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Shri RukminIsha Vijaya, Canto 6 synopsis
mahEndhravignnyapthadhanAlimukthapaya: pravAhAvRuthabhinnabhAgam
mukundhahasthOdhdhrUthamadhrirAjamanudhdhRutham tham manujA vyajAnan
[1]
The separated part of the Govardhana mountain which was lifted by the hand
of Krishna (giver of moksha) being hidden by the flow of water poured by
the mass of clouds goaded by Devendra, the cowherds thought that the King
of the mountain (Govardhana mountain) was not at all lifted by Krishna.
vaRShAsu vaRshasahathAmadhigamya vARShu thapthum thapa: kRuthapadhasya
padham prapedhe
shaRmAnyajanmani siShAdhayiShO: mahIdhrO hRunmadhyalabdhaparamasya
thadhOpamAyA: [2]
At the time of raining the Govardhana mountain obtained the sinile of an
ascatic who got the power to endure the rainfall, who obtained a place for
performing penance amidst the waters, who gained the ParamAtman in the
middle of his heart & who was desirous of achieving bliss in the next birth.
antha: kRupAbipuladhAra vilOchana shrIkAnthAkyamEghavibhavEkshaNa
lOlanaithrai:
santhOShahethuShu guhAsu gathai: sa sachvai: kAnthO bahishcha
ghanadhaRshibhiradhrirAsIth [3]
The inside of that mountain was occupied by the cows, cowherdboys & others
whose eyes yearned for looking at the glory of the cloud called the consort
of Lakshmi (SriKrishna) who had His eyes welled up with the abundant flow
of the water of mercy. Its outside was (also) occupied by animals, etc.,
which were looking at the clouds safe & gladly in its caves which were a
source of happiness.
suvaRNashrUnggai: kalashOpamAnai: mRugAdhibhi: kUthrimasannibaishcha
guhOllasadh dvAragaNai: samanthAdh vRuthO girigOnpurathIva viShNO: [4]
The Govardhana mountain with its pitcher like, golden peaks, the deer &
other animals which appear to be motionless on account of cold & hence
pictorial ones, being surrounded by the groups of shining gateways of caves
appeared like the tower of a temple with god Krishna inside.
babou samuththunganabham dhadhAna: sa bhAvimallendhrajayOpayOgi
thadhIyavidhyAbhyasanam vidhyAthum shilOnchayam vibhradhivAbhralagnam [5]
That Krishna who was bearing the high mountain appeared to be holding a sky
scraper stone as if to practise the art of wrestling which would be useful
in the future victory over the best of wrestlers.
kRuShNadhrutha: suravismayakArI visthRuthapuShkaramadhyagathARdhra:
sindhukabandhasamudhdhdhruthabhAsvanmandharakAnthimchUchuradhadhri: [6]
The wet Govardhana mountain which was borne by Krishna, which made the gods
wonderstruck & which was lost in the mindst of the vast expause of water
stole the lustre of the shining mandava mountains which was lifted out of
the water of the (milk-) Ocean (by Krishna in the avatAra of Tortoise.)
anuchakrEmbhasAnchake lasathA thena mUbhRuthA
thithIRShO: vrajavaRgasya shamIthOpaplava: plava: [7]
The Govardhana mountain which shone in the expanse of waters imitated
(resembled) the boat which would remove the trouble of the group of the
people of Gokula who wished to cross (the ocean of fear caused thereby).
khagAnsavrUShtERdhramakOhareShu mRugAn jugOpa svagRuhAgRuheShu
munInganAthyuchchithamEkhalAsu vipathsu ka: svIyamupEkShathEgracha: [8]
That Govardhana mountain protected from the rain the birds in the hollows
of the trees, the animals in the houses of caves & the sages in the slopes
high above the region of clouds. This is right. Which eminent person will
ignore his people in distresses?
prasUnakOshaiRghanavaRshapAthanipAthithairangithasaRgagAthra:
mukundhahasthAmbujasangasoukhyaprahruShtarOmAvalirivAdhrirAsthe [9]
The Govardhana mountain with its body decorated by the buds of flowers that
were blown down by the heavy downpour of rain seemed to have the
horripilation of joy caused by its contact with the lotus like hand of
Krishna (the giver of moksha).
sa bhUdhara: sAshanivaRshapAthasamAhathOpyaNvapi nO chakampe
thaThAhi gObrAhmaNArakShakasya kUvakRuShNadhORdhandagRuthasyakampa:
[10]
That Govardhana mountain did not budge an inch though struck by the
downpour of rain atteded with thunder. It is proper where from is there
fear to him who protects cows & brahmins & is supported by the powerful
arms of Krishna?
