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thus spoken, Suhusrajoorun sent for several of his warriors, and said
to them, ‘Go now, and loosen and bring here from the house of
Jumdugun the cow Kamdhenoo.’ The warriors, on receiving their
master’s order, went to the sage’s house; and when, after having
loosened the cow, they carried it off in presence of Jumdugun, the
sage ran and stopped Kamdhenoo on the road. Having received
intelligence of this, Suhusrajoorun was enraged, and came and cut
off the sage’s head, Kamdhenoo ran off to Indrù, and Renooka came
and stood near her husband’s body, she rolled upon the ground,
tearing her hair, and sat down, laying hold of his feet; she struck her
breast, shedding tears; and calling tenderly upon her husband,
poured forth lamentations. At that time, the guardian deities of the
ten quarters trembled, when they heard the cries and weeping of
Renooka; and the seat of Purshooram, shook, as he was engaged in
penance, and his meditations were interrupted. On his meditations
being disturbed, Purshooram, having reflected, took his axe, and
came to the spot, where his father’s corpse had fallen, and where
his mother was standing, striking her breast. On seeing this,
Purshooram Jee became very wroth; and at the same time, Renooka
explained with tears to her son all the circumstances of her
husband’s slaughter. When he had heard the account, Purshooram
went to where Suhusrajoorun was seated in the midst of his court,
having first said to his mother, ‘Mother! I will first slay my father’s
enemy, and afterwards come and take up my father’s body.’ On
seeing the Raja, Purshooram Jee said angrily, ‘O pitiless, cowardly,
malicious enemy of your family! you have killed my father, and
brought great grief upon me.’ When having thus spoken,
Purshooram seized his axe, and advanced in great wrath, the Raja
confronted him with a bow and arrows. The two strong men began a
mighty contest. At length, after they had fought about four hours,
Purshooram Jee killed and overthrew Suhusrajoorun, whose army
then attacked him, and which he also destroyed near the Raja’s
body; he afterwards came thence, and performed his father’s funeral
obsequies; and having comforted his mother, Purshooram Jee then
offered sacrifice to Roodrù at that place; and from that time, the
place has been called, and become famous as a place of holy
pilgrimage, whoever goes there during an eclipse of the sun, and
offers gifts, or bathes or performs penance or sacrifice, will receive a
reward of a thousand fold excellence.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee
said to the Raja Pureechit,—O great king! on hearing this story, all
the descendants of Judoo were delighted, and said to Shree Krishnù
Chund Jee, “O great king! be pleased to go quickly to Koorchetrù,
and do not now delay, because it is necessary to arrive there in time
for the festival.” On hearing this, Shree Krishnù Chund and Bulram
Jee enquired from the Raja Oogursen, “Who, O great king! will
remain here to guard the city if all go to Koorchetrù?” Raja Oogursen
said, “Leave Unroodrù Jee and go.” Having received the Raja’s order,
and having sent for and explained to Unroodrù, Krishnù said, “Son!
remain here, defend the cow and the brahmin and protect the
subject, I and the Raja Jee, and all the descendants of Judoo will
return, after having bathed at Koorchetrù.” Unroodrù Jee replied, “I
will act according to your order.”
Having, O great king! left Unroodrù Jee only to guard the city,
Soorsen, Basoodeo, Oodho, Akroor, Kritbruma, and all the high and
low descendants of Judoo with their wives prepared to set out for
Koorchetrù. When the Raja Oogursen encamped outside the city
with his army, the whole party assembled together; and afterwards
Shree Krishnù Chund Jee joined them, accompanied by his brother’s
wife, eight queens, sixteen thousand eight hundred wives, and their
sons and grandsons, Raja Oogursen decamped thence on Krishnù’s
arrival; and advanced with great pomp and bustle, like Raja Indrù.
Having narrated thus much, Shree Shookdeo Jee said,—O great
king! after a pleasant and safe journey of some days, Shree Krishnù
Chund and all the descendants of Judoo arrived at Koorchetrù; and
having gone there, they all bathed during the festival; and, each, to
the utmost of his means, offered elephants, horses, ruths, palkees,
dresses, jewels, ornaments, grain or money, and afterwards they all
encamped there.
O great king! having heard of the journey of Shree Krishnù Chund
and Bulram Jee to Koorchetrù, Rajas from the four quarters came
with their families and armies, and met them. Then all the Kouruvùs
and Panduvùs came there with their relatives and their troops; at
that time Koontee and Dropudee went into the female apartments of
the descendants of Judoo, and had interviews with their wives; after
this Koontee having gone into her brother’s presence, said, “Brother!
I am very unfortunate, from the very day I was betrothed I have
been suffering affliction, you have not thought of me from the time
you gave me in marriage; and Ram Krishnù, who is the bestower of
happiness upon all, has not shown any kindness towards me.”
On hearing these words, O great king! Basoodeo Jee taking
compassion on her, said, his eyes being filled with tears, “Sister!
what dost thou say to me? I have had no control in these matters,
the condition or circumstances of fate are not known. The will of
Huri is very powerful, behold! what griefs I endured at the hands of
Kuns; the whole world has become subservient to Krishnù; behold!
whatever griefs one may suffer, the universe is put into circular
motion.”
O great king! having thus spoken, and having entered into
explanations with his sister, Basoodeo Jee went to the place, where
all the Rajas were seated in the court of Raja Oogursen and Raja
Doorjodhun and other great Rajas, and the Panduvùs were doing
honour to Oogursen: “Raja! you are very fortunate in constantly
beholding Shree Krishnù Chund, and obliterating the sins of each
birth; the lord, whom Shivù, Bruhmù and all the other gods wander
about seeking, continually protects you; the Huri, whose mysteries
jogees and sages, or whose passions are under complete subjection,
and saints and wise men cannot discover, comes to receive your
orders; and he, who is god of the whole world, bows his head to
you.”
Having related thus much of the history, Shree Shookdeo Jee said,
—O great king! all the Rajas having come were thus applauding Raja
Oogursen, and he, with great propriety, pleased and satisfied them
all. In the mean while, having heard of the arrival of Shree Krishnù
and Bulram Jee, Nund and Oopnund came, accompanied by their
relations and all the cowherdesses and cowherds, and their children.
When they were at leisure after bathing and offering gifts, Nund Jee
went to the place, where Basoodeo and Dewukee were living with
their son, in a state of ease and enjoyment. On seeing them,
Basoodeo Jee rose and met them; and mutually expressing and
feeling affection they were as happy as a man would be, who had
found a lost thing. Basoodeo Jee then mentioned to Nund Rae all
that had transpired at Bruj formerly, how Nund Rae Jee had brought
up Shree Krishnù and Bulram.
