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shrI rukminIsha vijaya, canto 8virahavagnibala malayAnilA jagadhivAkhiladhAma layAnilA:
chalathi vIkShya bhyAmala yAnilA batha thudhanthitharAmalayAnilA:
[1]
Oh, blemishless Krishna! just as the breezes of the deluge afflict the
earth which is the abode of all, the breezes of the Malaya mountain on
seeing which even the earth quakes out of fear, which give strength to the
fire of separation & which are devoid of the suppressing cyclones then
strongly afflict us who have the imperishable vital airs (that is, who are
alive).
dhEvEsha dhEvEshanivaRShhethou pAthAsi pAthAsithadhAthakalpe
dhAvEShtadhAvEShtayathIha yObhURmA na: samAna: sa nijEthyajAdhya
[2]
O, Krishna, the Supreme of all gods! the giver of eight siddhis or powers !
when god Indra was the cause of the downpour of rain attended with
lightening & when the sylvan fire which was black like the wound caused by
the fall of an oily sword surrounded us you were our saviour & you had the
affection for us, your devotees. Oh, such a one as you don't leave us now.
The eight powers are:
aNimA mahimA chaiva garimA laghimA thaThA
prApthi: prAkAshyamIshithvam vashithvam chAShtasidhdhya:
Becoming atomic in size, becoming big in size, becoming weighty, becoming
light, obtaining anything, irresistible will, being superior to all &
having under control (respectively).
nAnAnanAnanunnUnam nainOnannEnninAm nu nou:
nAnAnanunnenAnena nOnO nEna na nO nanu [3]
O, Krishna the prompter of the many faced Brahma (or Rudhra) & MukhyaprAna!
(or, oh, master!) There is no sin for a man who has given us food. That
man (a yogin) protects those who revel in food like a boat. He who is
prompted by various kinds of food is not without sin. It is indeed not
only in us (but even in those who are learned in sastras & are a prey to
the cravings of food.)
manasAmahitha svaramithrahRudhAmanasAmahithasvaramithra hRudhA
manasA mahitha svaramithrahRudhAmanasAmahithasvara mithrahRudhA
[4]
O, Krishna, the giver of grief to the minds of the demons whose minds are
hostile to the heaven! Oh, you who are, worshipped in their minds by the
paramahamsa ascetics whose minds are fond of OmkAra ! O, you whose cry was
dishonoured by the cart like demon! O, you who have a chest shinning
bright like the sun! with these court us soon.
(N. B. The implications of these addresses are:
1. We are not demons & as such you should not give grief of us.
2. Let Mukhyaprana, please you by vedic recitation. It is not for us.
3. Pleasing you with mental worship is fit for ascetics & not for us.
4. The killing of sakatAsura is a proof for causing grief to the demons.
5. We too have the knowledge of your shape & limbs & the meditation too
thereof.
varayAsuramOdhAre tharasA kinkarIrimA:
vara yAsu ramOdhAre thvayi nEdham guNOchitham [5]
O eminent Krishna, the foe of the happiness of the demons! quickly accept
us, your servants, in whom goddess Lakshmi resides. Your desertion of us
does not become your quality of liberality or munificence.
vRuNItha dhAsIRyadhi nO vanE na kavIsha gourIsha hRuthAthmavRuththA
kavIshagourIsha hRuthAthmavRuththAvRuNI thadhAsIRyadhi nOvanEna:
[6]
O, Lord, the eminent among jnyAnis! if in the forest you don't accept us,
your servants , then your words (that we should be born on earth) are
contradicted. You are taken always in their minds by Brahma, Garuda &
Rudhra (lord of Gouri). If such a one as you who are able to protect us,
don't accept us, you will become a debtor to us.
jAnathIRnasthavAmAnavEShu sThithim na thyajEmA: prabhO mA navEShu sThithim
kuRvasou kim priyA mA navEShu: sThithim nEha kinthu priyemA navEShusThithim
[7]
(Lord Krishna may sa that He does not accept the gopis as they are not
jnAnis & as they have tasted the pleasures. The gopis reply as follows):
Oh, Lord Krishna! we are in the know of your supreme position among gods &
so don't desert us. Don't make friends with new women. Is your consort
Lakshmi a new lady? No, not at all. Oh, beloved Krishna! if you forsake
these gopis they don't wish for their being in their bodies but wish for
their fall over new, sharp arrows & die thereby.
vrajEmaham thOShasitham vikuntam bhajEma chakShuRviShye thvayIshe
vrajEma hamthOShasi vikuntam na chEchvadhIkShOthsava bhangahInam
[8]
Lord Krishna may say that even their death will not unite them with Him.
