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Sri VAdhirAja thIrtha's Sri RukminIsha Vijaya (Part 1 of 2)
Editted with English translation by D. R. VAsudeva Rau
SrimadAnanda ThIrtha Publication
6-17-14,East Point colony,
VisAkapatnam-530 023
The triumph of the Lord of Rukmini, is one of theinnumerable works of Sri VAdiraja Thirtha, the champion of Madhwa philosophy, during the latter part of 15th century & the whole of the 16th century. It consists of 19 sargas with 1241 verses. I am referring to the book editted by Sri D. R. Vasudeva Rau.
The story of Sri Krishna's avatara as narrated in the 10th skandha of Srimad BhAGhavatha is described here in a kAvya style embellished with all the niceties of a mahAkAvya, displaying his flashes of wit & flavours of humour. It is a rival to the MahAkAvya, Sisupalavadham of the poet MAgha.The circumstances which led Sri Vadiraja to compose this Ruminisha Vijaya are detailed in his life- history as follows:
Once during His camp at Pune, the Sanskrit Academy had adjudged SisupAlavadham as the best of all KAvyas, since the three literary merits,KAlidAsa's similes, BhAravi's profundity of meaning & Dandin's charm of words were blended in it. It was honoured with a ride on an elephant & taken in a colorful procession along the streets. Sri VAdiraja told the Academy to wait & decide after scrutinising another MahAkAvya, which was shinning in his place. They agreeing, Sri Vadiraja Thirtha composed this Rukmini Vijaya in 19 days at the rate of one canto per day & sent it for their consideration. On Scrutiny they were pleased to note the auspiciousness of the very title "Sri Rukminisha Vijaya" of this KAvya, unlike the inauspicious one of "The slaying of Sisupala" & its literary merits. Finding neither of these in the compositions of MAgha & all other poets, the Academy revised their verdict in favor of Sri Rukminisha Vijaya, honoured Sri VAdirajaru with the title KAVIKULATILAKA & thereby honoured themselves.
Sri Rukminisha Vijaya, Canto 1 Synopsis
Tradition has it that a work should be begun with Mangala for the happy completion of the work without any impediment, for the prosperity of the readers etc. It is three fold : 1. The invocation of the deity for blessing the author or the readers (Asihi), 2. Paying homage to the deity (namaskritya) & 3. A mere reference to the object treated in the work (Vasthu nirdesha). Sri Vadiraja has observed the first type of Mangala with a prayer to Sri Krishna to protect him using the auspicious letter 'Sri' at the beginning. Then he offers his prayers to his upAsyamurthi Hayagriva; to Rukmini, who is the goddess of speech & mind & wose consort is the hero of the peom; Sri Madhva, the guru; the better half BhArathi & her Lord Prana. (Verses 1 to 8)
With mock humility, he calls upon the scholors to patronize his work, telling them that he is not a pundit & his work may have a few blemishes (Verses 9, 10)
Then he sets the background for the incarnation of Sri Krishna. Here he carefully follows the 10th Skandha of Sri BhAgavatha & improves upon it adding suitable whys & wherefores in his own inimitable way & establishing the philosophical truths of our system in season & out of season. The BhAgavatha says that the goddess of earth, who groaning under the weight of the asuras, approached Vishnu through Brahma in the guise of a cow. Sri Vadiraja asks for the why of her choice as a cow & adds that because Vishnu is the friend of the cows & brAhmans, it would have an immediate & favourable effect in her mission. He also justifies her approach by adding "As the chaste wife of Vishnu, she could not brook the asuras, who as a class, are the haters of her husband" & draws a general proposition from this particular instance (ArtAntaranyAsa) as 'In this world, what can be a bigger burden to chaste women then the haters of their husbands?' Such embellishments of each & every word or idea in the BhAgavatham abound in this work.
The hosts of asuras, like Kalanemi (Kamsa), Viprachitti (JarAsandha) who were all arch haters of Vishnu were born on earth & the Earth was groaning under their weight. Though she was a by word for patience, she lost it & surrendered herself to Brahma, He as well as the other gods were quite helpless & along with her, all repaired to the abode of Vishnu in the ocean of milk. They all prayed to Him chanting the Purusha Suktha, as if to hint that He was able to kill thousands of asuras, with His thousands of heads,thousands of eyes & thousands of legs etc...
Vishnu was pleased to issue orders to them, through BrahmA, to whom also He was invisible, but comforting them all & consoling the Earth. Being visible to Lakshmi, He ordered her to transport Sesha in Devaki's womb to that of Rohini & she did it implicitly. Here, Lakshmi saw Him while Brahma did not see Him but heard Him & the other gods neither saw Him nor heard Him. This establishes beyond doubt the gradations in the hierarchy of gods. Shesha is Vishnu's bed & in appreciation of his yeoman service as Lakshmana in the RAmavathara, he was sent in advance as His elder brother.Sri Vadiraja observes that just as the kings send their bedding in advance to the railway station during their journey, the Emperor of the Universe also did not lag behind in doing so. Vishnu then entered Devaki's womb & there too, He was all bliss. Brahma & other gods came there & prayed to Him to rid them all of the miseries therein, which were evident to Him since He was on the spot. Then He was born at midnight, on the eighth day (Astami) of the dark fortnight, with four arms wielding the conch, mace & other weapons, wearing the golden yellow robes, & bedecked with various ornaments. Here, Sri Vadiraja says that the night time & the 8 th day are highly significant of His killing the night prowlers in all the eight directions. Similarly, he gives the whys & wherefores for the various natural phenomena at the time of His birth, like raining of flowers, beating of drums, singing of the Gandharvas dancing of the apasaras, etc... (verses 34 to 44). In verses 46 to 54, the ably argues & establishes the fact that Vishnu was neither born like our babes nor were Devaki & Vasudeva his parents.
