotees with matted hair, religious asceticks, Sunyasees, wandering religionists, and all the worshippers of Huri:—seize them all, from children to old men, so that not one may be left alive.” On hearing this, Kuns said to the counsellor, “Do you go, and destroy them all.” Having obtained this order, the counsellor, taking with him all sorts of devils, departed, and having gone into the city began to search for cows, Brahmins, children, and the worshippers of Huri, and adopting treachery and violence, to put them to death.

CHAPTER VI.

Having narrated so much of the history, Shree Shookdeo Jee said,—Raja! once on a time, Nund and Jusodha performed a great religious penance for a son; when Shree Narayun himself gave a promise, that he would be born in their house. When Shree Krishnù came at midnight on a Wednesday, the eighth of the dark part of the month Bhadon, Jusodha being awake at the time, and having beheld her son’s face, sending for Nund, was highly delighted, and thought that she had gained every object of her life. Early in the morning, Nund Jee having got up sent for pundits and astrologers, who came with their books and almanacks, and Nund offered them seats with great respect, and honour. They, according to the precepts of the Shastrùs, having fixed upon the year, month, lunar-day, solar-day, division of the zodiack, the lucky moment, and exact ray of light, and having considered the rising of a sign of the zodiack, and having settled a division of time equal to (48) forty-eight minutes, said,—“O great king! after consulting our Shastrùs we are of opinion, that the child about to be born will be a second deity, as Bruhmù; having destroyed all evil spirits, and relieved the burthens of Bruj, he shall be called the lord of cowherdesses, and the whole world shall sing his praises.” On hearing this, Nund Jee made a vow to offer up two hundred thousand, (200,000) cows, with horns of gold, hoofs of silver, backs of copper, and arrayed in yellow silk robes; and having given all sorts of gifts and presents to Brahmins, and receiving their blessing, he dismissed them—After this, he sent for all the musicians and singers of the city: they came, and began to display their accomplishments; the musicians to play, the dancers to dance, singers to sing, and the bards to celebrate praises. And all the cowherds of Gokool made their wives bring vessels, containing sour milk, on their heads. Assuming various disguises, dancing and singing, they came to offer congratulatory presents to Nund. On their arrival, they threw about, and at each other, so much coagulated milk and clay, that the whole of Gokool seemed to be covered with coagulated milk—When they had finished this sport, Nund having entertained them all, presented them with dresses, made the marks of “tiluk” on their foreheads, and given them pawn, (betel leaf,) dismissed them.

The congratulations lasted in this manner for some days:—during this time, every one obtained whatever he asked from Nund Jee. Being free from the congratulations, Nund Jee sent for all the cowherds, and said to them, “Brothers! I have heard that Kuns is laying hold of all the little children he can find; there is no knowing but some wicked person may say something against us; for which reason it is proper that we should in a body take presents, and offer annual tribute.” They all agreed to this, and taking with them from their houses, milk, curds, butter and money, loading them on carts, they came from Gokool to Muttra, accompanied by Nund. Having had an interview with Kuns, they offered presents, and having paid their tribute, being permitted to depart, making their salutations, they returned homewards.

When they reached the bank of the Jumna, Basoodeo Jee having received information of their coming, went there also: embracing Nund, and making enquiries regarding his affairs, he began to say, “I have not such a relative and friend as you in the whole world, because when a great calamity happened to me, I sent Rohnee, then with child, to you. She has had a son, whom you have nurtured with great care—How can I sufficiently describe your virtues?” Saying this, he asked him, “Tell me, are Ram Krishnù, and your wife Jusodha well?” Nund Jee replied, “By your kindness all are well, and the root of my life, your Buldeo Jee is also well. In consequence of his being born, by reason of your virtue and majesty, I also have had a son: but there is one of your griefs, which much afflicts me.” Busoodeo said, “Friend! we have no power over the deity, the lines of fate cannot be effaced by one. For this reason, after coming into the world, who should regret, if he suffers pain and affliction.” Having thus informed him, he said, “Go quickly to your home, Kuns has committed many acts of violence; the vile wretch is making search for, and having brought to him all the infant children he can: good subjects have been put to death, you have all come here, and evil spirits are on the search, and prowling about: who knows but that some wicked person may go to Gokool, and cause injustice to be done.” On hearing this, Nund Jee being agitated, and taking all with him, engaged in thought, went from Muttra to Gokool.

CHAPTER VII.

Shree Shookdeo Jee said,—Raja! Kuns’ counsellor having taken many devils with him, was roaming about and destroying, when Kuns, having sent for a female devil, named Pootna, said to her, go and kill as many of the family of Judoo, as you can find. She, hearing this, being highly pleased, and making a salutation, departed. She began to say to herself, “Nund has had a son, I heard it in the village of Gokool, I will now lay hold of it by stratagem; I will go as a cowherdess.”

Having said this, ornamenting herself in a most elaborate manner, putting poison in her breast, assuming a fascinating appearance, practising deceit, taking a lotus in her hand, being fully adorned, she went forth like Luchmee, when arrayed in all the ornaments of dress, she goes to meet her lord. Having arrived in Gokool, she came laughing into the house of Nund.

On seeing her, all being fascinated, remained as though dispossessed of their senses—She went and sat near Jusodha, and asking the news, gave her a blessing. “Sister, may your Krishnù live a crore of years!” Having thus proffered friendship, taking the child from Jusodha, and placing it in her bosom, when she offered to suckle it, Shree Krishnù, having seized her breast with both his hands, began fastening his mouth on her breast, to suck her life with the milk; upon this, Pootna being greatly agitated, exclaimed, “Jusodha, what sort of son is this of your’s, he is not a mortal, but the messenger of death—Thinking it a cord, I have laid hold of a snake. If I escape alive from his hands, I will never come to Gokool again.” Saying this, she ran off outside the village, but Krishnù did not let go his hold; and all of a sudden, he took her life. She fell down, just as a thunderbolt would fall from heaven. Having heard a very great noise, Rohnee and Jusodha, weeping and lamenting, came to the spot where Pootna, occupying a space of two koss, had fallen dead; and the whole village came running out after them; they saw Krishnù upon her breast and in the act of sucking the milk—Taking him up quickly, and kissing him, they pressed him to their bosoms, and brought him home.

Having sent for charmers, they began to exorcise him; and the cowherdesses and cowherds, standing near Pootna, began to say to each other, “Friend! hearing the sound of her fall, we were so alarmed, that our bosoms are still palpitating—Who can say, what the child’s state may be?”

In the meantime, Nund Jee having come from Muttra, saw that a female devil had fallen dead, and that a crowd of the inhabitants of Bruj had surrounded her. He enquired how this act of violence had occurred—They began to explain to him, “O great king! first of all she came to your house in a beautiful form, and gave a blessing; on seeing her, all the women of Bruj were like persons deprived of their senses. She took Krishnù, and began to suckle him, and after that, we do not know what occurred.” On hearing this, Nund Jee said, it is very lucky the child has escaped, and that she did not fall upon Gokool; had she fallen, not one would have escaped; all would have been crushed under her, and died. Having thus spoken, Nund Jee came home, and bestowed gifts and presents; and the cowherds having brought axes, spades, mattocks and hoes, and cutting off the bones and feet of Pootna, dug holes, and buried them; and collecting the flesh and skin together burnt them.

From her burning, there was such a sweet scent spread abroad, that it filled the whole world with perfume. Having heard thus much, Raja Pureechit said to Shookdeo Jee, “O great king! that female devil was very unclean, an eater of flesh and drinker of wine, please explain how it happened, that a sweet smell came from her body.” The sage replied, Raja! Shree Krishnù Chund, having drank her milk, granted her absolution, and that was the cause of the perfume coming from her body.

CHAPTER VIII.

