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shrI RukmInISha vijaya, chapter 14, Synopsis
On the victory of Krishna over JarAsandha, there resounded eulogies of
Krishna sung by gods, sages, siddhas & other divinities. Krishna created
Pradymna who killed Ekalavya that had come to fight on behalf of JarAsandha.
JarAsandha discharged the mace granted to him by Siva at Sri Krishana which
fell upon his own mother JarA & killed her. Krishna & Balarama brought
about heavy destruction in the army of JarAsandha which infuriated his bosom
friend SisupAla who shot showers of arrows at Krishna, who reduced to pieces
not only SisupAlA's arrows, but even his bow, crown, umbrella & the flag.
On his part, BalarAma destroyed the horses & the charioteer together with
the chariot, of Jarasandha & captured him. But on the instructions to
Krishna, he released him to go to his capital.
Even though vanquished thus, JarAsandha persisted in attacking Krishna.
Once again he built up his army & marched against Madhura. He camped on the
banks of river Yamuna. At sunrise, Krishna also prepared his army & marched
to conquer JarAsandha. He properly distributed his army & attacked from
three directions. This attack was unbearable for JarAsandha & his army.
Some soldiers of JarAsandha sought with folded hands, protection from
Krishna which was granted. Some others became target of Krishna's arrows &
met their death. Others ran away from the battle field to save their lives.
At last JarAsandha was captured by Krishna, who released him considering him
to be too insingnificant to be killed by Him.
When JarAsandha began to attack Madhura repeatedly, Krishna decided to
protect his people taking them to a distant place. And he built a new city
'Dvaraka' in the western ocean & therein settled his kith & kin. One by
name KAlayavana came to attack Krishna & Krishna made him enter the cave
wherein Muchukundha was sleeping. KAlayavana mistook him to be Krishna
himself pretending to be asleep & disturbed is sleep. Muchukunda opened his
eyes & burnt KAlayavana to ashes.
When Krishna was thus living in Dvaraka, one day a brahmin arrived there
with a letter to Krishna from Rukmini, the princess of Vidarba. The letter
contained her prayer; "Krishna, I long to marry you. You are the most
fittest husband to me. Since I heard about you from sage Narada, my mind is
firmly rooted in you. I have also heard from the same sage that you have
decided to marry me only. Some others are desiring my hand & they should be
destroyed by You. " Krishna responded to the letter & started in his
chariot towards Vidarbha. Before his reaching the capital of Vidarba,
JarAsandha, Sisupala & other wicked kings had already arrived there & so,
Krishna did not enter the city; he camped outside itself. People thronged
to see his beautiful form & judged him as the suitable husband to their
princess, Rukmini.
As a part of the marriage ceremony, Rukmini came in a procession to worship
her family deity whose temple was outside the city. After the worship, she
met Krishna who welcomed her in his chariot & drove away towards Dwaraka.
ChatraM dhvajaM chAmaracharmavarmahasthyashvapatyAdi samastavittaM
kR^itvA sakhaNDaM yudhi kR^iShNabhR^ityAshchakruryakhaNDArthamavidyAmAnaM
[1]
In the battle between Sri Krishna & JarAsandha, the servants of the former
cut to pieces all the materials of the latter such as umbrellas, flags,
chowries, shields, armours, elephants, horses, infantry, etc., & made them
all non existent even as the tattvavAdis have done to the mAyAvAdis theory
of Brahman's being akhanda or indivisible that is having no attributes,
shape, etc....
(N. B. The poet continues to refute the advaitic doctrines of nirgunatva,
akhandArtnatA, bhAvarUpa ajanAna, sadasadvailaksanyam, anirvacaniyatA, etc.,
under the pretext of describing the battle between Sri Krishna & JarAsandha.
saMgrAmakaushalyavidujJhitAnAM bha~ngaM samAlimgya sumUrChitAnAM
siddhAmavidyAM vidadhurvipakShe vijnyApya bhAvAkR^itimeva yudhde
[2]
The servants of Sri Krishna struck the foes who had no knowledge of the
skill in welfare with their weapons & made them fall unconscious, that is,
without the knowledge of themselves & of others & thereby showed the
nescience that was already there in them.
palAyanaM ye vidadhurnRipAMstAnvidhAya satkoTiShu kR^iShNabhR^ityAH
anyAnasatkoTiShu sanniveshya shUnyaM prachakruH sadasaddibhinnaM
[3]
Sri Krishna's servants made those kings who fled from the battle field
belong to the existent or living group & others who stayed in the field &
(later) died belong to the non existent or dead group & the battle field
vacant without anyone.
(N. B. The tattvavAdis also included the Brahman & the universe in the group
of existence & the silver in the conch, the snake in the rope & the hare's
horn in the non existent group. They thus rejected the mAyAvAdi's concept
of indescribability (anirvacaniyatva). There is no third category of a
thing that is different from the existent & the non existent.
(sadasadvilakShana vastu).
te brahmANaH shArghadharAdvibhinnAnAhUya heyAnapi garviNastAn.h
svebhyo.apibhinnAnvirachayyanUnaMdhAnuShkachUDAmaNayo nijaghnuH
[4]
The soldiers of Sri Krishna who were eminent wielders of bows summoned for
fight the soldiers of JarAsandha who were different from Sri Krishna, the
wielder of the sAranga bow & who therefore, though mean, were arrogant.