The gopis reply as follows: Oh, Lord! if you are visible to us, we shall
be bound with joy, live in Gokula & celebrate a permanent festival in
Gokula. If you are invisible to us, we shall go in the morning to the
eternal (& famous) Vaikuntha where we have the festival of seeing you
ceaselessly.
viyOgE thava gOvindha dhivasOpi bhayankara:
iyam nishA dhishAvyApthathamisthrA kAntha kim puna: [9]
O Krishna, who is treated of in the Vedas! during your separation even the
day time causes fear. O, delightful Krishna! What then of this night which
has darkness spread in (all) the quarters?
samAyathEyam na sharai: samAyathe samAyathe svEShu kilAsamAyathe
samAya thEnAnga nama: samAya thE sa mA yathERvathRmabhajAsamAya thE
[10]
Oh, Krishna! this night which is equal to the arrows (in torturing us) &
which is very long does not pass away. Oh, you who have unequalled
pervasiveness! You bless all the devotees alike. Oh, dear! Oh, deceitful
one (having mAya)! salutation to thee because you are with Lakshmi. Oh,
completely satisfied one! don't follow the path of the ascetics in
abandoning your wife.
karOthikAryom dhadhimanThasangamapi sma kaRthum yathathe na thEna
thvadhamgrijuShteraparam murArE karOthi kARyOmdhadhimanThasanga
[11]
Oh, you Krishna (the foe of demon Mura) & one having contact with the
churning rod (mandara mountain) of the milk ocean! our hand that did the
past work of churning curds does not try to do it now. Therefore, which
eminent gopi will do any other work except the service at your feet?
dhayAnga yadhyAsu na dhInabandhO priyeyamApyA hi nadhInabandhO
hRuthOrirasyA yadhasou bhagasya thavoujasA thOyadhasoubhagasya
[12]
Oh, dear Krishna, the kinsman of the afflicted ones! though you have no
compassion for us, this dear river (YamunA), daughter of the sun, is dear
to you & is fit to be courted by you. Oh, Kinsman of the sun god (since
you are ever in the sun)! For, the foe to the river's fortune or to
priilage of a holy bath in her waters by all (KAliya serpent) was expelled
by the valour of you who have the fine complexion of a water giving (blue)
cloud.
ihAgathA hantha surAnudhArAnamum cha rAmAvara sidhdhabhadhrA:
bihAya lokam thava sangasidhyai na mumcha rAmA varasidhdhabhadhrA:
[13]
Oh, the younger brother of Balarama (Krishna)! Alas. Don't leave us, the
beautiful & captivating women (of the siddhas) who have come down to this
earth by leaving the eminent gods & their world for the attainment of your
association & who have got the auspiciousness by the boon of the gods
worshipped by us.
uchithaiva nATha sudhayAsudhayA chakithAsu dhuShtabhayadhAbha yadhA
na bhavAmsthadhA gRuhamadhO hamadhObhayam kimuthsvanavanam na vanam
[14]
Oh, you with a lustre which strikes terror into the wicked! O, Lord
Krishna! Your mere unto us frightened gopis- is meet (because you are the
Kinsman of the distressed). During your absence even our house which is
devoid of (the work of milching the cows frightens us. Is not the forest
with its roaring sound of waterfalls brightening?
bhramaramjithasthava padhAbjayuge bhamaram jithArikula na: sadhaya
hRudhayam viyukthatharuNI sThirathAhRudhayam vibhORdhayathi bhRunchaya:
[15]
Oh, the conqueror of the enemy group! O, the merciful one! O, Lord! This
swarm of bees which has lustre on account of wandering & which takes away
the firmness of the minds of us separated young women, tornments our minds
which are hovering like bees round your pair of lotus like feet.
(N. B. This insult should be removed by you as you are the conqueror of the
enemy groups).
charaNAmbhuja karasarOjarucham kavivaRNAnAkarasarOjarucham
thava nAbhimachyutha dhidhRukShathi hRugviShayEkShayA sapadhi
dhRukkShathidhRuk
[16]
Oh, the Imperishable one! our eyes perish on seeing the sense objects.
