Introduction

Harivamsha or the family of Hari (Srikrishna) is properly speaking a sequel of the great Epic Mahabharata. The work opens with a request made by Saunaka to Sauti for an account of the two great clans namely, Vrishnis and Andhakas. He says:—"O son of Lomaharshana, while describing the birth and history of the Kurus you forgot to narrate the history of Vrishnis and Andhakas. It becomes you to relate their history." Chapter I, Sloka 9. The work in which an account of the Kurus is given is undoubtedly the Mahabharata though we meet with a little confusion in the text, when it is mentioned as a Purana. This passage clearly shows that the object of the author is evidently to give a detailed account of the family of Krishna which is not to be found in Mahabharata.

It is very difficult to ascertain the true nature of this work—whether it is to be called a Purana or an epic poem. It is not mentioned in the list of Puranas or Upapuranas, though in style, form and character it resembles the Puranas. As in the Puranas and more particularly in Vishnu Purana so in Harivamsha we find an account of creation, the dimension of the earth, the division of the time and the history of the patriarchal and regal dynasties. They so much resemble each other that sometimes it appears, that one is the paraphrase of the other. The account of Krishna’s early life and some of his miracles are merely the counterparts of the same in Vishnupuran. Thus it is evident that though this work is not included in the list of Puranas it is in reality one of them written with the same object and in the same style. It is called a sequel of the Mahabharata only because it gives a profuse account of what has been left off in that work. The greatest interest however lies in the fact that it gives an elaborate account of the life of Srikrishna and as such it is always regarded as an authority.

It is almost impossible to ascertain the date of the composition of this work as it is of other ancient Sanskrit works. We have no regular history of our literatures and there are so many contradictory statements in various works that we cannot safely rely on internal evidence for the solution of the question of date. The popular belief is that Mahabharata Ramayna and Puranas were written long after the Vedas. But we have references to these works even in the Vedic literature.

In the Atharva Veda we have the names of Itihasa, Purana and Gatha. We meet with another passage in Satpata Brahmana wherein Itihasas and Puranas have been mentioned.

The text is:

"The Rig Veda, Sama Veda, Atharva Veda, Itihasis, Purana, Upanishads, Sutras, Slokas, etc."

There are many other similar passages which clearly prove that the class of literature passing under the appelation of Puranas and Itihasas were in existence even in the Vedic period. From these statements it is very difficult to arrive at a conclusion when these works were really written. The various episodes of these works passed orally from one generation to another for many centuries before they were committed to writing. And even after this many interpelations had been added by various writers in the shape of references to contemporaneous events. The ancient Hindu writers were so very modest that they never liked the idea of making their names known as authors. Many works written by those unknown writers passed in the names of their Gurus or spiritual guides. Thus from internal evidence it is not safe to make any attempt for the determination of date or authorship. The only safe course is to give an approximate date based upon the development of thought that is to be seen in various works, making use of the internal evidence as a test for the accuracy of our conclusions. Taking a survey of the various departments of Hindu literature we find that the theory of incarnation and sectarial worship were absolutely unknown to the Vedic writers and took a very meagre proportion even when the Ramayana and the Mahabharata were written. In the Puranas however we see that the entire theology is based on the doctrine of incarnation-the various sects have their rituals and ceremonies definitely laid down and the caste rules introduced with all their severity and force. Besides we also find the doctrines of Vedanta and Sankya explained popularly in the shape of episodes. This clearly proves that whatever may be the actual date of the composition of these works they are long posterior to the Mahabharata and the Ramayana. From the evidence of style, the treatment of subject matter, the account of Creation and Patriarchal families it is clear, that Harivamsha, although it is a sequel to the Mahabharata, was written long after that great work. If it was not written in the same period when the Puranas were composed it was not at least written earlier.

I have said before that Harivamsha consists of the life and miracles of Srikrishna together with an account of his family. I think, I should say a few words whether the central hero of this great work as well as of many other works is a historical person or a myth. Foreigners who have no access to the literature of the Hindus consider him as a creation of imagination, an ideal of lust. Several poetical works and Brahma Vaivarta Purana in the list of Puranas are responsible for this opinion. Any impartial student, of Mahabharata and other authentic writings regarding his life, will admit that he was a real historical personage—a man of wonderful power and superhuman intellect. He was a great politician and a great prophet. Such a combination is rare in the history of men. If the battle of Kurukshetra is a historical incident which many inscriptions prove we fail to see why the central figure should not be a historical character. Srikrisna is a grand figure in the history of the Aryans—his life teems with lofty moral precepts which have been still shedding lustre upon the greatness of our forefathers; his teachings have been not only swaying over the vast millions of India but have arrested the admiration and veneration of the people of the West. Writers like Messrs Dupuis and Volney have even gone the length of arguing in their respective works that the history of life and miracles of Christ have been borrowed from those of Indian Krishna. If then for many miracles attributed to him he is to be considered a myth, what claim then can any other prophet have for being considered a historical character whose life also has been interwoven with many such miracles?

Harivamsha is an account of the life and family of this Greatest Prophet of the Hindus and therefore it is hoped an English Translation of such a work will be welcome to the public.