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Bhasa's Treatment of the Kțşma Legend
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emphasises the divine descent of Vişnu in human form; it also presents a spectacular episode which will have a thrilling impact at least on a section of the audience. The personification of the divine eagle and the weapons serves, therefore, a dramatic purpose and this is its only justification.
The only point worth-considering is that here, as also in the Dütavakya, Bhasa introduces five weapons : the discus Sudarśana, the bow Śämiga, the mace Kaumodakr, the sword Nandaka and the conch Pancajanya. The usually known accompaniments are Sankha, Cakra, Gadā and Padma (conch, discus, mace, lotus). Is the difference, again, a matter of chronological modification and evolution ?
(v) The miracle at the smashing of the girl by Kamsa occurs In the dramatic story. But the details vary from the purāņic account. Kamsa, in the Balacarita notices that a part of the smashed girl falls to the ground, but another part rises up in the sky. It reveals multiple arms all blazing with weapons and seems to have manifested itself to strike Karisa down. Kamsa feels that the time of his death has come; the apparition looks like the Night of Death (Kālarātri) weilding a spike of sharp edge and grows in size in terrifying robes20. The vision is called Kärtyāyani. She is accompa nied by Kuadodara, Sankukarna, Mahānila and Manoiava who form her retinue. She describes herself as having killed Sumbha, Nisurnbha, Mabisa and other enemies of gods and as now taking birth in the family of Vasudeva for the purpose of destroying the Kamsa family21
In the Harivamsa account she is Nidrā who is called upon for assistance by Vişņu. She is to transfer the Sadgarbha demons to the womb of Devakı so that they will be born as Devaki's children. She is also to transfer the seventh foetus to Robini and permit herself to be born as Yasoda's child and thereby she will be the ninth incarnated issue in the Vişnu family22, Krsna being the eighth, Vişnu promises her personal favour for this service. When Kamsa would hold her by one leg and smash her on the stone she would rise up in the sky : She will have the same dark complexion as that of Vişnu, but the facial features of Sankarşaņa; massive arms holding three-pronged spike, a sword with gold handle, a pot of sweet wine and a lotus. She will wear a blue garment and a yellow covering garment, a necklece shining like moodsays, heavenly ear-rings. She will wear her hair in three circular piles with a crown. Her long arms will be as smooth as serpant-slough and she will have a natural shoulderornament and also a raised banger of peacock feathers. She will be surro. unded by the host of goblins. Indra will coronate her as a goddess and she will be installed on the Vindhya mountain as Kausiki. She will kill Surbha, Nisumbha and other hill-dwelling demons. On the nineth day she will be offered worship and food of meat and will fulfil the desires of her devotees. She is given various names, among which Kālarātri also occurs23.
