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shrI RukmInISha vijaya, chapter 13, synopsis
While staying at MadhurA, Krishna remembered father Nanda, mother Yashodha &
his beloved cowherdesses at Gokula & sent Uddhava to tell them about his
well being & love to them.
Uddhava reached Gokula at sunset & was pleased to witness the sports of the
cowherds & the kine there. Uddhava had the pleasant surprise of seeing
everybody worshipping Krishna only. In every house, Krishna's sports were
being sung; flowers & perfumes were offered to Him; the parrots were
chanting Krishna's name; the cuckoos were imitating the melody of His
flute.; the bees were seated in lotuses which were like his feet; & every
house had been adorned to welcome Him.
On entering Gokula, Uddhava first went to the abode of Nanda, where all
became delighted to learn Krishna's love & regard towards them. Then he
went to the cowherdessess who had become emaciated due to the pangs of
separation from Krishna. They began to express their feelings to Uddhava,
under the pretext of addressing a bee as they did not want to talk to
Uddhava, a stranger. They poured out their agony before him. He consoled
them with coaxing words & returned to Krishna.
Meanwhile, Kamsa's wife, by name Asti, went to her father JarAsandha &
reported Kamsa's death at the hands of Krishna. JarAsandha declared war on
Krishna & marched with his large army to attack Madhura. But Krishna & his
army was far superior to them. As a result, in the battle, Krishna
vanquished JarAsandha & his army & drove them all back to their Magadha
country.
nijAgamAshAdhR^itajIvanAnAM vrajA~NganAnAM hR^idhi khedasha~NkI
imA sthithiM svasya nishamya ramyA svasUnutAshApAgamAchcha pitroH
[1]
vraja vrajetyAdishaduddhavaM svaM vrajeshvaro.athAtmaviyogavangaH
prataptamujjIvayituM svavargaM sukhArthasandeshasudhApravAhaiH
[2]
After the installation of Ugrasena, as the King of Mathura, Sri Krishna, the
master of Gokula, guessed that after hearing about the delightful state of
His celibacy in Mathura, the women of Gokula who were holding their lives in
the hope of His return, must have been distressed at heart & that His
parents (Nandagopa & Yashodha) must have been unhappy that they are not His
parents as the sacred thread ceremony was performed by Vasudeva & Devaki.
To enliven the group of His kith & kin by means of the flow of the nectar of
His message which would make them happy, He ordered His friend Uddhava to go
to Gokula.
sa cha priyAyogasamutthasAdhvasaM tadIyasandeshavarairvidUrayan
prapannavAtsalyamado madhudviShaH smaran shraran shramaM vartmani
vismaranyayau
[3]
Uddhava also kept at the distance his fear caused by the separation from
dear Krishna by means of His excellent order of message (to His people in
Gokula through him). Forgetting the fatigue on the way by remembering the
love of Krishna (foe of demon Madhu) for those resorting to Him, he went
(near Gokula).
nishAmukhe gonikuraMbamIshiturvrajaM vishanso.atha dadarsha maMDitaM
parisphuraddveNuvinodaveditasvabhartR^ilIlArasagopabAlakaiH
[4]
Then on entering at sunset, His master's Gokula Uddhava saw it with herds of
cows & adorned with the cowherd boys whose fine songs of flutes reminded him
of his master's sports of boyhood.
(N.B. For Sri Krishna's message through Uddava read the BhAghavatha
10-47---3-7).
utxiptapuchChamuditAlparavAbhirAmaM vatsaM sma dhAvanavilAsavikampitA~ngaM
vIxyAnudhAvanaparadhvani gauH svavargamanvetu kR^iShNa iti vakti
tadoddhavAya
[5]
When Uddhava was entering Gokula, on the way a calf was running with its
tail raised & its limbs shaking due to the sport of runnign rendered
delightful by the low sound (raised by its hoofs). On seeing it, the mother
cow which was interested in following the calf seemed to tell Uddhava that
Sri Krishna should also in that way follow the group of His kith & kin (who
are protected by Him).
godhUlidhUsaramanoj~nasharIrakAntIn gopAnnirIxya karasa~NgataveNushrungAn
kR^iShNasya shaishavalilAsamanusmaransa modAmbipUrNanayanaH
pulakA~Ngito.abhUt
[6]
On seeing the cowherd boys whose bodies had the delightful lustre of the
dust raised by the hoofs of the cows & who had flutes & horns in their
hands, he remembered the childhood sports of Sri Krishna. His eyes (then)
were filled with tears of joy & he was horripilated.
tAH kR^iShNabhuktavarabhUShavastramAlaM bhR^ityaM nirIxya nijanAthadhiyeva
gAvaH
unnamrakandharamudIritakarNayugmaM pashyantya uddhavamano.abhyudayaM vitenuH
[7]
The cows saw the servant of Sri Krishna (Uddhava) who had put on the
excellent ornaments, clothes & flower garland given up by Sri Krishna with
their necks raised upwards & their two ears erect as if with the thought
that he was their master Sri Krishna & (thereby) caused joy in the mind of
Uddhava.
didesha yaM prItimanAH svavarge nijaM vrajaM pratyaravindanetraH
vivesha so.apuiddhuvameva dUrAnniveshayan draShTTavimochaneShu
[8]
Sri Krishna having eyes like lotus sent Uddhava to His Gokula with a mind
pleased with the group of His devotees. Even Uddhava who entered Gokula was
a feast to the eyes of those seeing from a distance.
gR^ihegR^ihe kR^iShNakathAmR^itAtataM tadarchanAyAhR^itadhUpavAsitaM
sragambarAlakR^itichandanAdibhirvibhUShitastrIpuruShaM tadarpitaiH
[9]
shukairharernAma gR^iNadbhirAvR^itam pikaishcha tadveNuravAnuvAdibhiH
mukundapAdAmbujashobhinIrajasthiraddviraiphairhariki~NkaraprabhaiH
[10]
sadA muundAgamanAnusha~NkayA supUrshakumbhaiH shubhatoraNadhvajaiH
alaMkR^itaddvArachayaM phalochchayairvichitrara~NgAvalibhishcha ra~njatam
[11]
mukundavIxAphalakAmyayA.anvahaM trikAlachIrNa dvijadevatArchanaIH
tadIyalIlAmR^itapUrNasatkathAdhR^itAsubhiH saMkulamApa gokulaM
[12]
Uddhava reached that Gokula where the nectar of the story of Sri Krishna had
spread in every house. The houses were fragrant with the incence brought
for the worship of Sri Krishna & they contained men & women who had
decorated themselves with things such as garlands of flowers, clothers &
sandalpaste dedicated mentally to that Krishna.
