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shrI rukmanISha vijaya, canto 11, synopsis
At sunrise, Krishna started towads the city of Madhura. On his way, he
was greeted by his devotees with various offerings. He met a haughty
washerman whom he desired to punish. Krishna asked some garments from
him which he refused & Krishna punished him by cutting off his head.
Further, he met a hump backed woman who offered him cosmetics & got her
deformity cured. Similarly, a barber & a florist got their desires
fulfilled by honouring Krishna.
Then Krishna went to the place where the bow had been kept & broke it
into two halves. With those pieces, he killed its guards. On seeing
this, werestlers of Kamsa got frightened. Then there occured sunset.
Krishna left the city for his abode outside.
On knowing Krishna's breaking the bow, Kamsa got frightened. He could
not enjoy night rest; he was tormented by evil dreams.
At sunrise, Krishna again entered the city with his cowherd friends.
While going to the wrestling hall, he was stopped at the gates by a
terrific & mighty elephant named KuvalayApida, which was destroyed by
Krishna. He plucked out its teeth & handed over one to Balaraama
keeping another for himself to be used as weapons.
On entering the wrestling hall, Krishna & Balarama wrestled,
respectively, with ChAnura & Mustika & killed them. Then came the turn
of Kamsa, who came with his army to attack Krishna. Indra sent his
chariot for Krishna who used it to fight & kill Kamsa's soldiers. At
this, Kamsa became furious & descended from his chariot to attack
Krishna with a sword. Krishna killed him with his hand blows. There
were two souls in the body of Kamsa. The demon's soul went to the hell,
whereas that of Sage Bhrgu went to his heavenly abode. Feigning
fatigued, Krishna went to river Yamuna to relax.
pravishya vrajathasthasya hRudhayAkhyapurIm hari:
inOdhayE niRvivishe madhurAm madhurApurIm
[ 1 ]
Sri Krishna having entered (in one form), the town known as the heart of
that Akroora who was going home, entered (in another form) the
delightful town of Mathura (along with Balarama).
(N. B. The idea is that Akroora went home remembering the Lord on the
way).
dvAridvAri
svabhakthAhRudhavividhabaliRvAyunOdhyAnavApIprOthphullAmbhOjakundhaprakarasurabhiNA
sEvyamAnOdhivaRthma
siththAm sanmARganAdImavishadhuruguNa: puShpapIyUShavRuShtayA
pApavrAtham dhidhakShu: praThithanijapurO vrahmanAdImivEsha:
[ 2 ]
Lord Krishna who was endowed with rich merits accepted the various
articles of worship offered by His devotees, the people of the city at
the door of each & every house. This was like His acceptance of the
various joys given by the gods of the sense organs of eyes, ears etc.,
which are the gateways of knowledge in our bodies. Throughout on the
way He was served by the cool breeze fragrant with the clusters of
lotuses & jasmines which were fully blossomed in the lake of the
garden. This was like the sreving of the five winds in our bodies viz,
prana, apaana, vyaana, udhaana, samaana. Then He entered the royal road
of His famous city which was watered with the nectar of flowers with the
intention of burning the sinners like ChAnoora, Kamsa & others. This
was like His entering the BrahmanAdi or SusumnAnAdi which is drenehed
with the nectar created by Sri Vasudheva, the antharyAmin of God Varuna
on our head. This naadi is the road leading to the city of our heart,
the seat of God.
(N. B. His entering the town to kill the sinners like ChAnoora, Kamsa, &
others was like entering the Susumnaa naadi in order to remover the sins
of the sinners that are in the left part of the belly. Reference may be
made to ChAndOgya (8-12) & the Brahmasuthras (1-3-14).
ranjakam rajasAgrastham dhaRshayanniva sOdhvani
vasanam pIthavasana: samayAchatha saRvavith
[ 3 ]
On the way the omniscient Sri Krishna who had put on yellow colored
robes begged for clothes from the washerman as thouth to show that
washerman wasin the grip of the quality of rajas (and not because He was
in need of clothes).
(N. B. Srimad Bhaghavatha 10-41-32)
thathasthasya dhuraalApam nishamya sudhurAthmana:
shirO jahaara kim kAyam karOthvakRuthakilbiSham
[ 4 ]
Afterwards hearing the bad words of that washerman, He cut off his
head. What should be done to the body that had not sinned?
(N. B. aparAdhAnusArENa shikShAyA: kARyathvAdhithi bhAva: |
akRuthakilibaShamithyanEna dhuRvachanamAthram nimiththamithyuththam ||
Though politely asked by the Lord, the arrogant servent of Kamsa called
both Krishna & Balarama ill mannered rustic hut dwellers & foresters &
chided them for demanding royal clothes (Srimad Bhaghavatha
10-41---35-36). Thereupon the perfect Lord servered his head with His
fingertips.
paThi paThinava soudhAnthasThamugdhAngnAbhi: kusumanikaralAjai:
kIRyamANOpi kRuShNa:
avidhithaguNakaRmOpEthya vavrE thrivakrAm chathurapuruShakAkSha
vakrayOShithsu nUnam
[ 5 ]
On each way, Sri Krishna was sprinkled with the group of flowers,
particled corns & others by the beautiful ladies who were inside the new
mansions. Even then, having His qualities & deeds unknown by others, He
received (the hump backed) Kubja (who was deformed at three places viz.
at the neck, chest, waist). Indeed the desires of clever persons are
centered on deformed women.
muShtipramANathanumadhyavathIm svakaRNavishrAnthaniRmalaguNAm ruchirAm
thrvakrAm
vishvakprayuthnayanAnthasharAm nirIkShya kOdhaNdamudhdhavakaThAviShayam
sa mEne
[ 6 ]
Sri Krishna seeing the fair Trivakra looked up on her as a bow. The
bow's middle part is thin & can be held in the fist & she had a similar
slender waist. The bow's string (guna) is pulled as far as the ear
while discharging. Her pure virtues (gunas) had reached as far as His
ears. The arrows are discharged all around from the bow. Similarly,
she cast her glances which were like the arrows on all sides to see Sri
Krishna out of shyness to look at Him directly. The festival (Udhdhava)
of the bow was celebrated (by Kamsa) & it was referred to Sri Krishna by
His sagacious minister (Udhdhava).