This is seen by our eyes. SUch are our eyes. They went to see your lotus
like feet, the lustre of your lotus like hands & the navel which is like a
lake fit for being depicted by poets & which makes bright the creator
Brahma (who was born of it).
PadhAravidham hRudhi dhEhi na: priyam sadhAsmaranniRmaladhEhina: priyam
thadhEhi shAnthasthavanandhanOja yannihanthi shAnthasthavanandhanO jayam
[17]
Oh! birthless Krishna! place on our chests your lotus like feet which are
dear to us & also to those who are free from blemishes & who think of you
always. Because you are fond of the praises of those who are not haughty &
your son cupid who was calm before (as we were in your embrace) is now
grown up & kills us, you do come.
nanu champakAchyuthapadhAmbu jayOdhayamasthi thEchchuthapadhAmbujayO:
uchitham cha puShpamalinAkalitham thamihEkShayAshu malinAkalitham
[18]
O, campaka tree! don't you have from the sky the water which contributes to
your prosperity? Is there not in the pair of the lotus like feet of
Achyuta (Krishna) the fit flower which is not smelt by the bee? So, show
us here Him who is not visible to those with blemishes.
alirayam na hi vEthi madhudhviSham thadhapi nAma shivEthi madhudhviShan
bahupadhE prakRuthiRviShamasThithi: paramihAthanuthE viShamasThithi:
The bee does not indeed know the foe of the demon Madhu (Krishna).
However, hating this auspicious campaka flower it does not taste its honey.
People say that it is right. It is the nature of one who has many feet
(the bee which is called Satpada) & also of one who has many lady loves
(like Sri Krishna) to be ever partial. Sri Krishna's absence near is
verily the kAlakuta poison which spreads every where. His nature is
troublesome to us.
maralI manO vijayathEja yathErapi mOhadhAgrachvalayEvalaye
kamalAthavAdhara sudhArasudhA: pivathi thvadhuDhmahitha mahithA
[20]
Oh, birthless Krishna! Your flute which deludes even ascetics, which is
helpful in your effort of attracting us & which is worshipped by all
conquers our mind. During the deluge like Lakshmi who wears precious
bangles (on her arms) it drinks your lip's auspicious flows of nectar (on
account of which we are worried because your lip is is fit to be kissed by
us).
thava vENunA suranathA raNathA vinathA vadhUthathijithAjithA
yamunAgathAnthikamalam kamalam dhadhathIva thE karamudhAra mudhA
[21]
Oh, eminent Krishna! by your sounding flute which has conquered the groups
of ladies the greater gods who are bowed to by the lesser gods are made
tobend down. By the river Yamuna which was thoroughly conquered by your
flute you were approached in close quarters as if to dedicate (to you) her
tribute of a lotus out of joy.
karajaprasakthayururuchA ruruchARvalOkanAkalithayAlithayA
kamalAnvakAri ruchirAruchirAshyapahapriyOshtarasathIrasathI
[22]
Oh, friend! the flute has a brilliance due to its contact with the nails of
Sri Krishna's fingers. It has the delightful glance of the deer. With this
delightful glance it saw Lakshmi & stood imitating her on the bank kissing
the juice of Sri Krishna's lip which is very much liked & which puts an end
of all aversions.
muralImamAnaya thavAyathavAmjithachEthasAnthikamithA: kamithA
visRujennijebhinavadhURna vadhURna chakAsthi sAdhvivinathAvinathA
[23]
Oh flute! fetch this Krishna. With our minds overcome by your long sound,
we have come near you. Our dear Krishna who has the new burden of
protecting His devotees will not abandon women like us. O, good flute!
lordship does not indeed look nice in the case of those who are humbled.
vrajabhUriyam bhuvi thathAvithathApyudhabhUththavEshvara janerajane
kamalApi thathra lasathelasathethyadhunOthsRujEthsuramaNe ramaNe
[24]
O, birthless Lord Sri Krishna! on account of your appearance (avatara) this
Gokula, even though filled with sheep became famous on earth. O, the jewel
of the gods! even Lakshmi shines there (in Gokula). Now she may leave
Gokula thinking that you, her husband, are indolent.
vijanE banE svajanamuthsRujathasthava nAgaRmam yadhi manO manuthe
vinihamsi hamsanuthapuNyayashasthavanAgamam parama thaRhi thava
[25]
Oh, eminent Krishna! if the mind of yours who have forsaken your devotees in
a forest which is bereft of people doesn't think of appearing before us,
you destroy the Gita saastra which extols your sacred fame which is praised
by the ascetics of the paramahamsa order.
