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Here the story of Sri Krishna from His entry into Gokula upto the killing of SakatAsura - the demon of a cart, is described. Gokula presented a festive appearance even at night. Vasudeva placed Sri Krishna on Yashodha's bed, took up her babe, Durga & returned to his prison cell. At dawn, when kamsa seized her, she freed herself, rose to the sky, told him that his foe had been already born & again lay in bed (Verse 8). This is not said in BhAgavatham but is found in Sri Madhva's BhAratha Tatparya Nirnaya (12 -72).
The sunrise is beautifully discribed in verses 9 to 12 & 12 to 25. The poetical concention is that the Sun did not brook the birth of Sri Krishna in the lunar race & began to scorch with his hot rays. But he does not scorch those, who seek the shade (Sun's wife- Chaya) for their support. He humourously remarks that even a cruel officer will not afflict those who seek the support of his better half. From this, Sri VAdiraja deduces that everyone dreads the cruel & not the gentle.
When the gods are born among men, they don't exhibit their divinity but imitate the human beings befitting their race, age & yuga. Sri Krishna sucked His mother's milk with great relish since it was a novel thing to Him. Once the demoness PUthana suckled Him with her poisoncoated breast to kill Him. But he sucked her very life. Evil to him who eveil thinks
(Verses 38).
It is said in the BhAghavatha that she attained Moksha which she did not
deserve. So, Sri Vadiraja gives the true interpretation of the text & establishes the theory of JIVADVAYA AAVESHA. In the body of PUthana, there were two souls- 1. Urvasi, a divine one & 2. TAtaka, an asuric one. The former gave Him milk & went back to heaven while the latter gave Him poison & fell into the eternal hells of TAmisra & Andha tAmisra. He has ably argued his case in 20 verses from 41 to 60 & pays a glowing tribute to Sri Madhwa's school of thought.
During the third month, Sri Krishna wa taken out to be shown to the Sun & a grand function got up. The babe, Sri Krishna, was given a bath & laid up under their cart. While Yasodha was busy with the reception & entertainments of the guests, an asura came to kill Him. He took the form of a cart & stationed himself in their cart. The babe gace a kick to the cart with its tender foot & lo! the cart turned topsy turvy & the demon met with his death. In the BhAgavatha mention is made of the cart only but in Harivamsa, MahAbharatha & other works is found the version given above. So, in the Krishna Ashtotthara SathanAma Stotra, 'Sakatabhanjanaya namaha' is as per BhAghavatha & 'Sakatasurabhanajanaya namah' as per other works.
thatho yashOdhAmswakulasya punyalasahyashOdhAm hi kariShyamANa:
sa gOkulam gOkulagOpapunjavimUShitham prAvishadhabjanEthra:
[1]
Afterwards, the lotus eyed Sri Krishna entered Gokula which is adorned by herds of cows & groups of herdsmen. He was going to make Yashodha (wife of Nandagopa) true to her name as the given of merit & lustrous fame to her family (by her fondling & nourishing Him).
vikIRNapuShpAmbudhalambichandramaha:pathAkA navanArisikthA
phaNIndrakanTOdhararathnakAnthibhichithrithA sA gRuhavIshrikAsIth
[2]
That road to Nandagopa's house had flowers rained by the gods & a flag in the form of a ray of moonlight coming down from among the clouds. It was drenched with new water showered by the clouds. It had variegated colors (of black, white & red) of the Serpent King sesha's neck, belly & the gems on the hoods (respectively).
phanIvalIthOraNaThAgviBAnavithAnayukthOragarAjamowlE:
pathathpayObindhusithAKshathA sA sThamli nishIThe api viBhUShitheva
[3]
That natural spot of Gokula was decorated as it were even at midnight with festoons in the form of the rows of Sesa's hoods, canopies in the form of the aerial cars (of the gods in the sky) & particles of rice (aksata) in the form of white, sparkling water drops falling down from the head of Sesha.
vimukthavaRgAThipathim pathim shrI: shishum thamAlOkya sulajjitheva
iyeSha dhOvAnthara eva ganthum svayam gRuhIthARBakaramyarUpA
[4]
Lakshmi (who was born of Yashodha as Durga) was ashamed to see her lord & lord of liberated souls being a babe. Moreover,it was not proper for her to be near the lord in the form of a delightful child.So,she wanted to go away at midnight itself (to Mathura).
hare: priyA thadBhaginIthvamahya hyupesuShI thatra na sA sThirAsIth
manOgnyamURthyantharathasthadhIya vishalavaksha: sThalamethya thRupthA
[5]
Durga who was previously Sri Krishna's wife has now become His sister.She did not stay permanently by His side. Instead, she was satisfied to have a place on the broad chest of that Sri Krishna in His another beautiful form (of Lord Narayana).