On hearing this account, O great king! Nund Rae Jee’s eyes filled
with tears, and he remained gazing on the face of Basoodeo. At that
time, Shree Krishnù and Buldeo, having, with all becoming propriety,
performed obeisance and salutation, first to Nund and Jusodha Jee,
went afterwards and had a meeting with the cowherds’ children. The
cowherdesses came there, and gazed upon the moon-like
countenance of Huri, and delighted their partridge-like eyes (that is,
their eyes, which gazed at Krishnù, in the same manner as the eyes
of the Chukoor, or Greek partridge, gazes at the moon, of which the
bird is said to be enamoured) and received the fruit, or the greatest
enjoyment of their lives.
Having narrated thus much, Shree Shookdeo Jee said,—O great
king! I cannot describe the love displayed by Nund, Oopnund,
Jusodha, the cowherdesses, the cowherds and their children on
meeting with Basoodeo, Dewukee, Rohnee, Shree Krishnù and
Bulram; it must have been witnessed to be understood. At length,
seeing that they were all greatly agitated by their affection, Shree
Krishnù Chund Jee said, “Listen! whatever mortal shall have faith in
me, shall be fearlessly carried across the sea of existence; you have
made an offering of your bodies, minds and wealth, and have looked
upon me with a never ending affection; no one is equal to you in
good fortune; not Bruhmù, Roodrù, Indrù or any one else, whoever
he be, I have not come into the meditations of Shivù, but have dwelt
with you, and constantly increased my affection. I dwell in the body
of each individual: what I now say is incomprehensible and
unfathomable, as light, water, fire, earth and air abide in the body,
so also my splendour dwells in the human form.”
Shree Shookdeo Jee said,—O great king! when Shree Krishnù
Chund had mentioned all these mysteries, all the inhabitants of Bruj
recovered their confidence.
 CHAPTER LXXXIII.
Shree Shookdeo Jee said,—O great king! listen, whilst I give an
account of the conversations which passed between Dropudee and
the wives of Shree Krishnù Chund Jee. One day the wives of the
Kouruvùs and Panduvùs were sitting with the wives of Shree Krishnù
Chund Jee, and were celebrating the exploits and good qualities of
Krishnù; upon something being said in conversation, Dropudee said
to Shree Rookmunee Jee, “Say, O beautiful Rookmunee! how didst
thou obtain Shree Krishnù Chund Jee?” Shree Rookmunee replied,
“Listen attentively, O Dropudee! how Krishnù carried his scheme into
execution: my father’s wish was to give his daughter to Shree
Krishnù Chund, and my brother had set his mind upon giving me to
Raja Sissoopal, who came with a marriage procession to celebrate
the marriage; and I sent a brahmin and invited Shree Krishnù Chund
Jee. On the marriage day, as I returned home after having offered
adoration to Devee, Shree Krishnù Chund Jee having carried me off
from the midst of the army of the demons, seated me on his chariot,
and pursued his journey homewards. Having afterwards received
intelligence of this event, the whole army of demons came and
made a violent attack upon Huri, who easily slew and put them to
flight, he then set out for Dwarka, taking me with him. On our arrival
there, Rajas Oogursen, Soorsen and Basoodeo Jee married me to
Shree Krishnù Chund, according to the prescribed injunctions of the
Vedas; and, having heard the news of the marriage, my father gave
me a most liberal dowry.”
Having recited thus much, Shree Shookdeo Jee said to the Raja
Pureechit,—O great king! Dropudee Jee made enquiries, similar to
that she had made from Shree Rookmunee, from Sutbhama,
Jamwutee, Kalindee, Bhudrù, Sutya, Mittrabinda, Luchmuna, and the
sixteen thousand and eight hundred queens of Shree Krishnù Chund,
and each explained all the circumstances and the history of her
marriage.
 CHAPTER LXXXIV.
Shree Shookdeo Jee said,—O great king! listen with attention, while
I relate the story of the coming of all the sages, and of the
performing of sacrifice by Basoodeo Jee: One day Rajas Oogursen
and Soorsen, Basoodeo, Shree Krishnù and Bulram were seated in
full assembly with all the descendants of Judoo, and the kings of
other countries were also present; at this time Byas, Bushisht,
Bishwamitrù Bamdeo, Purashur, Bhrigoo, Poolusk, Bhurdooaj,
Markundeyù and eighty-eight thousand other sages, having a desire
to see Shree Krishnù Chund, the root of joy, came there; and Narud
Jee also came with them. On seeing them, the whole court rose up;
and then, having performed obeisance, and thrown down silken
cloths for them to walk upon, they conducted all the sages into the
assembly, after this Shree Krishnù Chund having placed them all
upon seats, and having washed their feet drank the water with
which their feet had been washed, and sprinkled it upon the whole
assembly; then having offered sandal, unbroken rice, flowers,
perfumes, lamps and consecrated food, Bhugwan worshipped them
all, and went round to the right by way of adoration; and, standing
in their presence with joined hands, Huri said, “Great is our good
fortune that you have come and visited us, and sat in our house; the
sight of a good man is equal to bathing in the Ganges, he who has
seen a holy man (or received a visit from a holy man) has had the
crime of each birth effaced.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee
said,—O great king! when Shree Bhugwan had thus spoken, then all
the sages remained reflecting, “When the lord, who is in the form of
light, and the creator of the universe, says this, what need we care
what any one else may say, or has said?” Whilst the sages thought
thus in their minds, Narud Jee said, “Listen to me all ye of the
assembly with attention: the delusive power of Huri cannot be
comprehended this power, in the form of Bruhmù, creates; as
Vishnù, it preserves; as Shivù, it destroys: its nature is infinite,
beyond the comprehension of man’s intellect; but by his favour we
know so much, that Vishnù frequently descends upon the earth to
confer happiness upon holy men, destroy the wicked and promote
what is eternally right.”
When, O great king! having thus spoken, Narud Jee was on the
point of rising up and leaving the assembly, Basoodeo came before
him, and, with joined hands and with submissiveness, said, “O chief
of the sages! be pleased to favour us by saying, how a man, having
come into the world, can escape from fate.”
