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shrI RukmInISha vijaya, chapter 19In the beginning, Sri Vadiraja describes the limbs of Rukmini. Her lovely
frame is slender; hair are long & hanging down; arms are also long; eyes
are fickle; the waist is almost invisible; her breasts are plump & hard.
Lord Krishna possessed other wives like Jambavati, Lakshana, Satyabhama,
NilA, kAlindi, MitravindA. He also married the sixteen thousand maidens
who were released by Him after slaying Narakasura.
Krishna is the Supreme God. He alone is capable of bestowing eternal
liberation. He saved Siva from the attack of BhasmAsura. Sage Bhrgu has
advanced the conclusive evidence regarding His overall superiority. He is
the father of Brahma, the creator, who is his turn is the fahter of Siva.
After sometime, Rukmini conceived & gave birth to Pradyumna, the cupid
incarnate. Pradyumna married Rugmavati, the daughter of his maternal uncle
Rugmi. She gave birth to Aniruddha. He married Usa, the daughter of
Banasura & became the father of Vajra.
That over lord Krishna is residing even today at Dvaraka with Rukmini.
Dvaraka yields Dharma, Artha, Kama & Moksha to Krishna's devotees.
May that Krishna protect us all & bestow eternal bliss.
dantaxataiH kR^itapadaM pravibhAti devyA gaNDasthalaM
priyavashIkaraNochitasya |
muShNatprabhAM kanakayantravarasya vashyakarmArharaktarasato rachitAxarasya
|| 1 ||
The cheek of the goddess Rukmini shines with the marks of the bite made with
Sri Krishna's teeth (wet with new blood) & so steals the lustre of the best
of golden yantras with the letters of mantras which will bring the beloved
under control (or which will make the beloved do as we please) & which are
written in red saffron water fit for that purpose.
(N. B. Sri Rukmini's cheek shines like a golden yantra & the teeth marks as
the letters of the mantras).
antarnigUDhakanakAMkuritAnano.api nAsAvibhUShaNamaNirmuravairipatnyAH |
muktAmayaH kila manoj~navadhUsudhArdrabimboShThachumbivadanasya sadAmayaH
kva || 2 ||
The nose ornament of Rukmini (wife of Sri Krishna, foe of demon Mura),
though its gold bottom pin is hidden inside the nose (and though its pearl
is rolling on her lips), is made of pearl (mukta + mayaH) & is free from
diseases (mukta + AmayaH). It is a wonder. But tell me where will be the
disease to one who ever kissess the bimba like lips of charming ladies which
are wet with nectar ?
nAsAkhyachampakabhiyA chalitasya netrachArvambujArpitahR^idA cha
samutsukasya |
bhR^i~Ngasya sampadamadhIrajavasya muShNan.h laxmIM tanotu
yadupu~NgavarAj~nyapA~NgaH || 4 ||
A bee went away with the fear that the nose (of Rukmini) was a campaka bud.
Then it was anxious to fix its attention on the lotus in the form of her
eye. It had therefore, unsteady speed (as it was hovering frequently
between the nose & the eye). May the side glance (which is unsteady like a
bee) of Rukmini (the queen of Sri Krishna, the most eminent of the Yadus)
enlarge our wealth.
svarNA~NgI varanIlaratnasadR^ishApA~Ngo pravAlAllasatpAdA yA smitamauktikA
marakataskandhAbhanIlA jaThA |
vaiDUryAgryanakhA nakhaxatalasanmANikyapuShpoShThasad.hgomedA
radavajraruksurataruM nAsyai dadau shrIpatiH || 5 ||
The body of Rukmini shines like gold. Her side glance is similar to the
excellent dark blue gem. Her feet shine like corals. Her (gentle) smile is
(white) like a pearl. Her sporting braid of hair has the lustre of emerald.