Gokula was filled with parrots uttering the name of Sri Krishna, cuckoos
imitating the sound of the flute of that Krishna & the bees which were like
the servants of Sri Krishna were firmly seated on the lotus which shone like
the lotus feet of Sri Krishna.
The houses in Gokula had always pots well filled with water in the
expectation of the arrival of Sri Krishna. Doors were decorated with
auspicious festoons, mangosprouts & flags. The houses were decorated with
fruits & multi colored drawingson the floor.
Uddhava entered that Gokula where the worship of brahmins & gods was always
done three times a day in the hope of the fruit of His sight & where the
people sustained their life by means of the auspicious stories filled with
the nectar of the sports of that Krishna.
(N. B. Read also the BhAgavata (10-46----9-13) for a fine description of
Gokula at that time).
tato viveshanandasya sadanaM sahasodhdhavaH
anyeShAmapi chetaHsu nyayu~Nkta paramuddhavaM
[13]
Afterwards, Uddava entered soon the house of Nandagopa. He caused abundant
joy in the minds of the other cowherd boys also.
tamarchayAmAsA sa nandagopaH svanandanAMgrayambujalubdabhR^i~Nkam
tathAhi laxmIshapadaikabhaktAstadanyadarchanti tadIyabuddhya
[14]
That Nandagopa worshipped that Udhdhava who was greatly desirous of the
lotus feet of Sri Krishna (Nandagopa's son). It is so. The prime devotees
of the feet of Sri Krishna (lord of goddess Lakshmi) worship others with the
thought that they are His servants (and that Lord Hari alone is independent
while all the others are dependent).
kR^ipAM harerAtmani varNyamAnAM nishamya nandaH saha jAyayAbhUt.h
prahR^iShTaromA pratiruddhakaNThaH praharShavAyramkitalolanetraH
[15]
On hearing the kindness of Sri Krishna towards him from Uddava, Nandagopa
along with his wife (Yashodha) was excited. His throat was choked (with
emotion) & his unsteady eyes were marked by the sign of the tears of joy.
vijR^imbhite yasya mukhe sarIyamapashyadAtmAnamidam.h jagachcha
viyogavArtAmamunotsR^ijadhvaM paraM parabrahmadhiyA bhajadvaM
[16]
When Sri Krishna's mouth opened wide (in the act of yawning when He was on
her lap), this chaste Yashoda saw herself & the whole world in it. Give up
the thought of separation from such a one as this Krishna (as we are all
inside His belly) & worship Him mainly with the idea that He is the perfect
Brahman.
(N.B. The bhaghavatha (10-46-----16 to 43) records the long conversation
between Nandagopa & Uddhava about Sri Krishna)
sa nandamAnandanidhim vidhAya jagAma gopIjanamandirANi
suduShkarogravratakarshitA~NgamunIndravR^indAshramasammitAni
[17]
After making Nandagopa a store house of happiness (by his narration Sri
Krishna's exploits etc), Uddhava went to the houses of the gopis. Their
houses were similarly to the hermitages of the group of the foremost of the
sages who had emaciated limbs on account of the observance of hard vow.
ka chnmukundena sahaikashayyAM prAptuM batAdhaH shayanavratasthA
tajjuShTtAmbulaphalAya dhanyA tatyAja tAmbularuchim.h kilAnyA
[18]
In order to lie with Sri Krishna only on the bed, a gopi was observing the
vow of lying on the ground (sthandilla sayana vrata). It is sad. Another
blessed gopi gave up the desire for betel leaf & acrecanut for getting the
betel leaf & areca nut chewed by Sri Krishna.
tadbhuktasheShodanalubdhachittA nityaM kilaikAnashanavratasthA
svapnepi tatsangamivAptukAmA svasthApi shete kila kApi dInA
[19]
One gopi was always observing the vow of fasting with the great desire of
eating the remnants of the food eaten by Sri Krishna. Another miserable
gopi lies down, though in good health, as if with the desire of obtaining
the company of Sri Krishna even in dream.
kAntaM hariM tatprabhavaM kumAraM tajjuShTagehaM gR^ihamUhamAnA
partuna pUjAm.h na cha putraraxAM kR^ityaM na gR^ihyam.h vitanoti tanvo
[20]
Another slim bodied gopi who imagines Sri Krishna as her husband, the son
born from Him as her son & the house lived in by Him as her house does not
worship her husband or protect her son or do household chores.
ratAvasAne murajitkareNa nibaddhumekojJitakeshabandhA
tadaiva tatsaMhitabhUShaNechCha na bhuShaNam.h kApi bibharti bAlA
[21]
A gopi did not tie up her hair with the idea of getting it tied with the
hands of Sri Krishna (conquerer of demon Mura) at the end of sexual
enjoyment. A certain other gopi did not wear the ornaments (that had faller
down during sexual enjoyment) with the desire of wearing them through Sri
Krishna at the end of sexual enjoyment only.
pradaxiNokR^itya dinedine.anyAH svadhAma vR^indAvanamarthayante
vikasvaraxmAruhapu~njamaMjumukundavR^indAvanarAsalIlAm
[22]
By circumambulating day after day the tulasi brndAvanas in their houses
other gopis pray for Sri Krishna's vrasakrida (that took place sometime ago)
of the brndaavan that was delightful on account of the group of shining
(flower bearing) plants.
nijairjannyA janakena sAkaM na bhAShate ki~nchana kApi gopI
priyeNa sArdham.h bata ramyagoShThImakurvatii kim.h vachaseti dInA
[23]
What is the use of talk that does not include a fine conversation with the
dear Sri Krishna? Thus being miserable, a certain gopi does not talk with
her relatives, mother & father.
mandAnilaM chandanaramyagandhimindIrvarAxI sahate na kAchit
vishleShavahherdahato nijA~Nga vR^iddim.h vidadhyaditi chintayeva
[24]
A certain gopi having eyes like the blue water lily does not bear with the
gentle breeze fragrant with the delightful smell of the (cool) sandal as if
with the idea that it would increase the fire of separation (from Sri
Krishna) that was burnign her body.