Vasudeva & Devaki praised Him & He reminded them of His previous births.Then He hid His divine form & became a human babe. He then went to Gokula not for fear of Kamsa but to meet His consort, who at his bidding, had born as the daughter of Nanda. When Vasudeva took up the babe, all the locked up doors opened for his exit. There was drizzling on the way & Sesha followed him, warding it off with his hoods. He had to cross the river Yamuna, which was in spate & striking terror with its eddies. However, she gave a foot path to him holding up the waters on either side just as her husband, the ocean God, did to Sri RAma. She seemed to tell Vasudeva that
his ocean of samsara too would imitate her & give him a path way.
srIvEdhAnthamahAchalam hi paritha: samyOjya sUtrAhipam
sadhvAthAgamapOShithAthmahrudayam thapUvapakshAsurai:
sidhDhAnthOkthisureshraishcha maThitho ya: krushnadukDhAmbhudhi:
svIyAnAmamrutham prayachChathi sa mAm pAyAdh gunOdhanmani:
[1]
May that milk ocean of Lord Krishna who is adorned with the bright jewels of attributes (such a bliss, knowledge & others) & who gives moksha to His devotees protect me! That Lord is churned or inquired into by the gods on one side like the siddhantis & by the demons, on the other, like the purvapaksis with the help of the Brahmasutras which are like the churning-rope in the form of the serpent VAsuki. The heart of the sutras is nourished by the works of Sri Madhwa, eminent wind god & the serpent is nourished by air. The sutras are centred round the great upanishads which are like the churning rod in the form of the mandara mountain around which serpent VAsuki was tied like the churning rope.
N.B.- The story of the churning of the milk ocean is beautifully described in the eighth skandha of the BhAghavatha. The GurubhAva Prakasika sums up the idea of the verse thus:
yaTha KShIrasamudra: madharam mamThAnam vAsukim cha sUthram kruthvA
sEvAsurairmathitha: svasyavarunathvEna svakIyadEvAnAm pIyUsham
prayachChathi thaThA krishnOpi
brahmAsUthranirnItharThavEdhAmthairaDhikAribhi:
pUrvapakshasiddhAnthaishchArchArvapUrvakam vichAritho mOkshO dhadhAthIthi
samudhAyArTha:
(The figure of speech is rupakam & the metre is Sardilavikridita)
SachChAsthOthithavarthmanA padhamidham dyAyanmadangAgithO
manmanthram japa shAstrasampadamaThO dhAsyAmi bhagyai: saha
thakthathvAnyapi bOdhayAmi thadhanu prApyO madhamgrirmavE-
dhithyAghoshayathIva ya: karachayaistham vAjivavamtra bhaje
[2]
I worship that horse faced god who seems to be proclaiming as follows with His groups of hands. Meditating upon this my foot according to the method laid down in the genuine Sastras & wearing the marks of conch (discus & others), repeat my hymn. Then I shall give you the wealth of Sastras along with prosperity & also teach you their valid truths. It will then be proper to have moksha of the form of reaching my feet.
Shreye hayamukam srAvyakAvyamArga samApthaye
sarAgayOgipUgOththasthOthrathOthravasam maha:
[3]
For the completion of the path of my lovely peotry, I resort to be horse faced light which is under the control of the whip of praise uttered by the group of Sages having devotion.
SinchannUpurashOBhipAdakamalAm mandasmithOdyanmukIm
kancha kshIm kuchaBhArBhIruvilasanmadhyA kvanathkanganAm
shamBvADhai: parisEvithAmsuvasanAm jAnbhunadAlangakruthA-
mabbhAm thAm pranathOssmi krushnaramanIm lambhAlakAm rukmiNIm
[4]
I salute that mother Rukmini, the beloved consort of Lord Krishna, who has hanging forelocks & lotus- like feet that shine with the tinkling anklets. Her face is lit up with a gentle smile. Her eyes are lotus like & her lustrous waist is rather thin (or timid) due to the heaviness of the breasts. Her bangles tinkle in her arms. She is devoutly worshipped by all the gods with Brahma at their head. She is dressed in beautiful (auspicious) clothes & decorated with gold ornaments.
sathsangamAnasasarOvaramadhyavarthI
krushnAmgrIchArukamalArpithachiththavruththi:
ShAstrAthimanjupadaranjitharamyasamsa
dAsmAkahruthsarasijEsthu sa madhvahamsa:
[5]
May that famous swan known as Sri Madhva be in the lotuses of our minds!That swan is in the middle of the mAnasa lake in the form of the groups of virtuous people. It has dedicated its mental activities to the beautiful lotus like foot of Sri Krishna. It has pleased the charming assembly of the vituous people. It has dedicated its mental activities to the beautiful lotus like foot of Sri Krishna. It haas pleased the charming assembly of the virtuous people to its highly delightful words of the sastras.