Her nails are eminent like Vaidurya. The wounds caused by the nails (of Sri
Krishna) are like flowers of ruby. Her (red) lip is like the fine gomeda
gem. Her teeth are shining like diamond. Sri Krishna did not give her the
parijata tree (as she had all the lustres of the heavenly tree in the limbs
of her body.).
kArshyaM kAye manoj~ne kavabharakarayorlambamAnatbadairdhye
chaxurmadhyerudesheShvadhikachapalatAdR^ishyatAmArdavAni |
tatte tAni krameNa dviradaparilasatkumbhashobhApahAriNyastistaH saMtilaxmyAH
kuchakalashataTe nAsti nasto na sati || 6 ||
In the beautiful body of Rukmini, there was leanness. The hairs of her
head & her arms were hanging & long. There were inconstancy, invisibility &
softness in the eyes, chest & thighs respectively. The pitcher like breasts
which rob the elephant of the lustre of its head were neither long &
hanging. They were neither invisible, inconstant nor soft.
bhrUmadhyalagnamR^iganAbhilalAmarekhA shrIshrIshayoranukaroti hi nIlanIlA |
shANopaloparigataM raNadhIramArachApAnuShaktamasitotpalachArubANam.h || 7
||
The highly (dark) blue lie of the mark of Kasturi (musk purfume) between the
two eye brows of Rukmini & Sri Krishna resembles the arrow of blue lotus
that is yoked to the bow of cupid who fights bravely in war & that is on the
whetstone (meant for sharpening the arrows).
(N. B. The eye brows are like the bow; the forehead is like the whetstone &
the line of the mark of Kasturi is like the blue lotus).
nityaM parasparamanoramagAtrasa~NgAnmattAliraktasarasauruhakAntimantau |
laxmoramAramaNayorjagadAdipitrorassmAkamIpsitaphala kurutA kaTAxau || 8 ||
Let the sideglances of Rukmini & Sri Krishna who are the first parents of
the universe give us our desired fruits on account of the mutual contact of
their delightful bodies always. The sideglances of Rukmini (whose body has
the lustre of a red lotus) have the dark blue lustre of an intoxicated bee &
those of Sri Krishna (whose body is dark blue) have the lustre of a red
lotus.
raktA ramArAmakaTAxalaxma laxIkarotvasmadamitrabargam.h |
sevAnuraktA vidhishavapUrvasaubhAgyadAtrI sharaNAgata mAm.h || 9 ||
Let the red lustre (caused by anger) of the sideglances of Rukmini & Sri
Krishna look at the group of our foes (and thereby destroy the foes). Let
the loving lustre of the same sideglances which confer wealth on the gods
beginning with Brahma, Siva & others look at me who have surrendered to
them.
mukuTaravibhiyA.adholambamAnaM mukhendupravilasadurubhAsA chonmukhaM
tanmukhastham.h |
kuTilamalakarAshiM karNanIlotpalashrIparihR^itanijadainya
tarkayAmyandhakAram.h || 10 ||
The group of the curly locks of the hair of Rukmini & Sri Krishna are the
darkness here. It went to reside on the head. Out of fear of the sun (who
is the enemy of darkness) in the form of the crown, it came down. But
here, there was the brightness of the moon in the form of the face. Again,
it was about to return to the previous place. But it settled on the face
itself in spite of the moonlight with the help of the blue lustre of the
blue lotuses in the ears of Rukmini & Sri Krishna. I infer that the
pitiable plight of the darkenss is removed.
uttu~NganIlachamarImR^igavAlabhArakalpaM sphuradvividharatnalasatkirITam.h |
utphullapuShpanikarAkaramujjvalantaM nityaM smarAmi kamalAchyuta
maulidesham.h || 11 ||
Dailly I meditate upon the region of the braided & ornamented hair tied in a
knot over the heads of Rukmini & Sri Krishna. Sri Krishna's is supreme,
black & very much like the mass of the chowry deer's tail & wears a crown
shinning with gems of various kinds. Sri Rukmini's is shinning & bears a
mass of blossomed flowers.
itthaM jAmbavatImuvAha sa vibhuH sallaxaNAM laxaNA satyAM sarvaguNAkarAM
shashimukhIM nIlAM cha nIlAlakAm.h |
kAlindIM kalakaNThakaNThaninadAM svAM mitravindAM tathA bAlA
bhUmisutAhR^itAshcha bahusho dvArAvatIvallabhaH || 12 ||
Thus, the able Sri Krishna, the King of Dwaravati married Jambavati
(daughter of Jambavanta), Lakshana having auspicious bodily marks,
SatyabhAma, the mine of all good qualites, Nila having a moon like face,
KAlindi having the black curls of hair, MitravindA (His maternal uncle's
daughter) having the voice of a nightingale, BhadrA & likewise many (16000)
maidens brought from the harem of the demon Naraka (son of goddess Earth).