AlApamAlyAH priyampyapArthamAlochya bAlA nahi shushruvenyA
seyam.h mukundAgamanam.h vadantI jAtedR^ishItyutthitatIvratApA
[25]
The friend who had been talking about the arrival of Sri Krishna all this
while has become thus (i.e. she is now talking about something else). Being
tormented thus another gopi considers the words of her friend, though
pleasing, meaningless & does not listen to her.
karpUrakumkumalasanmR^iganAbhishobhi nechChatyaho malayajAmalachUrNamanyA
kR^iShNA~Ngasa~Ngi tadalaM parirabhya dorbhyAm dhartum dhiyeva
varavaiShNavavargayOgyaM
[26]
It is strange that another gopi did not wish to wear the pure sandal powder
of the malaya mountain that was shining with camphor, saffron & lustrous
Kasturi as though with the thought of wearing, by embracing Sri Krishna with
her arms, that sandal paste which was in contact with the limbs of Sri
Krishna & which (therefore) was fit for the group of excellent Vaishnavas.
kIrendukokilamadhuvratamAnyagandhapuShpANi kApi na hR^ido viShayIkaroti
kR^iShNoktisanmukhamR^idusvarakuntalA~Ngasaurabhyasa~NgatatadIyasamastavR^it
ti
[27]
Another gopi whose entire activity was centered on Sri Krishna who had a
sweet talk, good face, melodious voice, black ringlets & sweet smelling
limbs, does not think of the parrot, moon, cuckoo, bee & fragrant flowers
worthy of being honoured.
kR^iShNAMghribR^i~Ngam taM vIxya lajjAkleshavashaMgatAH
sliShtoktayochustathA bhR^i~Ngam laxIkR^iyAnyamagrataH
[28]
On seeing Uddhava who was a bee to the (lotus like) feet of Sri Krishna, the
gopis who were overcome by shyness & sorrow spoke paranomastic words
directing them towards the bee in front of them.
madhupa charasi kasmAasmadagre
tvamagrayadviradavaradamUrdhArohayogyo.asinUnaM |
viShamavirahavahnau nirdahatyasmada~Ngam kimiha patitumichChasyaj~nya dUre
prayAhi ||
[29]
(From hee (29-36), we have the famous bhramaragita. Read also the
BhAghavatha 10-47-12-21)
O, Udhdhava who belongs to the Madhu race ! Why do you walk in front of us
(who are dear to Sri Krishna)? You are indeed fit to climb upon the head of
the elephant which causes joy. Do you wish to fall into the fire of
separation that burns our bodies? O, dullard, go away at a distance (from
us).
(In the case of the bee)- O, bee that drinks the honey (madhupa)! Why do
you hover in front of us (who do not wear flowers)? You are indeed fit to
climb upon the head of the elephant from which rut oozes. Do you wish to
fall into the fire of separation that burns our bodies? O, dullard, go away
at a distance (from us).
sadasi sumanasAM tvAm.h praudimAdarshayAlaM
vidhuravividhayoShittApamApAdayeH kiM
grahagatiriyamAryA yatpurastAdayaM no vasati vasatiputrAmitrAvArto
jjhitAnAm.h
[30]
O, Uddhava, who is one of the nine grahas like the sun & the moon as you are
an avatara of Brhaspati ! You display your learning in the assembly of the
gods. Why do you torment the women? O, venerable friends! it is indeed our
misfortune that this Uddhava stays before us who have given up the news of
our house, children & enemies.
(In the case of the bee)- O, bee ! exhibit your skill in buzzing in front
of the fragrant flowers (sumanasAm). Why do you torment different kinds of
women who are separated from Sri Krishna? O, Venerable friends ! it is our
misfortune that the bee stays before us (though warded off by us) who have
given up news about our houses, children & enemies.
karUrakuMkumalasanmR^iganAbhishobhi nechChatyaho malayajAmalachUrNamanyA
kR^iShNa~Ngasa~Ngi tadalaM parirabhya dorbhyAM dhartuM dhiyeva varavaiShNava
vargayogyaM
[26]
It is strange that another gopi did not wish to wear the pure sandal powder
of the malaya mountain that was shining with camphor, saffron & lustrous
Kasturi as though with the thought of wearing, by embracing Sri Krishna with
her arms, that sandal paste which was in contact with the limbs of Sri
Krishna & which (therefore) was fit for the group of excellent Vaishnavas.
kIrendukokilamadhuvratamAnyagandhapuShpANi kApi na hR^idhi viShayIkaroti
kR^iShNoktisanmukhamR^idusvarakuntalA~Ngasaurabhyasa~NgatatadIya
samastavR^ittiH
[27]
It is strange that another gopi did not wish to wear the pure sandal powder
of the malaya mountain that was shining with camphor, saffron & lustrous
Kasturi as though with the thought of wearing, by embracing Sri Krishna with
her arms, that sandal paste which was in contact with the limbs of Sri
Krishna & which (therefore) was fit for the group of excellent Vaishnavas.
kIrendukokilamadhuvratamAnyagandhapuShpANi kApi na hR^ido viShayIkaroti
kR^IShNoktisanmukhamR^idusvarakuntalA~NgatatadIya samastavR^itti
[28]
Another gopi whose entire activity was centered on Sri Krishna who had a
sweet talk, good face, melodious voice, black ringlet & sweet smelling
limbs, does not think of the parrot, moon, cuckoo, bee & fragrant flowers
worthy of being honoured.
kR^iShNAMgribhR^i~NgaM taM vIXya lajjAkleshavashaMgatAH
shliShTottayochustathA bhR^i~NgaM laxIkR^ithyAnyamagrataH
[29]
On seeing Uddhava who was a bee to the (lotus like) feet of Sri Krishna, the
gopis who were overcome by shyness & sorrow spoke paranomastic words
directing them towards the bee in front of them.
madhupa charasi kasmAdasmadagre tvamagrayaddviradavaradamUrdhArohayogyo.asi
nUnaM
viShamavirahavahnau nirdaharyasmada~NgaM kimiha patitumichchasyag~na dUre
prayAhi
[30]
>From here (29 -36), we have the famous bhramaragita. Also, read Srimad
BhAgavata (10-47-12-21)
O, Uddhava, who belongs to the Madhu race | Why do you walk in front of us
(who are dear to Sri Krishna)? You are indeed fit to climb upon the head of
the elephant which causes joy. Do you wish to fall into the fire of
separation that burns our bodies? O, dullard, go away at a distance (from
us).
(In the case of the bee) O, bee that drinks the honey (madhupa) Why do you
hover in front of us (who do not wear flowers)? You are indeed fit to climb
upon the head of the elephant from which rut oozes. Do you wish to fall
into the fire of separation that burns our bodies? O, dullard, go away at a
distance (from us).
sadasi sumanasAM tvaM prauDimAdarshayAlaM vidhura vividhayIShittApamApAdayeH
kiM
grahagatiriyamAryA yatpurastAdayaM no vasati vasatiputrAmitravArtojShitAnAM
[30]
O, Uddhava who is one of the nine grahas like the sun & the moon as you are
an avatara of Brhaspati ! You display your learning in the assembly of the
goods, why do you torment the women? O, venerable friends! It is indeed
our misfortune that this Uddhava stays before us who have given up the news
of our houses, children & enemies.