(The swan also resides on the mAnasa lake & it concentrates its attention on the lotuses. It pleases the good people by its feet which are beautiful on account of their redness.
thAtangdvayashObhikarnayugalam brAjadhdayAvIshanam
pUnEndhuDhuthi vidrumADhararuchA vyAbhishramandhasmitham
Ishathkunchithakuvthalam sathilakam nAsOllasanmowkthikam
bhUyAthkUrmasadrukshAgandayugalam vAnImukam shreyase
[6]
May the face of goddess Saraswathi be for my good! Her face has two ears shinning with two earings. It is shining with a merciful look. It has the lustre of the full moon. Its gentle smile is mixed with the lustre of the lower lip which is like a coral. It has slightly curved ringlets of hair all around. It has a mark on the forehead. The nose shines with the lustre of a nose ring of pearl & the pair of cheeks is similar to the turtle. (N.B. The poet prays to Goddess Saraswathi by means of AsiralamkAra)
SrInAThakIrthyambhujasEvyagandham prAna: sa samgruhya or(ja) vihurthumIshtE
sOham thdhIyAgavithrutham thadvAnIsukham vAsayithum vrunOmi
[7]
Even the wind god whi is jivOttamma is able to know a small fragment of the vast form of the Lord of Lakshmi & sport with it just as the wind alone is able to diffuse the fragrance of the lotusflowers, I, a lesser person than he, am going to take a small porttion of that greatness manifested by the wind god's Sastras & make the face of my speech fragment with it.
hayAsyanAsAputajAthavAthaviGhAthadhUthAGhapalAlajAtha:
munIshavAgIshasuthaa: suramyAm harE: kaTham shamsathi vAdhirAja:
[8]
VAdiraja, a disciple of the eminent Seer Sri VAgishathirtha (a master of speech), whose sins are blown off by the wind emanating from the nostrils of the horse faced god like the heap of chaff or straws narrates the most charming stories of Sri Hari.
(N.B. Here the use of the verb shamsathi instead of shamsAmi is significant. Thereby the poet suggests that Sri Hari alone is the chief doer & everything is dependant on Him)
apandithenApi mayArjithEyam mukundalIla kavikanThamAlA
akowshalena graThithEthi jAthiprasUnamAlAm kimu sathyajanthi
[9]
May this poem of the sport of Lord Hari (Mukundha), the giver of moksha, which is earned by me, though not a learned Scholor, be a necklace round the neck of poets. Do the people cast away the garland of jasmine flowers simply because it is strung by an unskilled forist?
Api pramAdhAgathadhOshalEshAm imAm kavithvashriyamAdhriyadhvam
bhuDhA: vidagghai: kim upEkshanIyA payObDhijA chanchalathAkya dOShAth
[10]
O, learned ones! Patronise the wealth of poetry having slight defects caused by carelessness. Is goddess Lakshmi (born of the milky ocean) to be ignored by the wise due to the defect of her inconstancy?
AsamkyapApAchalakOtiBhAjAm dhithE: suthAnAm vasamAgathEyam
asagyabhArArdhithasarvagAthrI jagAma vAthrI sharaNam virincham
[11]
This goddess Earth being under the control of the sons of Diti (the demons) who have countless crores of mountains of sins & having all her limbs groaning under their unbearable weight approached Lord Brahma for refuge.
MukundhavidhdhEshiBharABhinunnA baBuva sA kshAnthiyuthApi svinnA
thaThA hi lOkE pathinindhakEbya: pathivrathAnAmapara: kva BAra:
[12]
Despite her proverbial endurance the goddess Earth was grief stricken being broken down by the weight of the haters of her Lord Vishnu. That is meet because in this world what else will be the burden to the chaste women except the haters of their husbands?
Nishamya gObrAhmanamukyabhanDhum Dhruvam mukundham sharanam vrajanthI
babhUva gOrUpaDharA DharA sA thamArthaBhArApaharam chadInA
[13]
That grief stricken goddess, while surrendering herself to Lord Vishnu (Mukundha), assumed indeed the form of a cow, hearing that He is the chief kinsman of cows & brahmins. Hearing also that He is the remover of the burden (of grief) of the afficted, she put on an air of affliction.