Shree Shookdeo, the sage, said:—The division of the zodiack in which Krishnù was born, came round again—Jusodha, his mother, performed all the four customary ceremonies of congratulation.

When Huri was twenty-seven days old, Nund Jee sent an invitation to all Brahmins and inhabitants of Bruj—They came, and were placed upon seats with respect and honour. Afterwards, having given a great many presents to Brahmins, he allowed them to depart; and having arrayed his relations in dresses, which he gave them, entertained them with every sort of delicacy. At this time, Jusodha was assisting in the ceremony of serving the food, Rohnee was waiting upon them, the inhabitants of Bruj were laughing and eating, the cowherdesses were singing songs; all were so delighted with joy, that not one thought about Krishnù; and Krishnù was fast asleep in a cradle under a heavy cart. Shortly afterwards, he awoke hungry; having his toe in his mouth, he began crying, and moving about to look around him. At that time, a demon came flying over. Seeing Krishnù alone, he began to say to himself, “This is some very powerful person that has been born; but to-day I will revenge myself on him for Pootna’s death.”

Having resolved upon this, he came and sat in the cart, whence his name was Suktasoor. When the cart began to crack, and move about, Shree Krishnù, sobbing, gave such a kick, that the demon died, and the cart fell to pieces. As many pails as there were, containing milk and curds, were all broken, and the contents oozed out; and the buttermilk flowed in a stream, like a river. Hearing the noise of the cart going to pieces, and of the breaking of the earthen pots, all the cowherdesses and cowherds ran to the spot. On arrival, Jusodha taking up Krishnù, and kissing him, pressed him to her bosom.

Having beheld this strange occurrence, they all began to say to each other “Bruhmù has done an act of great kindness to-day, by means of which, although the cart has been broken in pieces, the child has escaped.”

Having narrated thus much, Shree Shookdeo said,—Raja! when Huri was five months old, Kuns sent Trinawurut, who came to Gokool in the form of a whirlwind.

Nund’s wife was sitting with Krishnù in her lap in the court-yard, when all at once Krishnù became so heavy, that Jusodha, on account of the weight, was obliged to let him down from her lap. In the meantime, such a violent storm occurred, that day was changed into night, and trees began to fall, torn up by the roots; the roofs of houses to fly about. Upon this Jusodha, being alarmed, tried to lift up Krishnù, but he would not rise. As soon as her hand was off his body, Trinawurut flew off with him in the air, and began to say to himself, “To-day I will most certainly destroy him.”

Having taken off Krishnù, the demon was resolving these thoughts in his mind, whilst Jusodha, not knowing where Krishnù was, (lit: not seeing him before her,) began to cry, and to call out “Krishnù! Krishnù!” Hearing her voice, all the cowherdesses and cowherds came to the spot, and, together with her, ran about in search of Krishnù—They went about groping in the dark by guess—and tripped, and fell down.

The cowherdesses roamed over the jungle of Bruj in search of Krishnù, whilst Rohnee and Jusodha were talking to each other about him, Nund continued calling out in a voice of thunder; the cowherdesses and cowherds vociferated lustily. When Shree Krishnù saw that Nund and Jusodha, as well as all the inhabitants of Bruj, were much distressed; having twisted Trinawurut round, and brought him into the court-yard, he dashed him against a stone with such violence, that life left his body. The storm was hushed; it became light again; and all, after having lost their road, reached home. They saw a demon lying dead in the court yard; Shree Krishnù was playing upon his chest. On coming up to him, Jusodha took him in his arms, and clasped him to her bosom, and gave many gifts to Brahmins.

CHAPTER IX.

Shree Shookdeo Jee said,—Raja! one day Basoodeo Jee having sent for Gurug, the sage, who was a great astrologer, and the family priest of the members of the family of Judoo, said to him “Go to Gokool, and give my son a name. Rohnee has been pregnant, and had a son—What is his age, how powerful is he, what is his name? And Nund Jee has had a son, and sent for you.”

On hearing this Gurug, the sage, being highly pleased, departed, and came near Gokool. Some one went and told Nund Jee, that Gurug, the sage, the family priest of the Judoos, was coming. On hearing it, Nund Jee delighted, and accompanied by the cowherds’ children, took with him presents, and went out to meet him; and having spread carpets of silk for him to walk upon, brought him to his house amidst musical rejoicings. Having performed poojah, placing him upon a seat, and taking the water, with which his feet had been washed, the wife and husband, joining their hands, began to say, “O great king! great is our good fortune, that you have been so compassionate as to come and purify our house by giving us a sight of you. Through your majesty, two sons have been born; one Rohnee’s; the other, ours: be so kind as to give them names.” Gurug, the sage, said, “Thus to give them names would not be proper; because, if it shall be spread abroad, that Gurug, the sage, has gone to Gokool to give names to children, and Kuns shall hear of it, he will think that some one has conveyed Dewukee’s son to the house of his friend, Basoodeo; and, therefore, the family priest has gone there. Thinking thus he will have me apprehended, and there is no knowing what violence he may do to you. For this reason, do not make the matter at all public, but give the names silently (or have the names given silently,) in your own house.”

Nund said, “Gurug Jee! you have spoken truly.” Saying this, he took him into his own house, and placed him upon a seat. Then Gurug, the sage, having enquired from Nund Jee the lunar day and time of birth of both, having determined the fortunate moment, and resolved upon what their names should be, said, “Nund Jee! the son of Rohnee, the wife of Basoodeo, shall have the following names, Sunkurkun, Kewuteerummun, Buldao, Bulram, Kalindeebhedun, Huldhur, and Bulbeer. And with respect to your son, in the form of Krishnù, his names shall be numberless; but as he was once born in the house of Basoodeo, he has been named Basoodeo. And it is my opinion, that whenever these two children of yours shall be born in the four ages, they shall be born together.” Nund Jee said, “Explain their good qualities.”—Gurug the sage replied, “They are deities; it is impossible to understand their state; but I know this much, that, having killed Kuns, they will remove the burdens of the world.” Having thus spoken, Gurug, the sage, departed in silence, and went, and told all the news to Basoodeo. After this, both the children began to increase in stature daily in Gokool, and give pleasure to Nund and Jusodha, by playing childish tricks; wearing blue and yellow dresses, with short curls floating loose on their foreheads, with amulets, knotted strings and necklaces on their necks, and toys in their hands, they played about; crawling about the court-yard on their knees, they fell down and lisped out their words—Rohnee and Jusodha followed them about, lest the children, frightened at any one, should trip and fall. When having laid hold of the young calves’ tails, they got up, and afterwards fell down, Jusodha and Rohnee taking them up, and pressing them to their bosoms with the greatest affection, suckled them, and coaxed them in every possible way.

When Shree Krishnù grew bigger, he one day took the cowherds’ children with him to Bruj to steal butter.

They searched for it in empty houses, and Krishnù allowed them to steal whatever they found. They carried away the milk pails, which were set apart and covered up, belonging to all whom they found asleep in their houses. Wherever they found it suspended on strings, placing a board upon a stool, a wooden mortar upon the board, and making one of their companions stand upon the mortar, and getting upon his back, they took down the butter, ate some of it, stole some, and spilt some about: in this manner, they constantly committed theft in the houses of the cowherdesses. One day, they all took counsel together, and allowed Krishnù to come into the house. Having entered the house, as he was on the point of stealing the butter and curds, they laid hold of him, and said, “You have been in the habit of coming night and morning; where will you escape now, you butter thief?”

