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nishi pravRudhdham navakAnanAgnim: papou dhayAlu: svajanasya gupthyai:
[1]
That Krishna, the powerful & merciful lord as if to remove His bodily
coldness caused by His immersion in the waters of the YamunA drank the new
sylvan fire which broke out & spread at night for the welfare of His kith &
kin.
sthuvanthu saRve vanajahnipAnakRuthAnubhAvam na vayam murAre:
svajanmabhUmim shisvini praviShte ka Ishithusthena kRuthOnubhAva:
[2]
Let all the people praise the power of the foe of Mura (Krishna) in having
drunk the forest fire. But we don't. When the fire entered its place of
birth (Krishna's mouth) what greatness was acquired by Sri Krishna thereby?
(N. B. The purusha Suktha says that fire was born from His mouth.)
svajanaiRnijapAdhAbjabhajanai: sahithasthatha:
vrajamARjitha saRvARThavrajam nivivishEchyutha: [3]
The Imprishable one (Sri Krishna) who has amassed the flory of all objects
of life entered Gokula from the YamunA pool along with His kith & kin who
ever worship His lotus like feet.
nijabalakaramahnim kRuShnapItham nishamya jvalitha iva sasURTha:
prAdhurAsIth nidhAgha:
svakRuthamaTha sanAmnA niRNinIShuRvichinthya dhruthamRuthapathinEva prApa
gOpO vanAntham
[4]
The summer season, hearing that the forest fire which gives him strength in
scorching was drunk by Sri Krishna, appeared along with another ally the
sun as though burning fiercely in anger. There upon Sri Krishna as if
desirous of determining His future plan of work by discussing with His
namesake the spring season entered the middle of the forest.
(N. B. Both Sri Krishna & spring season have the name of Madhu)
thApe thadhvanamAdhavena vijithe bhAsvathprabhAsambhave dhAve cha
crajamAdhavena grIShmO jagRumbhe kShaNAth
kOpeneva vasantha puShpanichayam shuShkam viDhAyAnilam thaptham
champakakampithAmshcha madhupAn mUkAn pikAdhIn khagAn [5]
When the heat caused by the lustre of the sun was conquered by the MAdhava
of the BrindAvana forest (spring season) in that forest & the forest fire
was subdued by the MAdhava of Gokula (Sri Krishna), the summer season in
anger rendered dry the blossoms of the spring time, made the cool breeze
hot, the bees shaken by the fear of the campaka flowers & the cuckoos &
other birds dumb. It began to blaze brightly in an instant.
pATha: shIthamashIthalOShNadhariNIm bhAsvadh balenOShNayan URdhvam
gandhabaham nayan thrivRuthamapyammAthrapAthram vapu:
kuRvan kRuShNakRutheRvirOdhamapi thadhvAsam cha vA: shOShayan vishvam
thasya vasham dhavena cha dhahan vairIva sOdhrushyatha
[6]
The Summer season looked like an enemy in topsy turvying the whole creation
of Sri Krishna. By the power of the sun it made hot the water which is
always cool & also the earth which is neiother cool nor hot. It made the
wind which always blow crosswise blow upwards. It made the body which is
made up of fire, earth & water fit for water. It dried up even the water
which is the abode of Lord Narayana & reduced to ashes the forest
creatures. Thus it had under its control the whole world.
suchChAyai: shukamaNdithai: shubhaphalai: udhthprasUnodhgaRmaivRukShai:
mAdhavapakShagai: prashamithe khEdhe nidhAdhoudhbhave
dhaithya: kOpi tharuthpamEtheya varathasthathpakShapAthIva
thachChAyAvAsasukhAth sahasraguNitham shOkam vithene vane
[7]
When the distress caused by the summer heat was allayed by the trees which
are partial to the spring season in having dense shades, in being adorned
by the parrots, in having good fruits & in having produced shining flowers,
a certain demon who seemed to be partial to the summer season obtained the
state of a tree by the boon of Brahma & caused sorrow a thousand fold more
than the happiness of living in the shade of those trees in the Brindavana.