mukundhasEvARhaphalam sma thAvadh vahannivAThAnakadhundhuBhisthAm
shishusvarUpAm kamalAm svahasthe sa viBradhrabyAgamadhAthmavAsam
[6]
After reaching Nanda's house, that VAsudeva who had carried Sri Krishna previously now took up in his hand that Lakshmi (the goddess of wealth) in the form of a child & came back to his residence. He got the reward of wealth immediately which is fit for the service done to Sri Krishna.
sutham yashOdhAshayane niDhAya virichapURvAmaramuKyathAtham
vivEsha kamsasya gruham sa showri: pragRugya thanmRuthyumivAmbikAmthAm
[7]
Vasudeva (son of sUrasena) placed on the bed of Yasodha, his son Krishna,who is the principal father of all the gods beginning with Brahma & others.Taking up that
DurgA, who was like the death of Kamsa, he entered Kamsa's house.
praBAthakAle svalamaBragA sA prabODya banThathpitharow viyOjya
hareRviyOgOdhitha chithachinthAm viBhEdhamAthu: shayanIyasamsThA
[8]
In the early morning, Durga slipped into the sky (from Kamsa's hand), warned the rogue Kamsa (that his enemy was born on earth & thereby made him release her parents. By lying on the bed of her mother (Devaki), she removed her mental affliction caused by separation from Krishna.
(N. B. The BhAgavata records Durga's disappearance only but her stay with the parents without being seen by any is vouched in the other purAnAs. Acharya Madhwa also records in his MBTN XII-72)
snAthvA pURvapayoniGAvachalasathpIDADhirUda: karai:
padmAni prathigRugya sAndrathimirANyuthmUlya rAgAvRutha:
shinjathpaKshigaNAnnishamya paramam kRuShnAvathAram ravi-
sthathpUjARThamivOdhithi vrajagRuhadvariShu thAn prAhiNOth [9]
Hearing the sublime avatar of Sri Krishna through the chirps of the bevy of birds, the Sun God rose as if to worship Him. Bathing in the eastern sea on a good seat in the form of the eastern mountain, he lit up the lamps by dispelling the dense darkness in the quarters. He took up with devotion (redness) the lotusses in his hands (blossomed them), & sent the rays on the doors of the houses of Nandagokula (to exhort the inmates to worship Sri Krishna).
(N. B. Like a worshipper of god getting up in the early morning & worshipping god with flowers after a bath, the Sun god also rose early as if to worship Him.)
sumerusamsThairamarairupAyAthsamudhDhRutham vishnupadARchanATha
samudravApOsThasahasrapathramivOdhitho BhAthi sahasrarashmi:
[10]
The (thousand rayed) sun shines like the thousand petalled lotus picked up clearly from the lake of the sea by the gods (who are on the meru mountain for the worship of the (lotus feet) of Sri Krishna.
dhivi dyurathne amyudhithe aravujAni Buvi prasedhuRBuvanOdhayAni
iha prajAthe yadhuvamsharathne surAnanAbjAni cha nAkilOke
[11]
When the Sun (jewel of the sky) rose in the sky & made it resplendent, the lotuses which illumine this world as well as the waters bloomed on this earth. When Sri Krishna (jewel of the yadu clan) was born here, the lotus like faces of the gods in heaven bloomed (became happy).
tharuvraje pakshigaNAshcharantho jaguRnirIkshyodhayamushNarashme:
vraje cha dhuShtOshNalasanmarIche: samAgathA mAgagavandhisUthA:
[12]
Seeing the rise of the (hot rayed) Sun, the bevy of birds fluttering in the cluster of trees sang. Seeing in Gokula the birth of the lustrous Sri Krishna who is the tormentor of the wicked ones, bards & ministrels came (& sang the praises).
thadhA svavamshyai: saha rAjahamsyayo janaivRyadhrushyantha shanai
scharanthya:
bRuhunnithambasthanaBAraBIruthanu spuranmadyayuthAshcha gOpya:
[13]
At that time of sunrise, the female swans which were flying about slowly with the birds of their species & cowherdesses with their slender, shinning waists which were frightened by the weight of their big haunches & breasts were seen going with their kith & kin to Nanda's home by the people of Gokula.
kRuShNam svakAnthamaDhunaiva vasham viThAthunuthkAnvithA iva
manOharakOmalAngya:
oyAlolahAra sarakuNdala kunthalODhanchElAntha nRupurarucha: paThi thA
vireju: [14]
The gopikas who had beautiful & soft limbs & who had the lustre of the garlands of pearls necklaces, ear rings, curls, the uprising edges of the clothes & anklets which were all swinging by their gaits shone on the way as if they were very eager to have their dear Sri Krishna under their control then itself.