They made them different from themselves (by cutting off their limbs) &
indeed killed them (even as the tattvavAdis propound the difference between
Brahman & thus refute the advaitic view of the identity of Brahman & jivas.
surarShisiddhastutibhiH samantAtsamutthitAbhiH samadUShayanste
ananyayogyAbhiravAchyabhAvaM mukundamukhyArthaparAbhirasya
[5]
The servants of Sri Krishna refuted the secondary import (gaunArtha) of Sri
Krishna by means of the praises of gods, sages & siddhas which were heard
all around, which were not fit for others & which had Sri Krishna as their
main import (mukhyArtha) (even as the tattvavAdis condemn the theory of the
mAyAvAdis that Brahman is inexpressible (avAcya).
bhasmIbhUtamivArachayya girisho yaM brAhmAdhR^iShTyA
punashchittAntasthitamArpayadgirisutAgarbhe hyanekAnanaM
taM panchAvayaveShumangaruchiraM sR^iShtvAgrayatarkopamaM
chandobAyyAkutarkakalpamajayattenaikalavyaM vibhuH
[6]
Siva (who lies on Kailas) reduced to ashes cupid with his outward eye, had
him in his mind (because kAma or desire arises there), placed him in
PArvati's womb & gave him to her as the six faced Subramanya (Sanmukha).
Sri Krishna created that cupid who had for his arrows the five flowers (as
per the verse arvindamashokaM cha chUtam.h cha navamallikA | nIlotpalaM cha
panchaite panchavANasya sAyakAH)
& fine personality & who conquered Ekalvya (son of Hiranyadhanus, a king of
the foresters) even as a debater conquers his opponent's logic which has no
vedic support by his inference having scriptural support.
(N. B. The five limbs of an inference are: pratoknA, hetu, udAharana,
upanaya & nigamana. In the Harivamsa, it is said that Sri Krishna created
Pradyumna & made him kill Ekalavya, a hunter (who was a follower of
JarAsandha & an amsa of ManimAn. KAma, according to Srutis & puranas, was
an avatara of Sanmukha. It is said that Lord Narayana ordered Sankara to
declare his superiority & His own (Lord Narayana's) inferiority to him for
the purpose of delusion as per the statement:
rudra mahAbAho mohashostrANi kAraya| atathyAni vitathyAni darshayasva
mahAbhuja. prakAsham.h kuru chAtmAnamaprakAsham.h mAM kuru |
also quoted by Sri Madhva in his Mahabharatha tatparya nirnaya . (1-49).
But mentally he propounded the superiority of Lord Narayana by means of
logic consisting of the five forms such as AtmAsrya, anyonyAsraya, cakraka,
anavastha & kEvAlAnistApAdana & inference having anvaya, vyatireka & others
& taught the same to Parvati. The tattvavAdis refuted the hertical doctrine
by means of good logic & inference.
raNe kShaNenAngajamujjvalAngaiH samaM samutpAdya sa sarvashaktiH
bhavAnubhAvAgatatatpitR^itvaprathAm.h shritAtmIyagatirdyatisma
[7]
Sri Krishna who is the support of the devotees resorting to Him & who has
perfect ability (or, who is able in all matters) created Pradymna of the
form of cupid having lustrous limbs in a moment in the battle & thereby
refuted the fame that Siva was the father of Cupid by his own ability & that
He got Pradyumna by worshipping Siva in Kailasa.
IshAparokShasamakAlamasheShavidyAbAdyaM prasAdhya sakalaM tadidaM dviShatsu
shrIshArgapANicharaNe nikhilaM samarpya svopArjitaM samalabhanta
mahAprasAdaM
[8]
SriKrishna's servants proved to the foes that all these viz., the flight of
the foes from the battlefield, striking with weapons, utter defeat did not
vanish at the very moment of their visualization of Sri Krishna (and thereby
refuted the advaitic view that everything sublates soon after the dawn of
the realization of Brahman). Having dedicated all the merit earned by them
(in this way) at the feet of Sri Krishna (who has the sAranga bow in His
hand), they obtained His supreme grace.
sampreShya shaivIM prathamaM gadAM yo jarAbhidhAnAM jananIm.h jadhAna.
jAtyuttareNaiva parAjito.hbhUdAtmoditavyAhati hetunA.asau
[9]
Even as a debator is defeated by his own futile rejoiner (called jAti which
is one of the nigrahasthanas (clingchers) & one of the many means of
defeat), JarAsandha was first defeated by his self contradiction in having
killed his own mother called JarA with his mace given by Siva which was
hurled at Sri Krishna.
(N. B. The self contradiction lies in JarAsandha's statement that he would
kill Sri Krishna with that mace. But actually he killed his mother).
saMvAdam.h kila ke.api babhrurapare.anukti sharaistADitAH niryAntaH
katakAnnirundhati nije kruddhA virodham.h pare
dvastAH kechidasangatim nijajanaiH sarve jayairnyUnatAmAdhikyaM hatibhiH
parAjitamabhUditthaM tadadvaitivat.h
[10]
In the battle some soldiers (of JarAsandha) spoke good words (to their
foes). Others being struck with arrows did not speak (at all). Some others
who were running away quarelled with their fellow soldiers having been
prevented from running away. Others who had their limbs smashed did not
join their kith & kin. All of them fell short of success. They obtained a
great many blows. Thus, the soldiers of JarAsandha obtained defeat like the
mAyAvAdis who suffered defeat at the hands of Sri Madhwa who employed in
debate the six nirgrahasthanas, namely samvAda, anukti, virodha, asamgati,
nyunata & adhikya. (SamvAda is the acceptance of the views of the opponent
in debate, Anukti is the absence of saying anything, silence, Virodha is the
mutual opposition of the statements to be proved. Asamgati is the
deprivation of AkanksA. The other two nigrahasthAnas are nyunatA & Adhikya.