tharuthvamapyApya vanam murAreradhUShayath hamtha viShai: samamthAth
svanAsikAchChedhamapIha sOdvA svalOnirunghe khalu sathprayANam
[8]
Having got even the state of being a tree, that demon spoiled the
BrindAvana forest of MurAri (the foe of demon Mura) all around by means of
poison. Alas! In this world a wicked person obstructs the journey of the
virtuous people at the cost of even chopping off his nose.
vinAshya bRundhAvanavAsipakShi mRugAdhi nAnAvidhajIvavaRgam
praravadhAthustharasA vidhAthurasou vishangO vidhagE prathIpam [9]
This demon without fear of hesitation did not antagonistic deed to BrahmA,
the giver of boon to him, by killing quickly the hosts of the virous kinds
of creatures such as birds, deer & other living in BrindAvana.
thadhIyagandhena phalena puShpakulena mUlAshrayaNena lOka:
thadhEva nAsham kila yAthi kRuShNavipakShamaithri kimu sOkyadhAthrI
[10]
People died at once of the smell of that poisonous tree, the fruit, & bunch
of flowers by resorting to the foot of the tree. Will the friendship with
the foe of Krishna give one any happiness?
kim vAchyamastAthiviShOlvaNathvam yasmAthsa dhaRShIkaravaRgamouli:
rAmOpi thathsangathavAyunaiva mlAnim sathAm glAniharOpyavApa
[11]
What can be said of the virility of that tree? For, even BalarAma, the
crest jewel of the group of serpents & the remover of the ills of the
virtuous people, became ill by the very contact of its wind.
phalai: prasUnaiRvilasathprabAlaiRdhalaiRvilOlai: sa shubhAyithOpi
vibhaRthi hAlAhalamEva madhye khala: prakRuthyA khalu gUdavRuththi:
[12]
Though that trree seemed to be auspicious by reason of its fruits, flowers,
shining sprouts & waving leaves, it bore poison only in the middle. A
person wicked by nature acts indeed under cover.
pathanthriNAm pathraphalAshanAnAam vanEthiramye vasathAm sathAm cha
nirAgasAm dhrohamasou vyadhAdh ya: thamugranAmAhacharithramUhe [13]
I guess this demon as one having the deeds fit for a fierce man (Ugra).
For, it is a wonder that he did harm to the innocent birds & virtuous
people who lived upon leaves & fruits in the very delightful BrindAvana
forest.
nagam sabhuthpAdya samam samAdhikRuchChUmAkya vRukSheNa sa gOsvarupiNa:
khalAmshcha thenaiva jadhAna lIlayA prabhO: kriyaikApyurukARyasAdhikA
[14]
That Krishna uprooted that true along with the tree of the fatigue to the
sages in concentration (and thereby removed their fatigue). Thereby He
killed easily the wicked rogues who had the shape of cows. Even a single
deed of the Lord Krishna achives many a thing.
aho nidhAghOthThabhayAdhivEshO vibhaRthi gangAm jaladhou sa shethe
ramApathi: pankajaviShtarashcha chathuRmukhastham viShahetha kOnya:
[15]
Samkara bears the Gangas (on his head). The husband of Sri Lakshmi
(Vishnu) sleeps on the ocean. The four faced Brahma has a seat of lotus.
It is wonderful. Who else other than these three can endure it?
ahO nidhAgOthThamayAdhivesho vibhaRthi gangAm jaladhou sa shethe
ramApathi: pankajaviSharashcha chathuRmukhastham viShahetha konya:
[15]
Samkara bears the Ganges (on his head). The husband of Sri Lakshmi
(Vishnu) sleeps on the ocean. The four faced BrahmA has a seat of lotus.
It is wonderful. Who else other than these three can endure it?
ThadhApi sidhdhAshchathuragrimadhye prahruShtarOmAvalaya: smaranthi
nimIlithAkSha: paramam pumAmsam phalARThinAm kim na viShahRumasthi
[16]
Even then (in the scorching summer) the sages doing penance meditate upon
the Supreme Person (Lord Narayana) in the midst of five fires (in four
quarters) with their eyes closed & with hairs standing on end out of joy.