kasmAnmuhyatha mAnavA murabhidaH sarvottamatve purA yaH
padmAsanadhUrjaTiprabhR^itibhiH kAryAxamaiH prArthitaH |
garbhe gIrbhirabhiShTutaH phaNiphaNe nR^ityashcha yaH sevitaH sadbeNuM
raNayashcha namratanubhiryo vismitairIxitaH || 13 ||
O human beings ! why do you have delusion about the undoubted supremacy of
Sri Krishna (when there are a number of pramanas affirming His Supremacy) ?
Formerly (before His incarnation) Sri Krishna (destroyer of demon Mura) was
praised by gods Brahma, Siva & others who were incapable of ridding the
earth of its burden of demons as per brahmA tadupadh?AryAtha sahadevaistayA
saha | jagAma sa trinayanaH tIraxIrapayonidheH || tatra gatvA jagannAthaM
devadeva vR^iShAkapim.h | puruShaM puruShasUktena upatasthe samAhita )
while in the womb of Devaki. He was praised (in words) by gods (such as
Brahma, Siva & others( as per brahmAshivashcha tatretya munibhirnAradAdibhiH
| devaiH sAnucharaiH sArthaM gIrbhiviShNumathAstuvanniti vachanAt.h ) When
He was dancing on the hood of the Kaaliya serpent, He was served by Brahma
& other gods (as per taM nartumudyatamupetya tadA
tadIyagaMdharvasiddhamunichAraNadevavadhvaH | prItyA
mR^ida~NgapaNavAnakachAruvAdyapuShpopahAravalibhiH saha sopaseduH ). When
He was playing on the excellent flute, He was looked at by the surprised
Brahma & other gods with their bodies bent out of devotion as per
sumanasastadupadhArya sureshAH shakrasarvaparameShThipuroshaH kavaya
AnatakaMdharagAtraH kashmalaM yayuranidhitatachvA || )
(N. B. For the praise of the Lord in Devaki's womb by the gods see the
bhAgavata 10-1-26-40. The Bhagavatha records that when the Lord was about
to dance on Kaliya's hoods, the siddhas, Charanas, gandharvas & others were
ready to sing & play on the musical instruments (10-16-27).
kR^ishNAyAmapi tairnataiH parivR^itaM dR^iShTvA shvaphalkAtmajo yaM tuShTAva
guNairabaddhamitarAnbaddhAnudIyaM sphuTam.h |
sevAtuShTahR^ido.api devanikarAdaprAptamuktiM prabhuryaH prAdAnmuchu
kundabhUmipataye tairnidritAyApyalam.h || 14 ||
While even bathing in the Yamuna, Akroora (son of Svaphalka), on seeing
that Sri Krishna was surrounded by Brahma & other gods who were saluting
Him, said clearly that Sri Krishna was not bound by the prAkrtic qualities
(of Sattva, rajas & tamas) & that others were bound by them (as per
sunaMdanaMdapramukhaiH pArShadaiH sanakAdibhiH
sureshairbradmakadrAdyairnvabhishcha dvijotamairiti | na te svarUpaM
vidurAtmanaste dyanAdayo dhyAtmatayA gR^ihItAH | ajonuvaddhaH saguNairajAyA
guNAtparam.h veda na te svarUpam.h ). Even though Muchukunda was made to
have a heavy sleep by the gods, the able Sri Krishna gave King Muchukunda
that moksha which cound not be obtained from the group of gods (who
expressed their inablility to do so) who were pleased with his service
(help) in war (varaM vR^iNIShva bhadraM te R^itave kaivalyamAtmanaH |
ekaeveshvarastasya bhagavAn.h viShNukhyayaH | Sri Krishna gave him moksha
as per janmanyanetare rAjan.h sarvabhUtasuTTattamaH | bhUtvA dvijavarastvaM
hi mAmupeShyasi kevalam.h || ) For Akroora's wonderful vision of the Lord &
his praise read the bhAghavatha 10- 40 & for Muchukunda's eulogy, see the
bhAghavatha 10-51.