Having thus spoken, when all the cowherdesses in a body, taking Krishnù with them, were going to make a complaint to Jusodha regarding him, Krishnù practised this deception upon them, he made each mother take hold of her own child by the hand, and ran off himself, and again joined the sons of the cowherds. When the cowherdesses came to Nund’s wife, they fell at her feet, and said, “If you will not be offended, we will inform you, what acts of tyranny Krishnù has committed—milk, curds, butter, buttermilk do not escape from his hand; in Bruj he commits such thefts, and roams about, thieving, morning and evening. Wherever he finds them laid bye, and covered up, he fearlessly takes them away, eats some, and allows his companions to steal. If any one points out the mark of curds on his mouth, he perversely says, that the same person placed it there. In this manner, he used to come constantly, and commit thefts; to-day, we have caught him, and brought him to show to you.” Jusodha replied, “Friends! whose child have you laid hold of, and brought to me; since yesterday, my Krishnù has not gone out of the house? Is this the way you speak truth?” Hearing this, and perceiving that they had hold of their own children, they laughed and were ashamed of themselves. Upon this, Jusodha sent for Krishnù, and said to him, “Son! do not go to any one’s house; whatever you wish to eat, eat at home.”

Having heard this, Krishnù said, lisping, “Do not, mother, place any reliance on what they say. These false cowherdesses have spoken falsely, and have come roaring in pursuit of me. Sometimes, they make me lay hold of the milk-pails and calves; sometimes they make me perform the drudgery of the house; and having placed me at the door to watch, they go about their business, and then come and tell you stories.” Hearing this, the cowherdesses looking at Krishnù, and smiling, went away.

One day after this, Krishnù and Bulram were playing with some companions in a court-yard, when Krishnù ate some dirt:—one of his companions went and told Jusodha, who came running towards him in a passion, with a stick in her hand. Seeing his mother coming towards him in a very angry humour, wiping his mouth, he was frightened, and remained standing in the same spot. She, on coming up, asked him, “Why have you been eating mud?” Krishnù replied with fear and trembling, “Mother! who has told you this?” She said, “One of your companions has told me.” Upon this, Mohun, being enraged, said to the companion, “When did I eat mud?” He replied in alarm, “Brother! I do not understand what you say—what answer shall I give?” When Krishnù began to explain to his companion, Jusodha went and laid hold of him. Upon this, Krishnù began to say, “Be not angry, mother! do human creatures ever eat mud?” She said, “I will not listen to your thoughtless speeches; if you really speak the truth, show me your mouth.” When Shree Krishnù opened his mouth, the three worlds were seen inside it. Jusodha was then convinced, and she began to say to herself, “I am a great fool in looking upon the lord of the three worlds as my son.”

Having proceeded thus far in the narrative, Shree Shookdeo said to the Raja Pureechit,—Raja! when Nund’s wife thought thus, Huri dissipated the delusion; and, Jusodha, having pressed Mohun to her bosom with affection, brought him home.

CHAPTER X.

One day, thinking it to be a proper time for churning, Nund’s wife rose very early, and having awakened all the cowherdesses, gave them an invitation:—they came, and having swept and thoroughly cleaned the house, and plastered it over, began churning. Upon this, Nund’s wife also took a large sized new dish, placing it upon a stand, and spreading a seat for herself; with churning staff and string, she sat down, and began to churn for Shree Krishnù, after having arranged fresh, unused vessels for holding the milk. At this time, the sound made by churning in Nund’s house was like thunder. In the mean while, Krishnù awoke, and began crying, and calling out for his mother. When no one heeded his calling out, he came himself to Jusodha, and with tears in his eyes, in a state of agitation, sobbing and lisping, began to say, “Mother! how often have I called for you, and you have not come to give me victuals; is your business not finished yet?” Saying this, he became cross.

Having taken the churning staff from the large dish, putting both his hands into it, and taking out the butter, he began to throw it about, and besmear his body with it; and kicking about his feet, and laying hold of his dress, he began to cry.

Then Nund’s wife, being frightened and angry, said, “Son! what have you done?” or “what sort of behaviour is this? Get up, and come along with me, and I will give you food,” Krishnù said, “I will not take any now; why did you not give it me at first, mother? For me to take it now would be a calamity.” At length, with coaxing and kindness, Jusodha kissed him, and took him in her lap, and gave him thick milk, and bread and butter to eat. Huri laughed and ate; Nund’s wife, placing a cloth over him in such a way that no one could see him, continued to feed him.

In the mean while a cowherdess came, and said, “You are sitting here, while there all the milk has boiled over the fire-place.” On hearing this, having quickly put down Krishnù from her lap, she ran off, and went and saved the milk; whilst Krishnù, having broken the vessels, containing the curds and buttermilk, destroyed the churning staves; and having taken a small earthen pot, filled with butter, ran off to the cowherds’ children. He found a wooden mortar, placed upside down, upon which he sat, and having seated his companions on four sides, they began to distribute the butter to each other laughing, and to eat it.

When Jusodha came back, after having taken off the milk from the fire-place, she saw that the court-yard and hall were greasy with curds and buttermilk. Reflecting, and considering upon this, she came forth with a stick in her hand; and searching about, came to the spot where Shree Krishnù had formed an assembly, and was eating and distributing butter. When she went behind, and placed her hand on him, Huri, seeing his mother, crying and entreating, said to her, “Mother! I do not know who caused the buttermilk to be spilt; let go of me.” Hearing him speak with so much humility, Jusodha, laughing and throwing away the stick, embraced Krishnù with the greatest delight, though pretending to be angry; and having brought him home, began to fasten him to the wooden mortar. Shree Krishnù contrived, that whatever string she fastened him with, should be too short. Jusodha sent for all the strings in the house; but nevertheless, Krishnù was not fastened—At length perceiving that his mother was vexed, he allowed himself to be bound. Nund’s wife having fastened him, and having exacted an oath from the cowherdesses, that they would not let him loose, began to occupy herself with domestic matters.

CHAPTER XI.

Shree Shookdeo Jee said,—Raja! whilst Shree Krishnù was bound, the recollection of a former birth occurred to him, when Narud had pronounced a curse on the two sons of Kooverù, whom it was necessary for him to liberate.—On hearing this, the Raja Pureechit said to Shookdeo Jee, “O great king! please explain how Narud, the sage, cursed the sons of Kooverù.” Shookdeo, the sage, said,—In the mountain Kylas, Kooverù had two sons, named Nul and Koover, who, attending upon Sivù, became very rich—One day, accompanied by their wives, they went into the forest for amusement; and having drank wine there, became intoxicated. Stripping themselves and their wives naked, they began to bathe in the Ganges, and throwing their arms round each other’s necks, indulged in various kinds of amatory playfulness, in the midst of which, Narud, the sage, made his appearance. On seeing him, the women came out of the water, and dressed themselves;—but the two men, who were intoxicated, remained where they were. Seeing their condition, Narud Jee began to say to himself, “They have become proud on account of their wealth; and for this reason, indulge in anger, and amorous sports—A man without wealth has no pride; and a wealthy man, no thought of religion, or irreligion.”—It is said, “that fools having cherished their false bodies, (that is, indulging in all sorts of luxury and excess,) forget themselves. At the sight of wealth, and their families (meaning, high connexions,) they are elated—and virtuous men do not entertain any pride of wealth in their minds, but regard good and bad fortune alike.” Saying this, Narud, the sage, pronounced a curse upon them—“For this crime, go to Gokool, and become trees; when Shree Krishnù descends upon the earth, he will liberate you.” Narud, the sage, thus cursed them, for which reason they came to Gokool, and were transformed into trees—and they were named Jumlajoorun.