O great king! when Basoodeo Jee had thus spoken, all the holy
men and sages remained looking at the countenance of Narud Jee;
then Narud Jee, understanding the wishes of their minds, said to the
sages, “O divinities! be not astonished at this speech; the delusive
power of Shree Krishnù is mighty, it has overcome and conquered
the whole world, and therefore Basoodeo Jee has thus spoken, and
some one else has also thus said, ‘Near whom, whoever remains, he
is under the influence of his good qualities, and subjected to the
illusion of his glory, without being aware of it.’ As any one living on
the banks of the Ganges, who goes elsewhere; and, having
abandoned the Ganges, drinks well water, so have the Judoos
become unintelligent; and do not comprehend at all the nature of
Krishnù.” Narud Jee having by these words removed the perplexities
of the sages, said to Basoodeo Jee, “O great king! it is written in the
Shastrùs, that the man, who performs pilgrimage, makes offerings,
or performs penance, or fasts or offers sacrifice, having escaped
from the bonds of the world, will obtain supreme felicity.” On hearing
these words, Basoodeo Jee was delighted, and immediately procured
and made ready all things necessary for a sacrifice, and said to the
saints and sages, “Please favour me by commencing the sacrifice.”
When, O great king! Basoodeo Jee had thus spoken, all the
brahmins prepared and arranged a building for the sacrifice. Upon
this Basoodeo Jee went and sat with his wives near the altar; and all
the Rajas and the Judoos prepared to assist in the sacrifice.
Having proceeded thus far in the narrative, Shree Shookdeo Jee
said to the Raja,—O great king! when Basoodeo went and sat at the
altar, the sages began the sacrifice according to the injunctions of
the Vedas; and, after reading incantations from the Vedas, they
began to offer oblations with fire to the deities; and the gods in
bodily shape came running to receive them.
When, O great king! the sacrifice was begun; above, the celestial
choristers and musicians, playing upon pipes and drums, began to
sing of the excellences of the gods; and bards and panegyrists to
celebrate their praises. Oorbusee and the other celestial courtezans
danced; and the gods, seated in their chariots, rained down flowers;
and below, the singers and dancers sang and danced, and engaged
in festivities; and beggars raised cries of exultation and rejoicing, in
midst of which the sacrifice was completed. And Basoodeo Jee,
having offered the final oblation and arrayed the brahmins in silken
clothes, and adorned them with ornaments, presented them with
many jewels, and much wealth: and they read incantations from the
Vedas, and pronounced their blessing. After this, Basoodeo
presented robes to, and entertained the kings of different countries,
who then offered the sacrificial gifts; and taking leave, returned
home. On the departure of the Rajas, all the sages and saints and
Narud Jee also took leave.
It is not possible to describe the subsequent scene, when Nund
Rae Jee and the cowherdesses, and the cowherds and their children
were about to take leave of Basoodeo. The descendants of Judoo,
on the one hand, made all kinds of affectionate speeches; and the
inhabitants of Bruj, on the other hand, did so likewise; this happy
scene must have been witnessed to be understood, I cannot attempt
to describe it. At length, Basoodeo and Shree Krishnù, and Bulram,
having entered into explanations with Nund Rae Jee and the rest of
the party, and made them understand, and having arrayed them in
honorary dresses, and bestowed great wealth upon them, allowed
them to take leave.
Having recited thus much of the narrative, Shree Shookdeo Jee
said,—O great king! when Shree Krishnù Chund and Bulram Jee
returned to the city of Dwarka with the rest of the party, after having
bathed during the festival, and offered sacrifice, there were
rejoicings and festivities in every house.
 CHAPTER LXXXV.
Shree Shookdeo Jee said,—O great king! one day in the city of
Dwarka, when Shree Krishnù Chund and Bulram went to Basoodeo
Jee, he, on seeing the two brothers, rose and stood up, reflecting in
his mind, “That at Koorchetrù, Narud Jee had said, ‘That Shree
Krishnù Chund is the creator of the world;’ ” and joining his hands
Basoodeo said, “O lord! unseen, invisible and imperishable! Luchmee
has become your handmaid, and constantly attends upon you; you
are the god of all the gods; no one understands your nature; your
splendour, is in the moon, the sun, the earth and the sky; you shine
in every place; your delusive power is very mighty; it has led astray
the whole world. In the three worlds, there is no god, man or sage,
who can escape from its influence.”
Having thus spoken, Basoodeo Jee again said, “Lord! no one
comprehends the mysteries of your state, in the Vedas they are
described as unfathomable, you have neither enemies nor friends;
nor are sons, father and brothers dear to you. You have descended
upon the earth to remove its burthens; and, for the sake of men,
have assumed many different semblances.”
O great king! having thus spoken, Basoodeo Jee said,—“O sea of
compassion and brother of the poor! in the same manner as thou
hast saved many sinners compassionately grant me salvation also, in
order that having crossed the sea of existence, I may sing of thy
excellent attributes.” Shree Krishnù Chund replied, “Father! you are
wise, why do you exalt your sons? Think a little in your mind that
the acts of Bhugwut are infinite; no one has to this day ascertained
the limits of them. Behold! he shines in every mortal frame, and
therefore the world calls him ‘The being without passions or human
qualities.’ He creates, he destroys, he remains mixed with the world,
but can never be bound by it. Earth, sky, air, water and fire, the five
elements of the body, in them all the power of the lord abides. The
sacred precepts of the Vedas have declared this.”
 O great king! on hearing these words from the mouth of Shree
Krishnù Chund Jee, Basoodeo, being under the influence of
fascination, was silent and remained gazing on the countenance of
Huri; then Krishnù went thence to his mother, and on seeing her
son, Dewukee Jee said, “O! Shree Krishnù Chund, the root of joy!
one grief at times pierces me.” Krishnù enquired, “What is that?”
Dewukee Jee replied, “Son! grief for the loss of your six elder
brothers, whom Kuns destroyed, never departs from my mind.”
Shree Shookdeo Jee said,—O great king! on his saying this, Shree
Krishnù Chund Jee went to the regions below, having first said to his
mother, “Mourn not now, I will bring my brothers here immediately.”
When Raja Buli received intelligence of Krishnù’s arrival, he came out
to meet him; and, having with great pomp and preparation, spread
silken cloths for him to walk upon, escorted him to his own abode;
having afterwards seated him on a throne, and put sandal, unbroken
rice and flowers upon his forehead, and placed before him perfumes,
lamps and consecrated food, Raja Buli worshipped Shree Krishnù
Chund, then standing before him with joined hands, and glorifying
him greatly, he said, “O great king! why have you come here?” Huri
replied “Raja! in the age of truth (or in the good age) there was a
sage named Mureech, a great, religious student, wise, a speaker of
the truth and a devout worshipper of Huri; his wife’s name was
Oorna, who had six sons. One day, the six brothers in their youthful
state having gone before the Raja (the lord of subjects) laughed;
observing that they laughed, the Raja was very angry, and
pronounced this curse, ‘Go, and descend upon the earth as demons.’