yaH kalpAMghripamAharansuravarAnvyadrAvayatseshvarAn.h yo
bhasmIkR^itabhasmadAnavapatiH shambhum purApAlayat.h |
gogIndradR^itavaibhavo bhR^igumuniryachchraiShThyamaspaShTayattaM bhaktyA
bhajatAjitaM madhujitaM kaivalyakAmA janAH || 15 ||
While bringing the Parijata tree (which confers all our desires). Sri
Krishna drove away the eminent gods along with Rudra, Indra & others (tUrNaM
gR^ihItvA pANivAM viShANe tasya naMdinaH | trishUlapANiM chixaipa vainateyo
dhanuH shatamiti vachanAt.h ). Formerly, He rescued Siva by reducing
Bhasmaasura (who had obtained a boon from Siva himself) to ashes (mumuchuH
puShpavarShANi hate pApe vR^ikAsure | devarShipit.h gadharvA mochitaH
sakarAcchiva iti vachanAt.h ). The sage Bhrigu whose proserity was
respected by the best of yogis made (abundantly) clear the supremacy of Sri
Krishna (punaH svaM satramAsAdya munInAM brahmavAdinAm.h|
svAnubhUtamashaSheNa rAjan.h bhR^iguravarNayat.h | tannishamyAtha munayo
vismitA muktasaMshayAH bhUyAMsamadadhurviShNuM shAMtiryato.abhayamiti
vachanAt.h ||
Oh ! people who desire moksha ! Serve with devotion that supreme Krishna
who is invincible & who conquered the demon Mura. (For the episode of the
parijata tree & the defeat of the gods refer to the bhAghavatha (10-66-67
Vijayadhwajeeya text). Siva's rescue by Sri Krishna from Bhasmasura
(VrkAsura) is narrated in the bhAghavatha 10-88. Bhrigu's visit to the
realms of the three gods (Brahma, Siva & Vishnu) at the instance of the
sages, has experiences there & the declaration of Vishnu's Supremacy over
all are narrated in the Bhaghavatha 10-89) & also refer to Vadirajaru's
Nyayaratnavali (1-176-188).
kailAsayAtrAdibhirUnabhAvo yadyasta tarhyaikyavacho vR^ithA syAt.h |
lIleti vAchyaM bhavatA vayaM tu pautrAlayaprAptimupexayAmaH || 16 ||
If the journey (and others such as the worship of Siva by Sri Krishna as per
Aradhya girishaM shambhuM devadevamumApatim.h ) causes inferiority to this
Krishna, then your saying that Siva & Krishna are identical (as per shivAya
viShNurUpAya) would be useless. It must be (therefore) said by you (who
preach the doctrine of identity) that it was a sport of the Lord. So far as
we are concerned, we don't think of His going to the abode of His grandson
(Siva, Chaturmukha Brahma's son) as a big thing.
yudhiShThirasyAlayameva gachChastathA dvijItInyaminaH samarchan.h |
tato.api nIchaH kimayaM nR^iloke narAnukArAthamidaM hi savam.h || 17 ||
Is this Krishna going to the place of Yudhishtira (eldest son of King Pandu
in Indraprastha) inferior to him? If it be said that He is inferior to
Siva whom He worshipped, then is He who worshipped the brahmins & ascetics
(such as Naarada & others) inferior to them? In the world of human beings,
all this is indeed for following the ways of the human being:
yadIha sha~NkA viparItabhAve tadA narAH santi kimAtmalokAt.h |
payobdhitIraM vrajato vidhAtuH shivasya cha svAlayato gatasya || 18 ||
IF it be said in this matter differently by way of doubt that Brahma & Siva
went to the shore of the milk ocean from their worlds (Satyaloka & Kailasa
respectively) to imitate the ways of human beings, are there human beings
fit to be imitated in those worlds? (It is therefore clear that they went
to the shore of the milk ocean to request the Lord to do the work which they
were incapable of doing).