sahasrasho gOgaNamuShNadhIpthi: samaRpayAmAsa padhe murAre:
suvaRNaBAsamvilathAmshcha nandha: svagOgaNAnviprakulAya dhaththAn
[15]
The Sun (having hot rays) dedicated the group of thousands of his rays at the feet of god (he spread his rays across the sky & made it bright).Even Nandagopa dedicated at the feet of Sri Krishna, the herds of cows which have put on gold ornaments & which are given to the groups of brahmins.
sa nandhagOpa: pradhadhow dwijebyo bahUni gOrupadhanAniviShNO:
thatiShu gOBhi: saha sanchariShNO: sahasrashasthA iva sADhayiShyan
[16]
Nandagopa gave the brahmins enormous wealth in the form of cows to make them as it were a thousand fold for Sri Krishna who was desirous of roaming with cows on the slopes of the Govardhana mountain.
vipraRShidhevapithruvandhisuhrujjanEByO vikthAnyadhAthkilasuthuShtamanA: sa
nandha:
ithTham mathRmama viBO: pithRuthAm svasamsThAmudDIksya thAnprahasathO
ABimusvI chikI:RShu:
[17]
That Nandagopa who is greatly happy (at the birth of such a son) desired to curry the favour of the brahmins who are laughing at the fact that he is the father of Sri Krishna who has perfect attributes. So, he gave wealth to brahmins, sages, gods, pitrus, minstrels & friends. This is my opinion.
dhvajapraBairUdhRvamuKaiRmayUKairDownyKaisthOraNasammitaishcha
viBUShithA DowRvrajabUshcha chithradhvajai: spurakthOraNasanjayaishcha
[18]
(When the sun rose) The sky was decorated with the upward rays like a flag & downward rays of the sun like festoons. Gokula too was decorated with multi colored flags & groups of festoons.
lasathpathAkaDhvajakumBathOraNai: viBAsithAni vrajamandhirANithe
pravekshyathImAni sa vAlalIlayA vibuRbathethIva vithenuranjasA
[19]
The cowherds rendered bright the houses in Gokula with bright flags, pots full of water & festoons as if with joy that Sri Krishna was going to enter them all during His juvenile sport.
sa pAlayiShyan sadhAyAvalokairimAnkRuthARThAn rachayiShyathIthi
hRudhEva vathsavrajagOvRuShAdhInalam prachakru: saharidhrathailai: [20]
The cowherds decorated greatly these herds of cows, calves & oxen with oil mixed with tumeric as if with the idea that Sri Krishna would tend them all & make them blessed by His look full of mercy.
ithTham thvamathra shishubhAvamupEthya sAkamasmABirUshaviharethi
vadhannivAsmai
dhagnA dhruthena payasA navanIthajAthai: snigghasthadhaithya vijahAra
kumAravaRga: [21]
The friendly group of boys came & sported at that time with curds, ghee, milk & balls of butter as though telling Sri Krishna: 'Oh, lord! take the form of a child & play with us in this way gere in Gokula.
vigow prashAnthe abyuthithe jano ayamaBuktha bOgAnpunaruShNamAnow
karOthi dhaRmAshchakithasthaThA thadh biBethi saRva: paruShAnnashAnthAth
[22]
When the meek moon rises, these people enjoy all pleasures but when the stern sun rises they are afraid & they perform religious duties (such as taking bath, sandhyavandana, japa, homa & others). It is right because all are afraid of stern persons but not of the meek ones.
naBa: spRushannunmuKadhIpthivRundharaisow krameNoRvdhvamiyAyaBAsvAn
thaThAhi thadviShShupadhAnuShakthakara: kaTham nORDhvamupaithiloka:
[23]
The Sun touching the sky (the foot of Lord Vishnu) with his upward mass of rays (hands) moved gradually with an upward trend. It is but right. For, how can one who has his hands connected with the foot of Lord Vishnu (who worships Lord Vishnu) not obtain moksha?
sOmAnvaye jAthamino nirIksya rAmAnujammanyumivAdhaghAna:
rAgam parithyajya baBUvathIkNa: shreyo anujasyApi na vai sahanthe
[24]
The Sun gave up his redness & became cruel out of anger at the birth of Sri Krishna (the younger brother of Balarama) now in the dynasty of his brother (moon), one does not brook the prosperity of his younger brother.
