See for the online version with illustrations, music and links to the previous translation: http://bhagavata.org/
"The Story of the Fortunate One"
CANTO 10 - part III:
Chapter 46 Uddhava Spends the Night in Gokula Talking with Nanda
Chapter 47 The Gopî Reveals Her Emotions: The Song of the Bee
Chapter 48 Krishna Pleases His Devotees
Chapter 49 Akrûra's Mission in Hastinâpura
Chapter 50 Krishna Uses Jarâsandha and Establishes the City of Dvârakâ
Chapter 51 The Deliverance of Mucukunda
Chapter 52 The Lords Leap from a Mountain and Rukminî's Message to Lord Krishna
Chapter 53 Krishna Kidnaps Rukminî
Chapter 54 Rukmî's Defeat and Krishna Married
Chapter 55 The History of Pradyumna
Chapter 56 How the Syamantaka jewel Brought Krishna Jâmbavatî and Satyabhâmâ
Chapter 57 Satrâjit Murdered, the Jewel Stolen and Returned Again
Chapter 58 Krishna also Weds Kâlindî, Mitravindâ, Satyâ, Lakshmanâ and Bhadrâ
Chapter 59 Mura and Bhauma Killed and the Prayers of Bhûmi
Chapter 60 Lord Krishna Teases Queen Rukminî
Chapter 61 Lord Balarâma Slays Rukmî at Aniruddha's Wedding
Chapter 62 Ûshâ in Love and Aniruddha Apprehended
Chapter 63 The Fever in Conflict and Bâna Defeated
Chapter 64 On Stealing from a Brahmin: King Nriga a Chameleon
Chapter 65 Lord Balarâma in Vrindâvana and the Stream Divided
Chapter 66 The False Vâsudeva Paundraka and His Son Consumed by Their Own Fire
Chapter 67 Balarâma Slays the Ape Dvivida
Chapter 68 The Marriage of Sâmba and the Kuru City Dragged Trembling of His Anger
IntroductionThis book tells the story of the Lord and His incarnations since the earliest records of Vedic history. It is verily the Krishna 'bible' [in Sanskrit called a samhitâ] of the Hindu universe. The Bhagavad Gîtâ relates to this book like the sermon on the mountain by Lord Jesus relates to the full Bible. It has about 18.000 verses contained in 335 chapters and consists of 12 subdivisons of books that are called Cantos. These books together tell the complete history of the Vedic culture and cover the essence of the classical collections of stories called the Purânas. This specific collection of Vedic stories is considered the most important one of all the great eigtheen classical Purânas of India. It includes the cream of the Vedic knowledge compiled from all the Vedic literatures as also the story of the life of Lord Krishna in full (Canto 10). It depicts His birth, His youth, all His wonderful proofs of His divine nature and His superhuman feats of defeating all kinds of demons up to the great Mahâbhârat war at Kurukshetra. This leading Purâna also called the 'perfect Purâna', is a brilliant story that has been brought to the West by S'rîla A.C. Bhaktivedânta Swami Prabhupâda, a Caitanya Vaishnava, a bhakti (devotional) monk of Lord Vishnu [the name for the transcendental form of Lord Krishna]. He undertook the daring task of enlightening the materialist westerners, the advanced philosophers and theologians, in order to help them to overcome the perils and loneliness of impersonalism and the philosophy of emptiness.