VirinchavairinchimuKhamareshA: svapArathanthryam bhubidarshayantha:
harim dharAkAryakruthe ghrunantha: purAnnirIyurhrudi samsmarantha:
[14]
The chief gods such as Brahma, Siva (son of Brahma) & others went out of their cities showing their dependance to the people on earth, praising Lord Vishnu for (the fulfilment of) the mission of the goddess Earth & meditating upon Him in their hearts.
surAbalI sA shruthivarnyavEshA nabhasthale nashtathamistrajAle
yayow yathIdhrairapi yathnagamyAm oayObDhivElAm pathadhUrmimAlAm
[15]
That group of gods whose luminous forms are describable by the Vedas went along the sky despelling the mass of darkness to the shore of the milk-ocean which is fit to be reached with great effort by the best of yogis.
thathObjaBU: kshIrapayOdhithIre samADhimAsThAya susamyathAksha:
sThirAsana: prANagaNAnniyamya prachakrame prAnchalirAthmadIkshA
[16]
Then on the shore of the milky ocean, BrahmA who was born of a lotus commenced the worship of Lord Vishnu with folded hands, maintaining concentration by closing his eyes tightly, sitting on a firm seat (PadmAsna) & controlling well the group of sense organs.
yadhA sa padmAsanasamsThithAlam jajApa vidhyAmatharairavidhyAm
thadhAprabruthyEva jagathsu nanam babhUva padmasanashabdhithOsow
[17]
>From that time indeed when BrahmA seated himself on PadmAsana & repeated mentally the hymn of Purusha Suktha which cannot be understood by others inferior to him he came to be known as PadmAsana in the world.
thadhA thathnyAnyapahAya heyAnyarakthachiththa: sa virinchaputra:
sthuvangirIshOpi girA murArimanangchiththigvasanO baBUva
[18]
Siva (son of BrahmA) cast off all things (like the garments, etc...) other than Lord Vishnu. He became free from love & praised Lord Hari, the foe of Mura, with words & so he came to be known respectively as Digvasna (the Naked one), Anangajit (the conqueror of cupid) & Girisa (master of words).
Thadaiva sheShOjani bAyumaksha: sahasranEthrOpi thadaiva nUnam
Shathakrathu: supthividUrabhAvA babUvurasvapnnapadAshcha dEvA:
[19]
It is only then that Sesa came to be known as PavanAsana since he had wind only for his food. The thousand eyed Indra had the fruit of a hundred sacrifices & indeed became Satakratu. The gods who were without sleep came to have the name of asvapnas.
rasA pipAsograbharAshanAyA viShahyA vishnum manasAchalena
ThadAnudhAvanthyachalethi sarvamsahethi nUnam hagadhe jagathyAm
[20]
The Earth thought of Lord Vishnu with a firm mind & came to be known indeed as AcalA (the immovable) in the world. She endured thirst, the heavy burden of enemies & so she came to be known as SarvamsahA (one who endures all).
sahasrakARyeShu BhavAn samaRTha: sahasranEtrAnanapANipAda:
IthIva viGNyApayithum virincha: sthuthim sa pumsUkthagathAm thathAna
[21]
As if to submit: 'You have a thousand eyes, faces, hands & feet. So, you are capable of doing a thousand deeds (such as the removal of the burden of the earth & others)', BrahmA uttered the praise found in the Purusha Suktha (leaving out the other Sukthas).
thanchithEmkuritha: suBakthilathayaslishta: pramOdAsruBhi:
siktha: sathpulakAlimUlavithatha: kAyapraBApallava:
eeShanmIlithanEtrakutmalayuth: shAravAsahasrORjitha:
PrAptha: shRIramaNaddvijena phalithasthadhDhyAnakalpadhruma:
[22]
That kalpa tree of the meditation of the gods was perched on by the bird of Lord Narayana. It is embraced by the creeper of good devotion that has sprouted in the minds of those gods. It is watered by the tears of joy (produced by meditation). It is spread with the groups of roots in the form of good horripilation. It has tender foliage of the form of the lustre of their bodies. It has buds in the form of the slightly closed eyes. It is tall with thousands of branches in the form of the Vedas & it has borne fruit.
(The idea is that Lord Narayana being pleased by their meditation came to the place even as birds reach a tree that is high, that has its roots spread all around, that is covered by creepers, that has many branches & that has borne fruits.
thatha: prasanna: karuNAmbhurAshi: surAn samAshbAsya virinchapURvAn
DharAm gathaklEshabharAm vidhAya svakIyamAyAm haririthyavOchath
[23]
Afterwards Lord Vishnu who is the sea of mercy was pleased & comforted BrahmA & other gods. He rid the Earth of the great sorrow & told His consort goddess Lakshmi thus.
dhEvEShu GAthA praBhurasya lakshmIsthasyA: prabhu: sOhamamithIvashamsan
AnyAmajasyaiva dhadhAvakRushyO vinyEyamURthi: sphutamimdhirAyA:
[24]
Saying as it were: 'BrahmA is the lord of the gods, goddess Lakshmi is the lord of this BrahmA & I am her Lord', Lord Narayana gave the orders to BrahmA alone invisibly & goddess Lakshmi visibly with a body clearly seen by her.
thvamEthya dhEvakyudharasThagarBham nighEhi rOhinyudhare svashaththaayA
IthIrithA tham ramanam ramA sA pradhakshiNIkruthya thaThAkarOkthath
[25]
'Oh, dear one! going to the earth transfer the foetus in the belly of DevakI (wife of Vasudeva) to the belly of Rohini (another wife of Vasudeva) by your skill.' Thus addressed by the Lord, goddess Lakshmi circumambulated Him & did so accordingly.
AgnyApayAmAsa purA sa shesham jagnye sa rOhinyudharOdhayAdhrE:
samprEShayanthisma narairnarendrA: shayyAm svakIyAm puratha: prayAne
[26]
Lord Narayana ordered Sesha to be born before Him on earth. That Sesha came out of Rohini's body just as the moon does from the eastern mountain. He is the bed of the Lord & it is well known that kings send their beddings in advance through their servants. (N. B. the figure of speech is arthAntaranyAsa).