O great king! on hearing this curse, the sage’s sons were greatly
alarmed, and went and fell at the feet of the Raja; and having
beseeched him greatly said, with the utmost humility, ‘O sea of
compassion! you have pronounced a curse; but be pleased to favour
us by saying, when we shall be liberated from it.’ Having heard their
humble speech, the Raja taking compassion upon them, said, ‘When
you see Shree Krishnù Chund, you will be released.’ O great king! on
his saying this, they gave up the ghost, and became the sons of
Hurinakoos; then they were born as the sons of Basoodeo, whom
Kuns came and murdered, on their being slain, the delusive power
brought them here, and, conferring happiness, placed them in this
abode; their mother Dewukee mourns for them; for this reason, I
am come here, that I may take away my brothers with me and
present them to my mother, and remove the anxiety of her mind.”
Shree Shookdeo Jee said, Raja! when Huri had thus spoken, Raja
Buli brought and gave him the six children, and placed before him
many presents; then Krishnù came thence with his brothers to his
mother; who, on seeing her sons, was highly delighted; when the
inhabitants heard this, there was joy throughout the city, and the
curse pronounced upon the sons terminated.
 CHAPTER LXXXVI.
Shree Shookdeo Jee said,—Raja! I will now relate how Urjoon
carried off Shree Krishnù Chund Jee’s sister, Soobhudra, from
Dwarka; and how Shree Krishnù Chund went and abode in Mithila,
listen with attention: when Dewukee’s daughter, whose name was
Soobhudra, and who was younger than Shree Krishnù Jee, was
marriageable; Basoodeo Jee having invited several of the
descendants of Judoo, and Shree Krishnù and Bulram said, “The girl
is now of a fit age to be married, to whom shall we give her?”
Bulram Jee replied, “It is said, ‘That we ought to contract marriage,
enmity and friendship with equals;’ one thing occurs to me, that we
ought to marry this girl to Doorjodhun, and obtain renown and
greatness in the world.” Shree Krishnù Chund said, “In my opinion,
we shall obtain a high reputation in the world by giving her to
Urjoon.”
Shree Shookdeo Jee said,—O great king! on Bulram’s speaking, no
one uttered a word; but when Shree Krishnù Chund Jee had spoken,
all exclaimed, “It is most advisable to marry the girl to Urjoon.”
Bulram Jee was offended at hearing this, and rose up and went
away; and the party present, observing that he was offended,
remained silent; when Urjoon afterwards received information of
these circumstances, he assumed the disguise of a religious
mendicant; and, taking a staff and wooden pot went to Dwarka;
and, having selected a convenient spot spread a deer’s skin, and sat
upon it: he remained thus for four months during the whole rains,
and no one discovered his secret purpose; looking upon him as a
guest, they all paid him attention; and, for the sake of Vishnù,
entertained affection for him; Krishnù knew all his secrets, but did
not reveal them to any one.
O great king! one day Buldeo Jee also invited and brought with
him Urjoon to an entertainment at his house, when Urjoon sat down
to eat, he beheld Soobhudra, with a body like the moon, and eyes
like the deer. On seeing her Urjoon was fascinated; and, avoiding the
gaze of all, began to look upon her with averted glance; and thought
to himself, “When will Bruhmù accomplish what is destined in my
fate?” Whilst on the other hand Soobhudra Jee, pleased with the
brilliancy of his countenance, was saying to herself, “He is some
prince and not a religious mendicant, why is he sad?”
Having thus spoken, Soobhudra Jee went into the house and
began to think of obtaining a husband; and on the other hand,
Urjoon, after he had finished eating, came to his seat, and was
occupied with all kinds of anxieties as to how he should gain
possession of his beloved. Some days afterwards, on the occasion of
the festival of Shivùrat, all the inhabitants of the city, male and
female, went outside the city to worship Shivù. Soobhudra went
there also with her female companions and attendants. Having
heard of her going, Urjoon mounted his chariot, and taking his bow
and arrows, went there and was ready.
Whilst, O great king! Soobhudra was returning with her female
friends after having worshipped Shivù, Urjoon at sight of her
abandoned all reserve and modesty; and seizing her by the hand,
lifted her into his chariot, and went off. Bulram was greatly enraged,
when he heard of it; he took his plough and wooden pestle on his
shoulder; his eyes were bloodshot, he spoke in a voice of thunder; “I
will now go and utterly destroy him, and will lift up the world and
place it upon my forehead, how shall a beggar carry off my beloved
sister, Soobhudra? Wheresoever I may catch this religious
mendicant, I will destroy him, and search out and utterly destroy all
his family.”
O great king! Bulram Jee continued to make many idle and very
angry speeches, when, having heard what had occurred,
Purdiyomun, Unroodrù, Sumboo and other noble descendants of
Judoo came into the presence of Buldeo Jee, and said with joined
hands, “O great king! if you give us the order, we will lay hold of,
and bring your enemy here.”
Having proceeded thus far in the narrative, Shree Shookdeo Jee
said,—O great king! when Bulram taking all the descendants of
Judoo with him, was ready to go in pursuit of Urjoon, Shree Krishnù
Chund went and explained to Buldeo all the secrets connected with
the carrying off Soobhudra; and said in a tone of the greatest
submissiveness, “Brother! Urjoon, in the first place, is the son of our
paternal aunt; and in the second, he is my greatest friend; he has
committed this act heedlessly, and without due thought; but it is not
at all right for us to fight with him; this would be contrary to religion,
and contrary to the custom of the world; and whoever might hear of
our fighting would say, ‘That the friendship of the descendants of
Judoo is like a wall of sand.’ ” On hearing these words, Bulram Jee
beating his head, and being greatly enraged said, “Brother! this is a
common custom with you to raise a fire, and then run for water;
otherwise, if you had not taken part in the business, what power had
Urjoon to carry off my sister?” Having thus spoken, Bulram Jee
suffered great regret, and was very angry, and looking at his brother
dashed his plough and wooden pestle on the ground, and sat down;
and all the descendants of Judoo sat down also with him.
Shree Shookdeo Jee said,—Raja! whilst Shree Krishnù Chund
entered into explanations with them all, Urjoon went home and
married Soobhudra, in the manner prescribed by the Vedas. On
receiving intelligence of the marriage, Shree Krishnù and Bulram Jee
sent off to Hustinapoor, in charge of a brahmin, clothes, jewels, male
and female servants, elephants, horses, chariots and a large sum of
money; afterwards Shree Moorari, the friend of his worshippers,
mounted his chariot and went to Mithila, where there were two
worshippers of his, named Sootdeo and Buhoolas, the one a Raja,
and the other a brahmin.