Nyuna consists in the non employment of any one of the five limbs of an
inference in the debate (nyAyasutra 5-2-12). Adhika consists in the use of
another hetu or udAharana when it is possible to prove the sAdhya with only
one hetu or udAharana (N. S. 5-2-13)
saMchUrNitAN^gAH samare sharaughaiH saMChinnapAdodarakaNThahastAH
virechurashnanta ibAsR^igabdhau phalaM nirAkAramatasya tAvat [11]
Having their limbs crushed by the groups of arrows (discharged by the
soldiers of Sri Krishna) in the battle & having their legs, bellies, necks &
hands cut off, the soldiers of Jarasandha shone in the sea of blood as if
experiencing the first fruit of the mAyAvAda which states that Brahman has
no form.
(N. B> The use of tAvath indicates that in the dark hell, the mAyAvAdis
experience greater misery.
svAN^gAchChAditashatrushauryataraNiH shArN^gendrachApojjvalaH
shrIdevIsthiravidhyudadbhutarathashrImatsamIreritaH
kAvyodgItarathaH sharaughakarakAvarShaiH sa kR^iShNAmbudou
rAjanyAnanapANipAdakamalavrAtAnalAvItkShaNe [12]
Like the (dark blue) cloud covering the sun, Sri Krishna (having dark blue
complexion) made the valor of the foes without lustre with his army having
four wings. Like the cloud having a rainbow, Sri Krishna had the SAranga
bow. The goddess Lakshmi was with Him like the steady lightning with the
cloud. His wonderful chariot was carrying Him fast forward like the wind
causing the cloud to move forward. Just as a cloud is described in poetry,
so also He was praised in poetry (by the poets). Like the cloud destroying
the groups of lotuses with the rain of hailstones, He was also cutting off
the faces, hands & legs of the kings with His groups of arrows in a short
time.
muhuH samAkR^iShya raNAvanau ripUn kaThoramR^itpiNDasamAnprachUrNayan
halAyudhaH sanmusalo.ahyasAdhayadhyasho.akurAn sauryamanoGYbIjAn [13]
BalarAma wielding the weapons of ricepounder & plough dragged again & again
on the battlefiend the foes who were equal to the hard balls of earth &
crusahing them, produced the sprouts of fame from the delightful seeds of
valour like a farmer who, after ploughing the field & crushing the hard
balls of earth sows the seeds which sprout up in a short time.
tatashchaidhyaH kruddhaH karadhR^itadhanurmArgaNAnvibhau varShan viShNoH
prashikhavishikhaighrlAnimagamat
tadA bhupAH kopojjvalitavadanAH kArmukakarAH parIyuH pApAndhAH
paramapuruShaM pAvakamiva [14]
Afterwards, the angry SisupAla having the bow in his hand rained groups of
arrows on the All pervading Sri Krishna & obtained sorrow from Sri Krishna's
long tipped (sharp) arrows. Then the enemy kings whose faces shone out of
anger & who were blind on account of sins, surrounded with the bows in their
hands, the supreme person Sri Krishna like fire.
kR^iShNo.api vakshasi mukhe dviShatAm lalAte lagnaiH
sharairlasitalAMChanachitrapatraiH
svadhyAnakIrtanasadUrdhvalalAmashunyAnsArthAbhidhAnakR^itashoNitashoNagAtrAn
[15]
Sri Krishna too made the name 'Kings" of the enemies meaningful with the
second meaning by making their bodies red with blood gushing out of the
wounds which were caused by His arrows fixed with lustrous feathers of
eagles & vultures & which were shot at three places in their bodies- chest,
mouth, forehead since they were devoid of Sri Krishna's meditation, the
utterance of His names & the perpendicular caste mark respectively.
(N.B. The word rAjan has two meanings. 1. one who pleases his subjects.
2. one who is red in color. Since the enemy kings could not please their
subjects (in view of their approaching death) Sri Krisna made the word
meaningful with the second meaning.
mAdhyantam.h shishupAlametya madhujichChArN^gachyutaiH
sAyakaishchApachChatrakirITaketurahitam.h chakre shishUnAM prabhum.h.
rAmashchUrNatavAjisArathiratham.h kR^itvA jarAsaMhitaprAyaM
mAgadhamAgR^ihItamapi taM vAchA mumocha prabho [16]
Sri Krishna (conqueror of demon Madhu), after approaching the arrogant
SisupAla, deprived him of his bow, (white) umbrella, crown & standard with
His arrows coming out of the SAranga bow & made him the chief of the
(helpless)babies (SisupAla), BalarAma crushed the horses, charioteer &
chariot of JarAsandha & caused in him old age (jarA). Though he arrested
him, he released him as per the word of the Lord Krishna.
punashcha tAvatIm.h senAm.h sampAdhya sa tu durmatiH
madhurAM vidhurIkartuM parapAramupAgamat [17]
That Jarasandha having a wicked mind collected as large an army (of 23
aksauhinis) as before & reached the northern shore of the YamunA in order to
make the town of MathurA without its wealth (Sri Krishna).
api puNyanadItIramupavrajya sa mAgadhaH
amUmudadgIyamAno vimUdaprakR^itirhi sA [18]
Though he reached the shore of the holy river (Yamuna), that Jarasandha (who
did not bathe in it), being praised by the panegyrists, felt happy. That is
indeed the nature of those having false knowledge.
kuhakasya kubuddhim tAmabhivIkshyeva bhAskaraH
kupitastadvighAtArthaM paradeshamapIpadat [19]
Having seen only the wicked mind of that deceitful Jarasandha, the sun,
being angry, went to another country (=set in the west) in order to cause
destruction to JarAsandha's work.
athoShaH samaye saurI rathamAruhya niryayau
saviteva saha svIyarnishAcharabalAntakaH [20]
Afterwards, Sri Krishna (grandson of Surasena), the destroyer of the army of
the demons, ascended the chariot along with His servants in the early
morning & went (to fight) like the sun who rises in the east in the early
morning & weakens the power of the owls or thieves.
rAjanItim prakaTayan rAjIvanayanastridhA
ameyavibhavaH svIyAmayUyujadanIkinIM
[21]
Exhibiting the policy of a King (that a king can conquer the enemy with his
small army by proper strategy), Sri Krishna who has lotus like eyes & whose
ability is unlimited arranged His (small army in three directors ( right,
left & front).
sUryoNodayashailamUrdhni lasatA shauryAnnatiM
shrIpatestatpoShyodayambujairmadhukaraistadvandinAM sampadam.h
dvastaiH santamasaishcha tAmasadashaM nIDe kvaNadbhiH khagairveshmAntaH
paravaibhavaM prakaTayan.h sa syAnmuhurtho mude
[ 22]
May that auspicious moment (of Sri Krishna's journey) be for our happiness !