KEshAthmanA sannihitha: sa thasmin shrIshOgrajathvam svayamEva nrunam
ghatthe viGhathe balaBhadramAthuRnithyam svamAthruthvasukam sukAthmA
[27]
Lord Narayana maintained indeed His own elderliness by His presence within him (BalarAma) in the form of a white hair. He with His blissful form conferred all through His avatar on Rohini (mother of Balarama)the happiness of being His own mother.
BalAthpragruhyAsvakavAtapAlau nishAcharau mUthalamethya drupthow
nruthaskarow thow vinihathya vishnuRnijaw ninIshanniva gAm gathOghUth
[28]
Lord Narayana came down to the earth as if to kill those two rAkshakasas residing in the bodies of Sisupala & Dantavaktra who stole away forcibly His two door keepers (Jaya & Vijaya) & who grew arrogant on the earth & to take His own sentinels back to Vaikuntha.
N. B. By the curse of Sanaka & others, Jaya & Vijaya were born thrice on this earth & lived in the bodies of Hiranyakasasipu & Hiranyaksa, Ravana & Jumbhakarna, SisupAla & Dantavaktra. This jivadvayAvesa is one of the extra ordinary theories of philosophy of Sri Madhwacharya.
na gaRbavAsO mama nirmalasyEthyadO budhAn bOdhyithum hrudEva
phanIshvaram garBagatham vidyAya puna: svayam sannihithO babUva
[29]
As though with the intention of making the wise understand that pure as He is, He has no dwelling in the womb (like a jiva), He made the lord of serpants (Sesha) dwell in it first (& thereby cleanse it). Then He entered it again as the eighth child of Devaki.
garBEpyadhaBrAthmasuKaikamURthimaByEthya padhmAsanamuKyadEvA:
gIRBiRbavadhgarBanivAsajARthiniRbhangsiddhYamivAsthubamstham
[30]
Brahma & other chief gods approached Him who has a body of only unlimited bliss even in the womb & praised Him with words as if for doing away with the miseries of their would be stay in the wombs.
aThO jayanthyAmudhabUnnishIThe shashIba dhEvakyudharOdhayAdhre:
dhigaShtake rAthricharAn jigIShOsthiThiRnishA sA cha gunOchithaiva
[31]
Then Lord Vishnu emerged at midnight from Devaki's belly like the moon from the eastern mountains on the jayanthi day (a combination of asthami & Rohini star). The night time & the eighth day were conducive to His desire to conquer the night prowlers in the eight quarters.
PraThAm yashOdhAsutha ithyudhArAm kariShyamANO jananImivAnyAm
sa dhekkIgarBhamavO anugrahNan thathAna rOhiNyudhayaprasiDhdhim
[32]
Sri Krishna who was born of Devaki & who was going to make Himself widely known as the son of Yashoda (second mother), made public that He was born of Rohini (a star) with a view to blessing another mother (third mother) of that name (Balarama's mother).
yadhA hari: prAdhuraBhUthkalABhisthadhA samAyavyayavAmshva chandra:
priyApriyApthyeva nijAnbayOThamukundhavakthredhukalAvalOkAth
[33]
When Sri Krishna manifested Himself the moon's receipts & expenditure were equal. He waxed into a full moon for joy that He was born in his family but waned for sorrow on seeing His face being more lustrous than he, without a black spot. He maintained the status quote as a half moon on the eighth day of a fortnight.
thadhaiva ganDhaRvagaNA jagustham thilOthmADhyA nanruthusthadaiva
svagIthanAtayena vijeShyamANam thamAthmasAthkaRthumibAshu bhAlye
[34]
The hosts of gandharvas & TilottamA & other celestial courtesans, knowing that Sri Krishna is going to conquer them by His music & dancing, wanted to make Him one of their own as it were even in His very childhood. So, the former (gandharvas) sang about Him then itself & the latter (TilottamA & others) danced then itself.
dhisho yashoBhi: paripUrayiShyathyudhagracheShta: sa ithi prahruShtA:
rasA prasannA kila ramjithAm mAm karishyathi svAmGrithalashriyethi
[35]
The quarters were overenjoyed that Lord Krishna with sublime exploits would fill them with fame. The earth was happy thinking that He would decorate her with the lustre of the sole of His Feet.
thadhaiva devA vavruShu: prasanaiRhrudhi smaramthO vachasA sthuvantha:
nagaindramaidram bhuvi neShyathOsya mana: samudhvODhayithum pureva
[36]
By remembering Him in their minds & extolling Him by words, the gods rained on Him, only then the flowers of the PArijata tree in order to induce well in advance to bring the excellent PArijAta tree (of Indra) down to the earth.