(In the case of the bee): O bee ! exhibit your skill in buzzing in front
of the fragrant flowers (sumanasAm). Why do you torment different kinds of
women who are separated from Sri Krishna? O, Venerable friends ! it is our
misfortune that he bee stays before us ( though warded off by us) who have
given up news about our houses. children & enemies.
varuNadishi gato.api svairamudyAti so.api vata dishi valabhettuH kAmadaH
kAminInAM
ruguriva sakhi karNopAntamabhyetya gItaM garipadakR^itavR^ittiH
shrAvayatyeSha dIraH
[31]
O friend! though this Uddhava who excites passion in us who are already
excited sinks (like the sun) in the west (direction of Varuna), he rises
freely in the east (direction of Indra). It is difficult. The bold Uddhava
who has fixed his mind on the feet of Sri Krishna (haripada) comes near our
ears like the preceptor (Brhaspati) & imparts the music of the message of
Sri Krishna to us.
(In the case of the bee)- O, friend, though the bee which excites passion in
us who are already passion laden goes towards the west (direction of
Varuna), it comes (again) towards the east ( direction of Indra). It is
difficult. This bold bee which flies in the sky (haripada) comes near our
ears (being fascinated by the fragrance of the tulasi leaves in our ears)
like the preceptor & buzzes.
gaganachara kimasmatsannidau te.asti kR^ityaM haripadamupayAyA
dUramasmadvajasya
samaruchimalakAlyA vakrayA nandasUnoH kathaya kathamiha tvAM
sambhajAmastyajAmaH
[32]
O, Uddhava, the mover in the sky (as you are the avatara of Brhaspati, the
planet) ! What work have you with us who are without Sri Krishna? Sri
Krishna's feet are far from our Gokula. Go to Mathura (you are always in
the toe of His right leg). With the lustre of His rows of curly hair, you
are like Sri Krishna (son of Nanda). Tell us how we can worship you with
embraces as you are not Sri Krishna & how can we leave you as you are
similar to Sri Krishna with curls of hair?
(In the case of the bee)- O, bee, the wanderer in the sky! have you any
pleasing purpose for us who are have forsaken by Sri Krishna? Go to the sky
(haripada) which is far from our Gokula. You are having similar lustre of
Sri Krishna (Nanda's son) with curly hairs, black & round. In our state of
separation from Sri Krishna, tell us how we can worship you or leave you.
vanabhavanagatAnAM darshayitvA svarUpaM katipayadinamadhye mAdhavo.asau
tvadIyaH
na dishati punarIxIM hanta tasyAnuvartI tvamapi chapala tAdR^ikkiM tadasAsu
maithyA
[33]
O, Uddhava ! this your master Krishna after showing His form for a few days
to us who live in the forest houses does not show it again. O, unsteady
Uddhava! you who are His servant are also like that (as you appear &
disappear in the sky after sometime. Therefore, of which use is our
friendship with you?
(In the case of the bee): O, bee ! this your friend spring (MAdhava) after
showing its birth (through the blooming of the flowers) for a few days (in
chaitra & Vaishaaka) does not again give its appearance. O, unsteady bee,
you are its follower are also like that as you give us happiness only during
spring). Therefore, of what use is our friendship with you?
ayi sakhi charato.asya svairamasmatpurastAnmarudapi sahakArI
sAdhayatyagrayashaktiM
abhimukhamanupArshvaM viShvagUrdhvaM tathAdhashcharaNachaturashIlaH
shixayedeSha vIrAn
[34]
O, friend ! even the helpful Mukhyaprana (marut confers eminent strength on
this Uddhava (in whom there is the Avesha of Mukhyaprana) who wnders in
front of us. Uddhava who has the able nature of wandering at will
everywhere, against us, on either side of us, above & below instructs (in
the form of Dronacharya as Drona also was an avatara of Brhaspati) the
valiant ones like arjuna & others (in the science of archery).
(In the case of the bee) O, friend! even the helpful gentle breeze (marut)
confers eminent strength on this bee (wandering in front of us ) which has
the nature of wandering at will, everywhere, against us, on either side of
us, above & below, instructs, like the preceptor, the valiant ones.
surapatirapi nUnaM gAnametannishamya priyaninada mahiShyA
mAnayiShyatyavashyaM
samamalavilokya tvadvashaH shiShyavatsyAtkimiha phalamidhAnIM
gAyato.apyasmadagre
[35]
O, the sweet speaker! O, one without any blemish! even Indra (lord of the
gods) on hearing your sweet song & on seeing you Brhaspati (guru) equal to
his queen (Saci) will surely honor you. As Rati, Manu, Guru of Brhaspati,
Daksha & Saci are equals. He will be under your command like a disciple (&
not be a disciple as Indra is superior to Brhaspati). Or, even we will
honor you for your song when we shall be the apasarases in heaven but now
what is the use of your sweet song before us since we are without Sri
Krishna.
(In the case of the bee) O, sweet speaker! O, pure bee! even Indra in the
state of sport with his queen (Saci) on hearing your buzzing song will
surely honor you. He will be under your command like a disciple. (ie. he
sports with his wife even as you wander with the female bee). Of what use
is your buzzing before us (who, in separation, have not worn the flowers &
as such you cannot get the juice.)
asi madhukara vidmo mAdhave paxpAtI kujaravijayichApe tasya jIvAyito.asi
virachaya vivasaM taM naH samIpe vasantaM
vividharasavilAsashroNivishrANanaj~nyanaM
[36]
O, Uddhava, giver of happiness ! We know that you are partial to Sri
Krishna. You are the life giver to Arjuna possessing the gAndiva bow that
conquered Karna of the form of the sun born on earth. Make that Krishna of
the form of the sun born on earth. Make that Krishna who is under control
of Garuda of the form of a bird (which is His vehicle) & who knows how to
give the group of sports having many kinds of sentiments come near us.