ayOgaminnA nayathIshamAnI thavAdigradhAsIRbatha daNdapANi:
ayOgabhinna na yathIshamAnI hiyEtha kasthEna bhavadhviyOgE
[26]
Oh, Krishna! He who holds a staff in his hand (Lord Yama), thinking that he
is now the master of all of us who are torn by your separation & who are the
devotees at your feet, will, alas, take us to his city. When that yama
suffers from your separation, which man who thinks he is so strong as to
break an iron rod & a mountain or which yogin who thinks he is a super
yogin, will not lead him (yama) away to torment him?
vinAshanAnAmayadhEhapuShtIranAdhithasthvam paramujdhyasIsha
vinAshanAnAmayadhEhapuShtIRlabhEmahi thvaththulanAm vayam cha
[27]
Oh, Sri Krishna, from time immemorial, you have given up death, many kinds
of diseases & nourishment of your body. Now, due to your separation, we
shall also attain your similarity without food, freedom from diseases &
nourishment of our bodies.
(N.B. We shall somehow die & attain your saroopya (resemblence) in moksha).
vidhishaRvapURvasumana: sumana: sarasInivAsa jagathAja gathA
thvadhaminnathA thuhinathO hi nathO dhahanOparPsadhRusha thadhrUshathA
[28]
Oh birthless Krishna! O, dweller in the lake of the good minds of gods such
as Brahma, Sankara & others! Your identity with the world is condemned. The
fire which is worshipped by the performance of sacrifices is indeed
different from the snow. O, you having none similar to you! You & the jivas
are like the fire & the snow respectively.
(N. B. The difference between ParamAtman & the jivas can be expressed in the
following five limbed inference:
Jiva & Brahman are different because they have opposite qualities like the
fire & snow. These two are like them (fire & snow) therefore these two are
separate.)
kamalAsanAjcha bhavathObhavathO mahithIdhirA kila thayA lathayA
tharuvadhbhavAn parivRuthOrivRuthOdhayadhAva sEdhamanu the manuthe
[29]
Oh, Krishna, the sylvan fire to the prosperity obtained by your foes! is
not, Lakshmi superior to Brahma (the lotus seated), Siva & the liberated
souls? You are embraced by her like a tree surrounded by creepers. She,
Your spouse, considers the whole world lesser to her.
(N. B. Lakshmi is superior to Brahma & the whole world. You are superior to
her & so you are superior to all. All this is the import of tha AmbhrunI
Suktha).
nigamOsthithe mathimathOthimathO nikilEshvarathvasamayEsamayE
thamapi thyajamthyasubhRutha: subhRutha: svanaya:
kuthOkShararahithairahithai: [30]
Oh matchless Krishna! in the case of Your being supreme Lord of all there
are many Vedic statements which are highly clear & acceptable to all. On
which authority do those enemies of our system who are behind (as they are
unaware of their own self contradicting ideas) & therefore disregard those
Vedas, establish their own pet theories?
(N. B. ASha: saRvEshvar: ! na the viShNO jAyamAnO na jAtha: | Na
thvathsamOsthyabhyadhika: kuthOnya (BG) assert the supremacy of the Lord).
anRutham jagathkalayathElayathE yadhi kOoi mAnasahintha sa hitham
ruchiram kaTham nijanaye janayennahi rajbahE: kShathirabhUthirabhUth
[31]
Oh, immortal Krishna! if any disputant thinks that your universe which is
based on authorities is false, how will he make his pet theorics pleasant &
acceptable to all? (He cannot because he has no authority). Nor can he
annoy us with a false authority because it has no existence at all. Has the
bite of a serpent superimposed on a rope ever caused the inauspicious death
or anything untoward? (a false object can never establish a fact).
bhayahEthuthAsya na cha kampakathObhayahEthuthAsya chitha eva param
na hi chidhgathERThamahimA nishi thAnahichidhgathERTha iha rAthi hi thAn
[32]
The serpent causes neither fear nor trembling but its knowledge only does
them. Because at night when a real serpent moves on the body of a man
asleep it does not cause fear & trembling. When there is no object, its
knowledge causes fear & trembling.
yadhi bhEdhashUnyamakhilam makhilamdhyasurARdhithA surasabhAra samA
thava dhAma kim muraripOraripOsthuthirapyudhAracharithAcharithA
[33]
Oh, Krishna, the foe of Mura! O, the foe of viccs ! o, the doer of super
human acts! if the entire world is devoid of differences, why did the
lustrous assembly of gods (such as Brahma & others) who were harassed by the
demons, the destroyers of the performers of sacrifices, go to Your abode (on
the milk ocean & praise you (by means of Purusha suktha)?