Having narrated thus much, Shookdeo Jee said,—O great king! recollecting this circumstance, Shree Krishnù, dragging along the wooden mortar, came to the place in which the trees named Jumlajoorun, were. On going there, having cast the wooden mortar across, between the two great trees, he gave such a sudden jerk, that the two trees fell down, uprooted; and two very handsome human beings, coming forth from them, and joining their hands, began to sing his praises—“O Lord! who, but you, would recollect such great sinners as we are.” Shree Krishnù said, “Narud, the sage, has shown great compassion towards you, in having granted you liberation in Gokool; through his beneficence, you have obtained me—Now ask from me any boon you wish.” Jumlajoorun said, “O lord of the poor! through the favour of Narud Jee, we have touched your feet, and obtained a sight of you; we have now no desire of any thing else; but be pleased to grant this much, that faith in you may always continue in our breasts.” On hearing this, Shree Krishnù, having granted what they asked, and laughing, dismissed them.

CHAPTER XII.

Shree Shookdeo, the sage, said,—Raja! when those two trees fell, hearing the sound, and being alarmed, the wife of Nund came to the spot where Krishnù had been tied to the wooden mortar; and all the cowherdesses and cowherds came also after her. When she did not find Krishnù there, being agitated in mind, Jusodha went about calling out, and repeating the name of Mohun—“Where has he gone, that was tied down? Has any one seen my boy Kunhya any where?” In the meantime, (or at this time,) a woman of Bruj, having come before Jusodha, said, “Two trees have fallen down, and there Krishnù has escaped.”

Having heard this, they all advanced and saw that two trees had indeed fallen down, uprooted, and Krishnù was sitting between them, tied to the wooden mortar, and contracted in size. Going up to him, Nund’s wife, loosing him from the wooden mortar, and weeping, clasped Krishnù to her bosom; and all the cowherdesses, supposing that he was alarmed, began to snap their fingers, and clap their hands to make Krishnù laugh. Upon this, Nund and Oopnund began to say to each other, “How have these trees, which have been growing up for ages, fallen down, uprooted; this strange occurrence cannot be understood, nor is the secret of it comprehensible.” Having heard this, a young boy explained the circumstances of the trees falling, exactly as they had occurred; but no one could understand them. One said, “How can these children understand such a secret as this?” Another said, “Perhaps it may be so, for who can comprehend the state of Huri?” Thus making remarks of various kinds, and taking Shree Krishnù with them, they all came with delight to Gokool: then Nund Jee gave many presents, and performed many charitable acts. After the lapse of some days, Krishnù’s birth-day came round: Jusodha sent an invitation to all their relations; and having given an entertainment, tied the anniversary birth-day knot. When they all sat down to eat, Nund Rae said, “Brethren! how can we possibly remain in Gokool? Every day, many acts of injustice are committed; let us go somewhere, where we can have grass and water”—Oopnund said, “If you go and live at Brindabun, you will live there with delight.” Having heard this speech, Nund Jee entertaining them all, and giving them seats after distributing pawn, sent for an astrologer, and enquired the proper division of time of (48) forty-eight minutes for the journey. He, considering, said, “To-morrow is a very good day for a journey in that direction; the spirits, attendant on good and bad luck, are on the left; the unlucky quarter is behind us, and the moon before us: you may start off early in the morning without any anxiety.” Having heard this, all the cowherdesses and cowherds went to their homes, but early in the morning they all assembled together, having packed up all their goods and chattels on carts. Nund Jee also accompanied them, with all his relations; and proceeding on their journey, and crossing the river, they arrived in the evening. Having propitiated the goddess Toolsee, they occupied Brindabun; and all began to live there with ease and pleasure.

When Shree Krishnù was five years old, he said to his mother, “I will go out to graze the calves; tell Buldao not to leave me alone in the jungle.” She replied, “Son! there are many servants of yours, whose business it is to take the calves out to graze; do not you go, who are the protection of my eye-lids, and dearer to me than my eyes.” Krishnù said, “If I am allowed to go into the jungle to amuse myself, I will eat my food; if not, I will not.” On hearing this, Jusodha having called the cowherds’ children, and entrusted Krishnù and Bulram to them, said, “Do not go far to graze the calves, and bring them both home together before evening. Do not leave them by themselves in the jungle; remain with them; you are their guardians.” Saying this, and giving them food, she made over Ram and Krishnù to them. They having gone to the banks of the Jumna, began to graze the calves and to play with the cowherds’ children. At this time, Buchasoor, who had been sent by Kuns, came there under a disguised form: on seeing him, the frightened calves ran off in all directions. Upon this, Shree Krishnù remarked to Buldeo with a wink, “Brother! this is some demon that has come here.” Afterwards, when in the act of feeding he approached near to accomplish his treacherous design (lit: to arrange his ambuscade,) Shree Krishnù having seized him by the hind leg, and twisted him round his head, dashed him down with such violence, that life left his body. Having heard of the death of Buchasoor, Kuns sent Bukasoor, who having come to Brindabun, and arranged his snare, went and sat on the bank of the Jumna, in the appearance of a hill—On beholding him, the cowherds began, through fear, to say to Krishnù, “Brother! this is some demon, who has come in the form of a crane; how shall we escape from him?” On the one hand, the cowherds were speaking thus to Krishnù; on the other, the demon was revolving in his mind, “That he would certainly destroy Krishnù on that day.” In the meantime, when Shree Krishnù went near him, he raised him up with his bill, and shut his mouth.

The cowherds’ children being perplexed, looking round on all sides and crying, began to call out, and say, “Alas! alas! Huldhur too is not here, what shall we go and tell Jusodha?” Seeing that they were greatly distressed, Shree Krishnù became so hot, that the crane could not retain him in his mouth. When the crane vomited him out, Krishnù having seized his beak, and pressed it under his feet, tore it in pieces; and collecting the calves, he returned home with his companions, laughing and playing.

CHAPTER XIII.

Shree Shookdeo said,—O great king! Shree Krishnù went one day early to the jungle to feed the calves; and all the cowherds’ children, taking provisions with them from their homes, accompanied him. Having gone to the pasture ground, and deposited their food, and let the calves loose to graze, staining their bodies with white and red earth, making necklaces of jungle fruits and flowers, they put them on, and imitating the sounds of beasts and birds, and indulging in sports of various kinds, they began to dance and sing.

In the meantime, a demon named Ooghasoor, sent by Kuns, arrived; and being transformed into a huge serpent, sat with his mouth open; and Shree Krishnú playing, sporting and taking his companions with him, came to the spot where the serpent, having prepared his ambuscade, was sitting with his mouth open. Having beheld him from a distance, the cowherds’ children began to say amongst themselves, “Brother! this is some great mountain, the chasm of which is so large.” Thus conversing, and leading the calves, they came near the serpent. One child then seeing its mouth open, said, “Brother! this is some very frightful cave, do not let us go inside it, we are frightened on even looking at it.” One of the companions, named Tokh, then said, “Come, let us go inside, what fear have we, whilst Krishnù is with us? If it should be any demon, he will be destroyed as Bukasoor was.” They were all standing and conversing thus, when the serpent drew such a deep breath, that all the cowherds’ children together with the calves fell into his mouth. There was such a poisonous, hot vapour, that the calves alarmed, began to low, and Krishnù’s companions to call out, “O beloved Krishnù! quickly take thought of us, or we shall be burnt to death.” Hearing their cries, Shree Krishnù, being distressed, went also into his mouth; and the serpent delighted shut its mouth. Upon this, Shree Krishnù increased his body to such a size, that the serpent’s stomach was burst. All the calves and cowherds’ children fell out. At this time, the gods delighted, and raining flowers and nectar, took away the heat, under which all were suffering. Upon this, the cowherds’ children began to say to Shree Krishnù, “Brother! by putting this demon to death, you have well saved us: otherwise, all would have perished—(or had perished.)”

CHAPTER XIV.

Shree Shookdeo said,—Raja! having thus destroyed Ooghasoor, Shree Krishnù Chund having collected the calves, and taking his companions with him, proceeded on his road. Having gone some distance, standing under the shade of a kudum tree, playing on the flute, and calling all the cowherds’ children, he said, “Brothers! this is a nice place, why need we go farther? let us sit down here and eat.”