paya: shrithasvaprathibimbalOlam pathathprasUnAnchithashRungajAlam
sbakukshimadhyARpithanandhabAlam janOdhbhutham samputamAshashanke
[11]
The people thought that the mountain which was beautiful with its
reflection in the waters with the group of peaks worshipped with the
flowers falling down & with Nanda's boy inside, was like a casket.
thriviShtapAbhraprathirupadhArI sa paRvatha: sphAtikathungashrUnge
harERnidheshAdhaparAdhisshakradhanAlayou thou grasathIva lOkou
[12]
That mountain which had the reflection of heaven & sky ( in the water) on
its high crystal peak appeared to swallow by the order of Krishna the
heaven & the sky which are the abodes of Indra & the clouds (res[ectively)
who were guilty.
sa paRyadathkunjarapunchashObham dharam yadhA shrIpathirudhdhadhAra
thadhA samasyAm paripUrayanthi shishO: kare hasthisahasramasthi
[13]
When the Lord of Lakshmi (Krishna) lifted up (with His hand) the mountain
which had the lustre of the group of wandering elephants, the poets
completed the incomplete part of a verse, viz, there are a thousand
elephants in the hand of the child.
(N. B. - It is suggested that as the elephants are wandering, the rain has
decreased.)
sa mAsurashrIshakapOlalagnanakhOllasathrathnakarAgrasamsTha:
vibhaRthi kURmAshrithanAgarAjaphaNAsTha pRuThivIshriyamadhrirAja: [14]
That Govardhana mountain bore the lustre of the earth that is on the hood
of the Serpent King, shesha, who is supported by VAyu in the form of a
tortoise. It is at the ede of the hand that has a shining gem in the form
of the nail & that is in contact with the shinning cheek of Krishna.
(N. B. Krishna's arm was like MahAshesha, His hand was like the hood of
Shesha & His cheek was like tortise.)
udhgachChadhUShmAvalidhUmalingamadhrim dhravadhdhAthurasARdhrashrungam
viShvakpathadhrathnachayasphalingamagnyashramUshAcharitham prathaRkE
[15]
I imagine the Govardhana mountain to be the missile of Fire discharged by
Krishna (at Indra). For, it has the vapoir rising upwards in the form of
the smoke which is the sign of fire, its slopes are drenched with the
oozing liquid & the heaps of gems falling on all its sides in the form of
the sparks of fire.
adhristham ghanamindhranIladharaNIkAnthyA shikhaNdashriyA
thasyAkhaNdalachApamambunichayam mukthAphalAnAm ruchA
souvaRNasThalashObhayA cha thatitham panchAsyanAdhena thannAdham sAdhu
jigAyAya kim na sukaram nithyam kshamAdhAriNa:
[16]
The Govardhana mountain completely conquered the cloud the blue color of
the cloud by its blue parts of earth yielding blue gems; the rainbow of the
cloud by the lustre of the eyes in the plumages of the peacocks; the
cloud's particles of water by the lustre of the pearls; the lightning of
the cloud by the places yielding gold & the sound of thunder by the roar of
the lions. What cannot be achieved by those who are patient & by mountains
bearing the earth?
niRgathya pashyathAdOpa: kimadhApyasthi vARmuchAm
ithyuktha: kOpi gOpasthadvidhithvA vakthi mAdhavam
[17]
'O, herdsmen! Is there even now the swelling or arrogance of the clouds?
Go & see! A herdsman who was addressed thus by Krishna went out & tells
Krishna as follows having known it.
dhArA naiva payOmuchAm yadhupathe premAshRudhArA param svAnAm nApi cha
gaRjitham sthuthikRuthAm sidhdheshvarANAm dvani:
vidhyunnAmaranaRthakIkarachayAlankArakAnthi: prabho nO vAyu:
suravRushtapushpasahagAnAlpAlipakshaiRmaruth
[18]
O, Lord of the gods (Krishna)! There are no torrents of the clouds at all
but there is the continuous flow of the tears of joy of our people. Also,
there is no thunder but there is the sound of the eminent gods who are
praising (You). There is no lightning but there is the lustre of the heaps
of ornaments on the hands of the celestial apsarases. O, Lord! There is no
wind but there is the wind of the wings of the multitudes of bees which are
following the flowers rained by the gods.