N. B. Here there is difference between Vishnu & other gods in that the
former was reached by the latter & prayed to by them also. In the tenth
Skantha of the Bhagavatha, it is said that all the gods repaired to
svetadvipa & prayed to Him to rid the earth of the unendurable burden of the
asuras.
(anEna bhEdhE gamyaRgathRubhAva sthOthRusthuthyabhAva:
sAmaThRthyadhabhAvarUpAvisudhdhadhaRmA: smARthA: kaThithA bhavanthi! jagAma
sa thrinayanathIrakShIrapayOnidhE: ithyAdhE)
amithEruvivikrama thavAmathavAgabhidhAm vadhankharagathE ramathe
kUva virudhdhadhaRmajaladhI jaladhIkalithAbhidhA kUva nijayO nijayO
[34]
O, Krishna having unlimited eminent valour! the disputant who speaks of your
identity with the world & whose words are opposed to the vedas revels in the
doctrine of the ass. How can there be identitty between jIvAthman &
ParamAtman who are like the two oceans of mutually contradictory qualities
as imagined by the mind of the dullard?
(N. B. The identity between one who has no birth & exists in daluge also &
the other who is born during His creation is the product of the minds of the
dullards.)
smRuthi bhArathAvraNa purANa purAthana vEdhashAstravibhavam vibhavam
paramam cha mAnasamayaisamayai: ranRutham vadhanna susabhAsu sabhA:
[35]
Tha mAyavadi who declares as false the treasures of the smritis, BhAghavata,
the sAttvikA purAnas, the self revealed vedas & Brahma mimAmsa Sastra which
remove the cycle of births & deaths & even the supreme Hari with his
theories born of his own mind will not shine in the auspicious assemblies of
the great vedAntis.
phaNirAjagaRvashamana: shamana: kShayakAraka: kuruthAthkuruthAth
chakithAthmanAmiha vanE havanE vinutha: kRupAvasuhRudhAm suhRudhAm
[36]
May Sri Krishna who humbled the pride of the king of serpents (kAliya), who
destroyed the demon of the shape of a cart & who is highly enlogized in the
sacrifices bring joy to us who are His best friends, whose minds are
frightened in this forest by the fierce cries & roars of owls & lions &
whose hearts yearn for the wealth of His mercy.
mukvasArasam cha surasam surasasthuthachArubhAvayugalam yugalam
nayanAbjayOraja manOjamanOjayi susmitham hRudhayathEdhayathE
[37]
O, birthless & (therefore) merciless Krishna! our mind remembers your lotus
like face full of the juice of beauty, your pair of lotus like eyes whose
charm is praised by the gods & which are delightful & your lovely (gentle)
smile which conquers the mind of cupid.
gOShInAm parithApamithyudapathi: kRuShNAya shamsanniva
prApAbdhyanthikamachyuthEndhurudhithasthathpuNyapujjAchalAth
vakShOjAruya girim karai: parimRujannEthrOthpala, haRShayan hRudha
vyOmApyanuranjayanvirachayanvRudhdhim pramOdhAbbudhE:
[38]
As if to communicate to Sri Krishna the all round distress of the gopikAs
described above, the lord of stars (the moon) reached the proximity of the
sea (abode of Krishna). The moon in the form of Krishna also rose from the
mountain of the gopikAs merits by touching the hill of their breasts with
his (rays) hands, gladdening the blue lotuses in the form of their eyes,
kindling love in the sky of their mind & enhancing their ocean of joy.