On hearing this, they drove away the calves to graze, and having brought leaves of different trees, and made them into plates and cups, sweeping the place clean, they sat down in rows on all sides of Krishnù, and producing their provisions, began to serve them out.

When they had finished serving them out, Shree Krishnù standing in the midst, having first himself taken a mouthful, gave the order for them to eat. They began to eat; and amongst them, Shree Krishnù with a peacock crown, a necklace of various flowers reaching to his feet, with a club in his hand, standing awry, and dressed in yellow silk, laughing gave them all some of his own food; and taking some from the plate of each, tasting it he pronounced upon the different flavours; the bitter, sweet, hot and pungent; and appeared as beautiful in that assembly, as the moon among the stars. At this time Bruhmù and all the gods seated in their chariots looked down from the sky on the enjoyments of the cowherds’ assembly. Bruhmù, having come down from amongst them, stole and took away all the calves; and whilst the cowherds were eating, happening to think about them, they said to Krishnù, “Brother! we are sitting here at our ease, and eating; who knows where the calves may have gone to?”

Then Krishnù said to the cowherds, “Do you all remain feasting; let no one get up, or be at all anxious; I will collect the calves belonging to all, and bring them here.”

Having thus said, and gone some distance into the jungle, when he found out that Bruhmù had stolen and carried off the calves, Shree Krishnù made others exactly like them, and brought them with him. On his return, he perceived that Bruhmù had taken off the cowherds’ children also. He then also created other children, exactly like those that had been taken away; and as it was evening, brought them all with him to Brindabun. The cowherds’ children went to their homes, but none discovered the secret, that the children did not belong to them; on the contrary, affection for them increased daily.

Having narrated thus much, Shree Shookdeo said,—O great king! Bruhmù having taken off the cowherds’ children and calves, shutting them up in a mountain cave, and blocking up the entrance with a stone, fell into a state of forgetfulness regarding the circumstance; and Shree Krishnù constantly engaged in new sports. After the lapse of a year, Bruhmù recollected what he had done, and began to say to himself, “One of my moments has not passed, but a year of mortals has elapsed; I must therefore go and see what has been the state of Bruj without the cowherds’ children and the calves.”

Thinking thus, he rose and came to the cave, where he had shut them all up. Having raised the stone, he saw, that the children and the calves had fallen into a deep sleep. Departing thence, and coming to Brindabun, when he beheld the children and calves exactly as before, he was astonished, and began to say, “How have the cowherds and calves come here, or has Krishnù created these new ones?” Saying this he went again to look at the cave. Whilst he was looking at them, Krishnù created such a delusion, that all the cowherds’ children and calves became four-armed, and Bruhmù, Roodrù and Indrù with hands joined, stood before each. Bruhmù, on beholding, became like a picture: all intelligence and thoughts were forgotten (that is departed from him) just as a stone Dewee with four faces would be grieved without worshippers and worship.

And being frightened, and shutting his eyes, he began to tremble. When Shree Krishnù, acquainted with the secret thoughts of all, found that Bruhmù was very much alarmed, he took away the parts of which the rest were composed, and remained himself alone, just as separate clouds are formed into one.

CHAPTER XV.

Shree Shookdeo Jee said,—Raja! when Shree Krishnù removed his delusion, Bruhmù acquired a knowledge of his own body (that is, recovered his former intelligence.) Reflecting he went to Bhugwan, and implored him most earnestly: falling at his feet, soliciting and standing before him with joined hands, he began to say, “O lord! you have done me a great kindness in having removed my pride, by which I had been blinded; who has understanding sufficient to comprehend your actions, unless you take compassion upon him? Your illusory power has fascinated all; who is there with powers to fascinate you? You are the god of all; in every hair of your body there are many Bruhmùs like me: in what reckoning am I? O kind to the poor! be pleased now compassionately to forgive my offence, and take not thought of my fault.”

Having heard thus much, Shree Krishnù smiled: Bruhmù then brought all the cowherds’ children and the calves in a state of sleep: and being ashamed, and offering praises to Krishnù, went to his own abode. The assembly was formed exactly as it was before: although a year had passed, no one was aware of it. When the cowherds’ children awoke, Krishnù collected the calves. Upon this, some of the children said, “Brother! you have brought the calves quickly; we have not had time to eat our food.”

Hearing this, Krishnù said laughing, “I was anxious on your account—I found the calves, grazing near in one place; let us now go home, having come here very early in the morning.” Conversing thus, and taking the calves with them, they all came home, laughing and playing.

CHAPTER XVI.

Shree Shookdeo said,—O great king! when Shree Krishnù was eight years of age, he one day said to Jusodha, “Mother! I will go and take the cows to feed; do you prevail on my father to send me with the cowherds.” Hearing this, Jusodha spoke to Nund Jee on the subject. He having fixed upon a lucky division of time, equal to forty-eight minutes, sent for the cowherds’ children; and on the eighth of the light part of the month Kartik, having caused Krishnù to perform poojah to a cowshed, he said in a supplicating manner to the cowherds, “Brothers! from to-day, take Ram Krishnù with you, when you take the cows to pasture: but stay near him, and do not leave him alone in the jungle.” Having thus said, and given them food, and marked Krishnù and Bulram on the forehead with coagulated milk, he dismissed them in company with all the rest. They were delighted, and went to the jungle with the cowherds’ children and the cows. There, on beholding the beauty of the jungle, Shree Krishnù began to say to Buldeo, “Buldeo! this is a very pleasant, agreeable place; see, how the trees are bending under the weight of their branches, and beasts and birds of various kinds, sporting in every direction!”

When he had thus spoken, they ascended a high hillock, and began waiving white cloths over their heads, to call out to the cows of different colours, viz. black, white, yellow, purple, brown, blue. On hearing their voices, they all came running up, lowing and panting. At this time there was an appearance of such beauty, that it seemed as if clouds of different colours had been collected from the four quarters. After this, Shree Krishnù Chund having driven away the cows to feed, and having eaten his meal with his brother, went to sleep under the shade of a kudum tree, placing his head on the thigh of a companion. Having awoke after some time, he said to Bulram, “Let us play this game: let us fight together, each arranging a separate army in battle order.” When he had thus spoken, they divided the cows and cowherds’ children into two equal portions; then gathering fruits and flowers from the jungle and filling wallets with them, they began to play upon different kinds of martial instruments, and engaging with each other, to call out. They fought in this manner for some time, and then having taken their divisions apart, they began to tend upon the cows (that is, take them to pasture.)

At this time, one of his companions said to Buldeo Jee, “O great king! at a short distance from this, there is a palm jungle, in which there are fruits, equal in flavour to nectar; an evil spirit in the shape of an ass keeps guard there.” On hearing this, Bulram Jee went into that jungle with the cowherds’ children and began knocking down the fruits by throwing bricks, stones, clods and sticks. Having heard the noise, the ass, whose name was Dhenook, came braying to the spot; and on coming up, he turned round and kicked Buldeo Jee twice on the chest: upon which, having taken him up, Buldeo dashed him on the ground. After rolling about, the ass again got up; and pawing the ground, and putting his ears down, he began to go back, and continue kicking with both hind legs. He continued fighting in this manner for some time. On a sudden Bulram Jee having seized both his hind legs, and twisting them round, threw him upon a high tree, from which he fell down dead: and with him the tree fell also, broken in pieces. There was a very loud noise in consequence of the fall of both, and all the trees of the forest were shaken. Having beheld from a distance, Krishnù said, “The trees have been shaken, and there has been a great noise.” A friend of Buldeo’s came, (and said) “Come quickly Krishnù, Buldeo has sent for you: A demon has been killed, and is lying on the ground.” On hearing this, Shree Krishnù went also to Bulram. Then all the demons, who were companions of Dhenook, came and attacked him. Shree Krishnù Chund easily destroyed them all. Then the cowherds’ children being delighted and plucking the fruit without fear, filled as many baskets as they wished; and having brought all the cows together, they said to Shree Krishnù and Buldeo Jee, “O great kings! it is very long since we came here, let us now go home.” On hearing this, both brothers, taking the cows with them, came home laughing and playing with the cowherds’ children in the evening, and distributed the fruits they brought throughout the whole of Brindabun. Having dismissed all their friends and companions they went to sleep. In the morning they rose very early, and Krishnù having called the cowherds’ children, and giving them breakfast, taking the cows with him, went to the jungle; and whilst feeding the cows, they came to the whirlpool where the serpent Kalee lived—there the cowherds watered the cows in the Jumna, and drank some water themselves. When they got up after having drank the water, they, as well as the cows, began rolling on the ground, in consequence of the poison. Upon this, Shree Krishnù having looked at them with an immortal glance, (a glance like nectar,) restored them all to life.