What is not fit to be endured by those who have an aspiration?
sushIthala: kRuShNapadhAbja yugmamitha: spRushathyujjvalakAnanAgnim
thatha: samuthThApayathi sma vAyurayam svabhAva: khalu chanchalAnAm
[17]
Here (in BrindAvan) it produced the blasing forest fire (by the friction of
trees). It is indeed the nature of the inconstant ones (to be good near
the good people & to be bad near the bad people).
priyAsthanAkyAnparirabya kumbhAnsudhAm thadhIyAdharajAm pibantha:
vidhanthyaho nAgarikA na thApam na vA pipAsAm girikumjavAsA:
[18]
The townsmen living in the arbours in the mountain feel neither the heat of
summer nor the thirst by embracing the pitchers known as the breasts of
their beloved ones & by drinking the nectar produced by their lower lips
respectively.
jahAra kRuShNasthapanOthThathapam mukhEndhunA dhRuShtApaTham gathena
sudhARdhravIkShAmayavRuShTibhishcha vrajoukasAm kAnanavAsinAm cha
[19]
Krishna removed the heat caused by the summer season to the people of
BrindAvan by His moon like face & glances wet with nectar which were seen
by them.
nIlAm kumbhakasambhavAmalabhatha svIyam sa jithvA vRuShAn shouri:
saptha sa chApi nIlamaNibhiRnIlAm kare thathpurIm
dhAthUnsaptha nigRugya kumbhakabalAth shRungaprahAraiRdhruvathkumbhA
bhAngayujOparEpi bahavO nIlAm mukhasya prabhAm [20]
By subduing the seven bulls that Krishna (grand son of Surasena)obtained
NilA, the daughter of Kumbhakha, a cowherd. That Kumbhaka also by
controlling the seven constituents of the body by the power of suspending
breathe (known as Kumbhaka in Yoga, the others are Puraka & recaka)
obtained on his hand the city of Krishna (Vaikuntha) which is blue on
account of blue precious stones. Many other Kings also (who competed for
NilA's hand) obtained the black (blue) lustre on their faces with their
bodies like oozing pots stained with blood by the blows of the horns of the
bulls.
aThAparO rAsabhavEShadhArI banam samAkramya mukundhayOgyam
jayAna janthUnvatha thAdhRushOsou khara: prakRuthyEthi mama prathaRka: [21]
Alas! Another demon in the guise of a donkey (by name Dhenuka) by acquiring
the BrindAvan forest suitable to Krishna killed the animals. I guess that
such a rogue (who spoiled the holy sport) is by nature a donkey.
kShudhAthilOlA: kila gOpabAlA: sahAchyuthe nAbhiyayu: banam thath
thAThA hi dhuShtasya vinAshathOnyathsathAm manasthRupthikaram kimasthi
[22]
The cowherd boys who were highly thirsty on account of hunger approached
that forest (where khara stayed). It is proper. For, what is there for
the mental satisfaction of the virtuous other than the destruction of the
wicked?
aThAsasadhAsuvaRgavaRyo balashcha tham prathyagamadh balAdya:
nijadhvajakShmAjasamAjarAjadhvanam thadhAkrAnthamivEshRyamANa: [23]
Then Dhenuka, the best of the group of demons, reached Krishna (for
fighting). But BalarAma, full of strength, challenged him as though jealous
of that demon's occupation of his forest which shone with rows of palm
trees which formed his flag.
sa dhEnukastham nijapARShNipadhbhayAm prathAdayan gAdamasahyasachva:
pragRuhya thAvuthkShipathO bhalasya khala: sahAyObhavadhasthamAya:
[24]
That wicked Dhenuka who was endowed with great strength & whose disguise
was gone kicked Balarama with his hind legbs & it was useful to him
(BalarAma) in throwing him up by catching hold of those two legs tightly.
uthShipya tham thAlamahIruhAgre sampreShayAmAsa sathAm viShakSham
viShvak phalAlambini pAdhapAgre gRuthvOpalam bAla ivAthalIla: [25]
Sri Krishna who was bowed to by the gods, as if to make His elder brother's
mame 'Bala' given by the fage GargAcarya true to its sense, had Dhenuka &
his friends killed by the wielder of the plough (BalarAma) who pleased the
gods by his fight (with Dhenuka).