O great king! on Krishnù’s departure, Narud, Bamdeo, Byas, Atri,
Purshooram, and many other sages came and accompanied Shree
Krishnù Chund Jee; whatever countries Krishnù passed through, the
Rajas of them came out to meet him, and worshipped him, and gave
him presents; at length, after a journey of some days, Krishnù
arrived there; when they heard of Huri’s arrival, the two worshippers
rose up, and came running hastily to him with presents. During their
interview with Krishnù, they both placed their presents before him;
and, making obeisance, and standing in his presence with joined
hands, said, with the utmost submissiveness, “O sea of compassion
and brother of the poor! you have shown great mercy, in having
allowed sinners like us to see you, and thereby made us pure, and
put an end to our being born and dying.”
Having recited thus much of the history, Shree Shookdeo Jee said,
—O great king! Shree Krishnù Chund, acquainted with the secrets of
the heart, having beheld the sincere faith of those two worshippers,
assumed two bodily forms, and went and dwelt in the houses of
both; they entertained and amused him in an agreeable manner;
and Huri made a stay of some days, and made them exceedingly
happy; after this, when Krishnù having gratified all their wishes, and
increased their knowledge, went to Dwarka; the sages and saints
took leave of him on the road, and Huri went and abode happily at
Dwarka.
 CHAPTER LXXXVII.
Having heard so much of the narrative, Raja Pureechit said to
Shree Shookdeo Jee, “O great king! you said, on a former occasion,
that the Vedas glorified the supreme deity; explain to me, in order
that the doubts of my mind may be removed, how the Vedas offered
praise to the Bruhm without passions or human qualities?” Shree
Shookdeo Jee replied,—O great king! the lord, who is the author of
the intellect, of the organs of action and perception, of the mind,
soul, religious and moral merit, wealth, desire and salvation,
constantly remains in a passionless form, without human qualities,
but when he creates the world, he is possessed of all qualities, and
assumes his own natural form; for this reason, that one deity is both
without, and with passions and qualities.
Having thus said, Shookdeo, the sage, added, Raja! Narud Jee on
one occasion asked Nurnarain the question you have now asked me.
Raja Pureechit said, “O great king! please explain this subject to me,
that the perplexities of my mind may be removed.”
Shookdeo Jee replied, Raja! once on a time during the age of
truth, Narud Jee went into the world of truth (that is, the world of
the virtuous age) to the place where Nurnarain was sitting engaged
with many other sages in devout religious austerities, and enquired,
“O great king? be pleased to do me the favour to say, how the Vedas
glorify the incorporeal Bruhm.” Nurnarain said, “Hear me Narud! the
perplexity, which you have asked me to explain, is the same as
occurred in the world of mortals, at a place where Sunatun and
other sages were seated, occupied with religious penance.
Sunundun, a sage, then narrated a story, and entirely removed the
doubts of all present.” Narud Jee said, “O great king! I also dwell
there, and if this story had been told, I should have heard it.”
Nurnarain said, “Narud Jee! this story was told, when you had gone
to the white island to visit Bhugwut and, therefore, you did not hear
it.” Having heard this, Narud Jee said, “O great king! kindly inform
me what story was related there,” Nurnarain replied, “Listen! Narud,
when the sages asked this question, Sunundun, the saint, began to
say to them, ‘Listen to me! at the time of the general destruction,
when fourteen worlds became the semblance of water, then the
complete Bruhm remained alone asleep, when Bhugwan wished to
create the world, the Vedas having come forth from his breath and
joined their hands, sang praises to him, just as bards, by singing
songs of eulogy of his renown very early in the morning, might
awaken a Raja, who was asleep in his own house; in order, that
being awake, he might quickly perform any business he had to do.’ ”
Having proceeded thus far in the story, Nurnarain added, “Listen
to me, O Narud! the Vedas having come forth from the mouth of the
lord were saying, ‘O lord! awake quickly and create the world, and
remove your deceptive power far from the minds of animated
beings; then they will recognize your appearance; your deceptive
power is predominant, and deprives all beings of intelligence; the
being who escapes from it, will have knowledge to understand you.
O lord! no one except you can reduce this power to subjection; he,
in whose breast you dwell in the form of knowledge, overcomes this
deceptive power; otherwise, who has ability to escape from the
influence of this power? You are the creator of all; all animated
beings, having derived their origin from you, are contained in you;
just as many things being produced from the earth, are again mixed
up in the earth; whoever worships or glorifies any god whatsoever,
worships and glorifies you, just as a man may make many
ornaments of gold, and give them various names, but it is still gold;
so you have many forms; and consider this point, that not one of
those forms is any thing, and that on what side soever we look,
there you are presented to our sight. O lord! your deceptive power is
infinite; this power becoming the three qualities of truth, passion
and darkness; having assumed three forms, and created the
universe, preserves and destroys it; no one has discovered its
mystery, and no one ever will discover it; wherefore, it is right for an
animated being to abandon all desires and meditate upon you; his
welfare depends upon his doing so.’ ”
 O great king! having proceeded thus far in his story, Nurnarain
said to Narud, “Narud! when Sunundun, the sage, having related
this history of a former age, had removed the perplexities of all their
minds, then Sunuk and the other sages offered worship to Sunundun
according to the sacred precepts of the Vedas.”
Having related thus much of the history, Shree Shookdeo Jee said,
—Raja! whoever shall hear this conversation of Narain and Narud,
shall without doubt obtain the fulfilment of all his desires, and be
saved hereafter. The account of the complete Bruhm, which the
Vedas sang of, Sunundun, the sage, recited to Sunuk and other
saints, then Nurnarain related it before Narud; and Byas obtained it
from Narud; and Byas explained it to me, and I have now mentioned
it to you; whoever shall hear or relate this history, shall obtain
whatever benefits he desires, whatever virtue there is in penance,
sacrifice, gifts, fasting and pilgrimage, there is the same merit in
reciting and hearing this history.
 CHAPTER LXXXVIII.
Shree Shookdeo Jee said,—O great king! the works of Bhugwut are
wonderful; every one knows this, whoever worships Huri will be
poor; and by serving other gods, a man will be rich. Compare the
state and habits of Huri and Muhadeo; one is the husband of
Luchmee, the other of Devee; the one wears a garland of flowers,
the other, a necklace of skulls; the former has a quoit in his hand,
the latter a trident; one supports the earth; the other, the Ganges;
one plays upon a pipe, the other, upon a cow’s horn; one is lord of
the celestial paradise, the other, an inhabitant of Keilas, the former
besmears his body with sandal, the latter rubs ashes on it; one
wears cloth, the other, a tiger’s skin; one reads the Vedas, the other,
the science of Astrology; one rides upon the sovereign of the
feathered race, the other, upon the bull Nundee; one dwells among
cowherds’ children, the other, amongst ghosts and goblins. The
habits and nature of each of the two lords are the reverse of those
of the other. Fix your affections on either of the two according to the
nature of your desires.