puthrathwAdhiha vAsudhevapadhavI yaDhasya showresthadhA na: puthrathva-
kruthAsthu sEthi ksavO dhEvAshcha dhruShtA dhruvam
yaDhasyAnakadhundhubhIShtashishuthA sOsmAkamEvam shishusthaRhI
thvAnkadhundhubhidhvanirabhUdh vyOmni svayambhUdhaye
[37]
At the time of the manifestation of the self born Krushna, the eight Vasus & other gods were really in raptures at the thought: 'If He is named VAsudeva on accout of His being the son of Vasudeva (son of SUrasena), He is our son too because of our being Vasus & devas'. The large drums & the kettle drums sounded (as they did at the time of Vasudeva's birth) to proclaim as it were: 'If Sri Krishna (who has no birth) is fondly called the son of Anakadundubhi, He is our son too because of our being large drum & kettle drums.'
sharIrakAnthyA jaladha: svajaithram nirIShya kruShNam jalarAshithIre
jaRgaja sharathyA rahithasya pumsO jalAnthikeShveva hi jaRjithAni
[38]
On seeing Lord Krushna who conquered it by the blue lustre of His body the cloud thundered near the sea shore. It is right because the railings of a weakling who is unable to retort are indeed near the senseless fallows only.
sara: prasannam nishi sArasowdhai: sa kAminIbhi: saha smpravishya
kariShyathIsho muKhapadmapumjairalangkrutham mAmithi shamsathIva
[39]
At midnight, the lake which was clear on account of the groups of lotuses seems to say: 'The capable Lord Krishna will enter me with His beloved & decorate me with the groups of their lotus like faces'.
nabha: prasannOdugaNam thadhAsIdh vibhuthvaRDhamaNa thamadvithIyam
vilOkya bAlam bhuvi thArahAravibhUShitha svAngbhiva prahaRShAth
[40]
At that time, the sky with groups of bright stars, seeing Sri Krishna who was omnipresent & secondless before His avatara & now a babe occupying a small space was in ecstasy & adorned as it were itself with necklaces of pearls (in the form of stars).
shishum vashIkaRthumayam hi kAla ithIva budhyA thuthuShu: sma vruDhdhA:
upEKShayiShyanthi na chEthkRuthARyA ithi svayam prAjbaladagnireShAm
[41]
After the incarnation of Sri Krishna, the old people were happy as though with the idea that it was an easy task to win over a babe. The sacrificial fires of these old people shot up into flames of their own accord lest, if they did not burn, the old people, (whose purpose of seeing Sri Krishna has been acheived) should ignore them.
prasUnavrundhAni vikampayamsthadhgRuham spRushansArasavArisanga:
vavow marunmAmasurAdhviyuktha kariShyathIthyamchanaDhIrivAsya
[42]
The wind god shaking the cluster of flowers, having contact with the water of the lake & touching the house of that Lord Krishna blew as if with the idea of worshipping Him in the hope that He would free him from the demons in whom he exists in the form of breaths.
jAthe harow svaRpithapuShpavaRShaiRgIRBhi: sthuvadhBhi: surasidhdhasangGhai:
dUre viDhuthA iva viGnaBhithyA medhA dhigantham yayurambarAnthAth
[43]
When Lord Vishnu was born, the clouds fled to the quarters from the middle of the sky as if they were dricen away by the hosts of gods & siddhas who praised Him with words & rained flowers on Him lest they should obstruct the flowers from falling on Him.
ajanmanasthasya hi janmakAle charAcharam thuShtamaBhUthkiledam
thaThA hi thuShtiRBhuvi kasya na syAdhdhRutapURvasya nirIShaNEna
[44]
At the time of the birth of that birthless Lord Krishna, this world of movable & immovable beings felt happy. It is right because in the world who will not feel happy on seeing a thing not seen before? (ArthAntaranyAsa).
sharIriNAm sThAvarajanggamAnAm nirIkShaNEnaiva vimukthidOham
ithIva viKyApayithum sa dRuShtA jahAra pithrORnigadasya banDham
[45]
That Lord Krishna by His mere sight removed the bondage of iron fetters of His parents as if to proclaim. I am the giver of moksha to all the creatures of all the mobile & immobile form by My sight (and not by other means).
ethathpitRuthvapraGhayA bhayam syAthpAyAdhithIdyam pitharow gunAdayam
NyAnAthmakasthvam prakRuthERbidhUrasthAchasthuthAm thAtha ithIshamasya
[46]
His parents (Vasudeva & Devaki) were afraid that the fame of their being His parents was a sin & that they would fall into hell in the other world after death (or die at the hands of the sinner Kamsa). So, they praised Sri Krishna who is worthy of praise & filled with (only ausipicious) attributes thus: 'You are of the form of knowledge & you are different from Prakriti. You are the father of this world.
ya eSha puthsamGnyithanArakasThAn janAn svanAmasBharaNena pAthi
sa thruShtiga: sanvasudhevapathnyA: kaTham na puthra: shathapathranEthra:
[47]
A son (putra) is he who saves his parents from the hell called puth. The lotus eyed Sri Krishna, saves all by their mere remembrance of His name & so He is their son. When Vasudeva's wife Devaki has actually seen Him also why cannot He be this sort of son to her (as stated in the puranas)?
yadhIyarUpam prakatIkarOthi pithA sa thasyEthi hi vEdavAdha:
thaDhAviDhasyAnakadhundhuBhEsthadpithRuthvamapyasthu na thEna hAni:
[48]
The Vedas say that he who manifests a person's own form is indeed his father. Let Vasudeva who is such a one be this sort of father to Him.