grIShme bhAsvathi chAparAdhakRuthi samdhrudhdha: pralambam halI
lIlAyAshChalathO jagAna murajidha vyOmam mayasyAthmajam
yuktham thadhhi mana: priyAn janayithA santhaRjayan svAn shishUn
thathprAnthasTha shilAdhihasthalagudai: thapthOpi yaththAdayeth
[28]
When the sun & the summer season committed the crime (of scorching), the
wielder of the plough (Balarama) got very angry & killed Pralamba under the
pretext of play. Krishna (the conqueror of the demon Mura) killed Vyoma,
the son of Maya. It is proper. For, the father, though angry with his
dear children, threatens then but beats the stone pillar or wall nearby
with a stick in his hand.
parAbhavam bhikShya thathO nidhAga: sasaRja dhAvAnalamujjvalamtham
hari: papou tham cha jagannivAsO vinAshashUnyasya hi kim na kARyan
[29]
The summer season seeing its defeat (at the hands of Krshna) created the
blazing forest fire. Sri Hari, the home of the universe, drank it also.
What cannot be done by one who is indestructible?
mEdhA: savaRNasya hare: sahAyam prAyO viThAmthum paritha: samEthsha
bhAsvanthEmaghe: payasA nidhAghamAchChAdhyavishvam pupuShusthadhIyam
[30]
The clouds as if to help Sri Krishna who has the same (blue) color as
theirs, gathering all around, covered the sun with their bodies & the same
summer season with water & nourished His universe.
Ashrithya viShNupadhamaRThiShu yachChathOmbhu mEghasya sAraThirabhUth
jalanAyakOpi
nithyam mukundhacharaNARpitha vaibhavasya maRthyOpakAranirathasya na ka:
sahAya: [31]
Even the stupid ocean (lord of the waters) became the helper of the cloud
which rests in the sky & gives water to those who want it. Who does not
help a person who surrenders all his wealth at the feet of Krishna & is
bent on helping people?
lOkasya shOkaharavARyabhivaRShathOlam mEghasya yOgakRudhabhUdhamathOpivAtha:
kAmam parOpakRuthilagnamanOraThAnAm kShemakarathvamupayAnthi hi shathravOpi
[32]
Even the wind, though the enemy of the cloud, united one cloud with another
cloud which is pouring heavily the water that removes the fatigues of the
people. Even the enemise do good to those who are bent on helping others
profusely.
uDhadh vidhdhuthi vakrashakraghanuShi vyOmagrasImAshraye
vaRShathThURjithagaRjithEthichakithA mARthyA: payOdhAriNi
nEthrAmthabhRukutIvalam kushalasanmadhyOdhRvabhAgOdhitham
nArIpInapayOdharam bhayaharam mEju: kvaNadhbhUShaNam
[33]
It is proper that there was an increase in all the rivers & in itself while
the sea gave only a little drop of water to the group of clouds. It is
certain that by the gift of even a few drops of water to a highly liberal
minded person who has rested on the feet of Lord Vishnu, there will be a
hundred fold prosperity in the group of his relatives.
mEghAgamOsadhyamapi prajahrE grIShmasya sachvam sakalam thaThA thath
saRvamsahAjIvanahaRthurasya dhuRvArathejOpi kimEthi vRudhdhim
[34]
The advent of clouds took away the unbearable strength of the summer
season. It is just so. Will the overpowering valour of one who robs the
life of a lady who patiently bears all suffering increase?
sAdhUnAm paramAnasAkRuthi sara: samshOdhayaththanmukhaprakhyam padhmachayam
prahaRShayadhalam pankam cha samsvaNdayath
hRugOmeva ghanApidhAnarahitham kuRvannama: samharaththAmishram
harivIRyakIRthisadhrushou sURyOdupou spaShtayath [35]
samsArAkhyamamEdhabandhanamiba prAvRudkRutham bandhanam bhikShUNAm
vaNijAmagha: kRuthajalam vichChEdhayanmOdhayath
mOkShanandha mahApravAhathulanai: gOkshIrapAnai: janAn
sachChAthraprathikRuthyalakshyatha sharathsAmrAjYThamujjRumbhitham [36]
The wonderful wealth of opulence of the autumual season seemed to be equal
to the shastras of AchArya Madhwa alone. The autumn purifies the lake of
MAnasa while the Sastras of AchArya Madhwa purifies the noble mind of the
virtuous people. The autumn makes the lotus bloom while the shastra
brightens up the faces of those virtuous people. The autumn dries ip the
mire totally while the shastras removes all sins (by mere hearing). The
autumn makes the sky clear without the cover of couds while the shastra
makes clear the heart of the virtuous people without the cover of bondage.