madhuravachanamAthreNAngarAgam dhadhou yA pulakitharucharAngi
chanchalApAngabhRungI
anuchthamabhidhAna, thyAjayanvAsudhEva: khalakulavanadhAvasthAm
thathAnaRjugAthrIm
[ 7 ]
That Kubja who had a horripilated body & the bee of unsteady sidelook
gave Sri Krishna unguents by His meare sweet words. Vaasudheva, the
fire to the forest of the group of wicked ones, made that Kubja have a
straight body by removing (thereby) the unsuitable name of a hump backed
one.
prapadhanihithapAdhAmbhOjaphullaprasUnO vadhanamupagathEna
vdhyamgulOththAnadhOShNA
RujuthanumathanOththAmunnamayya thrivakrAm chubukagathakarANAmanchithAm
kvAsthi vakrA
[ 8 ]
Sri Krishna placed the blossomed lotus flower in the form of His feet at
the tip of the feet of Kubja & lifted her up with His two fingers
holding her chin & made her straight. How can there be an ugly lady to
a worshipper whose hand is in contact with the chin of the lady?
vakrAmapi cha thAm thanvImRujvO, kRuShNakarOkarOth
anukUlayithum bAlAm kara eva hi kAraNam
[ 9 ]
The hand (kara) of Sri Krishna made that Kubja , though crooked,
straight. Only money (kara ) can make (= is the cause of rendering ) a
stupid & angry young girl favourable.
gandhARpaNAdhruchravEShakRuthERmanOjJnyakundhaprasUnarachithAmalamAlyadhAnAth
kubjAdhayasthamalabhmtha mahAprasAdham kim nAma
saRvavidhibhiRvibhumaRchayantha:
[ 10 ]
Kubja & others such as the barber & the florist (SudhAman) obtained that
great grace famous by its giving moksha by giving unguents (to Sri
Krishna), by decorating Him finely (by means of the paring of the nails,
etc)& by giving the pure garland of jasmine flower only respectively.
What need be said about those who worship the all pervading Lord Sri
Krishna according to all the sixteen ways of worship.
(N. B. The Srimad Bhaaghavata 10-41-41) speaks of a weaver (vAyaka:)
decorating Balaraama & Sri Krishna with multicolored robes & of
Sudhaman, a florist (mAlAkAra) to whose house they went by offering them
especially made garlands of flowers.
pravishya vrajathasthasya hRudhayAkhyapurIm hari:
inOdhayE niRvivishe madhurAm madhurApurIm
[ 1 ]
Sri Krishna having entered (in one form), the town known as the heart of
that Akroora who was going home, entered (in another form) the
delightful town of Mathura (along with Balarama).
(N. B. The idea is that Akroora went home remembering the Lord on the
way).
dvAridvAri
svabhakthAhRudhavividhabaliRvAyunOdhyAnavApIprOthphullAmbhOjakundhaprakarasurabhiNA
sEvyamAnOdhivaRthma
siththAm sanmARganAdImavishadhuruguNa: puShpapIyUShavRuShtayA
pApavrAtham dhidhakShu: praThithanijapurO vrahmanAdImivEsha:
[ 2 ]
Lord Krishna who was endowed with rich merits accepted the various
articles of worship offered by His devotees, the people of the city at
the door of each & every house. This was like His acceptance of the
various joys given by the gods of the sense organs of eyes, ears etc.,
which are the gateways of knowledge in our bodies. Throughout on the
way He was served by the cool breeze fragrant with the clusters of
lotuses & jasmines which were fully blossomed in the lake of the
garden. This was like the sreving of the five winds in our bodies viz,
prana, apaana, vyaana, udhaana, samaana. Then He entered the royal road
of His famous city which was watered with the nectar of flowers with the
intention of burning the sinners like ChAnoora, Kamsa & others. This
was like His entering the BrahmanAdi or SusumnAnAdi which is drenehed
with the nectar created by Sri Vasudheva, the antharyAmin of God Varuna
on our head. This naadi is the road leading to the city of our heart,
the seat of God.
(N. B. His entering the town to kill the sinners like ChAnoora, Kamsa, &
others was like entering the Susumnaa naadi in order to remover the sins
of the sinners that are in the left part of the belly. Reference may be
made to ChAndOgya (8-12) & the Brahmasuthras (1-3-14).
ranjakam rajasAgrastham dhaRshayanniva sOdhvani
vasanam pIthavasana: samayAchatha saRvavith
[ 3 ]
On the way the omniscient Sri Krishna who had put on yellow colored
robes begged for clothes from the washerman as thouth to show that
washerman wasin the grip of the quality of rajas (and not because He was
in need of clothes).
(N. B. Srimad Bhaghavatha 10-41-32)
thathasthasya dhuraalApam nishamya sudhurAthmana:
shirO jahaara kim kAyam karOthvakRuthakilbiSham
[ 4 ]
Afterwards hearing the bad words of that washerman, He cut off his
head. What should be done to the body that had not sinned?
(N. B. aparAdhAnusArENa shikShAyA: kARyathvAdhithi bhAva: |
akRuthakilibaShamithyanEna dhuRvachanamAthram nimiththamithyuththam ||
Though politely asked by the Lord, the arrogant servent of Kamsa called
both Krishna & Balarama ill mannered rustic hut dwellers & foresters &
chided them for demanding royal clothes (Srimad Bhaghavatha
10-41---35-36). Thereupon the perfect Lord servered his head with His
fingertips.
paThi paThinava soudhAnthasThamugdhAngnAbhi: kusumanikaralAjai:
kIRyamANOpi kRuShNa:
avidhithaguNakaRmOpEthya vavrE thrivakrAm chathurapuruShakAkSha
vakrayOShithsu nUnam
[ 5 ]
On each way, Sri Krishna was sprinkled with the group of flowers,
particled corns & others by the beautiful ladies who were inside the new
mansions. Even then, having His qualities & deeds unknown by others, He
received (the hump backed) Kubja (who was deformed at three places viz.
at the neck, chest, waist). Indeed the desires of clever persons are
centered on deformed women.