There is no harm thereby.
(N.B. The Veda says: Kaviryah putrah sarma ciketa yasta VijanAtsa pitushtitAsat which means the all knowing Chathurmukha BrahmA created the universe. He understood the body of Vishnu. Therefore, he is the father of Vishnu).
ethenaiva purAthmanAhamaBhavam thvadhruShtiBhARgOm aDhunA
thenaivAsamithIrayan janimasow mene na sRunu: svakAm
mAthA tham kila mAnayanthyaBhinavam vishvam yadhithyAdhinA
prAGnyO asow vinatha: pithA cha vidhithO asIthyAdhiBhistham gRuNam
[49]
Their son Sri Krishna, did not accept His birth by telling His mother, 'O, mother! In your previous birth, I was visible to you with the very same body & I am visible to you now with the very same (previous) body.' His so called mother glorifying the charming Sri Krishna in many verses ending with Visvamyat did not accept His birth from her. The so called father, Vasudeva, the wise, by falling at His Feet & praying to Him in many verses beginning with Viditosi did not accept His Birth from him.
(N. B.- Ref: to BhAgavata X- Chapter III- Vasudeva's praise is found from lines 13 to 22 & Devaki's from 24 to 31)
jAnAthi mAthA paramAthmajAtham nRunam pithApi kvachidheva loke
thAbgrAmanangIkRuthakRuShNajanma ko vA pumAnsADhayithum samaRTha:
[50]
In the world the mother alone knows for certain the son born to her & the father knows him sometimes. Which person is able to substantiate the birth of Lord Krshna which is not accepted by both the parents?
Thuthim svapithrOvaraDhARya yOssow baBUva pashchAchChishuveShachArI
asUtha tham kA nu thadhA mrugAkShI purA purANAkRuthimapramEyam
[51]
When Sri Krishna, after hearing the praise of the so called parents assumed the shape of a child (at the request of Devaki) which deer eyed lady begot Him? Which lady again begot Sri Krishna's previous body with the discus, conch & others which cannot be known fully?
yadhIha jAthO vasudhevavIRyAthadhA kuthsthasya viBUShNAni
barAmbaram kowsthuBarathnamuDhathsudhaRshana shARgadhAdhijAtham
[52]
If Sri Krishna were born from the semen of Vasudeva on this earth, how could He have the group of ornaments, superior cloth, Kaustubha jewel, the resplendent (Sudarshana) discus, conch (pAnchajanya) & other weapons?
ahO piShAchA api dhehidhehe gathAgatham shakthiyukthA laBanthe
ananthashakthE: paramasya na syAthkRuthO baRhiniRgama eva thaRhi
[53]
Even ghosts possessing (certain) powers obtain for their exit & entry the bodies of creatures. In that case, why cannot the Supreme Krishna with His unlimited powers have the exit alone? It is wonderful.
yadhA nRusimhAkRuthirAvirAsIthpadhAhathasthamBhavarADdhi pURvam
thadha nu kA strI suShuve mukundham sa kasya vIRyAdhajaniShta kAya:
[54]
In the past when Sri Mukundha (the giver of bliss) came out of the great pillar which was kicked (by the demon Hiranyakasipu) in the form of half man & half lion, which woman begot Him? From which man's semen was that body (of man-lion) born?
thaThaiSha mAyA hariNOpadhiShtA bamUthra nandhasya kalathrarathne
harimthugithyAdhivimOharAsheRBaviShyatho asyAmiva mUlamUthA
[55]
Similarly, goddess Lakshmi who is instructed by Lord Sri Hari was born as Durga, the best wife of the cow herd Nanda. She seemed to be the main cause of the group of delusions such as that Sri Krishna was the son, etc., which will crop up later.
(N. B. Lakshmi was born to Yasodha as Durga at the orders of Lord Narayana. She therefore came to cause the delusion in the minds of the people that Sri Krishna was the son of Yasodha, that He is timid, that He is hungry & so on.)
yadhIha vAsso mamathaRhi kamsa: suhrudhbadhakEshavidUra ava
yamAthiThi: syAdhithi vIKya kruShNasthathO vrajam prathyagamathsuDhImAn
[56]
'If I stay in Vasudeva's house, Kamsa may become the guest of Yama without experiencing the sorrow (caused) from the death of his friends (such as Putana, Sakata & others)'. So thinking, the wise Krishna went to Gokula from there.
na kamsaBIthyA aBiyayow vrajam sa svasamshrithAnAmaBayasya kaRthA
svavallaBAm nandhakalathrajAthAm manOramAmIkshithumEva sOgAth
[57]
Lord Krishna who removes the fears of those resorting to Him did not go to Gokula out of the fear for Kamsa but only to see His beautiul, dear wife (Durga) born as though of YasodA (wife of Nandagopa).
kavAtamudhaghAdatayya gRuhANi vaRthma dhadhu: kilAsmai mama buddhirithTham
vanasoathIshO bahiraBrasamsThasthadhIkshaNARThI svayamudhBiBEdha
[58]
The houses opened the doors & showed the way to Sri Krishna. In my opinion, the moon who is the lord of the trees & herbs & who was outside in the sky himself opened the door thirsting for seeing Him.