The autumn drives away the darkness of the rainy season with the helf of
the clear sun & the moon while the shastra drives away ignorance & gives
god vision.
The autumn removes the blocking of travel & traffic to the ascetics &
merchants caused by the waters by lessening the waters while the shastras
loosens the tight inanimate bondage of samsara. The autumn pleases the
people by enabling them to drink cow's milk (as an antidote for abile
during autumn) while the shastra does so by enabling the people to enjoy
their innate bliss. The study of the Shastra of AchArya Madhwa causes the
lustre of the face, the removal of sin, the removal of prAkrtic bondage,
the removal of ignorance, the rise of the dawn of apaoksAjnAna, the
destruction of samsAra & the enjoyment of one's own innate bliss.
padhmAsevyaguNoughavisthRuthikara: spaShtIbhavath shAradhAnandha:
kampithabhOgirAjashirasA mAnyAgama: santhatham
sanmARgAshrithapankashOShaNakara: sathpAnThadhaRmApahO nithyam
viShNupadhAshraya: parilasathpuNyAmbhupUthOsakRuth
[37]
rAmAyOgijanasya bhImacharitha: samdhvashajAtham muhu:
premAlambanashabdhahRudhavadhanam kuRvan svakIyAgamai:
sukShEmam sumanashch yasya vidhadhathsuvyApthamURthi: kShithou sachChAsthre
sukhathIRThavanmaruthamUth mURghAbhiShiththasthadhA
[38]
The wind was coronated in the autumnal season like SrimadAnandathirtha in
the realm of flawless shastra. The wind spreads the group of the qualities
of the fragrance of the lotuses fit to be enjoyed while Acharya Madhwa
spreads the qualities of omniscience, etc., fit be worshipped by Lakshmi.
The wind manifests the pleasures of the autumnal season while AchArya
Madhwa gladdens the goddess of speech (Saraswathi). Its worthy advent is
welcomed always by the nodding heads of the kings who are immersed in
pleasures while the sastras of Acharya Madhwa is appreciated by the King of
Serpents (Shesha) with his nodding hood. The wind removes the heat of the
good wayfarers while the sastras removes the threefold heat of those on the
road to moksha. The wind rests on the sky while the sastras always rests
on the sky while the sastras always rests on the feet of Vishnu. The wind
is purified by the waters of the Ganga that shins greatly while the
shastras (also) is purified by the brilliant water of great merit. The
movement of the wind is fearful to the separated lovers while the shastra
is fearful to those not devoted to Sri Rama. By its blowing often, the
wind makes holes in the good bamboos which emit melodious sounds while the
shastra makes those born of good family have sweet mouths to utter kind
words. The wind makes the flowers grow well while Acharya Madhwa makes the
group of gods prosper well. The wind has spread all over the world while
Acharya Madhwa is famous in all the three worlds.
viyukthanArImukhapadhmapunjai: sahAmbujAtham shiThilam vithanvan
prabOdhakalpam ravimalpakAnthim viDhAya hEmantha upAjagAma [40]
The hemanta season came (with its coolness) making the group of lotuses
lack lustre along with the groups of the lotus likefaces of the forlorn
women (separated from their lovers) & lessening the brightness of the sun
who is like knowledge (with its fog).
himAdhiRthAnga: sakRuthaShNarashmirapi sma vahnim svakaraiRdhaThAna:
vishathyajasthram jalaThim thathasthAm kaTham himAnImabalAssahanthe [41]
Even the hot rayed sun enters the sea daily once with the fire in his hands
(that is, rays) since his body is afflicted by cold. Therefore, how can
the weaker sex endure the mass of snows?