Having recited thus much of the history, Shree Shookdeo Jee said,
—O great king! Shree Krishnù said to the Raja Joodisthur,—“O
Joodisthur! I destroy by degrees all the wealth of him, to whom I
show favour: because brothers, wives, sons and relations abandon
the poor, and then a spirit of devotion springs up in their minds;
and, from being occupied in religious devotion, they, having
abandoned the fascinations of riches and the world, become free
from all attachments, and worship me with zealous attention, and
through the glory of their adoration, obtain an everlasting
emancipation from matter, and a reunion with the deity.” After
having thus spoken, Shookdeo Jee added,—O great king! by
worshipping other gods, the desires of the mind are fulfilled, but
final salvation is not obtained.
 After having related this story, the sage said to Raja Pureechit,—O
great king! on one occasion as Bikasoor, the son of Kusyp, came out
of his house, desiring to perform penance, he met Narud, the sage,
on the road. On seeing Narud Jee he made a salutation; and,
standing before him with joined hands, enquired, with the utmost
humility, “O great king! which of the three deities Bruhmù, Vishnù or
Muhadeo grants boons most quickly, do me the kindness to say, in
order that I may practice devout austerities in his honour?” Narud
Jee replied,—“Listen Bikasoor! amongst these three deities,
Muhadeo is the greatest granter of boons, he neither loves delay,
nor is he easily angry. Behold! Shivù Jee, being delighted at the
performance on his part of a slight penance, gave a thousand arms
to Suhusrajooraun, and destroyed him, being enraged at a slight
fault he had committed.”
Narud, the sage, having thus spoken went away; and Bikasoor
began, when he came home, to perform severe penance and offer
up sacrifice in honour of Muhadeo. In the course of seven days, he
cut off with a knife, and offered as a burnt offering all the flesh of
his body; on the eighth day, when he resolved to cut off his head,
Bholanath came, and having laid hold of his hand said,—“I have
been highly pleased with thee, ask from me whatever boon thou
desirest, and I will now grant it to thee.” When Shivù Jee had thus
spoken, Bikasoor, with joined hands, replied,—“Be pleased, O lord!
to take compassion upon me, and now grant me this boon, that on
whose head soever I may place my hand, he may be reduced to
ashes instantaneously.” On his uttering these words, Muhadeo Jee
granted him the boon he had asked; which when he had obtained,
he went to put his hand upon Shivù’s head; Muhadeo was alarmed,
and quitted his seat and fled, and the demon also ran after him, and
carried on a close pursuit of Sudashivù. At length Muhadeo went in a
state of very great agitation to Vishnù’s heaven; seeing, that he was
greatly afflicted, Shree Moorari, the friend of his worshippers, the
lord of paradise, the abode of mercy, took compassion upon him,
and assuming the appearance of a brahmin went before Bikasoor
and said, “O prince of demons! explain to me why you toil in pursuit
of Shivù?” On hearing this question, Bikasoor explained all that had
occurred, then Bhugwan said, “O chief of demons! it is very strange
that an intelligent person like you should commit error, who believes
any thing to be true, which this naked, mad jogee says, who eats
bhang and thornapple; he constantly dwells in cemeteries, rubbing
his body with ashes, and having snakes twisted round him;
assuming a terrifying appearance, and accompanied by ghosts and
goblins, who will believe what he says?” Shree Narayun proceeded
to say, “O chief of demons! if you think that what I have said is
untrue, place your hand on your own head and see.”
O great king! on hearing the lord speak thus, when Bikasoor, who
was deprived of sense through the influence of the delusive power,
placed his hand upon his own head, he was burnt up, and became a
heap of ashes; there were musical rejoicings in the capital of Indrù
on the death of the demon; and the gods, raising shouts of victory
and exultation, began to rain down flowers; the celestial dancers,
musicians and choristers celebrated in songs the excellent attributes
of Huri, who, having at that time, greatly glorified Muhadeo, allowed
him to take leave, and granted Bikasoor salvation.
Shree Shookdeo Jee said,—O great king! whosoever shall hear or
recite this story, shall doubtlessly obtain beatitude by the favour of
Huri and Muhadeo.
 CHAPTER LXXXIX.
Shree Shookdeo Jee said,—O great king! on one occasion all the
sages and saints were sitting on the banks of the Suruswutee
engaged in devout austerities and religious sacrifice, when one of
them asked the others to do him the favour to say, which was
greatest of the three divinities, Bruhmù, Vishnù or Guneshù. Upon
this one said Shivù; another, Vishnù; and a third, Bruhmù; but they
did not all agree in pointing out one of the three as the greatest.
Then several great saints and sages said, “We will not be satisfied
with any opinions thus expressed; but if any one will go and make
trial of these three deities, and pronounce one of them to be virtue,
religion and justice personified, we will believe what he says to be
true.” They all assented to this proposal, and directed Bhrigoo, the
son of Bruhmù, to make trial of the three deities and return. When
Bhrigoo, the sage, had obtained the order, he went first to the world
of Bruhmù, and sat in silence in Bruhmù’s court; he did not make
any salutation, nor did he offer praises, nor go round to the right
hand by way of adoration. When Bruhmù, O Raja! saw the
impropriety of his son’s conduct, he was very angry, and on the
point of cursing him; but abstained through a feeling of natural
affection for his son. Then Bhrigoo, having seen Bruhmù powerless
through the property of passion, rose up thence, and went to
Kuelas, and remained standing at the abode of Shivù and Parbutee.
Shivù Jee rose on seeing him, and when he extended his arms to
embrace him, Bhrigoo sat down; at which Shivù Jee was greatly
enraged, and took up his trident to kill him. Shree Parbutee then
interceded very earnestly for him; and having fallen at the feet of
Muhadeo Jee explained to him, and said, “This is your younger
brother, be pleased to forgive his fault. It is said, ‘If a child commits
a fault, a holy man will not think any thing of it.’ ”
O great king! when Parbutee Jee had cooled the anger of Shivù by
her explanations, Bhrigoo, having seen Muhadeo Jee, absorbed in
the property of darkness, rose up and went away. He then went to
Indrù’s heaven, where Bhugwan was sleeping with Luchmee on a
bed of flowers, spread on a bedstead of gold, with curtains and
covered with jewels. On going there Bhrigoo gave Bhugwan such a
kick in the breast that he started up from sleep, when Huri saw the
sage, he left Luchmee, and came down from his couch; and fixing
his eyes upon the head and feet of Bhrigoo Jee began to rub them,
and thus address him, “O chief of the sages! be pleased to forgive
my fault, I have unintentionally hurt your soft lotus-like feet with my
hard breast, be pleased not to think of this offence of mine.” When
Vishnù (the lord) had thus spoken, Bhrigoo Jee was highly delighted,
and having glorified Bhugwan took leave and came thence to the
banks of the Suruswutee, where all the saints and sages were
sitting. On his arrival Bhrigoo Jee related every circumstance exactly
as it had occurred, in his visits to the three deities:—“Bruhmù clings
to the property of passion; Muhadeo is impregnated with the
property of darkness; Vishnù is chief amongst the virtuous; no other
god is greater than he.” The doubts of the sages disappeared on
hearing this; and joy was in the minds of all. All applauded Vishnù
and established in their breasts a faith in him not to be shaken.
