not accept the pledge in words, he did so by his acts (having cast the dice)." Balaráma thus excited, his eyes red with rage, started up, and struck Rukmin with the board on which the game was played, and killed him 4. Taking hold of the trembling king of Kalinga, he knocked out the teeth which he had shewn when he laughed. Laying hold of a golden column, he dragged it from its place, and used it as a weapon to kill those princes who had taken part with his adversaries. Upon which the whole circle, crying out with terror, took to flight, and escaped from the wrath of Baladeva. When Krishńa heard that Rukmin had been killed by his brother, he made no remark, being afraid of Rukminí on the one hand, and of Bala on the other; but taking with him the newly wedded Aniruddha, and the Yádava tribe, he returned to Dwáraká.

Footnotes

578:1 The number specified, however, both in this place and in c. 32, is nine, instead of eight. The commentator endeavours to explain the difference by identifying Rohińí with Jámbavatí; but in the notices of Krishńa's posterity, both in this work and in the Bhágavata, she is distinct from Jámbavatí. She seems, however, to be an addition to the more usually specified eight, of whose several marriages the Bhágavata gives the best account. In addition to the three first, respecting whom particulars are found in all, Kálindí, or the Yamuná, is the daughter of the sun, whom Krishńa meets on one of his visits to Indraprastha, and who claims him as the reward of her penance. His next wife, Mitravindá, is the daughter of his maternal aunt, Rájádhideví (p. 437), and sister of Vinda and Anuvinda, kings of Avantí: she chooses him at her Swayambara. The Hari Vanśa calls her Saudattá, daughter of Śivi; and she is subsequently termed Śaivyá by our text. Nágnajití or Satyá, the next wife, was the daughter of Nagnajit, king of Kausála, and was the prize of Krishńa's overcoming seven fierce bulls, whom no other hero had encountered with success. Bhadrá, princess of Kekaya, also Krishńa's cousin, the daughter of Śrutakírtti (p. 437), was his next: and his eighth wife was Mádrí, the daughter of the king of Madra; named, according to the Bhágavata, Lakshańá; and to the Hari V., Saubhímá; distinguishing, as does our text, clearly Lakshmańá from Mádrí, and like it having no satisfactory equivalent for Bhadrá. The Hari Vanśa does not name Rohińí, but specifies other names, as Vrihatí, &c. In the life of Krishńa, taken from the Bhágavata through a Persian translation, published by Maurice, there is a curious instance of the barbarous distortion of Sanscrit names by the joint labours of the English and Persian translators: the wives of Krishńa are written, Rokemenee (Rukminí), Seteebhavani (Satyabhámá), Jamoometee (Jámbavatí), Kalenderee (Kálindí), Lechmeena (Lakshmańá), Soeta (Satyá?), Bhedravatee (Bhadrá), Mihrbenda (Mitravinda).