(In the case of the bee). O, bee, the maker of honey (madhukara)! You are
like a rope to cupid possessing the bow of the form of a flower that
conquers the youth that look down upon old age. Make that spring that is
under the control of birds (such as parrots & others) & that knows how to
give many kinds of sentiments & sports (to lovers) come near us.
vitanyamAnasvapreShThaviyogArtIrathoddvavaH
priyoktibhiH prINayitvA prayayau kR^iShNasannidhiM
[37]
Afterwards Uddhava went near Sri Krishna after making happy by pleasing
words the gopis whose sorrow was spreading (increasing) due to the
separation from their most dear Krishna.
kaMse balaiH saha mR^ite sati yA.avashiShTA vaMshaM svAmAturapi
tAdR^ishamastinAmnI
kR^itvochitam.h vidadhatIva nijAbhidhAnaM pitre
nyavedayadathAchyutakR^itamArtA
[38]
After the death of Kamsa along with his army his grief striken, surviving
wife by name Asti conveyed to her father (JarAsandha). Sri Krishna's deed
as if to render her name appropriate by making the dynasty of her mother
also perish thus.
(N.B. Asti means 'is'. It seemed as though she wished to make known that
she alone is on earth after bringing about the extinction of her mother's
family by goading JarAsandha to fight with Achyutha (who is imperishable.).
sa mAgadhaH sAdhitasenyasindhurmadAndhabuddhirmadurAm.h jagAma
anekadeshAshritabhUmibhAraharasya sArathyakR^idachyutasya
[39]
The King of Magadha (Jarasandha) who had an ocean of army ready for war &
whose mind was blinded by arrogance went (after his daughter's complaint) to
MathurA to help, as it were, Sri Krishna in His act of ridding the earth of
its burden (in the form of wicked people) found in many places (by
collecting them all together in MathurA).
gajai rathaudhairgaganaM spR^ishadbhirbhaTairhayairbhasurabhUShaNaugaiH
jagAma jAmAtR^ipathena tasmai chamUmamum.h praShayituM dhiyeva
[40]
Jarasandha went to Mathura along with very big elephants groups of chariots,
soldiers & horses adorned by the group of lustrous ornaments as if with the
idea of sending this army to Kamsa (in hell) along the path of his son in
law Kamsa.
kuntaiH kuThAraiH kuddAlairvabhaMjurbhagavatpurIM
AdyAmupaniShadvidyAm.h kutarkairiva vAdinaH
[41]
The soldiers of Jarasandha crushed the town of Lord Krishna (Mathura) with
Kuntas, axes & pick axes like the wicked disputants reviling by means of bad
logic the beginningless upanishads which impart the knowledge of Brahman.
upavanamupavedaprAyamunmulayantaH sukR^itasamamudArAM dvAramAradvAbhaMjuH
pratibhayavarashaktayAdyurjitAdhArayuttAH khalamatahR^itachittA
dUShyadurmantradR^iptAH
[42]
Hereafter upto the end of the canto Sri Vadiraja describes the city of
Mathura as the upanishadic lore, the armies of Sri Krishna as the truth
speakers (tattvavAdis), the armies of Jarasandha as liars (mayavadi) & the
battle between the two armies as a philosophical disputation.
JarAsandha's armies which had the supreme support of fierce weapons like
Sakthi, etc... whose mind were corrupted by the permission given by the
arrogant JarAsandha & who were arrogant by his bad advice were undermining
the parks near the city of Mathura which were almost like the upanisads &
destroyed the gates which were like the sacred merits.
The opponents (mayAvAdis) were skilled in silencing their foes by their
fierce arguments. They were experts in worshipping evil spirts like sakthi,
ucchista ganapathi, etc.... They were destroying the upavedas such as
ayurveda, gandharvavidya, etc... & the merits which were like the gates of
salvation. The parks are near the city & the upanishads are near the vedas.
bAdhyAm.h tAm.h saha nishchalArthanikaraiH kruddhAH khalA
nirguNAgArAmantaraho vidhAtumamatA yatnaM vitenuH kila
kR^iShNenApi samujJhitAM samayino yuktayAtmapaxeM.ajasA kR^itvaikyam.h
samayojayan gatabhayA durbhAShyapumjairapi
[43]
The wicked enemies who employed symbols (in their communication) who were
fearless & arrogant brough about unity (that was not there) in their ranks
by means of expedients such as sAma etc. Then they tried to destroy the
town of MathurA along with its firm group of kalasa, flags etc... & the
interior splendour of the houses so that Sri Krishna might leave the town.
They also uttered wicked words (such as destroy the town etc...).
The fearless, arrogant & wicked mAyAvAdis who have a bad doctrine propounded
well the identity of jIvAtma & paramAtman (that is not there) by means of
inferences. They tried to falsify the upanishadic lore which has a group of
firm meanings as denoting attributeless Brahman inside & as one not
propounding Sri Krishna. It is really surprising. They also composed
wicked (distorted groups of commentaries (such as 32 commentaries on the
upanishads or 21 commentaries on the Brahma suthras.
(N. B. The inference used by the mAyAvAdis to uphold the identity of
jivAthma & paramAtma rus thus vimatAH AtmAnaH paramAtmAnaH tachvato na
bhidyante AthmatvAt paramAtmavat)
kR^iShnopi svachamUm suvarNakhachitAm kR^itvA chaturdhA
prabhustatAgrAyAmshchaturo vidhAya nagarIrakShArthamIsho.adhishat
bhAsvatsUtrachamUmivopaniShadAm.h rakShArthamarthyujitAmadhyAyaiH sahitAm
chaturbhiramalaistanmAnapAdojjavalaiH
[44]
Even as Lord Vedavyasa (Vasista Krishna) composed for the protection of the
upanishads the highly eminent Brahma Sutras which shine with the number of
four pAdas in each of the pure (faultless) four chapters & which have the
gold in the form of good letters, so also the able (Yadava) Krishna divided
His army decorated by gold ornaments into four vyuhas (in the four
directions) & appointed four chief commanders (such as Ugrasena, Sathyaki,
Krtavarman & Balaraama) in each of the vyuhas & ordered them to protect the
town of Mathura.
(N.B. The four chapters of the Brahmasuthras are named as Samanvaya,
Avirodha, SAdhana & Phala).
pakShIndrAyatanaH parasya
vasartivR^iShNipramodobhyagAddvikhyAtAshvachatuShTayaH kila ratho
vibrAjamAnadhvajaH
madhvasyeva manoratho nigamasambaddhaH khagendrAvR^ito viShNordhAma
tadangiketunilayaH sUtraughapuShTipradaH
[45]
The chariot of Sri Krishna came down (to the earth) from Vaikunta. It had
the banner of Garuda (King of birds) at the top. It was the dwelling house
of the Supreme Lord & it delighted the Vrsnis (Yadavas). The famous hourses
(Saibya, Sugreeva, Mesapuspa & BalAhaka) were yoked to it. It shone with
the magnificient flag like the mind of Sri Madhwa. The mind of Madhwa was
connected with the (study of the four vedas. It is surrounded by Garuda (as
he is the abhimaani devatas of the mind). It was engaged in the meditation
of Sri Krishna. It was interested in nourishing the set of BS by the
composition of the commentaries thereon.