nIlam naiva nabha: sulajjithashachIbhaRthRumukhe nIlimA mEdhA: kvApi na
santhi kinthu dhivijabhrAjadhvimAnAmbudhA:
thAmisram na hi dhishyaThedhrushamapi thvAm mAnuSham manvathAm
chitheShvasthi na vepaThuRnijajane bhIthendhragAthre param
[19]
The sky is not at all black but there is black color on the face of the
husband of Saci (Indra) who is greatly ashamed (due to his defeat). There
are no clouds anywhere but there are the clouds of the shining aerial
chariots of the gods. There is no darkness in the wuarters but there is
darkness (ignorance) in the minds of those who mistake such a one as you
for a human being. There is no shivering (due to cold) in our own kins
folk but there is shivering (due to guilt) in the body of Indra who is
afraid of you.
thatha: parItha: svaigOmpai: gOpIbhi: gOdhanairapi
prathasThe prayatham gOShtam sthUyamAna: suraiRnarai: [20]
After the subsidence of the rain Krishna set out towards the pure Gokula
being surrounded by His cowherds, cowherdesses & also the wealth of cows &
being praised by the gods & human beings.
nAThAparAdhakRudhupethya sulajjithOThO shakrOchchyutham rahasi ramyathamam
thrilOkyAm
mURDhnA praNamya sadhayam sudhayAbhyaShinchadh gOvindhanAma cha
paTansvakRuthaghashAnthyai [21]
After the entry of Sri Krishna into Gokula, Indra who had sinned against
his master & was therefore ashamed approached in private Sri Krishna who
was merciful & the most beautiful in the three worlds, bowed to Him with
his head & chanted His name 'Govinda' for the expiation of the sin
committed by himself, anointed Him with nectar.
badhvA ninAya kila nandhamakAlavAri madhyapraviShtamanuga: salilEshvarasya
bhRuthyachChalEna sa samanyuramum babandha shRuthvA svanAThapitharamthvithi
mEm prathaRka:
[22]
Once the servant of the lord of the ocean (Varuna) bound Nandagopa who had
entered the middle of the water (for bathing) at an untimely hour (dvadashi
day) & carried him to his world. It is my guess that VAruna himself
hearing that he was the father of his master Krishna got angry & bound him
under the pretent of His servant.
kRuShNOpi vIkshya dhRudabhakthimiva prathuShta: kRuthyachChalEna
nijadhaRshanamEva dhithsan
gathvAmburAshinilayam janakena sAkamabhyaRchitha: svabhavanam punarAjagAma
[23]
Sri Krishna too as if pleased on seeing Varuna's staunch devotion (to Him)
& being desious of giving him His darshan, want to his oceanic residence
under the pretext of the mission of releasing His father & being worshipped
there, He returned home along with His father.
thaptham hemakRushAnusangi gagane vAthAyane bhAjane mAhEndhrayA:
shubhakuNdalam rachayithum dhevairupAyAdhdhisha:
samgRugyAmbhuni sannivEshithamivOthungasphulingAvRutham thejOrAshirinO
jagAma jaladhim rAgAnjitha: pashchimam
[24]
(N.B.- The red rising sun entered the western ocean. It is ably described
as a piec of gold put into the water after melting in the process of being
made into an earring for the lady of the Eastern quarters connected with
Indra. The sky & the other things are the accessories.)
The sky which is the path of the wind with the Fire-god who has entered the
sun (as per the sAstras) is the crucible with the blow pipe & fire, for
melting. The gods are the goldsmiths. While they melt the sun in the
crucible, it is surrounded by the sparkling flames going upwards. The gods
(without touching the mass of molten liquid with their hands) cleverly
moved the zodiac & made, it fall from the sky into the waters of the ocean.
The next morning, the red rising sun will be the finished product of an
earring for the lady.
karaiRgirIndhrAnyaparithO dhaDhAnOpyasou vivasvAnpathitha: kilAbhdhou
mamEthThamAbhAthi sarichCharIravishOshakam thathpathiragrasIththam [25]
Though holding thr hills all around with his rays (hands), it is a wonder
that the sun fell indeed into the sea. The sea (who is the husband of all
rivers) swallowed the sun who dried up the bodies (waters) of the rivers
(his wives). Thus, it strikes me.
thyakthvA kramENa sahajAthamapi svarAgam chakrAbjamAnithakara:
prathathORdhvapAdha:
Ashrithya viShNupadhamugrathapOthapadh ya: thasyaiba dhAma sa jagAma
kuthOsyapAtha: [26]
The sun gradually gave up his red color (passion) was with him at his rise
even as an scetic does give u his inborn passion. His rays (hands) were
esteemed by the cakravAka birds & the lotuses & spread upwards while the
ascetic's hands were marked with love by the mudras of discus & conch & his
feet were upwards during his penance with the head downwards. Resting on
the sky (Vishnu's feet) he scorched severely like the ascetic who observed
severed penance for resting on the feet of Lord Vishnu. At last he reached
like the ascetic the abode of the ascetic the abode of the very Vishnu
(namely, the ocean). So, where us the fall for the sun (and the ascetic)?