Having proceeded thus far in the narrative, Shree Shookdeo Jee
said to the Raja Pureechit,—O great king! I will relate an
intermediate story, listen with attention: Raja Oogursen ruled justly
and virtuously in the city of Dwarka, and Shree Krishnù Chund and
Bulram were obedient to his orders; under the government of the
Raja all were attentive to their own duty, and carried on business
with intelligence, and lived happily and agreeably; a brahmin dwelt
there also, who was a very well disposed and virtuous man; it so
happened that one of his sons died, and he took his dead son and
went to the gate of Raja Oogursen, and began to say whatever
came uppermost: “Your subjects are oppressed by the acts of your
government, and my son has also died through your sin.”
Having, O great king! made many speeches of this kind, and left
the corpse of his son at the Raja’s gate, the brahmin came home; he
afterwards had eight sons, and in like manner left all the eight at the
Raja’s gate; when the ninth was about to be born, the brahmin went
again to the court of Raja Oogursen, and standing up in the
presence of Shree Krishnù Chund Jee, calling to mind his grief for
the death of his sons, and shedding tears began to say, “There is a
curse on the Raja and on his government, and accursed are they
who minister to this unjust tyrant; and there is a curse upon me for
living in this city had I not dwelt in the country of these sinners my
sons would have escaped, through their want of religion and virtue
my sons have died, and no one has protected them.”
He, O great king! uttered many expressions of this kind, standing
up in the court and weeping; but no one made any reply; at length
Urjoon, sitting near Shree Krishnù Chund, and hearing what was said
was perplexed in his mind, and said, “O deity! in whose presence
have you thus spoken, and why are you thus afflicted? There is no
archer in this court, who can drive away your grief; modern Rajas
are selfish, and not men, who prevent the afflictions of others, and
confer happiness on their subjects, and protect the cow and
brahmin.” Urjoon proceeded to say to the brahmin, “O divinity! go
now, and remain in your house, free from all care; when your child
shall be about to be born come to me, and I will go with you, and
will not allow the child to die.” On hearing these words, the brahmin
was angry and said, “I do not see any powerful man in this court,
with exception of Shree Krishnù, Bulram, Purdiyomun and Unroodrù,
who could rescue my son from the hand of death.” Urjoon replied,
“Brahmin! thou dost not know me, that my name is Dhununjye, I
make a compact with thee, that if I do not rescue thy son from the
hand of death, I will bring from whatever quarter I may find them
thy deceased sons, and show them to thee; and if I do not obtain
them, I will burn myself in fire together with the cow Gandeeb.”
When, O great king! Urjoon having made this compact, had thus
spoken, the brahmin was satisfied, and went to his home;
afterwards when the child was about to be born, the brahmin came
to Urjoon, who rose up and went with him, taking his bow and
arrows and having gone to the brahmin’s house, so thatched it with
arrows, that even air could not have access between the arrows, and
he began to walk round the house himself in every direction, with
his bow and arrows in his hand.
 Having proceeded thus far in the narrative, Shree Shookdeo Jee
said to the Raja Pureechit,—O great king! Urjoon formed many plans
for saving the child, but it was not saved. On another day he was
weeping at the time of the child’s expected birth; on that day the
child did not even breathe, but came forth dead from the womb.
Urjoon having heard of the child having come forth dead was
ashamed, and went to Shree Krishnù Chund, and the brahmin went
after him; the brahmin came crying, and began to say, “Urjoon! a
curse is upon thee, and thy life for showing thy face in the world,
after having spoken falsely; O eunuch! if you could not save my child
from death, why did you make an agreement to do so, and to bring
and show me my other deceased sons, if you could not save this
one?”
On hearing these words, O great king! Urjoon rose up, and taking
his bow and arrows, went thence, to the capital of Jum to
Dhurumraj, who stood up on seeing him, and joining his hands, and
eulogizing Urjoon, said,—“O great king! for what reason have you
come here?” Urjoon replied, “I have come to take away with me the
sons of a certain brahmin.” Dhurumraj said “Those children are not
here.” When Dhurumraj had thus spoken, Urjoon departed thence,
and wandered over all places, but did not find the brahmin’s
children. At length, he came to the city of Dwarka in a state of grief
and regret; and, having erected a funeral pile, prepared to be burnt
upon it with his bow and arrows having then lighted the pile, when
Urjoon was about to sit down upon it, Shree Moorari, the destroyer
of pride, came, and laid hold of his hand, and said laughing,
“Urjoon! do not burn thyself, I will fulfil thy compact, and will bring
that brahmin’s sons from whatever place they may be in.” The lord
of the three worlds having thus spoken and ascended his chariot,
went to the eastward, taking Urjoon with him; and, having crossed
the seven seas, arrived at the mountainous belt, bounding the
world. Having on arrival there descended from the chariot, they
entered a very dark cave. Then Shree Krishnù Chund Jee gave an
order to the quoit Soodursun, who, having created a light, equal to
the splendour of hundred million of suns, went in advance of Krishnù
and dispelled the great darkness from before him. Having left the
darkness they proceeded a short distance, and then they went into
water; there were great waves into which they entered, shutting
their eyes, Krishnù and Urjoon swam to the abode of the king of the
serpent race, who upholds the world.
Having opened their eyes on going there, they beheld a large,
long, broad, lofty, very elegant golden house, covered with jewels;
and there, upon the head of the king of the serpent race was an
ornamented throne, upon which, in the form of a black cloud, of an
elegant shape, with a moon-like body, eyes like the lotus, wearing a
diadem and ear-rings, dressed in yellow, with a yellow silken cloth
bound on him, having on a garland of flowers reaching to his feet,
and a necklace of pearls, the lord himself of a fascinating
appearance dwelt; and Bruhmù, Roodrù, Indrù and all the gods
standing up in his presence, were glorifying him.