kare niDhAyAdBhuthabAlamenamaBUth bahiRni:sarathO asya showre:
na thadhgRuddadvAragaNO anantharAya: karasThadhevasya kuthO anantharAya:
[59]
The large number of doors was no obstacle to this Vasudeva who is slipping out with the wonderful babe Krishna in his hands. How can there be an obstacle to one who has god Krishna in his hands?
agaNyagOgOkulagOpanAshamaThIpsatha svEna kariShyamANam
agam hi pUrvam parihaRthumIShadvavaRSha thasmin jaladhO aDhimARgam
[60]
On the way the cloud which is going to commit the sin of wilfully destroying the innumerable cows, the hamlet of Gokula & herdsmen rained a little on Sri Krishna as an advance expiation of that sin.
yadheSha dhevashithuragrajathvam baBAra rOhiNyudhayAdhrichandra:
aGasya thasya orashamechChayeva paThi brajantham PaNipa: siSheve
[61]
This Sesa who was the moon to the eastern mountain of Rohini became the elder brother of Sri Krishna, the lord of all gods. So he served that Krishna who is going on the way with his hoods as though woth the desire of getting rid of that sin (of having become the elder brother of the Lord).
virinchavairinchimusvAmarAli: prabODhayanthIva thadhA nanAma
purANapumsa: puruShOththamasya namaskRuthim lOkavidambanasya
[62]
At the time of His going on the way the row of gods beginning with Brahma,Rudra, & others fell at the feet of Lord Krishna who is the primeval person & superior to Lakshmi, Brahma & others. Vasudeva & others which He is going to do as per the order of the world.
purA svaRBathu: prathibanDhakaRthuRvishoShaNam banDhanamaRkakanyA
vichinthya BItheva dhadhow murArE: pravAhamArAthparihruthya mARgam
[63]
The river Yamuna, the daughter of the Sun (& the wife of the ocean) thought of her husband the ocean's drying up (with an arrow) & binding up (with mountain) by Sri RAma to whom he did not give the pathway to Lanka formerly. Out of fear for the same, as it were she gave the pathway to Sri Krishna by holding up the flow of water on one side. (N. B. The drying up & binding of the ocean took place during the avatar of Sri RAma.
BavapravAhopi thavaibamevethyudhIrayamthIva yamasvasA sA
karasThakRuShNAya dhidhesha dUre pravAhamAdhAya padhARhapadmAm
[64]
That YamunA (sister of Yama) kept her flow at a distance & telling Vasudeva as it were: 'Even the flood of samsAra will be crossed by you thus', she gave Vasudeva who has Sri Krishna in his hand a foot path.
viBUShaNEShu prathibinbithAhi: praddhaShtapANidvayarOmapathra:
sa kRuShNavAhO vinathAngajAtha: pithAgaruthmAniva vegathO agAth
[65]
That father Vasudeva who was carrying Sri Krishna in his raised hands went fast with his group of limbs bent (with humility) like Garuda (son of VinatA) with the serpent reflected in his own ornaments & with the wings of bristling hairs thrilled by the contact of Sri Krishna.
gaRhadvARvahadhundhuBi: paripadadhganDhaRvabandhidhvaniRhasthAbje
dhvajachihinthe sa nivasansathpuShpakastrimuShi
svaRmukthAmalamAlya chAmaragaNachChathrayithAhIshvara:
shakrAdhai: parivAritha: paThiyayow rAjADhirAjapraBu:
[66]
Sri Krishna went along His way with the pomp & splendour of the king of kings Kubera (& not as a thief at night) reclining on the lotus like palm of Vasudeva which was marked with theline of banner & which stole away the lustre of the fine pushpaka plane, amidst the beatings of kettle drums of thundering clouds, the sweet voice of the minstrels of eulogising gandharvas. the multitudes of chowries of flawless garlands rained from heaven the white umbrella of the serpent king (MahAsesa) & surrounded by Indra & other gods.
rOmNAm haRShaNakAriNi shravaNatha: pApODhvidhvasini
prAmNA chinthayathAm vichithravimala shlADhyARThasandhAyini
sanjAthe Buvi rukmiNIshavijaye sadvAdhirAjOthithe
sanjAtha: suramaNhalIShu mahitha: saRgOyamADyO mudhAm
[67]
(General) When the exploits of the victorious Lord of Rukmini which cause the happy horripilation of joy in the hearers, which remove the multitudes of sins by their mere hearing, which give wonderful, faultless & praise worthy meaning & the four fold objects of human life (dharma, artha, kAma, moksha) to those who con over themwith devotion were expounded by the good & eminent disputants like SukAchArya & others (in the BhAgavatha), the first creation of great joy was made in the assemblies of gods.
(Particular) When the exploits of the victorious Lord of Rukmini which cause the happy horripilation of joy in the hearers, which remove the multitudes of sins by their mere hearing, which give wonderful faultless & praise worthy meanings & the four fold objects of human life (dharma,artha, kAma, moksha) to those who con over them with devotion were composed by the good & eminent Saint Vadiraja, this first canto which was appreciated in the assemblies of gods is over.