thaptham thapasvinivaham bhuvi yasthathAna pRuThvyAshcha
jIvanamasousvakaraiRjahAra
lakshmI thaThOdunikarasya vRuThaivabhAnO: thasyAsya pAthamapi yukthisaham
vadhAma:
[27]
We say that the sun's censurable fall is justifiable in that he scorched
the group of ascetics on earth, took away the life of a woman (Earth) with
his own hands (rays, i.e. dried up the waters of the earth) & similarly
robbed the wealth (lustre) of the constellation of the stars.
sa labhdhajanmA dhishi vajrapANe: pravRudhdhagAthro gaganasya madhye
agAdh vinAshamdhyumaNi: prathIchyAm vidheRnidhesho mahathApyalamdhya:
[28]
The jewel of the sky (sun) was born in one place, viz., the middle of the
sky & perished in yet another place, viz., the west. The ordinance of
BrahmA cannot be transgressed even by great ones.
rAgam payodharathate haridhanganAnAm rAgI samapRya savithAsamagAdhagAntham
kUjadhvihangamaravairiva thA rudhanthyO
bhejusthamasthithimaThAntharivOrumUnRChAm [29]
The red (evening) sun (a passionate lover starting on a tour) laid his red
color (love) on the clouds (breasts of the women) of the quarters & reached
the end of the mountain Meru. These quarters (women) with the twittering
noices of the birds seemed to weep & then fell into a swoon (dense darkness).
ambhOvihRuthkRuthapadham prathirUpamaRka: sandhrushya sAdhu
dhabalIkRuthathajjalougham
shAnthO hi saRvahRudhayangamathAmupaithIthyanthe shamam samadhigamya
vivEsha sObdhim
[30]
That sun saw his own reflection which set its foot into the (heart) middle
of the ocean & whitened its large quantities of water. Having understood
that a calm & cool man is the favourite of all, he became calm leaving his
heat & entered the ocean.
mithrEmbhujAthanikarasya nithAnthamithre hyastham samIyuShimukham mukulI
babhUva
padhmasya shudhdhajalagasya cha mudhrayanthi naShtA: priyA: khalu
samRudhyujOpi vakUthram
[31]
While the sun, the intimate friend of the groups of lotuses, was setting,
the face of the lotus, though being in pure water, indeed contracted in the
form of a bud. The dear ones who disappear seal the faces of their kith &
kin in spite of their prosperity.
AkaNTOdhakavAsi hRudhgamadhukRujankAraramRyOkRuthi
bhrAjathkaNTakakaNTakadhyuthi muhuRmanthrARThasamjchithayA
IShathkampithamURdhashObhi nalinam hamsoughasamshikshitham svAntha:
sThApithadhAthRu sAdhu thapathIvAlAmShya mithrOdhayam [32]
The lotus looks like doing penance by expecting the rise of the sun like
the ascetic who expects the rise of his friends. It is inside the water
upto the neck. It has the humming of the bee for the delightful 'Om' of
the ascetic. It has for the lustre of horipilation the shining thorns. It
nods its head often on account of the thought of the meanings of the
mantras as it were. It is pecked at by the group of shining swans just as
the ascetic is chastised by his preceptors of the Paramahamsa order. It
has kept in its interior the creator Brahma (who has the lotus for his
seat) for creating the sun even as an ascetic has his own god in his mind.
dhigAyathAkShImaparAmupEthya dhishApathou rAgamupeyuShIndhu:
adhrUshyathaindhadhyA dhishi rOSharaktham nibadhdhanIlabhukutIbavakthram
[33]
The lord of the directions (sun) became red on reaching another direction
(west). Therefore, the moon was seen in the direction of Indra (east) as
though having an angry (red) face with black knitted brows (even as a
heroine becomes angry when her lover approaches another lady).
nakshathrAlibhi: indhradhinmRugadhRusham sandhAya pURvam puna: thathpAdhe
praNathim vidhAya nitharAm AshAntharAsakthijam
thasyA: kOpasamam thama: pariharan svIyai: karaisthAm spRushan
vakthrAmbhOruhachumbanAya shankairudhyAthi nUnam shashI [34]
The moon at first making peace with the deer eyed lady love of eastern
direction through her friends, the groups of stars, by falling at her feet
dispelling all at once the darkness of her anger caused by his deep
attachment for the woman of another direction, touching her with his rays,
went up slowly to kiss her lotus like face indeed (even as a hero makes
peace with his lady through his servants. He pacifies her anger caused by
the love for another lady; by falling on her feet & tries to kiss her by
touching her with his hands).