muShtipramANathanumadhyavathIm svakaRNavishrAnthaniRmalaguNAm ruchirAm
thrvakrAm
vishvakprayuthnayanAnthasharAm nirIkShya kOdhaNdamudhdhavakaThAviShayam
sa mEne
[ 6 ]
Sri Krishna seeing the fair Trivakra looked up on her as a bow. The
bow's middle part is thin & can be held in the fist & she had a similar
slender waist. The bow's string (guna) is pulled as far as the ear
while discharging. Her pure virtues (gunas) had reached as far as His
ears. The arrows are discharged all around from the bow. Similarly,
she cast her glances which were like the arrows on all sides to see Sri
Krishna out of shyness to look at Him directly. The festival (Udhdhava)
of the bow was celebrated (by Kamsa) & it was referred to Sri Krishna by
His sagacious minister (Udhdhava).
madhuravachanamAthreNAngarAgam dhadhou yA pulakitharucharAngi
chanchalApAngabhRungI
anuchthamabhidhAna, thyAjayanvAsudhEva: khalakulavanadhAvasthAm
thathAnaRjugAthrIm
[ 7 ]
That Kubja who had a horripilated body & the bee of unsteady sidelook
gave Sri Krishna unguents by His meare sweet words. Vaasudheva, the
fire to the forest of the group of wicked ones, made that Kubja have a
straight body by removing (thereby) the unsuitable name of a hump backed
one.
prapadhanihithapAdhAmbhOjaphullaprasUnO vadhanamupagathEna
vdhyamgulOththAnadhOShNA
RujuthanumathanOththAmunnamayya thrivakrAm chubukagathakarANAmanchithAm
kvAsthi vakrA
[ 8 ]
Sri Krishna placed the blossomed lotus flower in the form of His feet at
the tip of the feet of Kubja & lifted her up with His two fingers
holding her chin & made her straight. How can there be an ugly lady to
a worshipper whose hand is in contact with the chin of the lady?
vakrAmapi cha thAm thanvImRujvO, kRuShNakarOkarOth
anukUlayithum bAlAm kara eva hi kAraNam
[ 9 ]
The hand (kara) of Sri Krishna made that Kubja , though crooked,
straight. Only money (kara ) can make (= is the cause of rendering ) a
stupid & angry young girl favourable.
gandhARpaNAdhruchravEShakRuthERmanOjJnyakundhaprasUnarachithAmalamAlyadhAnAth
kubjAdhayasthamalabhmtha mahAprasAdham kim nAma
saRvavidhibhiRvibhumaRchayantha:
[ 10 ]
Kubja & others such as the barber & the florist (SudhAman) obtained that
great grace famous by its giving moksha by giving unguents (to Sri
Krishna), by decorating Him finely (by means of the paring of the nails,
etc)& by giving the pure garland of jasmine flower only respectively.
What need be said about those who worship the all pervading Lord Sri
Krishna according to all the sixteen ways of worship.
(N. B. The Srimad Bhaaghavata 10-41-41) speaks of a weaver (vAyaka:)
decorating Balaraama & Sri Krishna with multicolored robes & of
Sudhaman, a florist (mAlAkAra) to whose house they went by offering them
especially made garlands of flowers.
rAjAdhvanA samadhigamya dhanuRnivAsam kOdhaNdakhaNdanamaThO chakamE
ramEsha:
yuktham hi thathsakaladhaivathamukhyadhEva: kRuShNa: kaTham jadathamasya
balim sahEth
[11]
Afterwards, the Lord of Lakshmi (Sri Krishna) reached through the main
road the place where the bow was worshipped & desired to break it. It
is proper. How can Sri Krishna, the foremost of all the gods, tolerate
the worship of a highly insentient (stupid) bow?
sadhdhvamshajAthOpi guNAnvithOpi shikShAnurUpOpi sa thEna chApa:
bhagna: shanaiRvakrahRudhOhi pumsa: kO vA guNa: kOvidhamAnayOgya:
[12]
Though born in a family of good bamboos free from insects, etc., though
having a string & though fit to be drawn, that bow was slowly broken by
that Krishna. Which quality of a person having crooked mind is fit to
be appreciated by the learned people though he comes of a good family,
though he has good qualities & though he obeys the orders of his
preceptors.
karENOdhdhRuthya prAgvyathanutha guNAvEdhanamasou prabhu: pAdhAdhAtham
thadhanu virachayyA$$shvanamayath
aThO lIlAbAla: khalamiva dhanuRbagnamakarOdhvalAnnamrIbhUthe kimiha
karuNA shuShkahRudhaye
[13]
This able Sri Krishna who is a boy by sport, lifted first the bow with
His (left) hand & yoked the string to it. He then kicked it & bent it
carefully. Afterwards, he snapped it asunder even as He would first
honour a wicked man by giving him things of his own desire impart to him
good qualities & then make him obedient by kicking him with his foot.
If he does not come round despite all this, He would kill him. In this
world, how can there be pity for a bow that is sent with force & that
has a dry interior & for a wicked person who is made obedient by force &
who has a heart without love?
(N. B. From the BhAgavata (10-42-17), we learn that Sri Krishna picked
up the bow sportively with His left hand & snapped it asunder in a trice
even as an intoxicated elephant would smash a sugarcane.
bhagnashvApa: svabhaRthu: prathibhayaninadhaiRdhaiRyachaouRya thathAna
vyagrasvAnthAnsvapAlAn dhRudatharashakaladhvandhvaghAthaiRjaghAna
bhangEnaivOgramallaprakarahRudhi bhaya bhallakalpam chakhAna
dhvaidhIbhAvam vipakShE virachayathi batha svOya eva svashannu:
[14]
The broken bow struck terror in the heart of its master Kamsa by its
terrible sound while breaking. It killed its distressed guards with its
pieces. It thrust into the hearts of the wrestlers the arrowlike fear.
When it was divided into two pieces, it observed the policy of divide &
rule in itsown camp (ie, a section of Kamsa's army thought that He was
not formidable & they should desert Kamsa.). Alas! our own people turn
out to be our enemies.