That time announced Sri Krishna's glory of valour by means of the sun
shining on the peak of the eastern mountain; theprosperity of the yAdavas
who were under His protection by means of the lotus flowers; the splendour
of His panegyrists by means of the bees; the condition of the wicked
soldiers of JarAsandha by means of the dispelling of the darkness; & the
readiness of the foes who are inside their houses by means of the twittering
of the birds in the nests.
(N. B. In the verse, the poet falsifies the allegation of JarAsandha that
his army was attacked by Sri Krishna at night as per the BhAghavata
statement rAtrau chauryapratApena vaMchitosmi durAthmanA by means of the
description of the time when Sri Krishna went to attack Jarasantha & his
army.
triShu sThAneShu vistIrNA madhusUdanavAhinI
tripadI vedamAteva ripusenAmahankShaNAt.h
[23]
The army of Sri Krishna (slayer of Madhu) which had spread in three places
(in front & both sides) killed in an instant the enemy's army like the
gaayathri hymn which has three feet & which is the mother of the veda
killing the Mandeha demons who obstract the Sun's rise through the enchanted
water during the performance of the Sandhyavandhana.
amUmuchan.h sharavrAtamamateShu harerbhaTAH
khaleShu tridashadIshA jvalattApatrayaM yaThA
[24]
The servants of Lord Sri Hari discharged the (sharp) arrows against the army
of the foes like the best of gods causing the three kinds of suffering to
the sinners (wicked persons).
(N. B. According to Susruta, pain is of three kinds (adhyAtmika (that which
is caused by the mind) Adhibhantika (that which is caused by animals) &
Adhidaivika (that which is caused by fate.)
prathamA dvajinI shatroryamunAtIragApyabhUth
asatAm.h puNyasaridapyaniShTasya hi kAraNaM
[25]
Though on the shore of the (sacred) YamunA, the army of the enemy was
arrogant (without considering the evil effects of war). To the wicked
persons, even a sacred river is the cause of evil (or sin).
shariarapAraistatsainyaM chaturangaM sa pUrayaN
mameShuvAridhenaliM tava seneti saMsati
[26]
Sri Krishna filled the army of that JarAsandha having the four wings of
elephants, horses, chariots & infantry with unlimited arrows as if to say:
Your army (consisting of 23 aksanhinis) is not sufficient to oppose the sea
of my arrows.
shArghaM bibhranniShaN^gAnnishatasharachayAnAdadAno muhujryAmAkarNAntaM
vikarShan.h prabalaripuvapuH pUrayanmArgaNaugaiH
anyAtaN^gaM svashaN^KhaM raNadhuri raNayannaMgrimUle natAnAM
tanvandoShNAbhayaM cha praThayati murajidvishvataH pANithAM svAM
[27]
In the battle, Sri Krishna (conqueror of Mura) took in one hand the sAranga
bow & in another the group of sharp arrows from the quiver. Again & again,
He drew the bow string upto the ears with another hand & filled the body of
the strong enemy with groups of arrows, He blew with another hand His conch
(PAnchanjaya) which causes fear to the enemies. He gave with another hand
assurance to those falling at His feet. Thus, He made well known that He
has hands all around.
ye sandhyAsamaye.api bhAsvadudaye nidrAM
dviSho.achIkaraMstebhyo.adIdishadachyutaH shubhakR^iteH sAkShI sudIrghAM
hitAM
yairIkShA na kR^itA raveH kumatibhisteShAM dhR^iSho mIlayadhyashuddhAmbuni
no mamajjurahitAMstashChoNite.amajjayat.h
[28]
Sri Krishna (the Imperishable Lord) who is a witness to all meritorious acts
gave long sleep (death) to those foes who slept at the time of sunrise &
also at sunset. He closed the eyes (blinded) of those wicked minded foes
who did not see the sun (after performing the sandhyavandhana). He caused
those foes who did not bathe in pure water to dip in (their) own blood.
pAdAbje svamanInamankatipaye mUrdhAnamAtmeshituH
shArN^gAnmuktasarairvishIrNatanavaH kepyAtmano.amImaran.h
anye ke.api hariM jarAsutamapi tyaktvA tato dudruvurjIvAnAM tritayena
saNchitadashAM sandarshayanto yadhi
[29]
In the battle, some (uttama) foes bowed their heads at the lotus like feet
of Sri Krishna, their lord. SOme (madhyama) foes had their bodies split by
the arrows discharged from the sArnga bow & got themselves killed. Some
other (adhama) foes ran away from the battlefield deserting Sri Krishna &
JarAsandha (son of Jara). Thus, they showed the three states (of uttama,
madhyama & adhama) acquired by the jivas.
(N. B> Here, we have reference to the dvaita doctrine of jIvatrividhya)
yo mAgadhasya sAdharmayamApannAnapi nAvadhIt.h
sa bhAgadhavadhaM hInaM mene vIrashiromaNiH
[30]
That Sri Krishna, the crest jewel of the valiant ones, who did not kill even
the panegyrists (mAgadhis) bearing similarity to JarAsandha (king of
Maagadha) considered the killing of JarAsandha (King of Magadha) a heinous
(mean) act.