N.B. The Agama says that in the evening, the sun enters the sea by keeping
his rays in the fire.
pathim vashIkaRthumayam hi kAla ithIva kRuShNam pathimApthukAmA:
vratham vithenu: kila gOpakanyA vithaRkya thasyasamAdhAmadhanyA: [42]
The blessed gopi virgins who were desirous of having Krishna for their
husband thinking as if were, 'This (the cold season) is indeed the proper
time to bring the husband under our control' & thinking of His unequalled
power commenced the vows (of worshipping DurgA) to have Him.
pumAmsamaThyaRchayithum salajjA: samAntharangA varavaRNinIshcha
sahOdharIm shrIramaNasya dhuRgAmapUjayamsthA: kRuthavishvasaRgAm [43]
They, being shy of worshipping male gods like Indra & others & as the
superior ladies like Urvasi & others were their equals in loving Krishna,
worshipped DurgA who is the sister of Krishna (in his avatara) & the
creator of the world (and as such their mother).
kRuShNam pathim thA: kila kAmayanthyO lakShmIm prasannAm vidhadhuRvrathena
svapreyasIvairivadhU: kaTham thAsthuShtA: prabhu: sPthparaThA vidhadhyath
[44]
Those gopi girls desirous of having Krishna as their husband certainly
pleased (His elder wife) goddess Lakshmi by their (observance of) vows,
otherwise (in the absence of her pleasure) how can that able Krishna
satisfy those gopis who were the rivals of His dear, elder wife (Lakshmi)?
nEmusthAm praNayAparAdhashamanE namrOsthu kRuShNasthvithi premNA
puShpamavEdhayan svakabarIm thai: sandhaThAthvithyalam
nUpam majjanamArachayya saha thadhdhUmena thAm
shOShayathvAlityAthanuthAdhithIva thilakam gandham cha thasyai dhadhu:
[45]
In order to get the shining betel leaf & are canuts chewed by Mukunda (the
giver of moksha) the highly clever gopi girls gave the betel leaf &
arecanuts to DurgA. For obtaining the nectar of His bimba fruit like lips
they gave her milk decorated the slim body of DurgA with the group of
ornaments so that He would adorn their bodies with the ornaments which
would be strewn at the end of their love sport. Therefore, for the
fulfillment of all these desires they worshipped DurgA.
thatha: sapathnyaRchanathathparANAm vratham virudhdham brajabAlikAnAm
sa bhagnamAdhAthumivAmbarANi jahAra dhIrOmbhuvihArakAle
[46]
After the worship of DurgA that learned Krishna took away all their clothes
at the time of their water sport as if to undo the gopi girls' inconsistent
vow of worshipping the co wife Lakshmi.
dhehIshAmbaramasmadhIyamabalA dhaththam kvathadhvaRthathe madhye va:
prathibhAthi thaRhi na kaTham sandhrushyathEsmadhrushA
mugdhAsthARkikamouliyukthyakalitham thannaiva va: shakyathe dhraShtu
chanjalalOchanairithi vadhankRuShNa: sa puShNAthu mAm [47]
Gopi girls: Oh, God! give us our clothes
Krishna: O, you of the weeker sex! They were given (already).
Gopi girls: Where are they given by you?
Krishna: They shine on your waists.
Gopi girls: Then why are they not visible to us?
Krishna: Oh, stupid (or beautiful)maidens! that very slender waist (sky)
which cannnot be seen by the syllogism of Gautama (the foremost of
logicians) cannot be seen by your oft moving eyes.
May that Krishna who said thus nourish me.
thatha: kramENAgukurithAngajAthA nirIkShya thAshchajjalalOchanAnthA:
svasangayOgya ithi thaRkayansa dhadhou mudhA thadhvasanAni mAnI
[49]
That loving Krishna, seeing those maidens' unsteady looks full of the seeds
of love & thinking that they are fit to be His wives, gave their clothes away.
thathO banE sanjaraNAdhathishrAnthA: kadhAchana
annARThinO yayugOmpA: pURNAm yajjnyasabhAm dvijai: [50]
Afterwards, the gopa boys who were thoroughly once exhausted by wandering
in the forest went to the sacrificial hall full of brAhmins yearning for food.
kShuthpIdithApi paramAnugamaNdalI sA kRuShNAya bhOjyamithi viprachayam yayAche
yuktham hi thanmuraripOranugA virAgA yathnam kadhAchidhapi na svakRuthe
prakuRyu: [51]
That band of the Supreme Krishna's servants, though pinched with hungerm
begged the group of brAhmins to give food to Krishna (And not to them). It
is proper. The servants of Krishna (the foe of demon Mura) have no desire
(to fill up their bellies) & never strive for their own sake (but for
worshipping God only).