chandhrasya kOmalakarai rachithAngasangA: sAndhrAndhakAramapi thA: sahasA
vihAya
Isham svapathsvakilajanthuShu vavrurenamAshA hi nUthnaviShayA gaNayanthi
naina:
[35]
These directions (said to be the sun's wives) being embraced by the soft
rays (hands) of the moon (a fine person) removing at once the dense
darkness (giving up the grief of their separation from their husband)
accepted this moon as their lord while all the creatures were asleep. The
directions do not take the sins into account (even as ladyloves give up the
grief caused by the separation from their husbands by being embraced by
fine men whom they meet at a secret place. When they desire for new
things, they do not care for sins.
pURvAbhgou avagAhya phenanichayashrIsvaNdalepadhyuthi: svAngAlamkRuthi
mUlanIlathilakasthAroughahArAn dhishan
vyOmAkhyAm kabarI pragRuhya sukarairAshlishya dhikkAminImaindhrImindhurasou
chuchumba saraso rAgeNa thAm ranjayan [36]
This passionate moon (like a lover) bathing in the eastern ocean, having
the lustre of the mass of foams (coated with sandal paste), having his own
spot for the foremost ornament of forehead mark of musk & giving to the
lady of the eastern direction connected with Indra the pearl necklaces of
stars caught hold of the sky known as the braided hair with his rays
(hands). He embraced her with his rays (hands) & then rendering her
passionate (red) kissed her.
suvaRNasamvIthavarEndhranIla sumadhyaniShkAnchithakRuShNavakSha:
sahAramanvethyudhithORdhvarashmishashAngasamgyabhramudhArathAram [37]
The sky with the exalted stars & the moon with his rays gone upwards
imitated the chest of Shri Krishna adorned with pearl necklaces & a
necklace with an excellent Indraneela (blue) gem in the middle & surrounded
by molten gold.
vARvAhAvRuthasaRvabhAgamudhitham vimbam shashAnkam
vidhOrIShadhdhaRShithakONamachchyuthamanasthOSham namOgrasThitham
rejekungkumashObhi ramyavasanachChannam marudhdhaRshithaprAntham
shrIkuchakOshamIShadhudhayanmadhyOpariShtAdhiva
[38]
The disk of the moon risen in the upper part of the sky with all its sides
covered by the clouds & with the sign of a hare & a small portion seen a
little shone like the bud like breast of Lakshmi which shines with saffron,
which is covered by the charming cloth but with the edge shown by the wind,
causing pleasure to Sri Krishna's mind.
gathE dhishAm bhaRthari dheshamanyam dhivAkare mandhamupEthya chandhra:
thadhambaram yajjagRuhe karai: svai: thatha: kalangIthi mama prathaRka:
[39]
When the sun, the lord of the ladies of the directions had gone to another
region, the moon showly approached them & caught hold of their cloth (sky)
with his hand like rays. So, I guess that the moon is one with a stigma.
yathpURNa pouRNamAsyAmudhayathi nishi thathkIRthinARyA: kumARyA: vakthram
kasthIrikAktham praviralakachacinyastha puShpam hi manye
sthOthravyAjEna dhevaiRvadhanavinihitham nandhasunORnacheth thathprIthyai
gOpAnganAnAm kaThamahithavadhvaRgathApAya cha syAth [40]
I think that the full thing (the full moon) which rises on the night of the
Full Moon is the face of the son of Nanda's (Krishna's) maiden of fame. It
is smeared with musk (the black spot in the moon). It has the flowers
(stars) placed in the dishevelled hairs. It is kept in the mouth under the
pretext of the praises by the gods. Otherwise (if it is not the face of
Krishna's maiden), how can it be for the happiness of the gopikAs & for the
torment of the group of women inimical to Sri Krishna?
dhivasakare hRuthathaskaraprachAre naranayanasya vidhUravaRthma yAthe
rajanikarOyamupEthya mAnavAnAm shramamadharIkuruthe sma pURNabimba: [41]
When the sun who had destroyed the movements of the thieves went away to a
distant path beyond the range of the people's eyes, this moon (like a
dutiful son of a father) came upon the scene in his full form & removed the
fatigue of the people.
sa mAramouRvIsThithamallikEShuriva vrajasthrIhRudhayam vijithya
harE: padham prApa shanai: smarENa thamAthmasAthkaRthumiva prayuktha: [42]
That moon who was like the arrow of the jasmine flower in the bowstring of
cupid & discharged upwards by cupid in order to have him (the moo) under
his control, conquered the minds of the women of Gokula & slowly reached
the sky (the feet of Vishnu to conquer Him also by falling at His feet).