(N. B. Sri Krishna desired to cause the death of JarAsandha at the hands of
Bhima).
sa itthamAjau bahuvAramenaM vijitya bArhadratamugrasenaM
puraM hiraNyAmalaratnachitramarindamo.achIkaradabjimadhye
[31]
Sri Krishna (the subduer of the foes) having thus conquered many times in
the battle JarAsandha (son of Brhadratha) who has a tough army created in
the middle of the sea the town (of Dwaraka) which was wonderful with its
gold & pure gems.
(N. B. The word arindama points out that in the face of a big army, the King
having a small army should take shelter in a fort. This was done by Sri
Krishna in accordance with the political ethics & not out of fear.
nidhAya tasyAM madhurApurassthAnnijAnkShaNenAparimeyashakthiH
vidudruve.atho yavanaM didhakShuH svabhakthiharyakShadarImaridnaH
[32]
Having kept in a short time in that town His relations who were in the town
of MathurA (so that they may not be attacked during His absence), Sri
Krishna who has unlimited ability & who is the destroyer of His foes, ran to
the cave of the lion known as His devotee (Muchukunda) with the desire of
burning KAlayavana.
parAN~mukho.asau paramaH palAyan.h khalAgrataH kaN~chadalAyatAkShaH
durAtmanAM vakranirIkShaNam.h svairjarairna kAryaM thviti shaMsati sma
[33]
The supreme Sri Krishna having eyes broad like the petals of a lotus ran
away with His face forward looking from the wicked foes thus indicating to
His people not to look at the faces of the wicked ones.
adhikShipto.api tenAdhvanyadattotara IshvaraH
asallApamasadvargaiH sasatAM saMshikShayanniva
[34]
The able Sri Krishna did not reply though reviled (that it was not proper
for a valiant person like Sri Krishna to run away) by that KAlayavana &
thereby clearly instructed the good people not to talk with the wicked ones.
nidrAlormuchukundabhUvaramaNeevidyotamAnAM
guhAmadhyAsInamagamyamalpamatibhishshuddhaM prabuddaM svataH
hR^indyomasThitamugdhajIvanikarAddurdhIrabhinnaM vadannadvaitIva
nR^ipAtsabhedarahitaM buddhyAnvamaMstAsuraH
[35]
That demon (kAlayavana) understood that Sri Krishna who was seated in the
shining cave of the sleeping Muchukunda, the most eminent of the kings, who
is unobtainable by persons of little knowledge, who is free from (all)
defects & who is by nature always awake, as not different from the king
(Muchukunda) like the wicked minded advaitis who say that the paramAtman is
not different from the group of stupid jivas that are in the cavity of the
heart.
(N. B. The words nidrAloH & prabuddaM indicate the opposite qualities of the
jivas & Brahman respectively & affirm their real difference).
IkyaM sisAdhayiShitaM yadi tatkimarThaM rakSho.achyutatvamatirAj~nyi shuko
na sehe
asmyachyuto.ahamiti dikShu vithoShayantaM kasmAtsa pauNdra
kamagarhayadarhaNIyaH
[36]
If it had been the desire of Sri Sukacharya to prove the identity of
Muchukunda with Sri Krishna, why did he not then tolerate KAlayavana who had
the knowledge that Muchukunda was Sri Krishna (and why did he call him
stupid)? Why did the respectable SriSukacharya blame Poundraka VAsudeva who
was proclaiming in all directions "I am Achyuta"?
(N. B. Refer to Vadiraja's NyAyaratnavali)
Sri Sukacharya says in the BhAgavata (10-51-10) that the stupid KAlayavana
kicked the sleeping Muchukunda thinking him to be Sri Krishna. Poundraka
VAssudeva came to believe that he was the real VAsudeva when he was so
flattered by the foolish people.
pradAhya nayanAggninA yavanakAnanaM bhUpaterbhavAkhyagahanaM punaH
svapadapadmavIkShAgninA
vinAshya muchukundahhR^isasasijAtabhAnushshanairiyAya puramAtmano
jaladhimadhyaratnAyitAM
[37]
Sri Krishna who is a sun to the lotus of the heart of Muchukunda (=who
gladdens the heart of Muchukunda) brought about the destruction of the
forest known as kAlayavana by the fire of the (angry) eyes of Muchukunda.
He destroyed the forest known as the cycle of birth & death of Muchukunda
with the fire known as the sight of His lotus feet. Slowly He reached the
town (of Dwaraka) which was lustrous like a gem in the middle of the sea.
nijaiH saha dvAravatyAM nivasatyambujekShaNe
ajayA preShitaM patrAM dvijaH kashchidupAharat.h
[38]
While Sri Krishna (who has lotus like eyes) was living with His relatives in
Dwaraka, a certain brahmin (son of a purohit) brought Him a letter sent by
the birthless Rukmini.
dhanyAbalA sa vibhave bhavedyA vedyAya bhUmne puruShAya sAmnA
sAmnAyashAstroditadharmapAtre pAtreShu dattAtmapadAya dattA
[39]
That maiden who is given (in marriage) to the able Sri Krishna who is all
pervading, who is fit to be known from the Saama veda, who protects the
righteousness mentioned in the veda, & Brahma mimamsA & other sAstras, who
confers His abode (Vaikunta) on the deserving ones, who is perfect & who has
the six qualities (of aisvarya, virya, kirti, sampat, jnAna & vairagya)
would be blessed.