For the translation the author of this internet version has consulted the translations of C.L Goswami. M.A., Sâstrî (from the Gîtâ Press, Gorakhpur), the paramparâ [disciplic succession] version of S'rîla Vishvanâtha Cakravarti Thhâkura and the later version of this book by S'rîla A.C. Bhaktivedânta Swami Prabhupâda. The latter translators as âcâryas [guru teaching by example] of the age-old Indian Vaishnava tradition are representatives of a culture of reformation of the devotion for God or bhakti, the way it has been practiced in India since the 16th century. This reformation contends that the false authority of the caste system and single dry book knowledge is to be rejected. S'rî Krishna Caitanya also called Caitanya Mahâprabhu, the avatâra [an incarnation of the Lord] who heralded this reform, restored the original purpose of developing devotion to God and endeavored especially for dissemination of the two main sacred scriptures expounding on that devotion in relation to Krishna as the Supreme Personality of Godhead. These scriptures are the Bhagavad Gîtâ and this Bhâgavata Purâna, that is also called the S'rîmad Bhâgavatam, from which all the Vaishnava âcâryas derived their wisdom for the purpose of instruction and the shaping of their devotion. The word for word translations as also the full text and commentaries of this book were studied within and without the Hare Krishna temples where the teaching of this culture takes place in India, Europe and America. The purpose of the translation is first of all to make this glorious text available to a wider audience over the Internet. Since the Bible, the Koran and numerous other holy texts are readily available, the author meant that this book could not stay behind on the shelf of his own bookcase as a token of material possessiveness. When we started with this endeavor in the year 2000 there was no proper web presentation of this book. Knowledge not shared is knowledge lost, and certainly this type of knowledge which stresses the yoga of non-possessiveness and devotion as one of its main values could not be left out. The version of Swami Prabhupâda is very extensive covering some 2400 pages of plain fine printed text including his commentaries. And that were only the first ten Cantos. The remaining two Cantos were posthumously published by his pupils in the full of his spirit. I thus was faced with two daring challenges: one was to concatenate the text or make a readable running narrative of the book that had been dissected to the single word and the second challenge was to put it into a language that would befit the 21st century with all its modern and postmodern experience and digital progress of the present cultural order of the world, without losing anything of its original verses. Thus another verse to verse as-it-is translation came about in which Vishvanâtha's, Prabhupâda's and Sâstrî's words were pruned, retranslated and set to the understanding and realization of today. This realization in my case originated directly from the disciplic line of succession of the Vaishnava line of âcâryas (teachers) as also from a realization of the total field of indian philosophy of enlightenment and yoga discipline as was brought to the West by also non-Vaishnava gurus and maintained by their pupils. Therefore the author has to express his gratitude to all these great heroes who dared to face the adamantine of western philosophy with all its doubts, concreticism and skepticism. Especially the pupils of Prabhupâda, members of the renounced order (sannyâsîs) who instructed the author in the independence and maturity of the philosophy of the bhakti-yogis of Lord Caitanya need to be mentioned. I was already initiated in India by a non-Vaishnava guru and have been given the name of Swami Anand Aadhar ('teacher of the foundation of happiness'). That name the Krishna community converted into Anand Aadhar Prabhu ('master of the foundation of happiness') without further ceremonies of Vaishnava initiation (apart from a basic training). With the name Anand Aadhar I am a withdrawn devotee, a so-called vânaprashta, who does his devotional service independently in the silence and modesty of his local adaptations of the philosophy.
In most cases the word for word translations and grammatical directions of S'rîla A.C. Bhaktivedânta Swami Prabhupâda/ISKCON, Vishvanâtha Cakravarti Thhâkura and C.L. Goswami. M.A., Sâstrî have been followed as they were used in their translations and I have checked them with the help of the Monier-Williams Sanskrit Dictionary [see the file of the terms used]. In footnotes and between square brackets [ ] sometimes a little comment and extra info is given to accommodate the reader when the original text is drawing from a more experienced approach. On the internetsite bhagavata.org of this book, my version refers to the version of Prabhupâda that is linked up at each verse together with my own previous version so that it is possible to retrace at any moment what I have done with the text. This is in accordance with the scientific tradition of the Vaishnava community.
For the copyright on this translation the so-called Creative Commons Attribution Noncommercial-Share Alike 3.0 Unported License has been chosen. This means that one is free to copy, distribute and alter the text on the condition of attribution (refer to the name of Anand Aadhar and to my website address bhagavata.org), that the resulting work can only be distributed under the same or similar license to this one and that one cannot use the text for commercial purposes. For all other usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu, Enschede, The Netherlands, April 17, 2012.