(N. B. The Bhaghavata says (10-42-18) that the crushing sound of the bow
filled the sky, the space between earth & heaven & all the quarters. It
is seen in the world how the men of a king are bought off by his enemy &
they become his own enemy. The bow broken by Sri Krishna terrified its
own master Kamsa & became his enemy.)
ithi vividhacharithram shrIpathEsthadhvichithram kaThayithumiva bhAnu:
sidhdhavidhyAdharANAm
agamadhamalamErORbhAgamanyam mukundhOpyagaNithavibhava: svam
jJnyAthijuShtam nivAsam
[15]
As though to narrate to siddhas & Vidhyadharas, the wonderful story of
many kinds of Sri Krishna (lord of Lakshmi), the sun went to the other
part of the pure meru mountain. Even Sri Krishna of counetless
splendour went to the house of His relatives (Nanda & others).
thama: samanthAthkAShTAsu pupUra sa gathO ravi:
bahiRgathO mukundhOpi bhayAkhyam thathsvashathruShu
[16]
That sun who set in the west filled the directions all around with
darkness. Even that Krishna who went out of the town filled (the hearts
of) His enemies with darkness called fear.
oudhARyadhaiRyashouRyANi gaRhayan sa bhayOchchaya:
manO mamaRdha kamsasya madhusUdhanadhUthavath
[17]
The group of fears (caused by the loud noise of the broken bow) that
mocks at liberality, courage, ability & others afflicted like the
messenger of Krishna (slayer of the demon Madhu) the mind of Kamsa (just
as a messenger of the enemy while praising his master scolds the enemy &
causes distress of mind to him).
kasthvam sOhamare thvadhanthakatatAdhabhyAgathO vai bhata: pRuThvyAm
kvAsthi mamAnthaka: sa bhuvanEShvanthaRbaRhiRvaRthathe
nAmApyasya na dhEvakIsutha ithi kyAtha: sa thannandhanO dhvasthO
hyAjJnya mRuthiRna thasya nihathAsthEna thvadhIyA: param
[18]
Dialogue between Kamsa & the messenger from this verse upto the 27th
verse)
Kamsa: Who are you?
Messenger: I am the servent who has come from your slayer
Kamsa: Where is my slayer on earth?
Messenger: The slayer is found in the worlds both inside & outside.
Kamsa: This slayer is without a name
Messenger: He is famous as the son of Devaki.
Kamsa: The son of that Devaki died when I dashed him against the stone.
Messenger: O, stupid one! He has no death. Infact, your people
(Pootana & others) have been killed by him.
mallA: shailasamA balam cha jagathi prakyAthamasthyEva mE hasthI
hasthisahasrsammithabalasthathkvAsthi mRuthyuRmama
rAjanmRuthyurivAhamEva bhavathAm chiththe samujjRumbhithO dhRuShtam
vasthu bhayankaram virachayE shankAsahasARpaka:
[19]
Kamsa: I have with me wrestlers who are (steady) like the mountain, an
army that is famous in the world & a elephant (KuvalayApida) that has
the strength of a thousand elephants. Therefore, where is death to me?
Messenger: O, King! I grow well like death in your mouth & cause you
thousands of anxious doubts. I cause fear to you from the things seen
by you.
yasminnuthsRujathi svabhakthanikarai: kAka, hRudhOkO nRuNAm prAgandhA
badhirA vivEkarahithA mUkAyithAshcha kShaNAth
anthE prEthapurIm prayAnthi jagathAmIshasya thasyAgratha: kim mallai:
kim hasthinAthibalinA kim vA thvayA kim bhatai:
[20]
Messenger: O, Kamsa! While Krishna leaves the abode known as the heart
in the bodies of people along with His devotees, the presiding deities
of the sense organs, at first people become blind, deaf, & devoid of
discrimination & finally reach Yama's town. What are the wrestlers, the
highly powerful elephant, yourself who are mighty & the soldiers before
that Krishna who is the lord of the universe?
kim bhrAnthOsi virudhdhabhAShaNamidham mA bhrUhi bhO dhuRmathE
bhrAnthisthe viparIthavAgapi manO yaththe mayA niRjitham
mathkhadgAbhihathim kimichChasi shanaiRhasthAdhgalashchanchalAthsa
thvAmEva haniShyathIshvarabhatam mAm hanthumIshOsthi ka:
[21]
Kamsa: O, wicked minded messenger! Are you deluded? Don't speak
contradictory words.
Messenger: The contrdictory speech is yours only as your mind is
conquered by me.
Kamsa: Do you like to have a blow with my sword?
Messenger: That sword which is slowly slipping from your hand that is
shaky due to fear will kill you. Who is able to kill me who am a
servent of the Lord.
klIba: kim kuruShE thvamajJnya bhavatha: klIbOpamAm dhithsayA
thadhbhAvam
shirasA dhadhAmi bahunA kim jalpithEnAdhunA
nithyam manniyatha: sa vAthi pavana: pAkam vidhaththEnala: sURyOsou
sumudhEthi
tham harimRuthe saRvam jaganmadhvasham
[22]
Kamsa: O, ignorant messenger, what can you who are impotent do? (Kamsa
calls him impotent as the word bhayam in samskrita is of neuter gender).
Messenger: With the desire of giving the likeness of that impotency, I
am impotent. what's the use of prattling much? Being subject to my
control always this wind blows. Even fire does the work of burning.
This sun rises (on account of fear of me). Barring Lord Vishnu,
everything in the world is under my control.
sathvam niShphalamAthanOmi malinam kinnam mukham vEpaThugrastham
gAthramadhIramakShiyugalam chiththam cha chinthAkulam
dhainyam vAchi virakthathAm cha vibhavE thyAgam cha bhOgAvalERjjA-
mAnayashashchyuthim virachaye chiththEhamujjRumbhitha:
[23]
Messenger: Having developed in the minds of the people, I render their
strength useless. The face becomes pale & perspires. The body shivers
& the two eyes become unsteady. The mind will be afflicted with worry,
words reflect misery. One develops dispassion towards wealth & gives up
the enjoyment of the group of women & others. I put an end to coyness,
egoism & fame.
rErE mandha bahi: prayAhi yadhi bhO bhOjEsha kRuShNAshrithO
bhUyAsthaRhi thaThA karOmyaparaThA thvAm nObhayathrOthsrujE
dhaiRyasThaiRyayuthAchyuthapriya manO mahyam na vai rOchathe
kShEmAyAbhyudhayAya cha prathidhinam thadhvairichEthO mama
[24]
Kamsa: O, dullard! get out (of my mind).