uktAH kimarthAnaradR^iShTigamyAH svasthAnasaMsthairachitAH samastAH |
atrApyadR^ishyAkR^itibhirmunIndravij~nAnadR^iShTerapi dUradUraiH || 19 ||
Are all the aforesaid deeds (such as journey to the shore of the milk ocean,
worship of the Lord) made by Brahma, Siva & others who are in their places
(Satyaloka, Kailasa etc...) visible to human beings? Are the deeds (Such
as the praise of the Lord in Devaki's womb etc...) done in this world by
Brahma & others who have invisible forms & who are very far from the sight
of the best of sages even through knowledge visible to human beings (who can
never see them whose ways cannot be imitated).
purograbhasmAsuraghAtakAle narAnukArasya hi kAsti yktiH |
muneShcha sattatvavichArahetorgatasya martyAnukR^itiH kimarthA || 20 ||
What is the reasoning for imitating the ways of the human beings (by Siva
who was running away to seek refuge in Vishnu) at the time of killing by
BhasmAsura formerly ? Why should the Sage Bhrugu who went (to Satyaloka,
Kailasa & Vaikuntha) for the sake of right knowledge (about the supremacy of
Lord Vishnu) imitate the ways of the human beings?
(N. B. It is natural for anyone whose life is in danger to run away. Siva
also did likewise. The sage Bhrugu went to the three worlds for
ascertaining the real truth. There is thus no scope for imitating the ways
of the human being in these cases).
martyAnukAro.api hi martyalokaM prAptasya yukto naradR^iShTimArge |
kailAsashailaM svajanasya madhye vij~nApya kR^iShNo.agamadAgamachcha || 21
||
To one who has obtained the world of the mortals, it is proper to imitate
the ways of the mortals. Therefore, as per the waysof the human being,
Sri Krishna went to the Kailasa mountain after asking. His people to look
after the town & afterwards came back from there (and not really to obtain a
son from the boon of Siva).
yadA sa putraM nijanAbhijAtakusheshayAtprAgjanayAmbabhUva |
tadA shivaH kutra varasya dAtA tadIyaphAlAntarajanmabhUmiH || 22 ||
In the past, when Sri Krishna caused the birth of Brahma from the lotus
that was born from His navel (as per yo brahmANaM vidadhAti pUrvam.h ),
where was then Siva who had his place of birth in the middle of Brahma's
forehead & who is the giver of boons (to others) ?
yadvAhanIbhUtagarutmatojo vidrAvayAmAsa pinAkapANim.h |
tasya prasAdAtsasutaM jagAmetyuktirna vidvajjanamAnanIyA || 23 ||
Garuda Sri Krishna's mount, drove away Siva (who holds the pinAka bow in his
hand) by his speed (in war as per the bhAghavatha statement tUrnaM gR^ihItvA
pANibhyAM viShANe tasya nadinaH | Sa shUlapANi chixepa vainateyo dhanuH
shatam.h). The saying that (the able) Sri Krishna obtained a son from the
favor of that Siva is not worthy of respect by the learned ones.
madanyasevaihikakAmadAtrItyudIrayansarvaguNAgragaNyaH |
svapautrayAtrAM virachayya sUnumavApa pApaughatamisrabhAnuH || 24 ||
To clarify that the worship of gods other than Myself yields only wordly
desires (such as sons, grandsons etc... but not moksha which can be had
only from Sri Krishna), Sri Krishna the foremost of all the gods & a sun to
the darkness of sins, went to his grandson (Siva) & obtained a son
(Pradyumna) from his boon.
AnandAmbudhimagnamUrtirudayanmodAshrudhArAjalaM bhartraMghrau praNidhAya
kAyakanakaM kR^iShNArpitaM yAtanott.h |
yA tad.hgAtraharinmaNiM karavashaM chakre navAptonayA ko.artho yA kamalA
vimuktakabarI garbhe dadhAra smaram.h || 25 ||
Being immersed in the sea of joy, Rukmini offered (shed) her surging tears
of joy at the feet of her husband (Sri Krishna who came to her house). She
then offered the gold in the form of her body to Sri Krishna. She had under
her control the blue gem in the form of the body of that Sri Krishna (= she
embraced Him). With the bunch of her tied up hair loosened (during sexual
sport) she bore cupid in her womb (= she became pregnang). Which object of
human life was not thereby obtained by her?