(N.B. In the treta yuga, Lord Vishnu was bord as Lord RAma in the solar dynasty. He is now born as Lord Krishna in the lunar dynasty. The moon is the younger brother of the sun according to poetic convention. Hence the sun is angry
shlOkA: anujasyApi BRuptharapishreya: naiva sahathe na DAmanthe.
dhivA sURyOdhaye jAthe rAthow soma: sURganuja ithi kavInAm hrudhayam.
shiliShtagaRBithAThARthaktharanyAsa:
evasyothprekshAsApekshithathvAththayAmgAmgi BhAvena kamkara:)
mlAnam viDhathe na suKham janAnAm ChAyAshrithAnAmapi thigmarOchi:
kRUrO apimaRthya: svakalathrasAndhrasambanDhabAjAm na hi thApadhAyI [25]
The Sun, though cruel rayed, does not wither the faces of those who are under the cover of the shade. A person, though cruel & strict, will not torment those who are closely related to his wife. (N. B. Here the word ChAya means 1. Shade, 2. Sun god's wife).
yathO hi gOrUpadharAm garithrIm sa pAlayiShyan harirAvirAsIth
sahAnukUlairamarai: svakIyaisthatha: sa gOpAmakavamshajO aBhUth
[26]
As Sri Krishna incarnated to protect the earth (which is) in the form of a cow, He was therefore born in the family of the cowherds along with the gods who are favourable to Him.
ajanmanasthasya hi jAthakaRma viDhAya vipra vidhaGuRviDhignyA:
maGo: kule ajAthamapi svamamthramaDhushriyA mADhavamAdhidhevam [27]
The brahmins well versed in performing birth ceremony & others performed it to the birthless Sri Krishna & named Him MAdhava, though He was not born in the family Madhu (a descendant of the Yadu race) & by virtue of the vedic hymns & honey (used at the time of the ceremony) & the fact that He is the husband of goddess Lakshmi.
thatha: sa kRuShNa: kRuthajAthakaRmA prachakramE AmvAsthanapAnakaRma
svavIkshaNenaiva muhu: sthrutham thathpayo muDhA syAdhithi chinthayaiva
[28]
Afterwards Sri Krishna began to drink His mother's breast milk, lest it should go waste as it were, that was overflowing over & over again by her mere look at Him.
purA jananyA: sthanapAnajAtha suKAnaBinyO a janireSha kRuShNa:
papow stharunathakshIramathRupthakalpa: priyEShu nIthreShu hi kasya
thRupthi: [29]
Sri Krishna who was birthless & so had no prior knowledge of the happiness caused by the drinking of the breast milk drank it like one without satisfaction. It is true. Is there any satisfaction to one in the case of new & dear objects?
bahUni puNyAni sa nandhapathnyA: hRudhi svirIkaRthumurOjathuggam
papow pradhEshARDhiyaiva showriRna chethsuthRupthasya kuthasthadhichChA [30]
Sri Krishna (grandson of SUrasena) emptied the milk from the breasts of Yasoda (Nandagopa's wife) as if with the desire of finding a place for storing many merits & place them firmly therein. Otherwise, how can He who is fully satisfied have desire for this milk.
bimuRyashOdhAngatho apibathsa sthanam pragRugyAnyamurOjadhugdham
dhRushAmRutham dhAnaphalam thadhaiva dhishannivAmbAnanamIkshamANa:
[31]
The able Sri Krishna who was on the lap of Yashodha drank the milk of her breast holding the other with His hand & looking at her face as if He was telling her that He was giving her Moksha by His look then itself as a reward for her gift of milk.
pURNasyApURNathAm mathvA gOpI gOpInamandhirA
kshIrasyathIthi kshamNasha: kshIram pAyayathi prabhum
[32]
The cowherdess (Yashodha) who had her house filled with cows was giving milk every moment to Sri Krishna who had all His desires fulfilled,thinking that His desires were not fulfilled & that He wished to drink milk.
thatha: kadhAchithpaThi pUthanAKyA svamAyayA rUpamavApya ramyam
thamagamArOpya viShAnuShakthakucham mudhApAyayadhambujAksham
[33]
One day after the birth ceremony a demoness by name Puthana assumed on the way a beautiful form by her own powers & taking the lotus eyed Krishna on her lap suckled Him gladly with her breast smeared with poison.
parisphurannUpurakangaNOjvalA lasannithambARpitharathnamesvalA
dhRuganthasamsthambhitha mAnimaNdalathadhORvashivAsthi bilOlakuNdalA
[34]
That Puthana, at the time of her coming, looked like Urvasi because of her being bright with the brilliant anklets & bangles & with a girdle of gems round the shinning loins, rocking with her ear rings & stupefying the band of arrogant males with her side glances.