ganDhaRvagIthamabhramapArathAram chandhrENa ranjithamudhIkShyamudhA mukundha:
bRundhAvanam madhupamanjuravam prasUnasandhOhasAmdhramavishathrujAlanIlam
[43]
Seeing the sky permeated by the song of the gandharvas, having endless
stars & made delightful by the moon, the giver of moksha (Mukundha) gladly
entered the brindhavana which had the delightful humming of the bees, which
was dense with the groups of flowers & which was black due to the group of
trees.
indhu: svaramyakiraNaiRvipinam pupUra mandhAnilashcha
mudhithOthpalamAnyagandhai
sAndhraprasUnanichayaistharava: samanthath kandhaRpamthAthamavalPkya
pikAshcha gIthai
[44]
Seeing the father of Cupid (Krishna) the moon filled the BrindAvana fprest
with his beautiful rays. The gentle breeze filled it with the enjoyable
fragrance of the waterlilies which bloomed out of joy for the contact with
the rays of the moon. The trees filled it all around with thick groups of
flowers & the cuckoos filled it with their songs.
vishvasya mOhana ithIsha yashO madhIyam vistharayehalalanAsahithO vihRudhathya
ithyaRThanAkRudhiva bRukShathalapraviShtai kRuShNAgigramAsoRushathi
hRudhyakarai: himAmshu: [45]
Oh Lord Krishna! Increase my fame as the bewithcher of the world by
sporting along with the women in this BrindAvana. As if praying thus, the
cool rayed moon touched the feet of Krishna with his delightful hand like
rays falling at the feet of the tree through the leaves of the trees.
vyAkIRNakAma iva thaiRvividhaiRvibhAvairAkaRShayanbrajabadhURnijasangayOgyA:
vENum kramENa raNayan brahathAnagAnamAnajJyAnamoulirudhagAyadhadhIshvarOsou
[46]
This Krishna, the Super lord of the universe & foremost among those knowing
the science of music & various tunes played on the flute gradually
attracting the women of Nandagokula who were fit for His company as though
He had His love heightened by the aforesaid different states of feelings
beginning with the rise of the moon & others.
hRudhgam hRudhyanuranjayansavayasa: samhaRShayankaRShayan
gOpasthrIhRudhayam pashUnRuShigaNAn nishcheShtayan spaShtayan
vishvam svasya vasham viyadhgRuhavadhUssammURChayan charaNAn
sidhdhAnsanthrapayan surAnvinimayan vENum pupOShAchyutha: [47]
Lord Achyutha nourished the flute making the universe in His belly attached
to Him, pleasing His friends well, attracting the minds of the gopikas,
rendering unconsicious the wives of the gods who have the sky as their
abode, putting to shame the siddhas & the charanas who are musicians,
making the gods bow down to Him & (thereby) making the gods bow down to Him
& (thereby) making it clear that the universe was under His control.
shuShkAmapi sma sarasAmadharAmRuthena hRudhyasvanAmpi vidhyAya
mRudhUththishUnyAm
Chidhram nigRuhya muralIm murajith chuchumbe sadhvEshajAthalalanAsu na
kasya pakSha:
[48]
The conqueror of the demon Mura (Krishna) kissed (like a lover) the flute
(His lady) making it, though dry (without love) wet (soft hearted) with the
nectar of His lips & making it (which was void of soft speech) emit
melodious sounds & closing its holes with fingers (concealing her defects).
Who is not partial to a woman born in a good family (though with defects)?
aparavashamapIsham svAnuraktham vidhathe sahajamapi virOdham hanthi
janthuShvabhEdhyam
vashayathi jagadhethanmAnyathAmapa vENuRmadhuraninadhabhAjAm kim na sAdhyam
hi lOkE
[49]
The flute makes Krishna, though He is not dependend on others, have a love
for it. It removes the hatred, though inborn & unbreakable, in animals
(such as the cows & tigers, serpents & mongoose, cats & rats, lions &
elephants & others). It brings this world under its control & has obtained
celebrity. It is proper.
sa jayathi yadhunATha: shrAvithAnEkagItha: karadhRuthavaravENu:
kAminIkAmadhEnu:
sulalithavanamAla: sundharapAngalIla: sajalajaladhamURthi:
sAdhubhigIRthakIRthi: [50]
Supreme is that lord of the yadus (Krishna) who has the excellent flute in
His hands, who made the people hear many wonderful songs, who is an all
yielding cow to the gopikas, who has a beautiful garland of sylvan flowers
(around His neck), who has the delightful sport of the sidelooks & who has
a (blue) body like the water laden cloud & who has His fame seen by the
virtuous people.