kurvanti kAmavashagA mayi chittamanye kurvanti kAgatayamAucharAn.h raNe tAN
dehyaN^gajAkR^itishatorjita ramya rUpa dehyaN^gajAtanilayAMgrisarojasevAM
[40]
O, SriKrishna, you have an eminent form which is more deligtful than a
hundred forms of cupid. You have your abode in the (bodies of ) the groups
of embodied creatures. Kings who are under the control of passion & who are
different from you have kept their minds in me. Make them who have come
near me in war as the servants of the god of death. Give me the service of
your lotus like feet (by marrying me).
bhavatApaharApAN~gaM bhavatA.apahR^itaiva dhIH
charaNaN^gakR^itAN^gAM mAM cha raNAN^gaNato naya
[41]
Oh Krishna ! Having a sidelook that removes the torment of the cycle of
births & deaths. My mind has been taken away by you (ever since sage Narada
told me that I should marry you). Take away from the battlefield even me
who have the signs of flag, etc... of your feet (on my body from my contact
with you as goddess Lakshmi.
dhikkR^ithyAhamumeshahaMsagamanau svargIshvarAgnI
bhavatsUktAsaktahR^idayaN^gaM lokamakhilaM devaughamAnyAnmunIn.h
sachChAstrAdhvani kovidAnapi budhAMstvayyeva yatsaspR^ihA vishvAdhIshvaratAM
bhavadhna bhavatastannishchinomi prabho
[42]
Oh, the destroyer of the cycle of births & deaths! Oh, Lord ! Oh, my dear !
Your good word that you will courtme sent through the sage Narada is firm in
my mind. So, having discarded Siva (the Lord of heaven), Agni, the firegod,
all the world, the multitudes of gods, other sages & even the master minds
in the path of the blessed sastras, I love you & hence I am certain that you
are the master of the whole universe.
(N. B. The ambruni suktha declares the supremacy of Lord Vishnu & the
inferiority of Rudra, Brahma, Indra & Agni to Goddess Lakshmi. There Sri
Lakshmi says: aham rudrAya dhanurAtanomi I aham suve pitaramasya | yam
kAmaye tam tamugram krnomi tam brahmAnan | bibharmyaham indrAgni | tam rsim
sumidhAm | mama yonirapsvantah samudre ||
shuMbhuH putrasamaH sa me puraripuH pautraH shashI sodaraH sindhurme
janakAyito madhusakhi matsUnukarpaH prabho |
ambA.aham.h sakalasya cheti kamalA kR^iShNaikalagnaM manobhR^igN^gam
darshayituM kR^itograshapathA svaM rUpamaspaShTayat.h
Rukmini, in order to show that her mind, like that of a bee on lotus, was
pinned to Sri Krishna only makes a solemn vow & discloses her identity
clearly. Oh, Lord! Brahma is equal to my son. That Siva (foe of the three
worlds) is my grandson. The moon (with the marks of a hare) is my brother.
Varuna, the lord of the ocean, is my father (though I am birthless). Cupid
(the friend of the spring season) is my son. I (who am your Consort
Lakshmi) am the mother of the whole universe.
nityAnandachidAkR^itiM yadupate tvAmeva manye patiM
yatte.astyachyutanAmavishvaviditaM vIrAgragAnanyagaM
tacchinmAtra mIkShayA yadi tadA sarve.api kiM nAchyutA
yadyetacchirakAlasaMsthitikR^itaM putre tava syAttadA
[44]
Oh, the foremost of the heroes ! Oh, chief of the yadus ! You have a body
of immortal bliss & knowledge & I consider you only to be my husband. You
are immortal because you have the name of Achyuta which is known to the
whole world & it does not refer to anyone else. If this immortality is
applied to the souls nature also & not to their mortal linga sariras &
material bodies, why are not the souls called Achyutas? Again, if
immortality means having a longer life that others, then it applies to
Brahma, your eldest son, who lives for two parArdhas (but he is not called
Achyuta). So, Achyuta means one who has no loss of bodies (& such a one is
yourself).
sheShe.aN^ga sheShe yadasheShamante bibhrachvamabhradyutirAtmagarbhe
AnaMdasAMdrAkR^itimachyutaM tvAM shrIshaM tamIshaM varayAmi nAnyaM
[45]
Oh, dear, Krishna ! you who keep the whole world in your belly at the time
of deluge & who have a (darkblue) cloud like lustre, sleep on sesa (or, on
the leaf of the banyan tree). Therefore, I marry (only) you who have a form
replete with happiness, who have the name of Achyuta & who are the lord of
Lakshmi. I don't marry anyone else.
dashAvR^itIdaM kila padmajANDanekadhA yasya hi romakUpe
parANuvattiShThati pan~chabhUtabhavaH kathaM tasya tavAN^gadehaH
[46]
Oh, dear Sri Krishna! This (endless) brahmanda having ten coverings (such as
the five elements (namely, earth, water, fire, air & ether) ahankAratattva,
mahat thattva, & the three qualities of sattva, rajas & tamas) is in the
pores of your hair in many ways like a paramAnu. How can your (eternal)
body (which supports the brahmanda) be the product of the five great
elements?
gopIragopIH kila lokanAtha svApachChidApAdanavikramaugha
evaM vibho van~chitadurdashAM mAM svIyAM dayAvArinidhe vidhehi
[47]
Oh, savior of the worlds! Oh, you having a multitude of valor for removing
the troubles of your people (devotees) ! O, treasure of mercy! did you not
protect the gopikas too? In the same way, make me who have duped SisupAla &
other wicked fellows who are suffering from the ten stages of lovers, your
wife.
kiM rukmiNA bhIShmakeNa kimanyairnR^ipasaMjjitaiH
anAdisiddhAM mAM jAyAM nayataste prayojanaM
[48]
Of what use is there of Rugmi (my brother) or Bhismaka (my father) to you
who are taking away me (Lakshmi), your eternal wife? Of what use are the
others who are kings only in name?
nayesha mAmanyajanairabhogyAM tvadaMghriyugmArchanakarmayogyAM
imAmavasthAmavadhUya nochedbhavAmi bhUmno hR^idayasya yogyA
[49]
Oh, Lord Krishna ! I am not fit to be enjoyed by others. I am fit to
worship your two feet. (Therefore) take me away. If not, by discarding
this form of Rukmini, I will become fit for the heart (mind) of one like you
who have perfect qualities in the other birth by always meditating on you.