sa pUthanOnchasthankumbhachumbimukhA bindho harirAbabhAse
biSham vahiShtam pramadhAntharange supUrayamsthanmuKha baRmanEva
[35]
Sri Krishna with His lotus like face kissing the bigm pitcher like breasts of Putana shone as though He was filling the inside of her body with the poison smeared outside through the nipples of those breasts.
ramAdharoShtAmRuthapAnajAthamahAnubhAvena na pUthanAyA:
urojasangyARthikaro garo asou babhUva baalasya balAnujasya
[37] [36]
This poison which had contact with the breasts of Putana did not harm the Child Sri Krishna, the younger brother of Balarama, on account of His great power got by drinking the nectar of the lower lip of Sri Lakshmi.
mariShyatho bhojapatheRna janma thama: shramARhasya bhaviShyathIha
ithIva dhAthriimabadhIth sa thasya vrathIndrabRundhARchithapAdhapIta:
[37]
Sri Krishna whose sandals are worshipped by multitudes of ascetics of the aramahamsa order killed Putana, the nurse of Kamsa, the lord of the Bhoja's because the latter who was going to die would have no rebirth on earth since he was doomed to suffer the miseries of the eternal hell called Andhatamas (& so would not require a nurse (foster mother) to feed him with breast milk again.
vrajasThabAlagrahapIdithA sA viShapradhAnasya phalam prapedhe
thaThA hi kRuthya mahithi prayukthA svakIyamRuthyuthvamupaithi pRuThbyAm
[38]
That Putana (who was a plague to children seized by this child Krishna obtained the fruit of her gift to him of poison. That is quite proper in the world.Incantations directed towards great men will recoil on those uttering them & cause their own death.
api pradhathe garale shishum thamabhIthamAlOkya bhujagmagnvan
vibhIShayanthI samagAdhadha: sA na chEdhvipaRyasthamRuthi: kaTham syAth
[39]
On seeing that the babe Krishna had no fear of death at all, in spite of her giving Him poison, Putana went down to the nether world for threatening the poisonous serpents for not having given her deadlier poison to kill Him. otherwise, how can there be the reversal of deaths.? (N.B. it is Putana, the giver of poison, who dies but not the child Krishna who drinks it).
uththugahasthacharaNAyathashilashRinGAm
visthArithAnanaviniRgathadhIRdhadhamShtrAm
shuShyakthatAkasaddhashOdharaghorarupAm thaRkE
athikaRkasharavOjvalathAtakAm thAm [40]
I imagine that Putana with her long hands & feet like the high peaks of a mountain, with her large teeth protruding from her wide, open mouth, with a fearful form of belly like a dried up lake was the very Tataka glowing with the highly piercing cry.
mukundhavidhwEShaviShAnusangAdhviyojithAngIkila pUthanaikA
papAtha DanyA lalanAgragaNyA jagAma chAnyAbharalOkalOkam
[41]
One Putana (of the form of Tataka) who died on account of the connection with the poison of hatred to Sri Mukundha fell into hell. The other blessed woman (Urvashi) who is fit to be numbered first among women went to the world of the group of gods. (N. B. There were two souls in the body of PUthana- the divine Urvashi & the demoniac Tataka. One in the body of Putana viz., Tataka fell into the eternal hell of tamas being freed from her body by her contact with the poison of hatred to Sri Mukundha, giver of moksha. The other blessed one (Urvashi) who was the foremost of ladies repaired to the world of the group of devas. The mention of moksha to PUtana in the Puranas refers to Urvasi only within her)
yadhi prabhuRvidhviShathOpi showri:prasAdhakRuthRhi kutha: surArIn
vijithya bhakthAya thadhIyabhAgyam prayachChathi svairbhihAvathIRya [42]
If Sri Krishna who is to confer moksha blesses even those that hate Him,then why does He incarnate on this earth at His own will, conquer the enemies of gods (like Ravana & give to His devotees (like Vibhishana) their wealth?
dhviShAm hariRyachChathi yaRhi mOksham na thaRhi kasmAdhapavaRgamARga:
ariShtavAthAsurathsakeshivinAshakAle vivRutha: shakena
[43]
If Lord Shri Hari gives moksha to His haters, why was not the attainment of moksha mentioned by the sage Suka (in his BhAgavatha) at the time of the death of demons such as Arista, TrnAvarta, Vatsa & Kesi?