chandhre jRumbhathi thanmukhathviShi muhu: mandhAnile thadhvapuRgandhevAthi
viyOgavahigsachive thathkOmalAlApavath
vENou kUjathi panchavANavishisvai: shANAshithaisthadithA mAninyOpi
yayuRmanObhavapithu: shrEyOnidhim sanniThim [51]
While the moon having the lustre of Sri Krishna's face was waxing, while
the gentle breeze which has the smell of His body & which is helpful to the
fire of separation like His soft speech, the gopikas, thouth haughty, who
were struck by the five arrows of Cupid which were sharpened on the
whetstone, went near the father of Cupid (Krishna) who is the store house
of all good things (as if to report about His son's Cupid's mischief).
dhOham kApi vihAya kRuShNAsurabhim dhOgdhum samasthEpsitham
thadhvimbOShTasudhAthilubdhahRudhayA bhukthim viSRujyAparA
kAntham kAchanasadhguNARNAvabhRuthe bhaRthrepRuhAm vibhrathI thOkam kRuShNa
vihArayOgyavibhavA kanyethi kAchidhgathA [52]
One gopikA went off leaving milking (her or other's cow) to milk all her
desires from the kAmadhenu of Krishna. Another gopikA went away leaving
her supper with her mind coveting the nectar of His bimba fruit like lips.
Yet another gopika fled leaving her husband & yearning for Krishna, the
protector & possessor of the ocean of good qualities. A fourth gopikA ran
away abandoning her child to be accepted as a virgin fit for Krishna's sport.
gOpyanyAnjanarUpitham svanayanam kuRvanthyagAthsathvarA
thajJnyAnAnjanathuShtadhIriva padhObhUShAm svadhOShNItharA
sandhAyAchyuthasannidhim samagamathkRuShNAmgrisEvAm sadhA thanvanthya:
karabhUShANam mamabhavEth thathpAdhayORshUShaNam [53]
Another gopikA hastened away washing off the collyrium of her eyes as if
pleased with the collyriym of His darshan. Another gopikA with the
ornaments of her feet on her hands went away near Krishna thinking that to
her who was always serving her feet, the ornaments of His feet would be the
ornaments of her hands.
AnandhapURNathAm kRuShNa: svAnAm sandhaRshayanvibhu:
AnathA apo tha: prIthA: mAninIrithyachIkaThath [54]
pithrUbhaRthrujananyAdhe: parichaRyA yathORThadhA
vrajath vrajamEvAtha: kuruthA smarathAm hitham [55]
Showing His plenitude of bliss to His gopikas, the clever Krishna called
them, though they were haughty, obedient & were pleased to serve Him &
said, 'since the service done to the father, husband, mother & others
yields all the four objects of human life, go back to Gokula itself & do
good to those who are missing you & are thinking of you.
yadhIsha thEShAm hithamEva kARyam thadhAnga nAjJyApaya ganthumasmAn
viyOgadhagdhai: batha na: sharIrai: mahIm na thAm prathamhIm vidhEhi
[56]
'O, Lord! dear one! if good alone is to be done to the parents, do not
order us to go to Gokula. Alas! do not make that piece of earth a burial
ground with heeps of our bodies that will be reduced to ashes by the fire
of your separation.
pathyAdhisevApi bhavathprasAdhaprApyaRThamEvethi vadhanthi santha:
thvathpAdhamUlam vidhinOpanIthA: kasmAnmudhAjJyApayasIshaganthum
[57]
O, Lord! the learned people say that even the service done to our husbands
& others is only for the obtainment of your grace of reaching your feet
(which is a means to moksha) which we have now obtained by luck or fate.
Why then do you order us in vain to go?
nAnAyOniShu sambhave sathi kathi shrInATha nO mAthruthAm mAnyathvam
pithRuthAm priya thvamagamamsthuthkuthra kuRmORchanam
vairam vAkathivArameShu na kRutham vishvAntharAthman vibhOthannithyam
pitharam pathim cha jananIm thvAmEva sEvAmahe
[58]
O, Lord of Sri Lakshmi! while we were born in many kinds of births, how
many of us did obtain the motherhood, respectability, fatherhood &
husbandhood. Therefore, the fathers & others of which birth should be
worshipped by us? How many times did we not have enemity towards them in
all our births? O, the indweller of the universe! powerful Krishna!