Messenger: O, King of the Bhoja country! If you have resorted to Sri
Krishna, I will go out. Otherwise, I will not leave you in this world &
in hell. The mind that is dear to Sri Krishna who has courage &
steadfastness is not dear to me. The mind of the enemy of Sri Krishna
brings me dailly welfare & prosperity.
shubhum sambhaja padhmayOnimaThavA chandhrEndhravIndhrAdhikAnsvaRgam
gachCha
thamO vraja pravisha vA pAthAlamathriva vA
rakShAm bhiththisahasravAridhimahAshailajvalathpAvakai: kRuthvA thiShTa
thaThApi kRuShNavimatham thyakShyAmi na thvAmaham
[25]
Messenger: O, Kamsa ! Worship Samkara or Brahma or serve the gods
beginning with the Moon, Indra, Garuda &others. Go to heaven or hell or
even pAtAla. Or, in this world, protect yourself by means of a thousand
walls, sea, high mountain or burning fire. Even then I do not leave you
who are the enemy of Sri Krishna.
(N. B. Even the demon BAna was not free from fear even though he sought
refuge in Siva. Similarly, the demon Hiranyakasipu could not be saved
by Brahma. even the gods like the Moon, Indra, Garuda & others were not
free from fear.
yudhdhARTham na kadhApi gachChathi gathOpyOjasvinAm
pRuShTathasthiShTathyanyamavEkShya shasthranikaram pRuthvyAm
kshaNEnOjJathi
shathrum sthouthi thRunAgulIdhalamadham kampI pathan dhAvathi
sthabdhEthTham bahulOkanIndhithadhashAm samprApayiShyAmyaham
[26]
Messenger: O, Stupid Kamsa ! a fear ridden man does not go to war.
Even if he goes, he stands behind the valiant soldiers. On seeing the
foes, he throws the group of weapons on the ground at once. Biting
straws & his fingers, he praises the enemy. He runs trembling &
falling. I cause him this kind of state which is condemned by many
people.
gAThAthiShTathu bhUpa samprathi bhavAnnidhrAthi kim nidhritha: svapnam
shObhanamEva pashyathi ripum kim nAnisham shankhathe
dhaiRyam kim hRudhi sandhadhAthyanucharAn dhIrAn kimudhdhIkShyathe
svairam
madhvashamAnasasya bhavana: soukhyam soukhyARThina:
[27]
Messenger: O, King Kamsa! Let the talk of the world be thus. Are you
now sleeping? Even if you sleep, are you having auspicious dreams? Do
you not get worried about the foes? Do you have courage in the heart?
Do you see courageous servents? To you who desire happiness & whose
mind is freely under my control where cant here be happiness?
ithTham sAdhvasasandhigdhabudhdhiRnidhrAm na sOdhyagAth
labhdhanidhrOpidhu:svapnai: spaRdhOnnadhdhO vyabOdhyatha
[28]
Having thus a doubtful mind caused by fear, Kamsa did not get sleep.
Even if he slept, he would wake up with the feeling of excitement caused
by a series of bad dreams (about his death).
thathasthamisthram parihaRthumaRka: samAsasAdhAbhragarAjamARgam
asaththtmisthram svakaraiRjihIRShuRharishcha gOpai: saha rAjamARgam
[29]
Afterwards, in order to remove darkness, the sun obtained the path of
the moon in the sky. Being desirous of removing wiht His hands, the
darkness Known as the wicked people even Sri Krishna obtained the main
road along with the cowherds.
gachChanvilOkya gajaramyagathi: sa rangadhvAri sThithebhamaTha
hasthipamithyavOchath
mARgam pradhEhi kariNA saha dhUramEhi nOchEthprayAsyasi
vidhUrakRuthAnthalOkam
[30]
Sri Krishna having the delightful (dignified) gait of an elephant saw,
while going (along the main road) the elephant (KuvalayApida) & its
mAhaout near the door of wrestling arena. He told the mAhout thus: "
Give way. Go away a little distance along with the elephant.
Otherwise, you will go to the world of the god of death which is far
distant.
(N. B. Bhaghavatha 10-43-4)
bhO thiShTa thiShTa vanavAsijanaikamAnya proudiRbalam kushalamasthi na
thadhRusham the
yAdhRugvidhagdhapuravAsijanEShu shathrusandhaRbhakEsarisamEShu
jithashramEShu
[31]
O, Krishna who is honoured only by the cowherds living in the forest!
stay, stay. You do not have that kind of cleverness of speech, strength
& skill (in doing things) which are found in the (energetic) able to
townsmen who are like a lion to the group of foes & who have conquered
fatigue (by regular exercises).
proudim vichaarayatha mandhamathe: svahasthividhvamsanOdhyathakarasya
vanE nivAsa:
kim dhUShaNam vimathakEsarisammithAnAm kim bhUShaNam prathidhinam nagare
nivAsa:
[32]
O, men! consider thoughtfully the clever speech of this stupid maahout.
Is it a blemish in me whose hands are ready to kill the elephant to live
in the forest (where lions, tigers, etc live)? Is it an ornament for
these people who are like the lion in the forest to live always in the
town (where dogs live)?
proudisthaThAsthu balakoushalamasmadhIyam pashyethyudhIRya tharasA
kariNam nihathya
thasyAmgrimadhyamadhigamya vibhURvililye hamthI vyakampatha thadhA
jagRuhe na shourim
[33]
The able Krishna said to the mahout: "Let the skill of your woeds be
so. See our strength & skill." Then striking with force the elephant.
Then the mighty elephent trembled & did not catch hold of Sri Krishna (&
thus He showed His strength & skill).
N. B. The Bhaaghavatha records (10-43-6) that the elephant dashed at
Krishna & seized Him by the trunk whereupon Sri Krishna, slipping out of
the coil of its trunk, dealt the elephant a blow & concealed Himself
between its legs.
puchChE pragRuhya purusachvamamum punashcha kRuShNashchakaRSha
bahudhUramapArashakthi:
dhAvanvibhuRnijavipAthavishankinOsya bhUlagnadhanthayugalam
shiThilIchakAra
[34]
Catching hold of this highly powerful elephant by the tail, the highly
strong Sri Krishna dragged it again over a long distance & ran.
Guessing His fall on the ground, the elephant thrust its tusk (with the
idea of smashing Him). Sri Krishna loosened the two rows of its teeth
that had got stuch up on the ground (and thus He showed His skill).
