Ten brothers, sons of Devagabbhá and Upaságara.
As it had been foretold at Devagabbhá's birth that one of her sons would destroy the lineage of Kamsa, each time a son was born to her, fearing lest he be put to death, she sent him secretly to her serving-woman, Nandagopá; the latter had married Andhakavenhu and, by good fortune, daughters were born to her at the same time as sons to Devagabbhá; these daughters she sent to Devagabbhá in exchange for the latter's sons.
The ten sons were named Vásudeva, Baladeva, Candadeva, Suriyadeva, Aggideva, Varunadeva, Ajjuna, Pajjuna, Ghatapandita and Ankura. Cowell sees in this story the kernel of a nature-myth (Játaka, trans. iv. 51 n. ); cf. with this the Krsna legend in the Harivamsa; see also Wilson's Visnu Purána (Hall's Ed.), v. 147f.; and the article on Krsna in Hopkins' Epic Mythology, pp.214f.
They had also a sister, Añjanadeví. When they grew up they became highway robbers, seizing even a present sent to their uncle, King Kamsa. Thus they became notorious as the Andakavenhudásaputtá. The king, having learnt of their true descent, devised various plans for their destruction. Two famous wrestlers, Cánura and Mutthika, were engaged to have a public wrestling match with them. The brothers accepted the challenge and looted several shops for clothes, perfumes, etc., to be used for the occasion. Baladeva killed both the wrestlers. In his death-throes Mutthika uttered a prayer to be born as a Yakkha; his wish was fulfilled and he was born as such in the Kálamattiya forest. When the king's men attempted to seize the brothers, Vásudeva threw a wheel which cut off the heads of both the king and his brother the viceroy, Upakamsa.
The populace, terrified, begged the brothers to be their guardians. Thereupon they assumed the sovereignty of Asitañjana. From there they set out to conquer the whole of Jambudípa, starting with Ayojjhá (whose king, Kálasena, they took prisoner) and Dváravatí, which they captured with the help of Kanhadípayana.
They made Dváravatí their capital and divided their kingdom into ten shares, forgetting their sister, Añjanadeví. When they discovered their mistake, Ankura gave her his share and took to trade. Ankura's later history is found in PvA.111ff. See Ankura.
In course of time the brothers had many sons and daughters, the average human age at that time being 20,000 years. Later their sons annoyed the sage Kanhadípáyana by dressing up a lad as a woman and asking him what child she would bring forth. "A knot of acacia wood," he answered, "with which will be destroyed the line of Vasudeva."
They laughed at the sage and kicked him. On the seventh day the lad voided from his belly a knot of acacia wood which they burnt, casting the ashes into the river. From those ashes, which stuck near the citygate, an Eraka-plant sprang up. One day, while disporting themselves in the water, the kings, with their families and followers, started a sham quarrel and plucked leaves from the Eraka-plant to use as clubs. The leaves turned into weapons in their hands, and they were all killed except Vásudeva, Baladeva, Añjanadeví, and their chaplain, all of whom fled in a chariot. Thus were the words of the sage fulfilled.
In their flight they reached the Kálamattiya forest in which Mutthika had been born as a Yakkha. When Mutthika saw Baladeva he assumed the shape of a wrestler and challenged him to a fight. Baladeva accepted the challenge and "was gobbled up like a radish-bulb."
Vásudeva proceeded on his way with the others and at night lay in a bush for shelter. A huntsman, mistaking him for a pig, speared him; when Vásudeva heard that the huntsman's name was Jará (Old Age) he reconciled himself to death. Thus they all perished except Añjanadeví (J.iv.79ff), of whose later history nothing is mentioned.
In the Kumbha Játaka (J.v. p.18) it is suggested that the Andhakavenhus were destroyed as a result of indulging in drink. This story was evidently well known to tradition as it is so often referred to. E.g., in the Sankicca Ját. (v. 267) and in Vv., p.58.