(N. B. Sri Madhwa wrote four commentaries of the BS- Sutrabhasya, AnubhAsya,
NyAyavivarana & AnuvyAkhyana)
komodakI vAdaniviShTamadhvavAchaH samA pradurabhudhdharaNyAm.h
kamburgurormajuninAdakanThakAntiH samastAgamagAnakartaH
[46]
The mace Kaumodaki equal to the (formidable discourse of Sri Madhwa who has
sat for debate & the conch called Pancajanya) having the lustre of the sweet
voiced throat of the preceptor (Sri Madhwa) who is interpreting the entire
vedas appeared on earth at that time.
vyakta bhedyasahasravakraruchiram.h nityam murAreH priyam.h
muttidvAramahIshamukhyakibudhairgItam.h tamisrApaham.h
daityadhvamsi sudarshanam dinakarodriktam digantAtatam pR^ithvyAm
madhvasudarshanapratikR^iti prAdR^ishyata projvalam.h
[47]
The discuss Sudharshana appeared on earth. It was delightful on account of
a thousand clear & impenetrable spokes. It was always dear to Lord
Narayana. It was the gateway to moksha. It was praised by the gods headed
by Shesha (lord of sepents). It dispelled darkness darkness (by its light
to the liberated souls when they go to AnantAsana). It killed demons (like
Sisupala & others). It was superior to the sun. It was lustrous & had
spread in all quarters.
It was like the lustrous sastras of Sri Madhwa each sentence of which, by
repeated study, world yield a thousand meanings. It is always dear to Lord
Narayana (VyAsadevahrdayAtivallabham- madhwa vijaya - 9-8). It is the
gateway to moksha (to those who repeatedly study it. It is praised by the
gods headed by (the thousand tongued) Shesha. It removes the darkness of
ignorance. It refutes the wicked arguments of the wicked disputant (such as
the mAyAvAdis & others in their 21 distorted commentaries on BS. It is
superior to the sun & lustrous. It has spread in all places.
Trivikrama PanditAcharya also refers to the maniforld meaning of the bhAsya
of the acharya.
The Raghavendra Vijaya records that Padmanabathirtha, an avatara of Shesha,
once expounded the 1000 meanings of the BSB of Sri Madhwa.
KR^iShNashreShThayasamarthane.atichaturaistadbhinnaloke bhidAm.h nityam
sAdhayitum.h kshamairmatimatAmapyachchedyahR^idyAtmabhiH
vikhyAtaiH sharasa~nchayaiH suruchiraM prAptam niSh~Ngadvayam.h
bhAsvanmAnasaharabhAShyasadanuvyAkhyAnakalpaM tadA
[48]
Then two quivers equal to the sutrabhasya & the good AnuvyAkhya a (of Sri
Madhwa) came. They were very clear in establishing the superior power of
Sri Krishna. They were always able in declaring the destruction of the
groups of foes who were different from Him. Their delightful form could not
be cut even by intelligent soldiers. They were delightful with the group of
famous arrows.
The Sutrabhasya & the good AnuvyAkhyana (of Sri Madhwa) are highly clear in
establishing the supremacy of Sri Krishna. They are always able to
establish the difference of the world from Him. They are difficult to be
comprehended even by scholors. They have a delightful form. They are
famous. They have many delightful & lustrous authoritative statements.
sadvamshajAtaM suguNaM mukundahastAmbujAdhAramabhedyamanyaiH
shAr~Nga satAm vR^idAmivAvirAsInmAnopamAneShubhiranyajiShNu
[49]
The Saaranga bow which was like the group of virtuous people (then)
appeared. It was made out of a good bamboo like horn (sadvamsa). It had a
good bowstring (guna). It had the support of the lotus like hands of Sri
Krishna. It could not be cut to pieces by the foes. It could conquer the
foes by its arrows.
The virtuous people are born in a good family (sad vamsa). They pocess good
qualities (gunas) such as knowledge devotion & others). They have the
support of the lotus like hands of Sri Krishna. They have authoritative
statements which cannot be refuted by persons of other tenets. They conquer
others by means of authoritative statements that are like arrows.
dvi~NvargadainyakaranandakasaMj~nitAsim bhaktaughanandakamasAvurarIchakAra
sadvAdhinAm samayamudhvatashatruvargavidhvamsanam svajanaharShakaraM yudhIva
[50]
Sri Krishna took up the sword known as the Nandaka which was like the
statement to be proved in a syllogism employed by the disputants of the
mAdhwa tenet. It would cause misery to the group of foes in the battle &
happiness to the group of devotees.
The madhwa tenet causes happiness to the group of devotees. It suppresses
the haughty disputants of the wicket tenets. It causes joy in persons
beloning to its tenet.
(N. B. A five membered syllogism consists of the following:
1. pratijnA(statement to be proved) e.g. The hill has fire.
2. hetu (reason ) because it has smoke.
3. udAharana (te universal proposition with example: Whatever has smoke, has
fire as in the example Kitchen.
4. Upanaya (the application): the hill has smoke which is invariably
concomitant with fire.
5. nigamana (conclusion): therefore the hill has fire.
shruthyantavishrAntasharaughayuktishUrA hareH pakShadharA vidhAya
siddhAntamathyUrjitapUrvapakSham.h jadhnuH kramEnOttarapakShamante
[51]
The soldiers of Sri Krishna (foe of Mura) who were valiant in discharging
the group of arrows drawn up to their ears destroyed the big army of the
enemy in the east & at the end in the northern (and other directions)
gradually like the vaishnavas who possess the vedAntic reasonings which are
as hard as the arrows, who form the prima facie view (purvapaksha) of the
highly powerful mAyAvAdis that the differenceless world is false as the
basis of their final view (siddhantha) & finally refute the advaita of the
mAyAvAdis (with the help of Sruthi texts like dvAsuparnA etc... nEha nAnAsti
etc...)
(N.B. The following Sruthi text brings out clearly the difference between
jivAthma & paramAthma:
dvA suparNA sayujA sakhAyA samAnam.h vR^ikshm.h pariShasvajAte | tayoranyaH
pippalaM svAdkathyanashnannavyo abhichAkashIti || Rig veda 1-164-20)
The sruthi text nEha nAnAsti ki~nchana says that there is no difference
between the mulanipa & the avathararupas of Brahman in respect of His
infinite attributes, limbs or deeds. It is said in vAdirAja's
interpretation of this sruthi text in his SrutitattvaprakAsikA)
ApyAyitAH kila
murAntakamukhyavAtasa~njAtasha^NkhamadhurashrutiramyashabhdaiH
shathrUnnihatya samare paritaH purIM tAM
chakrurmukundaguNavaRNanashobhamAnAm.h
[52]
The soldiers of Sri Krishna whose fatigue was removed by the sounds of the
conch PAncajanya which were sweet & pleasing to the ears & which came out of
the wind of the mouth of Sri Krishna (slayer of Mura) killed the enemies in
the battle & made that town of Mathura shine all around with the description
of the attributes of Sri Mukunda (by the people).