N. B. The Bhaghavatha says (10-43-8) that Sri Krishna dragged the
elephant to a distance of twentyfive bvows (or, one hundred cubit) even
as Garuda would do to a cobra.
kRuShNam vishakashcha pathitham bhuvi
samhathAthmadhanthAnuShakthabahudhUliribhO vireje
sidhdhAthmabudhdhayuchithasidhdhirivAmbarasThasidhdheshvarasthuthigirA
paThi vaRNayamAna:
[35]
On mistaking Sri Krishna's fall to the ground the elephant thrust its
tusks into the earth in order to kill Him. Consequently, its tusks were
full of dust. It shone being described by the siddhas & gods in the sky
on the way, as the elephant had dust in its mouth only for its wrong
knowledge about Sri Krishna.
ithTham pradhaRShya balakoushalamambujAkSha: padhbhayAm prapIdaya
tharasA kariNam mamaRdha
uthkhAthathadhdhavaladhanthakara: kShaNena thathsvAminam
thadhanugAmshcha sa lIlayaiva
[36]
Having thus displayed His strength & skill, Sri Krishna (having lotus
like eyes) kicked the elephant (like a lion) with force & killed it.
Sri Krishna who had the white tusks of the elephant extracted by Him in
His hand, killed effortlessly in a short time the mahout & his servents.
N. B. Bhaghavatha 10-43-14
pAdhaprahAravivasha: kila vAraNOsou kuRvanpapAtha bhuvi nAma guNAnukUlam
thasyAmgrisangisahajAmkusharamyarekhAshankhIva
kampithamahIdharabhUpradhEsha:
[37]
As though frightened by the natural & delightful mark of goal that was
in Sri Krishna's foot, the elephant which was subjugated by the kick of
His foot shook the mountains & the earth & fell down on the ground
(thereby ) rendering its name appropriate to its quality.
amsasThadhanthaparishObhitharakthabindhusamsakthaniRmalathanuRharirAbabhAse
rakShOvidhAraNabilAsadhRuthAnthramAlAvakShasThalAdhbhuthanRusimha iva
dvipAri:
[38]
Sri Krishna, the foe of the elephant, who had a spotless body which was
(now) marked by the shining drops of blood of the jaws of the elephant
on His shoulders shone like the fierce Nrsimha who wore on His chest the
garland in the form of the entrails of (demon) Hiranyakasipu split open
easily by Him.
(N. B. The slaying of the demon Hiranyakasipu is narrated in the 7th
skandha of the Bhaghavatha in verses 30, 31.
lOkadhvayasukhavyUhaprathyUhou dviShathAmiva
ekaikadhanthAvashrAnthou ranga vivishathuRvibhU
[39]
The able Balarama & Krishna who had one tusk each, who had no fatigue &
who were like Lord Ganesha (who has one tooth) causing obstacles to the
enjoyment of the happiness of the enemies both in this world & in the
other world, entered the (wrestling) arena.
thatha: pravavRuthe yudhdham mallAbhyAm rA kRuShNayO:
gajAbhyAmiva maththAbhyAm khyAthayO: simhayOsthayO:
[40]
Afterwards, the fight took place between Balarama & Mushtika & Krishna &
Canoora like the fight between the famous lions & intoxicated elephants.
N. B. The wrestlers are compared to the intoxicated elephants & the two
brothers (Balarama & Krishna are compared to the lions).
svabhakthiriva samsaaram kRushNashchANuramabhyagAth
thajJNyAnamiva pApougham muShtika rOhiNIsutha:
[41]
Even as the devotion to Sri Krishna destroys the cycle of birth & death,
so also Sri Krishna destroys the cycle of birth & death, so also Sri
Krishna comfronted CAnoora (in order to destroy him). Even as the
knowledge of the greatness & glory of Sri Krishna destroys the group of
sins, so also Balarama (son of Rohini) confronted Mushtika (in order to
distroy him).
athi
vividhathadhIyAbhyAsakoushalyamAsIthphaNipathiyadhupathyOragrathOyagramathyO:
gathaphalamathiyathnAbhyasthavidhyAnavasThA phalathi sahajathEjO
budhdhibhAjAm kimagre
[42]
The different kinds of skill (in wrestling) of Caanura & Mustika bore no
fruit before the steady Balaraama (lord of the serpents) & Krishna (lord
of the Yadhus) who were omniscient. Does the learning which is unsteady
& which is acquired with great effort bear fruit before those who have
natural strength & knowledge?
N. B. The learning acquired by practice is limited & likely to be
forgotten whereas natural knowledge is unlimited & is never (forgotten).
angAlinganathathparasya charaNaspaRshodhyathasyApyalam namrasya
svamupEyuShOpi parithashchANuranAmnO vashe
kRuShNObhUnna cha muShtikasya samare shankaRshaNa: sathkRuthim
dhuShtairAcharithAm kimathra mathimAmRuthyupradhAm vishvashEth.
[43]
Sri Krishna did not come under the control of CAnoora who was keen on
embracing His body, who was ready to catch hold of His feet, who had
bent his body too much & who had obtained Him on all sides (which are
all the devices of a wrestler). Even Sankarshana (Balaraama) did not
come under the control of Mushtika. In this world, does a wise person
trust the death giving deeds of honor of a wicked person?
ashanisamakaTOramallaghAthO mRudhuni hareraphala: kalEvarEbhUth
mRudhusarasakavE: pura: kimIdayAkaTinapadhapriyakAvyakArashIlA
[44]
The wrestler's (CAnoora's) blow which was hard like thunder had no
effect on the soft body of Sri Krishna. Is the nature of a poet who is
fond of composing poetry having difficult words (having the quality of
ojas) worthy of being praised in comparison with the poet who composes
poetry having soft words (of the quality of prasAda & sentiments such as
srngara & others)?
thallabhyAm jayakAminImiva laShanpAdhou gRuhIthvA riyOsthathkAlARhamiva
bhramam prathidhishan tham bhrAmayithvA muhu:
thanmURDhAnathAdayathkShithilale
dhuShtebhapamchAnanasthasyAbhyAsasamEdhithAm kaTinathA
pashyannivAngEdhviSha:
[45]
As though desirous of obtaining the lady of victory, Sri Krishna who was
like a lion to the intoxicated elephants in the form of the wicked
persons, caught hold of the enemy's legs. As if to cause delusion of
mind suitable to the occasion, He whirled him again & again. As if to
test the bodily hardness of that enemy Caanoora (caused by practice), He
splashed his head on the ground. This was like a bridegroom obtaining
the love of the bride's father at first by falling at his feet &
afterwards take away the bride by causing delusion in the mind of her
father at the time of marriage.