garbhaM babhAra gajaramyagatiH svakAntAnmadhye
manoj~namadanAtmakamabdhiputrI |
hR^idyapyayogachakite hR^idaya~Ngamasya martyAnukAricharitasya tameva tanvI
|| 26 ||
The slender bodied Rukmini (daughter of the milky ocean) who has the
delightful gait of an elephant bore in her belly from Sri Krishna the foetus
of the delightful form of Manmatha (Kaama). As she was afraid of the
separation from Sri Krishna (during the period of pregnancy) whose fine
deeds resemble those of human beings, she bore even in her mind that desire
(kAma) of union with Him again.
mAraM kumAraM suShuve.atha bhaiShmI shaurerjitAreranurUparUpam.h |
prAjIva shochishshatapUritAshaM prAchAM suvAchAM viShayaM nishesham.h || 27
||
Like the goddess of the eastern direction giving birth to the full moon who
fills all the directions with her hundreds of lustre & who was the subject
of description (in poetry) by the poets of old, Rukmini (daughter of
Bhismaka) gave birth Manmatha who has a beauty similar to that of Sri
Krishna who has conquered (all) His foes.
yaH karNe nijachihnamunnatasharAn.h dantoShTadR^igdoH pade svA~NgaM
madhyatanau bhrUvorvaradhanumaurvIM lasatkuntale |
mAlye mantriNamAnane cha suhR^idaM vAkyer.apayitvA sukaM tad.hgAtraM
rachayAmbabhUva sasutastasya smaro.abhUtkila || 28 ||
Pradyumna formed the body of that Krishna by offering the crocodile, the
sign of his flag, in Krishna's ears (Which have the shark shaped ear
ornaments); the excellent arrows of flowers (such as mallikA, mango sprout,
blue lotus, Asoka & red lotus) respectively in Krishna's teeth, lips,
eyes, arms & legs (which resemble respectively the aforesaid flowers); his
body in His waist (which is invisible); the excellent bow in His eye brows
(which have the shape of a bow); the bow string in His lustrous curls of
hair; the minister, the spring in His sylvan garland (which contains many
kinds of flowers); the friend, the moon in His face (which is beautiful
like the moon) & the parrot in His sweet words; that Pradyumna became the
son of that Krishna.
tAruNyalAvaNyasuvIryadhairyakAruNyamukhyardraviNaiH prakR^iShTaH |
pradyumnanAmArthamasau kumAraH pradyumnamukhyAMshayutaH piparti || 29 ||
This boy, Pradyumna, who had a chief part of Sri Krishna's form of that
name protected the meaning of his name which is as follows: One who is
supreme with his five chief qualities, namely, youth, beauty, valor,
bravery, mercy. In other words, his name was true toits etymological
sense. Pra means Praksrsta + supreme; dyumna = gold or wealth).
sa rugmavatyAM kila rukmaputryAM hareH suto.ajIjanadAtmajAtam.h |
asUta taM yA.amalahemakalpamasau svanAmochitameva babhre || 30 ||
That Pradyumna (son of Sri Krishna) had by Rugmavati, daughter of Rugmi,
son (by name Aniruddha). That Rugmavati who gave birth to a son pure like
gold substantiated thereby the appropriateness of he name of Rugmavati
(which means one possessing gold (rukmam).
sapatnasainyaraniruddhamAjau yamAmananti hyaniruddhasaMj~nam.h |
sadA.a.ashritAbhIpsitavittarAshipradAnakAle.apyaniruddhamanyaiH || 31 ||
People call that son of Rugmavati as Aniruddha as he was never checked in
war by the forces of the enemies & also as he was not checked by others at
the time of donating the desired group of money to those always resorting to
him.
uShAbhidhAyAM sa cha vajtrasaMj~namajIjanadvairijanaughavajtram.h |
tamaH samunmUlanamujjvalantamuShasyashItAMshumivodayAdriH || 32 ||
Like the eastern mountain giving rise to the shinning sun (having hot rays)
who dispels darkness in the morning, that Aniruddha begot on Usa (daughter
of Banasura) a son named Vajra who was indeed like a thunderbolt (Vajra) to
the groups of mountains of foes.