The disciples (of Sri Madhwa) who were pleased by the vedic sentences &
reasonings of Sri Madhwa, an incarnation of mukhyaprAna, the devotee of Sri
Krishna (slayer of Mural) which were melodious like the sounds of conch
conquered indebate the mAyAvAdis & made the upanishads shine with the
description of the attributes of Sri Krishna.
kR^iShNA~NgasangyujjavalashAr~NgajanmA satpakShapAtena gR^ihItavegaH
eko.api nAnAvadanaiH samantAdyudhyannasau madhva ivAsti vANaH
[53]
This arrow is like Sri Madhwa. It has come out of the shining sAranga bow
that is held by Sri Krishna. It has acquired speed from the good movement
of its wings. Though one, it is fighting on all sides with many faces. Sri
Madhwa is the son of goddess Lakshmi of the shining form of Durga who is the
presiding deity of the SAranga bow which is embraced by Sri Krishna. Sri
Madhwa composed quickly sAstraic works due to the partiality for the
virtuous people. He argues with the rival disputants found in all the four
directions singly as he is the future (chaturmukha) Brahma.
ayaH sthirAptyAribhAribhatairasahyaH suvarNashobhI shubhavamshajanmA
digaShtakanyAptatanuH samantAjjigAya mAyAvinikAyamAjau
[54]
The arrow which has spread in all the eight directions is intolerable to the
soldiers of the enemy as it has a sharp (firm) steel at the tip. It shines
with a golden face. It is made from a bamboo free from defects. It
conquered in the battle the crafty groups of demons (soldiers of
JarAsandha).
Sri Madhwa is intolerable to the enemies such as Sankara & others as he has
firm devotion to Sri Krishna, the giver of auspiciousness. He shines with
golden words. He hails from a good family. His fame has spread in all the
eight directions. He conquered in debate the groups of crafty mAyavAdis.
natyudyatAnAm.h nayavAkyabhAjAm.h nyastAyudhAnAM nikurambamAjau
hitvodhdatAneva jayansa pUrnamathyahvayAhachiraNam.h vibharthi
[55]
The arrow left in the battle by the group of soldiers who were interested in
saluting it, who were speaking with humility & who had laid down their arms
& which conquers only the arrogant soldiers behaved in the manner suitable
to the name of Sri Purnaprajna who excused those who spoke humbly & who
saluted him. He conquered in debate the arrogant disputants only.
hR^inmadhyAlayataH sa nirgatatanuH
pR^ithvIbhujAmachyutaprekShAvAptamahodayaH pavanavadvikhyAtavegaH kshitau
sachChAsthroditakR^iShNavikramachayaM vikhyApayansvargiNAm.h suprItiM
janayanmurAntakachamUm puShNannajaiShIdhviShaH
[56]
That indestructible arrow discharged by Sri Krishna came out of the abode of
the hearts of the soldiers. It was fruitful on account of the precise aim.
It had the famous speed like the wind. It rendered famous on earth the
valor of sri Krishna described in the Bhaarata & other good works. It gave
joy to the gods & strengthened the army of Sri Krishna (slayer of Mura). It
conquered the foes. It was like Sri Madhwa who was born as the son of
Madhyageha Bhatta, who took to the prosperous asceticism from
Achyutapreksha, who had the famous speed like the wind while going to
Badarikashrama, who made famous by his works the valour of Lord Narayana
described in the Rigveda & other works, who gave joy to the gods, who
nourished the devotion to Sri Krishna in his devotees & who refuted the
mAyAvAdis.
(N.B. Ref to Madhwa vijaya 9-6: The Rigveda says that even a man who can
count the dust particles of the earth cannot reckon up the unimaginable
glories of the All pervading Vishnu. The hymn runs thus:
viShnornu kaM vIryANi pravocham.h yaH prArthivAni vimame rajAmsi yo
askabhAyaduttaraM sadhastham.h vichakramANasthredhorugAyaH)
sharstrirastragaNaiH sharairaridhR^itairvedham.h vibhedam.h chidAm.h
kR^iShNe svAgamakaushalaiH pariharansvAnandamAtrAkR^itim
nirvAdhAM pratipAdayannavayavAnnityAmshcha vij~nApayan.h
yudhyagrAhyamatIndriyam vyatanutAgaNyapratApa prabhum.h
[57]
Like Sri Madhwa that arrow warded off by the skill of its movement the
striking, breaking & spitting of the body of Sri Krishna by the weapons
(such as sword etc) grous of missiles & arrows held by the enemies. It
substanitiated the unsublatabity of the body of Sri Krishna which is of the
form of pure bliss. It made known that the limbs of Sri Krishna were
indestructible. It made Sri Krishna having countless valor in the battle as
one beyond grasp & sight.
hR^iShTAm sa kR^iShNasya chamUm vitanvanduShTAnvinaShTAnvishikho vidhAya
tuShTaH surairvomacharairmurAreH spaShtIchakArottamatAm jitAreH
[58]
That arrows (vishikha) like Madhwa, made the army of Sri Krishna happy. It
killed the wicked foes. It made the gods (who wander in the sky) happy with
the clear supremacy of Sri Krishna (foe of Mura) who conquered the foes.
The ascetic Sri Madhwa (who has no visikha or tuft) pleased the devotees of
Lord Vishnu. He refuted the wicked mAyAvAdis. He made clear the supremacy
of Sri Krishna (by the vedic sentences) with which the gods (wandering in
the sky) were pleased.
paurANikaM vAkhyamivograsenamagre jarAsUnirasau jahAsa
jIveshayorbhedamivAtmayuktayA bhedam.h sa chAsAdhayadasya chApe
[59]
(Here the battel between Ugrasena & Jarasandha is compared to the
disputation between tattvavAdis & mayAvAdis).
JarAsandha (son of demoness JarA) openly jeered at Ugrasena like the purAnic
statement SapadAsametAdayat saying that he was old like a wornout thing).