bAlamallakarachURNithabhAsvannArikElathulanAm sa jagAma
anyalOkagamanOdhyathabhIthOthamsakamsaparipanThisushAnthyai
[46]
That skill of CAnoora resembled a shining coconut broken with the hand
by the boy wrestler Sri Krishna to remove the obstacle on the way (to
hell) to Kamsa who was ready to go to the other world & who was the
foremost of those struck with fear.
padhO: pragRuhya prasabham nipAthya samchURNayanmallavaram dharaNyAm
sahOdharOnmUlanakaRmayOgyaprathikriyaam proudapathi: prachakre
[47]
Sri Krishna, the lord of the able ones, caught hold of CAnoora by the
legs & felled him by force on the ground. By crushing him, Sri Krishna
thereby took reprisal against Kamsa's act of killing (formerly) His
brothers (sons of Devaki).
N. B. Ref to the BhAgavatha 10-44 for a detailed account of the fight
between Sri Krishna & CAnoora. We are told that the wrestler lay on the
ground dead with his ornaments & garlands scattered & his hair
dishevelled, like the flagstaff of Indra struck down (10-44-23)
balasya thaladhyAthEna naShtam muShtikamIkShithum
hiyEva chURNitham rEjE chANUrasya shira: purA
[48]
The head of CAnoora which was crushed earlier shone as though ashamed to
look at Mushtika (who was his equal in strength) who was killed by the
blow dealt with the mere palm of Balaraama.
na me muShtiprahArasya lakShyOyamithi lakShayan
rAmastham thalaghAthEna jaghAnApARThanAmkam
[49]
Balaraama thinking that the wrestler was not a fit target for his mighty
blow with the fist & therefore his name would be meaningless, killed him
with his palm.
N. B. Mushtika means one who has the fist on the head. The Bhaagavatha
says (10-44-24) that on receiving BalarAma's blow Mustika fell down dead
on the ground like a tree uprooted by a stormy wind.
kRuShNam mannagarAdhdhahiShkurutha thathpakShai: samam madhbhatA nandham
marayathAshu maRdhayatha tham hInOgrasEnam bhuvi
kamsEnEthThamudhIrithEkhilakhilashreNIvanOgrAnalasthasyAjJnyaravajjagAma
sujanasthOmAnthakasyAnthikam
[50]
My soldiers! expel Krishna along wiht His cowherds from my town (of
Mathura). (This also means that from my body). Kill soon Nandagopa.
(this also means destroy the happiness of the soldiers) Kill on earth
the mean Ugrasena. (This also means 'kill Kamsa who has a mean & tough
army). It being said thus by Kamsa, Sri Krishna who is a fire to the
forest of the group of all wicked persons, came like an obedient servant
in ear Kamsa, the slayer of the group of virtuous people.
thadhA madhAnDhA: parivavRurenam chamUbhiranye chathurangiNIbhi:
yaThA pathangA jvalanam jvalantham thama: samUhastharaNIm thaThA vA
[61]
Then the other soldiers (of Kamsa) blinded with arrogance surrounded
this Krsta with the armies consisting of the (four) divisions of
elephants, horses, chariots & infantry like the fireflies round a
burning fire & like the group of darkness round the sun.
ranE padhAmbhyam charathO murArE raTham samUtham sa sahasranEthra:
samAdhishathsvAbhyudhayapradhasya parasya sEvAm bhuvi kaRthukAma:
[62]
The thousand eyed god (Indra), being desirous of serving on earth the
eminent Sri Krishna (foe of the demon Mura) who was going on foot in the
battle field & who would do him good, sent Him a chariot having a
charioteer.
aThO raThAgryOvathathAra thArAvRutha: shashIvAthivichithrarathna:
mukundhasandhaRshanadhUthapApam munim balAnnEthumivOdhRvalOkam
[63]
Afterwards the foremeost of the chariots (sent by Indra) which was
decorated by highly wonderful gems & which was like the moon surrounded
by stars descended (on earth). It looked as though it had come to take
away to heaven the sage Bhrugu who had entered the body of the wicked
Kamsa & whose sins were removed by the sight of Sri Krishna.
sahasranEthrOnimiShaprabhu: sa shathakrathuvajjradharO hi mOkE
supAvanIm ya: shathadhAradhuRyAm harE: sapaRyAm kShaNAsha: karOthi
[64]
(It is well known that Indra has a thousand eyes & hence known as
sahasranethra. He has performed a hundred sacrifices & hence called
Satakrathu. He wields the thunderbolt & hence he is vajradhAri. He is
the lord of the gods who do not wink their eyes & so it called
animisaprabhu. Here our poet justifies all these appellation of Indra
in a different way).
Indra does in this world every moment the sacred worship of Sri Krishna
which is similar to the thunderbolt in respect of protection to the
devotees. Having a thousand eyes, he sees the destruction of a thousand
demons. Indra who has performed a hundred sacrifices becomes sacred.
He is the lord of the gods who do not wink their eyes.
raTham samAruhya sapathnasEnAm jaghAma hasthyashvapadhAthipInAm
parisThithAthmIyamanOraThasThO dhuriShtasEnAmapi dhEvadhEva:
[65]
Sri Krishna, the lord of Brahma & other gods, ascended the chariots &
infantry. By being in the minds of the devotees around Him, He removed
the army (group) of their sins.
sharai: karORvaghrishirOdharAdhImshchakaRtha shasthrAsravidhAm ripUNAM
svayam mudhOnmIlithalOchanAmthasharaisthadhAthAdayatha kAminInAm
[66]
Sri Krishna cut off the hands, thighs, feet, necks & other limbs of the
enemies who had the expert knowledge of the weapons discharged by them.
He was then Himself hit by the arrows known as the sidelooks of the
lovelorn women fully opened with joy.
chiram purA vaishNavasEvanEna mukundhasAmIpyaphalam prapanna:
sa mAthalisthasya vichithravIRyamabhUnnirIkShyObhayaThApi sUtha:
[67]
That mAhout obtained the fruit of going near Lord Muhunda by his service
of Indra (the devotee of Lord Vishnu) for a long time in the past.