(N. B. The moon touches the rising mountain, causes the blue lotusess to
bloom, reddens the sky by his rays & causes ocean to swell. Similarly, Sri
Krishna touched the breasts of the gopikAs, widens their eyes, excited their
minds & caused great joy in them.)
kAchinmukundhamusvasArasasourabhAdayam
thAmbulachaRvithamabhakShayadhambujAkShI
anthaRnilInamadhanAyudhadhAthajAthashanthim viThAthumiva
sanchithapuNyashEShA
[39]
A certain gopi who had the remnant of merits earned before & who had lotus
like eyes ate Sri Krishna's chewed betel which was filled with the fragrance
of His lotus like mouth as if it were a remedy for their wound caused by the
arrows of cupid who was lurking in her mind.
anyAm thadhansaparilambithapANipadhmA dhanyA
sphuranmakarakuNkalashObhigaNdam
prEShTAntharAdkuritha savilAsathRuShNA puShtipradhEva mRudhuhRuShtamukhi
chachumbE
[40]
Another gopi with her happy face had her lotus like hand dangling from the
shoulder of that Krishna & therefore she was blessed. She kissed His cheek
shining with the dazzle of the shark shaped earrings as if to foster the
thirst for the RAsakreeda sprouting in the mind of her favourite Sri
Krishna.
kAchincha dhaShtamRudhulOShTaputI mukundham thanvI thathAna
tharalAthmakatAkShalShyam
bhU,sajJnyayeva ramaNam prathi dhaRshayanthI bimbOShTachumbanarumchim
ruchrAlakAsyam
[41]
Another slim gopi as if to show by the signs of her brows her desire for
kissing the bimba fruit like lips of Sri Krishna whose face was lovely with
curls of hair made Sri Krishna (the giver of moksha) the target of her
moving side glances with her soft, basin like bitten lips.
na svairiNIthi nayakOvidha mayyupEkShA yukthA thavEthi thamiva
prathibOdhayanthI
paspaRsha pANikamalam susvajAshrudhArA hasthEna haRShakarakamkaNasusvanEna
[42]
Yet another gopi requesting Sri Krishna thus: ' Oh, expert in policies! It
is not proper on your part to be indifferent to me mistaking me for a want
on woman'. took hold of His lotus like hand with her hand tingling with the
happy & auspicious sound of the bangles with her tears of joy welling up in
her face.
rathyuthsavARha thanumandhirasangithungavakShOjasathkalashamaNdanadhIrivAnyA
samyOjya thancharaNapallavamAshu mAradhikkArachihmakhanadhvajamuthpathAkam
[43]
Another gopi as if having her mind in the decoration of the pUrNakumbhas
(which are pots filled with water on religions occasions) in the form of her
high breasts that are in contact with the house known as her body fit for
sexual sport connected to them the (two) sprout like feet of that Krishna.
She soon fixed the upflying flag of pole (the signs of flag on Krishna's
feet) which acted as the sign to the defeat of cupid.
(N. B. This means that she got rid of her love pang by contact with Sri
Krishna).
anyA cha tham hRudhi nidhAya nimIlithakShI dhanyA priyam
pulakashObhithasaRvagAthrI
saRvAbhirAbhiranubhUthamabhunkthabhOgam kim nAma nAsthi munimARgajuShAm hi
lOkE
[44]
Another gopi who was blessed & whose limbs of the entire body shone with
horripilation kept that dear Krishna in her heart & with her eyes closed
experienced all the (aforesaid) enjoyments (such as the chewing of betal &
others)enjoyed by all other gopis. In the world what fruit cannot be had by
those who follow the path (of meditation & concentration) of the sages?
nayanaiRdhadhuRmusvabimdhu khavindhum vihasamthamasya charaNe charaNe
jayadhAyinI sthanayugEna yugEkShaNathAm shamAvadhigathEdhigathE
[45]
All gopis looked eagerly at the moon like face of Sri Krishna which mocked
at the moon in the sky (on account of its superior beauty) & placed on their
breasts His feet which ensure victory to those who remember them. When Sri
Krishna, who was invisible till the pacification of their pride was now seen
by them, they felt the age long period as a single second.
svAnandham prakatIchakAra sukhadham sAyujyamAlidya thA: sAghamRyam
svakRuthAnulEpaRthilakaimOkSham hRudhisThAvRuthE:
thAbhi: sasmithamIkShithO yadhupathi: sArupyasAShtOm dhishanrAsAkhyam cha
thadhuthsavam na hi kaThA vyARThA parabrahNA:
[46]
The Lord of the Yadhus (Krishna) who was visualized by the gopis with a
smile removed the cloth covering their breasts & manifested their bliss. He
gave them SAyujya by His tight embrace & similarity in characteristics by
His own sandal paste made on His forehead, etc... imprinted deeply on their
breasts by the above embrace. Giving them sArupya & sArshtri in Moksha, He
commenced the festival of the sport of Rasa. Telling the glories of the
Lord will never go in vain.