If you do not marry me of the form of Rukmini, I will remain on your chest
in the form of Sri Lakshmi.
dishAsunAthekShaNamAshritAyA mukundasaundaryasamudrasAndra
dishAsu nAthe kShaNamAshritAyA yAstadIyabhAgyasya na chechcharantI
Oh Lord of life ! O, Mukunda! Oh, one filled with the ocean of beauty! Give
your vision to me who have resorted to you. If not, I will wander in all
directions & pray for the happiness of those gopis who resorted to you for a
moment & obtained it.
tvadaikyamantaH smaratAM janAnAM bhavatyaniShTaM kila daityajuShTaM
tvadekapatnImabhikAMkshitastadupekShituM nArhasi tAnimAMstvaM
[51]
To those people who think in their minds of your identity with them, there
will be undoubtedly andhatamas which is experienced by the demons. You are
not fit to ignore those famous kings (like Sisupala & others) who desire to
marry me who have you only as my husband (as the sin of taking away one's
wife is more heinous than the thought of identity wiht you.
tvamaN^ga lakShmIramaNaH svatantrastvadIyajAyA kamalAhamasmi
asajjanAnAmabhimAnahAniM madarthitAyAshChalato vidhatsva
[52]
O, dear Krishna! you are the independant Lord Narayana (husband of Sri
Lakshmi). I am Lakshmi, your wife. Destroy the pride of the wicked persons
(like Sisupala & others) under the pretext of their having begged to marry
me.
iti patragatAlApaM samAlokya sa mAdhava
rathamAruhya tarasA pratasthe yatra sA priyA
[53]
Having thus seen that letter that Lord MAdhwa ascended the chariot & went
quickly to the place where His dear Rukmini was (to the city of Kundina)
(N. B. For Rukmini's letter, refer to the BhAghavata 10-52-37-43. The
Vijayadhwajeeya text contains nine verses in 10-56-36-44).
sandeshaM bhIShmakanyAyAH sandR^ishya kamalekShaNaH
tAM deshaM dayayA gachChanmandasmitamukho.achyutaH
[54]
On seeing the message (letter) of Rukmini (daughter of King Bhismaka), Sri
Krishna (the imperishable Lord) who has lotus like eyes went to that
country (Vidarbha) with a gently smiling face out of compassion.
bhaiShmIkaragrahaNameSha kariShyatIti vakthavyamasti kimihAshritapakShapAtI
yadbrahmaNasya sadayaH karapallavena pratyagrahIdvachanamAtrahR^ito.api
hastaM
[55]
For, Sri Krishna came under the control of that brahmin mere on account of
his bringing the message from Rukmini & with compassion caught hold of his
hands with His sprout like hand. Therefore, what need be said that this
Krishna who is partial to those resorting to Him will catch hold of the hand
of Rukmini (daughter of King Bhismaka)?
udyanmarIchishatabhAsitasarvadeshaH padmodayAya sa nishAcharaghUkashokaM
puShNan.h lalAsa dinarADiva pUrvasindhoH sachchakrakAnitagatirhi
tadopakaNThe
[56]
On that day, Sri Krishna shone like the sun near the eastern sea. For the
prosperity of Rukmini (of the form of Lakshmi), He showed His great beauty
in many directions on account of the time of marriage. He increased the
sorrow of the demons (nishAcharAH). His arrival was honored by the virtuous
persons gathered there. THe sun also shone at that time near the eastern
sea. For hte blossoming of the lotus (padma) the rising sun brightens all
the places by his many lustrous rays. He increased the sorrow of the owls
(which are blind during daytime). He was welcomed by the cakravAka birds.
duShTaughapUrNAM nagarIM praveShTuM kR^iShNo hyanichChanbahireva vAsaM
chakre sthalI nAgarikairvR^itA sA tadIkShaNotkairajayatpurIM tAM
[57]
Being reluctant to enter the town (of Vidarbha) which was filled with the
groups of wicked persons, Sri Krishna stayed outside. That place (where Sri
Krishna stayed) surrounded by the citizens who were curious to see Him
outdid the town of Vidarbha.
shauriM tadopAyanapANayastamAlokya saundaryasamudrasAndraM
vIrAnapArthAnaparAnupekShya paurAH sadArAH kila te prachakruH
[58]
On seeing that Sri Krishna who was filled with the sea of beauty the people
of the town accompainied by their wives & with materials of worship in their
hands at that time ignored the other valiant kings (such as SisupAla,
JarAsandha & others) & rendered them useless (by worshipping Him who alone
would fulfil their desires.
nAyAM smaraH shyAmalakomalAN^gaH nAyaM shashI vItakalaN^gashaN^kaH
nAyaM ravirlokadR^igArtihArI so.ayaM purANaH puruSho.advitIyaH
[59]
This person having blue & tender limbs is not cupid (who is bodiless). He
is not the moon as He has no black stain. He is not also the sun as He
removes the sorrow of the eyes of the people. (It is well known that the
sun causes trouble to the eyes by it s rays). He is the primeval person
Lord Narayana without a second.