(N. B. It is because there was not the co existence of two kinds of souls in their bodies.)
pathanthyagho anAdhRuthakRuShNapAdhAna cheDhamasyalayamEShyasithvam
sa naiRrutham DhAma jagAma daithya ithIrithA dhuRgathireva theShAm
[44]
Those by whom the worship of the feet of Sri Krishna is disregarded fall into hell. If you don't give me the way, you will go to the world of Yama. That demon (Vrsabha alias Arista) went to the residence of Niruti. Thus the wretched goal is mentioned for those demon enemies.
vidhvEShamUlasmaraNena thuStirithyapyavaDhyam na jahAthi paksha:
himsARthamAlingayathastharakshO: kim cheShtayA thuShyathi kAmaDhEnu:
Even the argument that Sri Krishna is pleased through remembrance or concentration caused by hatred is not free from defects. Is the Kamadhenu pleased with the tiger's deed of embracing her for the sake of killing her?
na chEdhgavAm viprashiKhAmaNInAm hathishcha puNyAya bhavedh hi bhUdhA:
thadhamgasamspaRshanadhaRshanAdhaisthadhIyanAmagrahaNAdhibhiRvA
[46]
O fools? if it is admitted that moksha can be attained through remembrance of the Lord caused by hatred, there should indeed be a lot of merit by the touch, sight, etc, of the bodies of cow & excellent brahmins in the act of killing them & by chanting their names.
dhOSham dhurantham kva cha vaRnayadhbhiRdweSham hare: kvApi thamOnidhAnam
EshApthividhnam kva cha niRNayadhbhirethanmatham ShipathiShidhdhaRNayai: [47]
This view that the hatred of gods brings moksha is condemned by Suka & other sages who have said at one place (in the BhAgavata) that the hatred of Sri Krishna is a fault that cannot be got rid of; at another place (in the BhAgavata), that the hatred of god is the cause of the attainment of andhatamas & at a third place (in the Bhaghavat Gita) that the hatred of god is an obstacle to the reaching the God.
adhdaithinasthARkikamAnino vA rAdhdhAnthamadhye paravAdhinAm vA
jJnyAnam vinA yanna hi bandhamOkshasthenedhamAthmIyavachOvirudhdham [48]
The advaitis or the logicians or whoever may be amidst the philosophers,have unanimously established that without the knowledge of their supreme object, there is no release from bondage. So, their statement that hatred is the means of moksha will contradict their own established doctrine.
jJnyAnAnyamARgaprathiShedhakaRvyA shRuthyA cha niRNAyakasUthrakaRthrA
kimeSha mARga: sulabho na dhRusta: kimvA thapasya vrathakamRshithAngai:
[49]
Why was not this easy path to attain moksha seen by the vedas which prohibit path other than that of knowledge & by Vedavyasa, the author of the Brahmasutras which determine the meanings of the vedas & by the sages who have their bodies emaciated by observance of penance & vows for getting moksha?
avaiShNavAnAm yathanaiRna mOksha: pathanthyagasthAmasavRuththayasthe
EthathsamAnARThaka bhArathOkthivrAthAmatham thanna matham shukasya
[50]
There is a lot of statements in the Mahabharatha with meanings similar to these
1. moksha cannot be got by those devoid of devotion unto Vishnu despite their herculean efforts. VaikunthanAma tallokam divayam nitya sanAtanam. avaisnavAnAm aprApyam mahAyatnavatAmapo. (Mahabharatha, & also refer the Bhagavath Gita chapter 14, sloka 18)
2. those doing tAmasic deeds fall down into the eternal hell. The tenet of moksha to haters of Vishnu is against these. So, it cannot be the considered opinion of Sukacharya.
nindhAm mukundhakya sakRunnishamya mandha: pathethki punarachyutham tham
nithdhannithi DhAlapatha shukasya ki dvEShatho mukthirithi sma dRuDham
[51]
The fool who once hears the censure of Sri Mukundha (giver of bliss) falls into hell. What then of the fate of him who censures Sri Achyuta who will never lose His qualities of knowledge, bliss, etc ? Will the tenet of moksha to haters of the Lord be dear to the heart of Sukacharya who says thus in the BhAgavata?
ApOthrabhruknnithi sanAthana vedavAkyAth kim vakthRuthA jatajalasya thaThA
shukOkthou
kamsAdhimOkshavachanAnyapi yukthiyukthamAnAntharOdhithamano madhurARThabhAnji
[52]
Is it proper to say that the insentient water spoke because the eternal vedas say that the water spoke? Similarly, we must interpret SukAcharya's words in the case of moksha to Kamsa, Putana & other ineligible asuras with meanings pleasing to the mind in the light of other authentic sources & supported by reason. (N. B. The vedic utterance Apo abruvan should be understood to mean that the goddess of water spoke & not the water.)
yaThA grahAviShta kalevare dvou kRuthAbhimAnAbiha chethanou stha:
thaThaiva kamsAdhisharIrasamsThow shubhAshubhou dvou sukhadhu:khabhAjaou
[53]
Just as in the body of a man possessed of an evil spirit there are two souls with their own egos of mastership, so also in the bodies of Kamsa & others there are two souls - the divine & the devilish- the former destined for happiness & the latter for sorrow.