(N. B. The four types of moksha are SAyujya (entering the body of the Lord
& coming out of it at will), sAdharmya (similarity in qualities), sArUpya
(form similar to that of the Lord), & sArshtri (dancing with the Lord with
one's hands on the shoulders of the Lord).
ramyasThalI rAsamahAya souriragAdhasou sArajanIhithAya
AsAmabhUdhIpsithadhAtharIshe rAgAdhasou sA rajanI hithAya
[47]
This granson of SUra (Krishna) went to a beautiful & natural spot for the
festival of Rasakrida which was wished for by the gopis who had eminent
birth. Because of their love for Sri Krishna who gives them whatever they
want, that night (which was unbearable to their vital airs during His
separation) was agreeable to them now.
kaTashleShakarAgrapAthamadhuravyAhAramandhasmithai: lPlApAnganirIkShaNEna
marutha gIthEna shIthAmshunA
shRungAram rasamunchakai kusumithE brundhAvanEpOShayan gOpImaNditham
yadhupathI rAsOthsavamniRmamE
[48]
The Lord of Yadus (Krishna) initiated the festivity of Rasa in the blossomed
BrindAvana adorned with the bevy of gopis nourishing the sentiment of love
with the Alambana causes of the embrace of necks, making marks with the
finger nails, sweet speech, gentle smiles & unsteady sideglances & the
exciting causes of gentle breeze, sweet songs & the cool rayed moon.
(N. B. The Alamkara shastra speaks of nine sentiments such as sRngAra, Vira,
KaruNa, adbhuta, hAsya, bhayanaka, bibhatsa, raudra & santa).
pREShTasyAsayugam karairubhayatha: prEmOthTharOmOdhgamai: suShtvAlimgya
puna: palAyanabhiyEvaithsukyathO vIkShathAm
sidhdhAnAm nayanai: samam samudhitham shrugArasamjJnyamrasam madhyasTham
mumuchuRmiThO dhRuthakarA ganthum bahiRna kUvachith
[49]
The gopis embraced tightly the two shoulders of the dearest Krishna on both
sides with their hands horripilated by love as if out of the fear of His
running away (from them). The siddhas were witnessing with their eyes out
of curiosity. All the gopis surrounded Krishna with their hands locked with
one another's & did not allow the sentiment called SrngAra to go out
anywhere.
sa nEShyathi prAgiva kAchdhAsAm manOramAm shouririthIva bhIthyA
parasparAbadhdhamanOjJnyahasthA virejurindhIvara lPchanAstha:
Those gopis with their blue lotus like eyes shone with their delightful
hands linked with one another's as if out of fear that Sri Krishna should
disappear from their midst with a lovelier lady as He did before.
viShvagvisaRpinayanA: parimuchyamAnavakShOjanasthrakabarIbharabhavyanIvya:
simjadhvimUShaNagaNA miShathAmaloulyam nAtaychChalEna charaNai: kaNashO
chithAnu:
[51]
The gopis with their glances spread all around their dropping blouses,
loosening braids of hair, beautiful knot of the saree & jingling sound of
the ornaments powdered with their feet the courage of the siddhas who were
looking at them under the pretext of dancing.
(N. B. The minds of the siddhas were affected by love on seeing the
rAsakrida.)
kRuShNAmsavinyasthakarAbjamAlA hRuShtA: sthriyasthA: nanRuthu: salIlA:
AnandhamURthi parirabhya maRthya: kO nAma nRuthyathi sidhdhakRuthya:
[52]
Those gopis who had placed rows of their lotus like hands on the shoulder of
Sri Krishna felt very happy & sportive & began to dance. It is but right.
For, by embracing the person of bliss which blessed man will not dance?
Avadhya mukthagaNavallabhakaNTamEkA vAlA vimukthakabarIbharabandhanAya
chakre na yathnamalasA gurukARyalAbhe ladhvaRThasAdhanakRuRthina hi
dhRuShtapURvA
[53]
A young gopi tightly embracing (with her creeper like hands) the neck of
Krishna, the lord of the groups of liberated souls, did not try, being
indifferent, to fasten the loose chignon. It is right. When a great work
of binding an ever liberated God has been achieved, the effort for a petty
thing in never seen before.