Therefore we serve you who alone are our father, husband, mother.
jagathpithA thvam na pithA kimAsAm jagathprasUthiRjananI na kim na:
jagathpathi: kim na pathi: sakhE na: thadhanyajuShtayAlam ariShtavRuShtayA
[59]
O, friend Krishna! are not you, the father of the world, the father of
those gopikas? Are you, the creator of the world, not our mother? Are you,
the lord of the world, not our lord or husband? Therefore, enough of the
service of others which rains ills on us.
kAmtha: sa Eva ya: sThayaiRShouRyasoundhaRyasAgara:
sukhasyAnthakaram kAnthamaparam thaRkayAmahe [60]
He who is the ocean of stability, valour, beauty & others is dear (kAntam)
to us. We look upon any other as the destroyer of our happiness (kAntam
-Kam= joy, anta= destruction)
ya: sArabhAgamanumUya sharIrabhAjAm shiShtam prayachChasi kilArasamalpabhOgyam
dhu:khAthidhUragathapArasukhaikabhOkthu: thasyEsha yOgyamakhilam thava
kaRkayAma:
(61)
It is well known, O, Lord, that after enjoying the portions of essence of
all the pleasures enjoyed by all creatures (including those enjoyed by our
husbands with us) you give them the remaining insipid & scanty portions.
To you, the chief enjoyer of pleasures which are far from touch of misery &
which are endless, all things (including us) are fit to be enjoyed. (There
is no sin in that).
dhaRmO na vOyam shRuthisangathAkShayO dhaRmO navOya shRuthisangathAkSha
mAnyambhajadhvam ramaNam vihAya mAnyam bhajAmOramaNam vihAya
[62]
hithAhithAjJnyA vatha yUyamanganA yathO hi adhaRme mathirasthi nishchalA
hithAhithajJnyA vayamachytha prabhO yathO hi adhaRme mathirasthi nishchalA
[63]
(N. B. These two verses are in the form of a dialogue between Sri Krishna &
the gopikAs with two meanings in the former's words, one being their not
acceptance & the other, their admittance. The poet has employed the figure
of speech known as LAtAnuprAsa).
'You who have the knowledge of the Vedas! this your having another person
as your husband is not dharma. You who have eyes reaching as for as the
ears! this your having your husband & serving me is a virtue.'
'You having eyes reaching as for as the ears! this dharma of serving you by
leaving our husbands is a novel dharma.
'Do not serve another person by leaving your husbands' (62).
'O, the imperishable Lord! Since we have a firm mind in Vishnu's dharma, we
know what is beneficial & what is not beneficial.'
vAgvaisharImiva nirIkShya sa vallabInAm prItha:
priyOkthiparirambhaNachumbanAdhyai:
suptham prabOdhya madhanam samabhUdhadhrushya: sathyAm vidhAthumiva
kAmividhUrathAm svAm [64]
Having seen the maturity of the gopikAs speech, that Krishna was pleased &
rousinf the sleeping cupid by means of His pleasant words, embraces, kisses
& others, He disappeared from the gopikAs as though to establish the truth
of His being far from the reach of those with desires.
thAm pathyapathyabhavanEShu virakthachikthA:
shrIpuNdarIkanayanEkShaNakARyasakthA:
AraNyakEShu munivaRga ivAthimugdhA: chEru: vimRugya bahudhA thamaraNyakEShu
[65]
Those beautiful gopikas were greatly perplexed & with their minds free from
their attachments to their husbands, children & houses & intent on the
purpose of looking at that white lotus eyed Krishna, wandered in the
forests in search of Him like the best of sages with similar attainments
seeking Him in the upanishads.
samamudhithavimOhAvasThayA kvApi mugDhA: samudhithaghanachinthAvasThayA
kvApi shAnthA:
vashayithumiva kAntham yOgipUgaikachinthyam mudhuravachanadhakShAstham
jagusthA: parOkSham [66]
At these gopikAs developed at the same time the stage of madness, they lost
their senses sometimes (and did not know what to speak & what not to
speak). At other times they were calm or regained their senses as they
were in the stage of intense meditation. They who were experts in charming
speech sang of lovely Krishna who can be chiefly meditated upon by she
group of yogis.
rOmNAm haRShaNakAriNi shravaNatha: pApoudhavidhvamsini prEmNAm chithayathAm
vichithra vimala shlAdhyARThasandhAyini
sanjAthe bhuvi rukmiNIshavijayE sadhvAdhirAjOdhithE sanjAtha:
suramaNdalIShu mahitha: saRgashcha ShaShTO mudhAm
[67]
(General) When the exploits of the victorious Lord of Rukmini which cause
the happy harriilation of joy in the hearers, which remove the multitudes
of sins by their mere hearing, which give wonderful, faultless &
praiseworthy meanings & the four fold objects of human life (such as
dharma, artha, kAma, mOksha) to those who con over them with devotion, were
expounded by the good & eminent disputants like SukachArya & others (in the
BhAghavatha) the sixth 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 &
praise worthy meanings & 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 VAdiraja, this sixth canto which was
appreciated in the assemblies of the gods, is over.