(N. B. Trivikrama Panditacharya deals in his fine poetic work called
USaharana the love affairs of Aniruddha & Usa & their ultimate marriage. It
consists of nine cantos & the poet has amply displayed his poetic skill in
this work by employing a variety of difficult metres & bandhas).
yaH pR^ithvIpatimauliratnaghaTitashrIpAdapIThaH xitau yaH svargIshvara
phAlamaNDanakarashrIpAdareNurdivi |
yaH shreyaH pathapAnthasajjanamanaH pAtheyageyodayastasya dvAravatI purI
priyatamA seyaM babhUvAsamA || 33 ||
The unequalled town of Dwaravati is most dear to that Krishna whose foot
stool (= foot) has the wealth of the gems that are in the crowns of the
Kings
on earth, the dust of whose feet decorates the foreheads of the gods in
heaven & who causes the virtuous people desirous of moksha to sing of His
glories etc., which are pleasing to the mind like (the kit of provender to
the travellers.
(N. B. Dwadasha stothra 1-2 & 2- 2:
nikhilAdhIshakirITAdhR^iShTapIThavat.h and satpAMthajanagehAya.
madhyesamudraM maNimaMjumaulividyautitAshAdashakaH sa devaH |
adyApi bhaiShmyA saha bhAsayaMstAmAdyaH pumAnAryavR^itaH kilAste || 34 ||
That God Krishna, the primeval person, who has brightened the ten
directions by His crown that is delightful with gems & who is surrounded by
the venerable sages brightens even today (as per the puranas) that town of
Dwaravati along with Rukmini (daughter of Bhismaka) in the middle of the
sea.
kushasthalI sA kushalaikagamyA prashastakIrteH prathitA purIyam.h |
sharIriNAM sarvapumarthasArthakarI narInartu madantara~Nge || 35 ||
May this famous town of Dwaravati which can be reached (= accessible only
to) only by the virtuous people which belongs to Sri Krishna having
excellent fame, which is famous in the puranas & which gives the group of
all the four objects of human life, dance greatly in my mind.
vandArudvijavaryavAMChitanijadhyAnaxmAsha~NkaraH
svarvAgmivrajavarNayadigvitatikR^itkarmaugharAjatkarI |
rudrANIpatimAnyarAjitagatiH satyAsahAyaH satAM tAM reme varadaH
svabandhuruchirAM raxanpurImad.hbhutAm.h || 36 ||
Sri Krishna the meditation of whom is desired by the eminent brahmins who
are accustomed to falling at His feet, who gave joy to the Earth (by ridding
her of the burden of demons), whose hands shine with the multitude of deeds
which were spread in all the quarters, being described by groups of people
in heaven like Brhaspati who has the gift of the gods, whose beautiful gait
or journey to Kailasa was honored by Siva (the Lord of Parvati) who had
SatyabhAma for His companion & who is the giver of boons to the good people,
sported with His kith & kin (the Yaadavas) protecting the beautiful city of
Dwaravati.
(N. B. This verse is an excellent example of Cakrabandha. When it is
arranged in a circle like wheel, one finds the name of the book as well as
that of the poet).
kRiShNasyodayavarNanaiH sucharitastomastavaissUktibhiH sushlokaiH subhayA
rasaishcha vividhaiH svAnandasargairvR^itA |
duShTAgamyanijArthatoShitakhagA sAsyAH kR^itervaikharIM bibhrANeva vibhAti
viThThalapurI viShvaksuvarNojjvalA || 37 ||
Dwaravati which is the city of Sri Krishna (Vittala) shines with gold like
this work, Sri RukminiSha Vijaya which shines with auspicious letters. The
city is charming with the descriptions of Sri Krishna's vast wealth (like
the Sudharma given by Indra, the treasures offered by Kubera, variegated
gems offered by Varuna & many other things given by the Kings of the earth),
the praises of the deeds of giving gifts, observance of austerities & the
performance of sacrifices. His auspicious speeches, His fame acquired by
killing the wicked persons & making the salt water around fit for drinking &
bathing, His creation of the high class gladness with the six tastes of
sweetness etc... His own fruits which cannot be got by the wicked people &
His making the birds (khagAH) satisfied with the fruits in His gardens.