dhviShanthamEkam dhithijam vihAya haripriyasyAsurathA kaTham syAth
kvachith dviShanthOpi kimaRjunendrapurogamAdaithyathayA nirukthA: [54]
Leaving the asura soul in the body of Sisupala (son of Diti) who hated Lord Vishnu, how can the other soul (Jaya) who was devoted to Lord Vishnu be called an asura? If it is argued that Jaya was an aura because of his hating Lord Vishnu sometimes, are the devoted souls such as Arjuna, Indra & others who hated Lord Vishnu sometimes branded as asuras? (N. B. Is Sisupala a demon because of his demonic nature or birth as a demon or because he always hates like a demon? The first is incorrect because as Jaya, he was dear to Lord Sri Hari. As for the second, he was born as a kshatriya. As for the third, he hated the Lord sometimes like Arjuna & others.)
na chOgrashApAdhasurathvameShAm vihAya dhuShtam kamapi svaniShTam
yathObhishapthEpi nRupe thadhethadhamUthpurA kinkaradhaithyayOgAth [55]
Apart from a certain asura who has possessed Sisupala & others, they did not become asuras by the cruel curse of the sage Sanaka & his brothers. For, formerly though the sage Sakthi cursed the king KalmAsapAda to become an asura, the latter did not become an asura but was possessed by an asura named Kinkara. (N. B. The story of king KalmAsapAda is narrated in Mahabharatha, chapter 176 to 177 AdiparvAn. The existence of an asura in the body of Sisupala has to be accepted & the theory of jivadvayAvesa should be acknowledged for a proper explanation of thes knotty points).
thaThaiva chaiDhe jayanAmaka: san thaThA parsmin vijayAbhidhAna:
niranthardhveShaphalasya mUlam balena rakshOpi cha thaRhi sidhyeth
[56]
Even according to you, it is admitted that within SisupAla there was a good soul named Jaya & the within Dantavakra, there was a good soul named Vijaya who would not hate Lord Vishnu. But to account for their ceaseless hatred which is an act of asuras alone, the presence of an asura also within them is proved on the strength of reasoning.
yadhIha chaidhe dhithijo na vairAnna thARhi mOksha: parochaRyaiva
yadhAthu sevAbidhurOparOsthi thadhA balAthsiDhdhyathi jIvayugmam [57]
If there is no asura soul in SisupAla's body, there will be no moksha for his hatred (of Lord Vishnu) but it will be for Jaya's services only (as a door keeper at Vaikuntha during his many births). When there is a separate soul who is devoid of services but has hatred only, the theory of jivadvayAvesa is on the strength of reasoning.
viDhdheShijIvakRuthasangamapi svabhaktham kRuShnO vyamOchayadhaho
karuNAbvurAshi:
kim nAma thadhhithabhakthajanAnithi sma kaimuthyamUhayatha
sathyavathIsuthokthyA [58]
Sri Krishna who is an ocean of mercy released from the cycle of births & deaths even His own servant (Jaya) who keeps company with a hating soul (Sisupala) after washing off the sins thereof. What then of His mercy to those people who are devoid of bad company? This is a wonder. Thus the maxim of Kaimutya may be inferred (by you) from the words of Vyasa (son of Satyavati & Parasara)
(N. B. In BhAgavata 10-6-38 Sri VyAsa states that when Sri Krishna conferred moksha on even Putana who gave him milk, what need be said that He gave moksha to the cows which gave Him milk? The verse reads :
yathudhAnyapi sA svargamavapa janamigathim.LrsnabhuktastanakseerAkimu gAvo nu mAtarah.
Sri Vyasa has clearly expressed this in his skandha purana verse which is quoted by Vijayadhvajathirtha in his learned comentary on the BhAgavatha while commenting upon the verse (10-27-13):
Uktam purastAdetathecaidyah siddhim yathUgatah
dvisannapi hrisikesam kimutAdhoksajapriyAh
DvEShAbhivRudhdhim dvIShathAm vidhAthum vyAsashcha na spaShtamidham pramEyam
Uche na chedh bhakthajanaraigamyam pApairasADhyam thama AnpruyAthka: [59]
In order to enhance the hatred of those who hate God (& make them reach eternal hell) Sri VyAsa did not tell this concept plainly. Had he said,who will attain the eternal hell which cannot be reached by the devotees & sinners other than the haters (of God)?
(N. B. The tamoyogya jivas should attain eternal hell. There can be no violation of this rule. Sri VyAsa did not clearly spell out that only those who love God get moksha because the firm haters of God will not hate Him in that case & they will also get moksha.)