CHAPTER XVII.

Shree Shookdeo Jee said,—O great king! having thus preserved them all, Shree Krishnù Chund began to play at ball with the cowherds’ children; and where Kalee was, the water of the Jumna for the distance of four koss boiled in consequence of poison; no beast or bird could approach it: If any went by mistake, they were scorched by the heat, and fell into the whirlpool; and no tree was produced on its banks. There was a solitary, everlasting kudum tree on one shore. The Raja enquired,—“O great king! how did that kudum tree escape?” The sage said, On one occasion the bird of Vishnù having ambrosia in its beak, alighted on that tree; a drop fell from its bill, and for this reason, that tree escaped. Having proceeded thus far in the narration, Shree Shookdeo Jee said to the Raja,—O great king! Shree Krishnù Chund Jee having determined upon the destruction of Kalee, whilst engaged in playing at ball, climbed up the kudum tree; and as one of his companions threw the ball from below, it fell into the Jumna, and Shree Krishnù jumped in at the same time. Having heard the sound of his jumping in, Kalee began to vomit forth poison, and hissing flames to say, “Who is this that can live so long in the whirlpool? Perhaps the undecayable tree, not able to bear my heat, has fallen into the water, broken in pieces; or some great beast or bird has come, the noise of which is still heard.” Having thus said the serpent vomited forth poison from a hundred and ten hoods, while Shree Krishnù continued swimming. At this time, his companions, weeping and stretching out their hands, called out; the cows with their mouths open ran about on all sides, lowing and panting; the cowherds apart were saying, “Krishnù come out quickly; otherwise, what answer shall we give, if we go home without you?” They were grieved, and continued speaking thus, when one of them went to Brindabun, and mentioned, that Shree Krishnù had jumped into the whirlpool of Kalee. On hearing this, Rohnee, Jusodha and Nund, with the cowherdesses and cowherds, came running out weeping, and tumbling over each other on the way, reached the whirlpool all together. Not seeing Shree Krishnù there, Nund’s wife being agitated, rushed straight forward to throw herself into the waters. The cowherdesses, interposing, laid hold of her; and the cowherds’ children having seized Nund Jee, thus addressed him—“Having left the great forest, we have come into this one; nevertheless devils have vexed us exceedingly. Great good fortune has befallen from evil spirits, (that is, Krishnù has obtained many successes over them) now how will Huri come forth from the whirlpool?” In the meantime, Buldeo Jee arrived there also after them, and explained to all the inhabitants of Bruj—“The immortal Krishnù will come forth immediately; why are you sad? I did not come with him to-day; Huri has gone into the whirlpool without me.” Having told so much of the story, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! whilst Bulram Jee was thus instilling confidence into all the inhabitants of Bruj, Shree Krishnù went swimming close to Kalee, who came, and wound himself round his whole body. Upon this Shree Krishnù became so large, that having quitted him, Kalee came into the jungle. When hissing, he attacked Krishnù with his hoods, he guarded himself. Seeing that the inhabitants of Bruj were very much grieved, Shree Krishnù, having jumped up suddenly, sat all at once on Kalee’s head. Having the weight of three worlds, Krishnù was very heavy: he continued dancing on the different hoods, and beat time with his foot. Upon this, Kalee began to die from the weight, and having dashed his hoods against the ground, put out his tongues, from which streams of blood flowed. When all pride of his poison and strength had departed, he thought “That the first man had descended upon the earth; otherwise, who has such power that he could escape from my poison?” Thinking thus, and having abandoned all hope of life, he remained stupified with fear. The serpent’s wife then came and joining her hands, and bowing her head, said to Shree Krishnù Chund in a supplicating tone, “O great king! you have done well in having destroyed the pride of this tyrannous and presumptuous creature; he has been fortunate in having now seen you—the feet, which Bruhmù and all the other gods contemplate, offering up prayers with devout austerity, shine conspicuously on the head of Kalee.” Having spoken thus, she said again, “O great king! have compassion on me, and release Kalee; if not, destroy me also with him; because it is proper for a wife without her husband, (that is, deprived of her husband,) to die: and if you consider, he is not all in fault, this is the custom of our kind, that by having milk given us to drink, our poison increases.” Having heard this speech of the serpent’s wife, Shree Krishnù Chund jumped down from Kalee’s head. Then Kalee, making an obeisance and joining his hands, said, “Lord! be pleased to forgive my offence: I, through ignorance, attacked you with my hoods; I am a serpent of an inferior caste, whence could I have the intelligence to recognize you?” Shree Krishnù said, “What has happened, has happened; but do not live here any longer, go and dwell with your family in the island of Kounuck.” On hearing this, Kalee said with fear and trembling, “O lord of liberality! if I go there, the bird, upon which Vishnù rides, will eat me up; from dread of which I ran off, and have come here.”

Shree Krishnù said, “Go there now without fear; no one will say any thing to you, after having seen the marks of my feet on your head.” Having thus spoken, and sent for the bird of Vishnù, Shree Krishnù Chund dissipated the fears of Kalee’s mind. Then Kalee having offered up devotion in the manner prescribed, with perfumes, lamps and consecrated food, and having placed many gifts before Krishnù, joining his hands, said in a supplicatory tone, after he had obtained permission to depart—“You have danced for four ghurees on my forehead: Lord! remember this act of friendship.” Thus having spoken, and made an obeisance, Kalee went with his family to the island of Kounuck, and Shree Krishnù Chund came out of the water.

CHAPTER XVIII.

Having heard thus much of the story, Raja Pureechit enquired from Shree Shookdeo Jee,—“O great king! the island of Kounuck was a fine place; why did Kalee come away from it, and why did he remain in the Jumna? Explain this to me, that the doubts of my mind may depart.” Shree Shookdeo said,—Raja! the bird, upon which Huri rides, dwells in the island of Kounuck, it is very powerful; for this reason the great serpents in that quarter acknowledging his superiority, constantly gave him a snake. They brought it, and placed it upon a tree: he came and devoured it. One day Kalee, the son of the serpent Kudroo, presuming on his poison, went and ate up the food of Vishnù’s bird. In the meantime, the bird came there, and there was a great deal of fighting between the two. Of a sudden Kalee having given up all for lost, began to say to himself, “How shall I escape from him, and where shall I go?” Having thus said, he thought that if he were to go and dwell at Brindabun on the banks of the Jumna, he would escape, because the bird could not go there; thinking thus, Kalee proceeded there. Again the Raja Pureechit enquired from Shookdeo, “O great king! explain to me, why he could not go there.” Shookdeo Jee said,—Raja! once on a time Suobhis, the sage, seated on the bank of the Jumna, was engaged in devotion: the bird of Vishnù, having gone there, killed and ate a fish. Then the sage, being angry, pronounced this curse upon him, “If you ever come here again, you shall not escape with life.” For this reason, the bird could not go there; and from the time Kalee went to that place, it was called the whirlpool of Kalee. Having recited thus much, Shree Shookdeo Jee said, when Shree Krishnù Chund came out of the water Nund and Jusodha being rejoiced, gave many gifts, and performed many acts of charity. Their eyes were delighted at beholding the countenance of their son, and (by beholding) life was restored to all the inhabitants of Bruj. In the evening they said to each other, “How shall we go home now, having suffered fatigue, hunger and thirst all day long? Let us pass the night here, and go to Brindabun in the morning.” Having thus said, they all fell asleep.