That Ugrasena caused a split (bheda) cleverly in the bow of JarAsandha like
the tattvavAdi establishing the difference (bheda) between JivAtma &
paramAthma by means of reasoning.
gunojJhitam shrIramaNam.h vidhAtuM sharO.arivargaM yatamAnamAshu
guNaivihInaM virachayya kR^iShNamanantasa~nchinthyaguNaM vitene
[60]
Sri Krishna's arrow made the group of foes who were trying to cut off His
bow string as those having no bow strings themselves (by discharging His
arrow earlier than they could discharge theirs). It proved thereby Sri
Krishna as one having indestructible bowstring fit to be meditated upon by
the virtous persons. Likewise, Sri Madhwa declared the mAyAvAdis who were
trying to describe sri Krishna (husband of Sri Lakshmi) as one having no
attributes (by means of their bad logic & misinterpretation of the texts) as
those having no knowledge of vedAnta. He proved Sri Krishna as having
(unlimited) eternal attributes (gunas) fit to be meditated upon by the
virtuous persons.
andhAnAmapi kR^iShNasadguNamaNiM sandarshayitvA jagadvandhyAm.h kirtivadhuM
parAnalasamAM sandhAya lokatraye
sAndre raktajale cha ratnadR^iShadAM vR^idam sa samplAvayan.h
cChando.anvarthamalaM samarthasudhiyAM sandehamAshvachChinth.
[61]
Sri Krishna's arrow revealed the jewel of the good attributes of Sri Krishna
even to the blind (as per the vedic statement (andhomaNimavindata). It set
up the lady known as (sri Krishna's ) fame fit to be praised by the people
of the world as equal to fire to the foes in the three worlds (as per the
vedic statement yoShitamagnim.h dhyAyeth). It made the group of precious
stones (ornaments of the foes) in the form of blood float on the dense water
(as per the vedic statement grAvANaH plavante). It proved (like Sri Madhwa)
that the vedas contained suitable & sensible meanings & they soon removed
the doubts in the minds of the shining learned persons.
N. B. Sri Madhwa refuted the charges levelled against the vedas by the
bauddhas. he proved that the vedas statements (such as those quoted above)
are meaningful. Even a blind person will know the attributes of Brahman
through the grace of the preceptor, (Guru). The hearing of the fame of
Brahman is like the contact with fire to His haters, Varuna, the presiding
deity of water, spoke (Apo.abravIth). Thus, he explained how these vedic
statements have to be understood & thereby proved that vedic statements are
sensible & that they denoted the (good) attributes of Brahman.
shAstrAstraprakareShushArgadharato bhedam
dvipAshvadvipadhvargeShvAttasharAsanAramurabhido nirbhinnagAtreShu cha
mR^ityorlokamiteShu tam.h svajantaH kAyAnmithaH khaNDite hastAdau yudhi
sAdhayan.h sa vidayan.h sa vidadhe vyaktaM bhidAm.h pan~chakam.h
[62]
The arrow discharged in the course of the battle made the cleaving (bhedah)&
injury wiht the weapons & missiles by Sri Krishna, the wielder of the
sarAnga bow & suggested the difference (bhedah) between the non sentient
weapons & God Sri Krishna. The cleavage of the limbs of the groups of
elephants, horses & infantry done with the bow of Sri Krishna, the slayer of
Mura, suggested the difference between souls & God. When the souls of the
elephants, etc., went to the heaven or the world of the god of death leaving
their bodies on the field, it suggested the difference between souls & non
sentient objects. Again, whne the souls of the elephants, etc., reached the
world of the god of death, leaving their kith & kin in this world, it
suggested the difference between souls themselves. When their various limbs
such as hands, legs, trunks of bodies, heads, etc., were cut off, it
suggested the difference among non sentient objects themselves.
N. B. In the above verse, the poet philosopher has well explained the theory
of the five fold difference (panchabheda) which is the corner stone of the
philosophy of Sri Madhwa. The five fold difference is found between
nonsentient objects & god (jada-isvara), souls & God (jiva & Isvara), souls
& nonsentient objects (jiva & jada), among souls (jiva & jiva & among non
sentients (jada & jada).
N. B. Sri Madhwa writes in his MTN (1-70-71)
jIveshayorbhidA chaiva jIvabhedaH parasparam.h | jaDesharyorjaDAnAM cha
jaDajIvabhidA tathA|| pashchbhedA ime nityAH ssarvAvasthAsu sarvashaH |
muktAnAM cha na hIyante tAratamyaM cha sarvadA |
ariprayuktairyudhi taiH sharaudhairharipriyastadvR^ijinIM nijagnuH
svapakShamAsthApya paroktavAkyarvipakShapakShAniva madhvashiShyAH
[63]
Like the disciples of Sri MAdhwa who established in disputations their tenet
with the same sruti statements (such as neha nAnAsti kinchana, aham
brahmAsmi) employed by the mAyAvAdis (as per the saying paranyAyena
dUShaNaM), the soldiers dear to Sri Krishna destroyed in the battle the army
of the foes with the same sharp groups of arrows (and other weapons)
employed by the foes.
prANAyogapalAyanapatanaghAtArtivittavyayasvedAstodayavakranailya
bhayaduShkIrthyAdivishvaM yudhi |
satyaM shatruchayeShu cakrurakhilaM yadbrahmAsAkShAtkR^iterlabhdham.h
tadviparItamAtmanu tataH siddam.h murArerbhatAH
The soldiers of Sri Krishna proved to the groups of foes in the battle that
all this world consisting of death, falling, injury, sorrow, loss of wealth
(in the form of ornaments), sweat, tears, blackening of the face, infamy &
others experienced by their foes was true (& not false). As they saw
directly Sri Krishna of the form of parabrahman, they proved as true the
absence of death, etc... experienced by themselves from the sight of Sri
Krishna.
rOmNAm haRShaNAkariNi shravaNatha: pApoudhavidhvamsini prEmNA chinthayathAm
vichitravimalashlApyARThasadhayini
sanjAthE bhuvi rukmiNIshavijaye sadhvAdhirAjOdhithE
sa~njAtho.ayamabhUttrayodashamitaH saRgO mudhAm sathkRutha:
[65]
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 & praiseworthy
meanings & the four fold objects of human life (such as dharma, artha, kAma
& moksha) to those who con over them with devotion, were expounded by the
good & eminent disputant like sukAcharya & others (in the Bhaaghavata), the
thirteenth creation of great joy was made in the assemblies of the 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 &
praiseworthy meanings & the four fold objects of human life (such as dharma,
artha, kaama, moksha) to those who con over them with devotion were composed
by the good & eminent Saint Vadiraja, the creation of great joy for this
thirteenth canto which is appreciated in the assemblies of the gods, is
over.