AnandhathIrthamathamujJithadhoShajAtham svAnandhadhAyi
shiThilIkRuthamathamAyi
MAnoughashobhi mama dhuRjanapunjathObhIRyenidhRushI
mathirabhuthkavithollasadhmU: [60]
The philosophical system of Anandathirtha is free from all sorts of flaws.It gives the manifestation of one's own innate bliss. It has condemned the haughty mAyAvAdis. It shines with multitudes of valid sourses of knowledge. Thereby I have acquired this sort of intellect which is the basis of brilliant poetry & which is free from the fear of wicked persons.
thatha: shubhouthThAnikakaRma kaRthumiyeSha nandha: puruShOthamasya
gRuhAdh bahiRdhaithyachamUm jigAmsurmamstha thathsvAcharaNAnurUpam
[61]
After Putana's death, Nandagopa wanted to perform the auspicious ceremony (of taking the babe out for being shown to the sun at the end of the 12th day or 1 1/2 months or third month) to Sri Krishna the supreme god. Sri Krishna (who killed Putana inside the house) who wanted to kill the army of demons outside the house hereafter thought it to be suitable to His own programme.
nijam samAhUya sa bandhuvaRga pithAsutham shrIpathimabhyaShinchath
thatha: prabhRuthi udhDhathadhaithyavaRgavidhAthadhIkshAniva thasyabaThnam
[62]
Inviting his band of relatives, Nandagopa the father, bathed his son, the Lord of Lakshmi, as though he was dedicating Him to His mission of destroying the hosts of arrogant demons thereafter.
yadhA suhathsanchayamanyayanthI sutham na sasmAra mudhA yashOdhA
thadhaiva mAyO shakatAsurastham nihanthukAmObhisasAra shUra:
[63]
While Yashodha was engaged in honouring the group of friends with joy she forgot her son. At that very moment, the deceitful & therefore valiant demon Sakata (who had the form of a cart) approached Sri Krishna with the desire of killing Him.
mariShyamANa: sakalam svabhAgyamanena kamsa: sahaneShyathIthi
bhiyeva pURvam shakata murAriRvavbhanja pAdhena sukOmakena [64]
Sri Murari (foe of the demon Mura) first smashed the cart with His very delicate foot out of fear as it were that the dying Kamsa would take away all his wealth with him in this cart.
thatha: sa mAyAmapahAya dhaithya: svarUpadhArI punarAvirAsIth
thaThA hi viShNO: padhayogakAle kaTham nu sA jIvithumuthsaheth
[65]
After being kicked (by Sri Krishna), that demon Sakata gave up his deceit & appeared in his natural form. It is but right. How can that mAyA live at the time of its contact with the feet of Lord Vishnu (who is the remover of all mAyas)?
sa kRuShNapAdhAbhihathAsvilAngo vabhUva dhaithya: kila niRgathAsu:
aham thu manye svakajAthyayogya raThAngDhArI sa mamAraDhIra: [66]
That demon (Sakata) whose limbs were all kicked by the foot of Sri Krishna died indeed. I think, he died because he wore the discus (in the form of the two wheels of the chariot) which was not fit for his asuric race.
Dhruvam punaRviShNupadhasya samgabhayAth sakRudhviShNupadhAhathOsow
agha: papAthAsuramaNdalIyam vinAshakAle hi virudhdha budhdhi [67]
The demon Sakata, who was kicked once with Vishnu's foot (VishnupAda) fell down (And did not go up). For, he was afraid that he would once more have the contact of the sky (vishnupada) which is similar to Vishnu's foot. The demons as a group have perverted knowledge at the time of their death (And so they do not know that similar names cause no fear.)
rOmNAm haRShaNakAriNi shravaNatha: pApowghavidRuvimsini premNA
chinthayathAm vichithravimalashlAdhyARTha sanyAdhini
samjAthe bhuvi ruvimaNIshavijaye sadhvAdhirAjodhithe samjAtha:
suramaNdalIShu mahitha: saRgO dwithiyO mudhAm
[68]
(In 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 (such as dharma, artha, kAma, moksha) to those who come over them with devotion were expounded by the good & eminent disputants like Sukacharya & others (in the BhAgavatha), the second creation of great joy was made in the assemblies of the gods.
(In Particular) When the exploits of the victorious Lord of Rukmini which cause he happy horripulation of joy in the hearers, which remove the multitudes of sins by their mere hearing, which give wonderful faultless & praiseworthy meanings & the ourfold objects of human life (such as dharma,artha, kAma, moksha) to those who come over them with devotion, were composed by the good & eminent Saint adiraja,this second canto which was appreciated in the assemblies of the gods, is over.