shrIreva sA bhIShmasuta manoj~nA shrIvallabho.ayaM subhagAgragaNyaH
etau sametau bhavatAmitIme dhAtAramAtmeShTadamarthayante
[60]
That delightful daughter of Bhismaka (Rukmini) is Lakshmi herself (as such
beauty is not found in others). This is Lord Narayana (husband of Sri, the
foremost of those having wealth etc... Let these two be united as husband &
wife. THus, the people who came to see them prayed to Brahma who fulfils
their wishes.
gR^ihaNAti yarhyeNadR^ishIkaraM naH puNyena so.ayam.h puruShAgragaNyaH
svarNe tadA nIlamaNiM sametaM manyAmahe lohamato.amyathA chet.h
[61]
If this Sri Krishna, the foremost of persons, marries by our good merit the
deer eyed Rukmini, we understand it as the combination of blue gem with
gold. If it is other wise (if sisupala or any ther king marries her), we
understnad it as a combination of iron piece with gold.
itthaM gR^iNantaH kila vR^indashastaM natvA mukundaM nayanaiH papuste
kR^iShNo.api sarvAnsadayAvalokairmugdhasmito.araMjayadaMjasA tAn.h
[62]
Those people who were speaking in the above mentioned manner in groups
saluted Lord Mukunda & looked at Him with great interest. Sri Krishna also
having a delightful & gentle smile pleased all these people by His
compassionate look.
chalatpatAkojjvalachAmaraughAM parisphurachChatrasahasrashobhAM
vichitratUryadhvanipUritAshAmatho vitenuH kuladevayAtrAM
[63]
Afterwards, the citizens undertook the journey to the temple of their
tutelary deity (Mahadeva) with fluttering flags, shinning groups of fly
brushes, thousands of umbrellas shinning all around & with the directions
filled with the soulds of wonderful musical instruments.
svajanakagR^ihadevaM pautramArAdhya bhaiShmI nijamatha gR^ihadevaM mAdhavaM
draShTukAmA
api puramabhiyAntI sA rathaM nAruroha priyacharaNasakAshaM tevanene vrajantI
[64]
The daughter of Bhismaka (Rukmini) after worshipping Siva (son of Brahma),
the family god of her father & her own grandson, wanted to see Sri mAdhava,
the god of her own home. Though she was bound homeward, she did not mount
the chariot but went on foot near her lover (lover's feet).
alasavilasadakshistambhitAnyAkshavR^ittirjalajakulajagandhaspardhisaurabhyas
AndrA
vadanamadanashastrAgaNyalAvaNyachitrA gajagatirajatAtaM
bhiShmaputryakshatainaM
[65]
The daughter of Bhismaka (Rukmini) whose eyes which didn't see out of
shyness but saw out of love, made the sense organs of other kings inactive,
whose body was full of sweet smell which vied with the smell of the groups
of lotuses, whose face was itself cupid's weapon (lotus like, who was
wonderful due to countless beauty & who had the gait of an elephant, saw
this Sri Krishna, the father of Chaturmukha Brahma.
kR^iShNena neyA jananI mameyamityutsuko.asau smara eva nUnaM
mUrchAbashAnAtmasharairakArShIttaddR^iShTijanmAsakalAnnR^ipAlAn.h
[66]
This Rukmini, my mother, is fit to be taken away only by Sri Krishna. Then,
I will be born as their son". Being excited by this hope cupid was born
from the look of Rukmini. He therefore endered all the kings unconcious by
his arrows.
tadanu madanamandIbhUtachitteShu bhUpeShvaviditagatirudyadromarAji
praharShAt.h
vikasitanayanAbjodbUtaharShAmbudhArAM nijarathamadhiropya svAM prapede
svatantraH
[67]
Afterwards, all the beings being stupefied by the arrows of cupid, the
independent Sri Krishna whose arrival was unknown went away after taking up
in His chariot His own Rukmini whose hairs stood on end out of joy (on
seeing Him) & whose fully opened lotus like eyes were shedding tears of joy.
(N. B. For a detailed account of Sri Krishna's encounter with the rival
kings & the uptimate carrying away of Rukmini, refer to the BhAghavata
10-53)
punarvivAhena kimindirAyA itIva lakShmIramaNaH sa kR^iShNaH
apAN~gadUtIviniveditAtmamanonurAgAmatanotsuyogAM
[68]
What is the use of marrying again in the sastraic way Rukmini (of the form
of Lakshmi who is His wife)? As if thus, Sri Krishna who is the husband of
Lakshmi made good contact with Rukmini whose desire for Him was known by the
messenger of the form of her sidelook.
kR^iShNAsyendusamIpalagnamuditabhrAjatpapolA prabhorhastAmbhojayugeta
veShTitalasanmadhyA bhiyevA~nchajasA
bhartraMsadvayasaMhitAyatabhujA modAmbudhau magnadhIH sA
pANigrahaNAdapImamadhikaM mene vivAhotsavaM
The shinning cheeks of Rukmini were near (kissing) the moon like face of Sri
Krishna. Her lustrous waist was surrounded (embraced) by the two lotus like
hands of Lord Sri Krishna. She had placed her two long arms well on the
shoulders of her husband as if out of the fear of falling down from the
chariot. (and this act suggests the embracing of a man). Her mind was
interested in the sea of happiness. She considered this festival of
marriage superior to the the formal holding of each other's hand by the
coupld & moving together during the ceremony (as at that time though the
couple catch hold of each other's hand, they do not look at each other out
of bashfulness whereas here they enjoy embrace, etc....
rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini prEmNA
chinthayathAm vichithravimalashlAdhyARThasandhAyini
sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirAjOdhithE
san~jjAto.ayamabhUchchaturdashamita: saRgO mudA: svargiShu
[70]
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 fourteenth 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 fourteenth canto honoured in the assemblies of gods, is
over.