The work, Sri Rukminisha Vijaya is charming with the description of birht
(udaya) of Sri Krishna as super human & not like ours, the rise (udaya) of
the sun & the moon in some cantos, His grand deeds beginning with the
killing of Puthana upto His marriage with Rukimin in other cantos, figures
of speech & alliteration, good verses creating high class joy through the
sentiments of sringaara & others, pleasing the intelligentsia & the gods
going in the sky (khagAH) with the true meanings of words which cannot be
known by the ignoramuses.
yasminma~NgaladevatA.akhilajaganmAtA ramA nAyakI padmA
padmabhavAdisevyacharaNastadvallabho nAyakaH |
ashvagrIvadayApayobdhiphalitaM prAgryoktiratnojjvalaM
taddAsAnugavAdirAjarachitaM kAvyaM vibhAvyaM budhaiH || 38 ||
In which work Sri Lakshmi, the presiding deity of auspiciousness & mother
of the universe, is the heroine & the Lord Narayana (the husband of Lakshmi)
whose feet are worthy of being worshipped by the gods beginning with
Lakshmi, Chaturmukha Brahma (the lotus born), Rudra & others is the hero.
It is composed by Vaadiraja, the follwoer of Sri Madhwa, the servant of Lord
Narayana. It shines with the gems of eminent words produced from the milky
ocean of the form of the kindness of Ashvagriva (the horse necked God).
This work is worthy of being received by the learned people.
kR^iShNaH kAvyakR^ite svahastakamalachChatra pradadyAtprabhuH
sachChAstrAbhidharamyarAjyapadavIM suj~nAnayAnaM mudA |
svAghryArAdhanaka~NkaNaM karayuge kai~NkaryahAraM gale svAtmAnaM hR^idi
nityachintanadhanaM sudyuktiratnAnyapi || 39 ||
May the Lord Sri Krishna, the hero of the poem, be pleased to give me, the
author, kindly the umbrella of His lotus hand on my head; the beautiful post
of the king of the kingdom of flawless vedanta which is fit for ascetics;
the palanquin of keen knowledge; the bracelets of serving His feet for my
two hands; the necklace of servitude round my neck; the wealth of always
thinking of Him in my mind & also flawless reasonings for establishing His
supremacy.
haMsAnAM hR^idaya~NgamaM kavilasadbhR^i~NgAdR^itaM
mauktikaprakhyAgryoktinavaM prabandhajalajaM pAde.arpitaM syAddhareH |
laxmIramyakare varAmarateH sanmAnase shAradAnandaM tatpavanaH
svahR^idatkR^itaguNaM vistArayatva~njasA || 40 ||
May the lotus of my poem be dedicated at the feet of Sri Hari. It is fresh
& touches the hearts of (dear to) the ascetics of the paramahamsa order as
it contains a delightful subject matter (The lotus also is dear to the swans
on account of its freshness & beauty). It is patronised by the lustrous
bees of poets (Even a lotus is resorted to by the swarm of honey bees). It
contains well made, eminent & pearl like thoughts (Even a lotus is the
birthplace of pearls). Let goddess Lakshmi accept then the lotus in her
lovely hands (which are the proper place for lotus. Let it reside in the
good minds of the group of eminent gods (Such as Brahma & others). Even a
lotus resides in the mAnasa lake). Let Mukhyaprana spread well (far & wide)
the quality of the supremacy etc... of Lord Vishnu that is in consonance
with his own view found in this poem which gives happiness to Goddess
Lakshmi (the presiding deity of speech as it narrates the story of Sri
Krishna. The lotus also gives us the delight of the autumnal season & the
wind spreads the fragrance of the lotus far & wide).
romNAM harShaNakAriNi shravaNataH pApaughavidhvaMsini premNA chintayatAM
vichitravimalashlAghyArthasandAyini |
sa~njAte bhuvi rukmiNIshavijaye sadvAdirAjodite sargo.abhUtsuramaNDalIShu
sutarAmekonaviMsho mudAm.h || 61 ||
(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 fourfold objects of human life (dharma, artha,
kama & moksha) to those who con over them with devotion,
were expounded by the good & eminent disputants like Sukaacharya & others
(in the Bhagavatha), this nineteenth 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 fourfold objects of human life (dharma, artha,
kama & moksha) to those who con over them with devotion,
were composed by the good & eminent Saint Vadiraja on earth, this
nineteenth canto causing joy in the assemblies of the gods.
This ends Chapter 19 of Sri Rukminisha Vijaya