O great king! having beheld this handsome figure, Urjoon and
Shree Krishnù Chund Jee went into the presence of the lord; and,
having performed obeisance, and joined their hands, mentioned all
the reasons of their journey. On hearing their speech the lord had all
the brahmin’s children brought there, and given to them; and Urjoon
was delighted at seeing and receiving them. Then the lord said, “You
are both portions of my body, behold Huri and Urjoon to whom my
heart desires; you went upon the earth to remove its burthens, and
have conferred great happiness on holy and virtuous men; you have
destroyed all the demons and evil spirits, and adjusted the affairs of
gods, men and sages; you both are parts of me; your business has
been accomplished.” Having thus spoken, Bhugwan allowed Urjoon
and Shree Krishnù Jee to take leave, who came to the city, bringing
the children with them; and the brahmin received his children; there
were rejoicings and festivities in every house.
Having recited thus much, Shree Shookdeo Jee said to Raja
Pureechit,—O great king! whoever shall hear this story, and reflect
upon it, his sons shall be prosperous.
 CHAPTER XC.
Shree Shookdeo Jee said,—O great king! Shree Krishnù Chund
constantly dwelt in the city of Dwarka, where increase and plenty
flourished in the houses of all the descendants of Judoo; the men
and women were decorated with jewels and ornaments, and had a
lively appearance; they applied scents, sandal and perfumes to their
bodies; the mahajuns had places cleanly swept and sprinkled with
water in the markets, roads and cross-roads, where traders of
different countries brought all kinds of articles of merchandize for
sale. Here and there the inhabitants of the city amused themselves.
In different places brahmins read the Vedas, and in every house
persons recited the Pooranùs; holy and virtuous men sung the
praises of Huri during the eight watches. Charioteers brought
chariots, horses and bullocks, harnessed to the royal gate. Brave,
bold, resolute, powerful descendants of Judoo in chariots and
carriages, and mounted on elephants and horses came to pay their
respects to the Raja. Persons of skill amused him by dancing, singing
and playing upon musical instruments. Bards and panegyrists
received elephants, horses, dresses, arms, grain, money and golden
ornaments, studded with jewels, for celebrating his renown.
Having narrated thus much, Shree Shookdeo Jee said to the Raja,
O great king! whilst Raja Oogursen engaged thus in various
diversions in the metropolis of his empire, Shree Krishnù Chund, the
root of joy, constantly amused himself with his sixteen thousand one
hundred and eight wives. Sometimes the wives being overcome by
their passion, made a figure in the likeness of Krishnù; and
sometimes Huri, powerless from love, dressed his wives; and the
sports and diversions they carried on together cannot be described. I
cannot speak of them, they required to be seen. Shookdeo Jee after
this said,—O great king! one night Shree Krishnù Chund was
amusing himself with his women, when the celestial musicians and
choristers, having beheld the various pastimes and diversions of
Krishnù, played upon lutes, timbrels, pipes and kettle-drums, and
sang of his excellent attributes; there was an harmonious concert,
when, upon a thought occurring to Krishnù, whilst engaged in
diversion, he took them all with him, and went to the banks of a
tank, and going into the water began to sport and carry on pastimes
in it; after this, his wives, whilst thus amusing themselves in the
water, were overjoyed with love for Krishnù, and forgetting every
thing, said, on seeing a ruddy goose and its mate, calling out to
each other from opposite sides of the tank, “O Chukwee! why do
you call out mournfully, and not sleep during the night, whilst
separated from your mate? You call upon him in a very troubled and
restless manner, you discourse of your beloved to us, we have
become Krishnù’s slave girls.” Having thus spoken they went on.
They then began to say to the sea, “O sea! thou who heavest deep
sighs and remainest awake day and night, art thou afflicted at being
separated from any one or grieved for the loss of thy fourteen
jewels?” They then addressed the moon, “O moon! why dost thou
continue emaciated and in low spirits, what! hast thou consumption,
that thy form diminishes and increases daily, and thy body and mind
are fascinated, as ours are on beholding Shree Krishnù Chund.”
Having recited thus much Shree Shookdeo Jee said to the Raja,—
O great king! the women, in like manner, addressed all kinds of
speeches to the air, clouds, cuckoos, hills, rivers and geese.
Afterwards all his wives diverted themselves with Shree Krishnù
Chund, and constantly attended upon him and sang of his
excellences, and obtained whatever they desired and Krishnù carried
on his domestic affairs in the manner prescribed for all virtuous
house-keeper.
O great king! the sixteen thousand one hundred and eight wives
of Shree Krishnù Chund whom I mentioned before, had each ten
sons and one daughter, and their progeny was numberless, I have
not the power to describe it; but I know so much, that there were
three crores, eighty-eight thousand one hundred schools for
instructing the offspring of Shree Krishnù Chund and the same
number of schoolmasters. None of Shree Krishnù Chund’s sons or
grandsons was deficient in beauty, strength, physical power, wealth
or moral and religious merit, each one excelled and surpassed the
other, how shall I attempt to describe them? The sage proceeded to
say, O great king! I have sung of the games of Bruj and Dwarka,
which confer pleasure upon all. Whoever shall sing of them with
affection, shall undoubtedly obtain supreme and eternal happiness,
and salvation. Whatever benefit is derived from religious penance,
sacrifice, gifts, fasting, pilgrimage and bathing at holy places, the
same benefit is derived from hearing, and reciting the history of
Huri.

THE END.
 TRANSCRIBER’S NOTES II.
The Prem Sagur (“Ocean of Love”) is Lallu Lal’s Hindi translation of
Chaturbhuja Misra’s Braj Bhasa translation of the tenth chapter of
the Sanskrit Bhagavata Purana. It recounts the legends of Krishna,
the hero identified as an incarnation of Vishnu.
The D’Rozario & Co. reprint (Calcutta, 1863), the Edward Eastwick
translation (Stephen Austin, London, 1851), and Pincott/Eastwick
edition (Archibald Constable & Co., London, 1897) were consulted
for some of the changes listed below.
Minor spelling inconsistencies (coss/koss, ecstacy/ecstasy, etc.),
obsolete spellings (noctural (nocturnal), staid (stayed), etc.), and
phonetic variants of names (Krishnù/Krishnu/Krishnú, etc.) have
been preserved.
Also, the number of Krishna’s wives varies between 16,100,
16,108, and 16,800.

Alterations to the text:

Add TOC.
Fix some quotation mark pairings and nestings. Note: the
narrator’s dialogue is often not inside quotation marks.
[Chapter I]
“4. Whilst the Raja Pureechit was drowned in this sea of” delete
4..
(“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.) Add question mark after done
and change the semicolon to a question mark.
(to say, “O abode of compassion you have shown great mercy in)
add exclamation mark after compassion.