At midnight there was a heavy storm, and a conflagration on all sides. Trees, forests and cattle were all destroyed by the fire.

When the fire occurred, they all started from sleep, and being frightened, and looking round on all sides, they began to stretch out their hands, and call out—“Krishnù! Krishnù! save us quickly from this fire; or it will reduce us all to ashes in an instant.” When the inhabitants of Bruj, together with Nund and Jusodha, had called out thus, Shree Krishnù Chund Jee rising, drank up the fire in a moment, and put an end to all their anxiety. They returned to Brindabun early in the morning, and there were rejoicings and songs of congratulation in every house.

CHAPTER XIX.

Having proceeded thus far in the narrative, Shree Shookdeo said,—O great king! listen attentively, and I will explain the seasons and the different sports Krishnù engaged in, in the course of them. The hot season came first, and by its arrival, took away all the pleasure of the world; and having heated the earth and atmosphere, made them like fire; but owing to the glory of Krishnù, there was constant spring in Brindabun. There creepers bloomed on numerous arbours of trees; flowers of different kinds blossomed, upon which there was the buzzing of swarms of bees. Kokilas poured forth their notes on the mango branches, and peacocks strutted about in cool, shady places. A sweetly scented breeze was blowing, and on one side of the jungle, the retired Jumna exhibited its beauty. Krishnù and Bulram left the cows, and were engaged in all sorts of rare sports with their companions, when a demon, named Purlunt, who had been sent by Kuns, came in the form of a cowherd. On seeing him, Shree Krishnù said to Buldeo with a wink—“This is no friend of ours, Bulbeer, this is an evil spirit, who has come in a disguised form. Let us take measures for his destruction, we cannot kill him while he is in the form of a cowherd; when he assumes his own form, do you kill him immediately.”

Having thus instructed Buldeo, Shree Krishnù Jee laughing and calling Purlunt to him, took hold of his hand and said, “Your appearance is most beautiful; you are certainly our friend, without any deceit.”

Having thus spoken, and taking Purlunt with him, he divided the cowherds’ children into two equal portions, taking half himself and giving half to Bulram Jee, and having made two of their young companions sit down, he and Bulram began to ask, and explain the names of fruits and flowers.

In this sport of explanation Shree Krishnù lost, Buldeo won. Then those who were on Shree Krishnù’s side ran off with the companions of Buldeo on their shoulders. Purlunt outstripped them all, taking Bulram with him, and having reached the jungle, he began to increase in size.

Buldeo on this black hill-like (monster,) appeared as beautiful as the moon in a dark-coloured cloud, and the splendour of his ear-rings was as dazzling as lightning, the perspiration fell from him like rain. Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! when having got him alone, the demon was on the point of destroying Buldeo, he killed Purlunt with blows.

CHAPTER XX.

Shree Shookdeo Jee said,—Raja! when Bulram returned, after having killed Purlunt, he met Krishnù with his companions. And the cowherds’ children, who were in the jungle pasturing the cows, having heard that a demon had been killed, left their cows and came to look at him. The cows in the mean while went from one grass jungle to another. When the two brothers arrived, they could not see any cows.

The cows and cowherds were dispersed: they lost their road, and wandered about the grass and palm jungles. Climbing up trees, they (the cowherds’ children) called out to each other, and repeating names, they waived cloths in the air.

In the meantime, one of his companions came, and said to Krishnù, joining his hands, “O great king! the cowherds’ children and the cows having broken through (or destroyed,) the Mouj jungle have been mixed up together, just in the same way as in the months of Sawun and Bhadon, rivers rushing along with high waves, mix in the sea.” At this time they perceived that there was a fire blazing furiously. On seeing it, the cowherds and their companions, being greatly alarmed and frightened, called out, “Krishnù! Krishnù! save us quickly from this fire or we shall all be instantly burnt to death.” Krishnu said, “All of you shut your eyes.” When they had shut their eyes, Krishnù, having put out the fire in a second, caused another delusion, and having taken off the cowherds’ children with the cows into a fig tree forest, told them to open their eyes.

The cowherds having opened their eyes, said, gazing round, “Where has that fire gone, Krishnù? When did we come into the fig tree forest: this is indeed strange, Bulbeer?”

Having thus said, they accompanied Krishnù and Bulram with the cows to Brindabun, and each went home and mentioned, that Bulram had that day killed a demon, named Purlunt; and that there had been a fire in the Mouj forest, which, through the power of Krishnù, had been extinguished. Having narrated thus much, Shree Shookdeo Jee said,—Raja! hearing these words from the mouths of the cowherds’ children, all the inhabitants of Bruj went out to see: but they obtained no clue to the actions of Krishnù.

CHAPTER XXI.

Shree Shookdeo, the sage, said,—O great king! having seen the excessive violence of the hot season, the mighty king of the rains, taking compassion on the four-footed beasts, and birds and animals of the earth, and having collected clouds from all quarters, came forth to fight. At this time the thunder of the clouds was like the sounds of drums; and the clouds, of different colours, which were collected together, were brave and resolute heroes. In the midst of these the flashing of the lightning was as the glittering of arms. Here and there rows of cranes in their flight looked like white flags: frogs and peacocks sung praises, like bards, who accompany armies, and the continued rain fell in large drops like arrows.

Beholding the rainy season approach in this splendid style, the hot season abandoned the plains, and ran off with its life. Then the lord of the clouds, having rained upon the earth, conferred gladness upon it. She (the earth) having performed penance during eight months’ separation from her lord, now compensated herself by enjoyment.

Her breasts came down and became cold. She was pregnant, and had eighteen sons; who, taking presents of fruits and flowers, went to pay respects to their father. The land of Brindabun appeared as beautiful at that time as a loving woman, adorned with ornaments. And on all sides the rivers, nullahs and tanks were full; on which were waterfowl of different kinds, adding beauty to the scene. The branches of lofty trees were waiving to and fro; and on them cuckoos, pigeons, parrots and other birds were pouring forth their mingled notes. And here and there the cowherdesses and cowherds, dressed in red and yellow dresses, and swinging, were singing melodies in high notes. Approaching them, Shree Krishnù and Bulram afforded them great pleasure by engaging in, and exhibiting, their youthful sports. In this delightful manner the rainy season passed away; then Shree Krishnù began to say to the cowherds’ children, “Brothers! the pleasure-giving surud season has now come. Now all, I know, will enjoy great pleasure; now is the season of enjoyment and fine weather. The stars by night shine in the sky, brilliant as the passionless Bruhmù. For four months we have remained in the house; now that the surud season has come, let us give up all love for it, (the house). People run to and fro, occupied with their respective affairs. Princes proceed to conquer foreign countries.”

CHAPTER XXII.

Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund having thus spoken, took the cowherds’ children with him again to engage in sports. And whilst Krishnù was absent in the jungle, grazing the cows, the cowherdesses remained in their houses, singing his praises. One day Shree Krishnù played on the flute in the jungle: and, on hearing the sound of the flute, all the women of Bruj stood up in a state of agitation; and, having assembled in one place, sat down on the road they began to say to each other, “Our eyes will then be fully gratified when we behold Krishnù; he is now with the cows in the jungle, dancing and singing, in the evening he will return, and then we shall see him.” On hearing this a cowherdess said, “Hear me friend! he has played upon the flute, and behold what greatness he has conferred upon the bamboo!”