Having seen (and praised) the wonderful ability of that Krishna, he came
to be known as sUta in both ways.
(N. B. He was a suta as he was the charioteer of Indra & as he also
praised Sri Krishna on seeing Him directly).
dhAthrIm prAkparipOShaNAya pathagam vAtham vilAsAya
thAnvathsAnOvRuShadhe nukAdhidhithajAmsthadhbhAravOdAniva
ashvEbhou rajakancha mAthulakRuthe samprEShya mallAmshcha thathsEnAm
praShayathi sma gAdathamasE samprEShayishyan kramAth
[68]
Sri Krishna decided to send Kamsa to the dark deep hell. He sent first
his nurse Poothana to nourish him there & then the demons Baka &
Trnaavarta who had been killed earlier for sporting with him. (It is
well known that kings enjoy their time with birds & gentle breeze). As
is to bear his burden, He then sent the demons beginning with Vatsa,
Sakata, Vrsabha, Dhenuka & others. For his ride, washing of the clothes
& massaging of the legs. He sent the elephant (KuvalayApida), horse
(Kesin) & washerman. He is now sending the wrestlers (CAnoora &
Mushtika) & his armies.
visthIRNaiRvarahArachAmarasithachChathrAdhiviththai: sithA nIlA
srasthakachAsinIlamaNibhi: sA rangabhURmiRmRudha sinIlamaNibhi: sA
rangabhURmiRmRudha
raththA raththachayEna haimakavachAkalpaishcha pIthAthmanO
nAmAsRuksaridhOghamagnakuNapA chakrEnukUlam thadhA
[69]
Then that battle field (rangabhumi) suitable for it (a plot of the earth
decorated by powders of variegated colors is called rangabhumi). It was
white on account of hte things such as the scattered excellent pearl
necklaces, chowries, white umbrellas & others; black on account of the
loosened hair, swords & blue gems; red on account of the group of blood;
& yellow on account of the gold ornaments of the armour. There the
corpses lay drowned in the flood of the river of blood & hence it was
not inauspicious.
kOpAtOpavashEna rakthanayanam tham khangachaRmOllasathpARNi
pApamivOthpathanthamamatham mURdhni prasahya prabhu:
pRuthvImEthya nipAthya visthRuthakacham thrasthram chakaRShaachyutha:
premaprAvilasAdhusanganayanai: sAnandhamAlOkitha:
[70]
Kamsa's eyes were red due to the excitement of anger. His hands were
shining with sword & sheath. He was jumping up like a sinful person.
The able Krishna caught hold of the enemy Kamsa by the head & came down
to the earth. He then made that Kamsa who was fearstruck & whose hairs
were dishevelled fall (down on the ground). Being seen joyfully with
eyes wet with love by the group of virtuous people, He dragged him
hither & thither.
kRuShNOThO bahirAjagAma nagarAthkamsasya dhEhAbhidhAchchakShu:
shrOthramukhAkShipAlanaparai: svIyai: samEtha: surai:
naShtaniShtajanAnnirIkShya vimatham dhRuShtavAthipuShtam bhatAnandhOpi
kShayamEyivAnsa cha khalO hInOgrasEnO hatha:
[71]
Afterwards Sri Krishna came out of the town known as the body of Kamsa
along with His devotees, the presiding deities interested in protecting
the organs beginning with the eyes, ears, face & others. Even the
happiness of the soldiers waned on seeing their dear dead people & the
robust Krishna, their enemy. Even the wicked Ka,sa having a mean &
cruel army died.
(N. B. The BhAghavatha records (10-44-38) that Sri Krishna caught hold
of Kamsa by the hair like Garuda seizing forcibly the serpent as Kamsa
was moving about like a hawk in the sky. After killing him, He dragged
him on the ground like a lion dragging an elephant.
kamsO$nthaRvRuthagaRvapaRvathavara: pOthasya ghAthAhathO vakram
dhaRshayithum sulajjitha iva prApOgramandham thama:
anya: shrI ramaNasya dhAma sumahasthOmam jagAma dhviShA yuktham mAm
hariraragrahIthkaruNayEthyAshrAvyabhavyOthsava:
[72]
Kamsa who had the eminent mountain of arrogance concealed in him went to
(obtained) the cruel & dark hell as though out of the extreme shyness to
show his face to the boy Krishna who killed him with a mere blow of the
hand. The other, Sage Bhrigu went to Vaikuntha which has a group of
great lustre & which is the abode of Lord Narayana shouting with a
feeling of delightful & listenable joy that he who was in the body of
Kamsa was favoured kindly by Sri Krishna.
samchURNithAngAnkathichithsa hathvA ChinnAngasandhImshcha thaThA na
kamsam
jagAna kAyam parirabhya dhObhRyAm pathnyA rudhanthyA iva dhaRshayiShyan
[73]
Sri Krishna killed some foes by crushing their bodies. He killed some
others by disjointing their limbs. But He did not kill Kamsa in that
way as though to show his body to his wife who would weep by embracing
him with her arms.
yamivRundhamanashchandhra: ksrammam pariharanniva
yamunAkUlamagamadhvimalIkaRthumanjasA
[74]
Sri Krishna who was like the moon to the minds of the group of ascetics
went to the shore of the Yamuna in order to purify it thouroughly. It
looked as though He was going there to be relieved of the fatigue.
rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini prEmNA
chinthayathAm vichithravimalashlAdhyARThasandhAyini
sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirAjOdhithE sanjjAtha:
suramaNdlIShu mahitha: saRgOyamEkaadhasha:
[75]
General: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praiseworthy meanings & the fourfold objects of
human life (such as dharma, artha, kAma or moksha) to those who con over
them with devotion, were composed by the good & eminent disputants like
SukAcharya & others ( in the BhAghavata) the eleventh creation of great
joy honored in the assemblies of the gods was made.
Particular: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praise worthy meaning & the four fold objects of
human life (such as dharma, artha, kAma, moksha)to those who con over
them with devotion, were composed by the good & eminent Saint Vaadiraaja
on earth, this eleventh canto honoured in the assemblies of gods, is
over.