svIyakriyAbhangabhayena viprA: shreyaskRuthe thena dhadhu: kilAnnam
bhRuthai: sahAshnAthi makhEsmadhIya ithTham vidhithvEthi mama prathaRka:
[52]
Those brahmins did not give food to Krishna (the giver of moksha) not out
of the fear of the destruction of their sacrifice. But they did so knowing
that He would eat in (our) their sacrifice along with the servants (such as
BrahmA & others). I think that they did so thinking thus.
viprAnganA: svaprabhavEprahRuShtA: prathyaRpya saRpiRdhashripAyasAdhi
mukthim karasThaM kila thavithEnu: pumsthvEna kim pUruShamoulibhAjAm
[53]
Those happy brAhmin wives got moksha in their hands by dedicating ghee,
curds, payasa & others to Krishna (their Lord). Of what use is manhood to
the devotees of Krishna (the foremost of men)?
N.B. Devotion alone counts & not mere manhood.
sa viprapathnyaRpitha bhakthabhukthya vibhu: samAsakthamanA ivaindhram
abhungaktha: bhOjyam gathaRbhiRgirIndhravapu: svakIyARpithamaprathItha:
[54]
That able, fearless Krishna who had His body in the great mountain which
was invisible, ate the food offered to Indra by His own herdsmen as though
with great relish by having tasted the food given by the brAhmin wives.
pradhakShiNIkRuthya girim svavaRgai: mudhARpitham paRvatharupadhArI
balim cha kRuShNa: shathamanyumanyuvivaRdhanOsArurIchakAra
[55]
This Krishna who thereby increased the anger of Indra, the performer of a
hundred Asvamedha, sacrifices, went round the mountain along with His
groups of people & gladly accepted the sacrificial oblations (thereby
favouring Bali against Indra) offered by His people in the guise of the
Govardhana mountain.
N. B. Being Indra's brother as Upandra, Sri Krishna sided with Bali, his
enemy & so Indra was angry.
sahasranEthOpi sa kRuShNasachvam manAgavijJnyAya dhidhesha mEghAn
pravaRShaNARTham migamaikavEdhe kimakShibAhulyamupaithikRuthyam [56]
Though Indra had a thousand eyes, being blind to even a bit of the strength
of Krishna, ordered the clouds to rain cats & dogs. Will the possession of
a great many eyes be useful in the case of Krishna who is known only by the
Vedas?
shathakrathou vaRShuthi vAsudhEvO girimsamudhdhathya babhUva thUShNim
jihiRShubhi: svAsamashathrushouRya thadhAdhavaiRyudhdharaNam hi kARyam
[57]
While Indra, the performer of a hundred sacrifices, was pouring rain, the
son of vasudeva (Krishna) kept quite holding aloft the Govardhana mountain.
Those who want to rob the valour of such fee as are not their equals (ie.
inferior to them) should instigate the latter's first foe by his upliftment.
mayIshvare bhUbRuthi jAgaruke svayam cha bhUbhruthkila budhdhishUnya:
sa ithyamaRShAdhiva bhUdharendhram kareNa bhUmErudhabIbhIdhath tham [58]
That Krishna uprooted the Govardhana mountain from the earth with His hand
as if in anger at the insentient mountain being a king while He Himself was
awake as a powerful king.
rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini premNA chinthayathAm
vichthravimalashlAdhyARtha samdhAyini
sanjAthe bhuvisurkmiNIshavijaye sadhdhAdhirAjOdhithe sanjAtha:
suramaNdalIShu mahitha: saRgOm mudhAm panchama:
General: When the exploits of the victorious Lord of Rukmini which cause
the happy horripilation of joy in the hearers, which give wonderful,
faultless & praise worthy meanings & the fourfold objects of human life
(such as dharma, artha, kAma, Moksha) to those who con over them with
devotion, were expounded by the good & eminent disputants like SukAchaRya &
others (in the BhAghavatha), the fifth creation ofgreat 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 &
praise- worthy meanings & the four fold objects as human life (such as
dharma, artha, kAma, moksha) to those who con over them with devotion, was
composed by the good & eminent Sri VAdhiraja Thirtha, this fifth canto
which was appreciated in the assemblies of the gods, is over.