“What excellent qualities has it, that Shree Krishnù’s mouth should be fastened to it all day long. And having drank the nectar of his lips, and raining forth joy, (it) the flute emits sounds like the clouds?

“What, is it more beloved than ourselves, that Krishnù keeps it near him day and night?

“It was made in our presence, and has now become a rival to us, being constantly on his person.

“When Shree Krishnù, having wiped the flute with a yellow silk cloth, plays upon it, the gods, sages, celestial choristers and musicians taking their wives with them and seated in their chariots, come eagerly to hear him, and being fascinated by hearing him, they become fixed and motionless as pictures. What penance has the flute performed, that all are so subservient to it?”

Another cowherdess said in reply, “Having first of all been produced in the stock of the bamboo, the flute kept Huri in constant remembrance. Afterwards it endured heat, cold and rain. Suddenly, being broken up into small pieces, it burnt its body in fire and inhaled smoke.

“This is the penance it has performed, by means of which it has become complete, and obtained this result (fruit).”

Having heard this, one of the Bruj women said, “Why has the lord of Bruj not formed us into flutes, that we might stay with Huri day and night?” Having narrated thus much, Shree Shookdeo Jee said to the Raja Pureechit,—O great king! the cowherdesses constantly sung the praises of Krishnù, until his return from grazing the cows in the jungles.

CHAPTER XXIII.

Shree Shookdeo, the sage, said, on the departure of the surud season, the winter came, when there was very great cold and frost. At this time the women of Bruj said to one another, “By bathing in the month Aghun, the sins of every birth are obliterated, and the hopes of the mind are accomplished. I have heard so from old people.” On hearing this, they all resolved to bathe in Aghun, that they might without doubt obtain Shree Krishnù. Having resolved upon this, and risen very early in the morning, the women of Bruj dressed and ornamented themselves, and went in a body to bathe in the Jumna. Having bathed and made an offering to the sun, of eight ingredients, coming out of the water, they made an earthen image of Parvutee. Putting sandal, rice, flowers and fruits upon it, placing before it perfumes, lamps and consecrated food, performing poojah with hands joined, and holding their heads, they beseeched Parvutee, saying “O Dewee! we constantly supplicate this boon from you, that Shree Krishnù may be our lord.” In this manner the cowherdesses constantly bathed. Fasting all day, they ate coagulated milk and rice in the evening, and slept on the ground at night. With a view of quickly obtaining the fruit of their fasting, all the women of Bruj went one day to a very steep ghaut to bathe; and on arrival, having taken off their clothes, and placed them on the bank, they went naked into the water. They began sporting about, and singing the praises of Huri.

Shree Krishnú was also at this time pasturing cows, sitting under the shade of a fig tree. Having heard by chance the sound of their singing, he came silently to the spot, and having concealed himself began to look on. A sudden thought struck him, while he was looking on, and having stolen all their clothes, he climbed up a “kudum” tree, and placed them all in a bundle before him. In the meantime, the cowherdesses looking on the bank for their clothes could not find them. Being alarmed, they got up and began searching all round, and saying to each other, “Not even a bird has come here; who can have taken away our clothes?” Just then a cowherdess saw Krishnù sitting hid on a “kudum” tree, with a crown on his head, a club in his hand, marked with saffron on the forehead, in a yellow silk dress, with a garland of flowers reaching to his feet, and preserving a strict silence, with a bundle of clothes before him. She called out, “Behold him! who has stolen our hearts and our clothes, seated on a ‘kudum’ tree with our bundles.” Hearing this, and seeing Krishnù, all the women were ashamed, sitting down in the water, joining their hands and bending their heads, they supplicated and entreated Krishnù, saying “O compassionate to the poor! beloved destroyer of our griefs! O Mohun! please give us our clothes.” Krishnù replied, “By the oath of Nund, I will not give them thus; come out of the water one by one, and you shall obtain your clothes.”

The women of Bruj said angrily, “This is a pretty lesson you have learnt, in telling us to come out of the water naked. We will go and tell this to your father and brother, and they will come and lay hold of you as a thief. And we will mention it also to Nund and Jusodha, who will teach you better. We are ashamed at what you have done; you have put an end to all recognition (acquaintance) between us.” On hearing this, Shree Krishnù Jee was enraged and said, “You shall not have the clothes until you come, and fetch them yourselves.” The cowherdesses were alarmed and said, “O kind to the poor! it is you, who constantly keep us in remembrance, and who are the guardian of our good name; how shall we fetch them? It is for your sake, that we have offered up our vows, and bathed in the month of Mungsir.” Krishnù replied, “If you have bathed with sincerity on my account in the month of Aghun, lay aside all bashfulness and deceit, and come and take your clothes.” When Shree Krishnù Chund had thus spoken, the cowherdesses on reflection began to say to each other, “Let us go friend! let us mind what Krishnù says, because he knows all the secrets of our bodies and minds. Why should we be ashamed before him?” Having thus determined, acting according to what Shree Krishnù had said, and concealing their breasts and privities with their hands, all the women came out of the water, bowing their heads. When they stood opposite to Shree Krishnù on the bank, he said laughing, “Now put your hands together, and come forward, and I will give you your clothes.” The cowherdesses said, “Darling of Nund! why do you deceive us, we are plain, simple women of Bruj. We have been tricked, and all our mind and memory are gone. Is this the game you have determined upon playing, Huri? Whenever we think of this, we shall be ashamed; now do something for us, O lord of Bruj!” When they had thus spoken, and put their hands together, Shree Krishnù Chund Jee giving them their clothes, and approaching them said, “Be not displeased at what has happened, because this is a lesson I have given you. The habitation of the god Varoonù is in water: for this reason, if any one goes naked into the water, his character is entirely destroyed. Having been delighted at beholding the affection of your mind, I have told you this secret, now go home, and return in the month of Kartik to dance the circular dance with me.”

Shree Shookdeo, the sage, said,—O great king! the cowherdesses having heard this speech, returned to their homes, delighted and satisfied. And Shree Krishnù, having come to the fig tree, went along with the cowherds’ children and their companions and cows. Beholding on all sides jungle of various kinds, they began to speak in high terms of trees, saying, “that after coming into the world, they themselves suffered many troubles, and afforded pleasure to mankind. It is thus, that the coming into the world of those, who are attentive to the interests of others is beneficial.” Conversing in this manner and advancing onward, they arrived near the Jumna.

The Prem sagur

THE
PREM SAGUR

TRANSCRIBER’S NOTES I.

PREFACE TO THE TRANSLATION
OF THE
PREM SAGUR.

CONTENTS.

THE
PREM SAGUR.

CHAPTER I.

CHAPTER II.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

CHAPTER XIV.

CHAPTER XV.

CHAPTER XVI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX.

CHAPTER XX.

CHAPTER XXI.

CHAPTER XXII.

CHAPTER XXIII.

CHAPTER XXIV.

The Prem sagur

THEPREM SAGUR

TRANSCRIBER’S NOTES I.

PREFACE TO THE TRANSLATIONOF THEPREM SAGUR.

CONTENTS.

THEPREM SAGUR.

CHAPTER I.

CHAPTER II.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

CHAPTER XIV.

CHAPTER XV.

CHAPTER XVI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX.

CHAPTER XX.

CHAPTER XXI.

CHAPTER XXII.

CHAPTER XXIII.

CHAPTER XXIV.

THE
PREM SAGUR

PREFACE TO THE TRANSLATION
OF THE
PREM SAGUR.

THE
PREM SAGUR.