kRuShNAlinganabhangashankihRudhayA: sthrastham kacham prachyutham
vakShOjAmbaramudhgathAmapi na thA nIvIm babandhu: kila
thadhbhaRthA rathisUchakam mRugadhRushO dhRuShtavA prahRuShtAnanA
rathyanthOchithakaRma chkruramatham naivEthi chEthO mama
[54]
The deer eyed gopis, fearing that there would be a break in their embrace of
Sri Krishna, neither fastened the loosenen locks of hair & the dropping
blouses nor tie up the knots of the sarees. (on the other hand) Looking up
on them as hints for their love sport with Lord Krishna, their faces
brightened with joy. I think they didn't do so because they must be done
once after the sport was over.
kAchichchuchumbe kamalEkShaNasya kAruNyasindhO: karamavjanEthrA
AshliShya kaNTam vatha pURvavanmAm svIyam na munchEthi thamanchayanthI
[55]
A lotus eyed gopi kissed the hand of Sri Krishna who is the ocean of mercy &
who has lotus like eyes. Embracing His neck she begged the hands not to
desert her who was its own as it did before.
shrIlOlakOmalakapOlavilagnagaNdalOlam kayApyabalayAnanamanyavadhvA:
jagnE svavakthragathavItikayA thadhEvakRuShNasya sUchakamabhUdhiva
dhissathasthAm
[56]
A gopi's face which was beautiful on account of its deep contact with the
soft cheek of Sri Krishna, the husband of Lakshmi, was struck by another
gopi with her chewed betel. That served as a clue for Sri Krishna who
wished to give His chewed betel to her.
vilAsamasyAm varasidhdhasathkRuthAvilAsamasyAmbarasidhdhasathkRuthA
thathAna vINIdhvanigAnavidhyAthathA navInAdhvani gAnavidhyAyA
[57]
During the Rasakrida, a certain gopi who had the merit got by a boon, who
was honoured by the siddhas in the sky & who was well versed all around in
the art of music which was as sweet as that of a lute pleased the unequalled
Krishna by singing like Him. Thanks to that gopi people began to sing in a
new way.
bhaRthumRudhusvaragathAnugathi: svagItham visthARya
hRudhyakalakaNTavadhUribAdhdhA
mugThIbhavathsu sakalEShu mukundhavakthram snigdhA chuchumba rahasIva
vishankamEkA
A gopi while imitating the melodious voice of Lord Sri Krishna expanded her
own music like the beautiful voice of the cuckoo & while all were
undoubtedly rapt in music, kissed the face of Sri Krishna with love without
any hesitation as if it were a secluded place.
kimApthakAmasya thavAbhirIsha thaThApo nasthOShayathe vilAsai:
ithIrayanthIva karam murAre: sthanE nyadhAthkApi balEna bAlA
[59]
O, Lord! of what use are we, the gopis, to you who have obtained all your
desires? However, please us with your sports'. So saying, a gopi forcibly
placed the hand of the foe of Mura (Sri Krishna) on her breast.
urOjayugmAgithakunkumAgamasAvadhAraNamAthmaRbhaRthu:
kare sThirIkRuthya chakAra chArum thamanyamAninyabhiruchyayOgyam
[60]
The gopi mentioned abouve smeared thickly the mark of kumkuma adorning her
breasts only on her Lord Krishna's hand which was placed on her breasts &
made that beautiful hand her monopoly & unfit for being liked by other gopis
(because of its wearing the kumkuma of their rival wife.
mudhAvahAbhAsuragIthashObhA vibhAthi vRundhAvanarAsalIlA
hareshcha mURthi: shathashOmganAlyAmudhAvahAbhA suragIthashObhA
[61]
The Rasakrida which caused pleasure shone with the slendour of songs in the
BrindAvan. The single body of Krishna which had the lustre of a water laden
cloud became a hundred fold & shone in the midst of the gopis & its
excellence was sung by the gods.
rOmNAm haRShaNakAriNi shravaNatha: pApoudhavidhvamsini prEmNA chinthayathAm
vichithravimalashlAdhyARTha sandhAyini
samjAthe bhuvirukmiNIshavijayE sadhvAdhirAjOdhithE samjAtha: suramaNdalIShu
mahitha: saRgOShtamOyam mudhAm
[62]
(General) When the exploits of the victorious Lord of Rukmini which cause
the happy horripilation of joy in the hearers, which remove the multitude of
sins by their mere hearing, 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 BhAgavata), the eighth
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 eighth canto which was
appreciated in the assemblies of the gods, is over.