Chapter 46: Uddhava Spends the Night in Gokula Talking with Nanda
(1) S'rî S'uka said: 'The best adviser of the Vrishnis was Krishna's beloved friend Uddhava [see also 3.2], a direct disciple of Brihaspati and a man of the finest intelligence. (2) One day the Supreme Lord Hari, who removes the distress of the surrendered souls, grabbed his hand and spoke to him, His dearest and most faithful devotee. (3) 'Please Uddhava, oh gentle one, go for the satisfaction of My parents to Vraja and relieve through My message the gopîs from the mental pain of being separated from Me. (4) With their minds fixed on Me, they, absorbed in Me, have made Me the purpose of their lives and abandoned all their material ties [with their husband, home and children, see 10.29: 4]. Understanding the ones who for My sake left behind this world and its moral obligations, I sustain those who have only Me as their beloved and dearmost Self. (5) When My best one, the women of Gokula remember Me, their dearest object of love being far away, they become stunned being overwhelmed by the anxiety of separation [see also B.G. 2: 62-64]. (6) With My promises to return, the cowherd women who are fully dedicated to Me, with great difficulty manage to hold on and in some way keep their lives somewhat going.'
(7) S'rî S'uka said: 'After having said this oh King, Uddhava respectfully accepted the message of his Maintainer, mounted his chariot and set off for the cowherd village of Nanda. (8) Just as the sun was setting, the fortunate soul reached Nanda's pastures, passing there unnoticed because of the dust of the hooves of the animals coming home. (9-13) With the sounds of the bulls in rut fighting each other for the fertile cows, with the cows with filled udders running after their calves, with the beauty of the white calves capering here and there and with the milking and the loud reverberation of flutes, the finely ornamented gopîs and gopas, auspiciously singing about the deeds of Balarâma and Krishna, were resplendent to behold. It was all most attractive with the homes of the gopas filled with incense, lamps and flower garlands for the worship of the fire, the sun, the guests, the cows, the brahmins, the forefathers and the gods [see also 10.24: 25]. The forest flowering on all sides echoed with the swarms of bees, singing birds, the kârandava ducks and the swans crowding around the adorning bowers of lotuses. (14) After having arrived there Nanda approached the dear follower of Krishna and embraced him, happy to be reverential with Lord Vâsudeva in mind. (15) He fed him with the finest food, had him comfortably seated on a nice sofa to be relieved of the fatigue and had his feet massaged and so on. Then he inquired: (16) 'Oh dear and most fortunate one, does our friend the son of S'ûra [Vasudeva] who is so devoted to his well-wishers, fare well now that he is released and was reunited with his children? (17) What a luck that the wicked Kamsa, who constantly hated the always righteous and saintly Yadus, together with his followers has been killed because of his sins! (18) Is Krishna still thinking of us, His mother, His well-wishers and friends, the gopas of Vraja of whom He is the master, the cows, Vrindâvana forest and the mountain [see 10.24: 25]? (19) Is Govinda coming back to see His relatives once again, so that we may glance upon His face, His beautiful nose, His nice smile and eyes? (20) Krishna, that so very great Soul, has protected us against insurmountable mortal dangers like a forest fire, the wind and rain, as also against a bull and a serpent. (21) The memory of Krishna's valorous deeds, playful sidelong glances, smiles and words, my dear, made all of us forget our material actions. (22) In Him the mind of those who see the locations where He played, the rivers, the hills and the different parts of the forest that were decorated by His feet, finds its total absorption. (23) I think that Krishna and Râma who arrived here for a great and divine cause of the gods, as confirmed by Garga [see 10.8: 12], are the two most elevated ones among the demigods. (24) Kamsa, who had the strength of ten thousand elephants, the wrestlers and the king of the elephants, after all have been playfully killed by the both of Them, as easy as animals are by the lion king. (25) A solid bow as long as three tâlas [tree lenghts] was by Him, regal as an elephant, broken like a stick and for seven days He with one hand held up a mountain! (26) Pralamba, Dhenuka, Arishtha, Trinâvarta, Baka and other demons who had conquered both Sura and Asura, were by Them killed out here with ease.'
(27) S'rî S'uka said: 'Nanda fully immersed in Krishna thus over and over remembering Him, became extremely anxious and fell silent, overcome by the force of love. (28) Also mother Yas'odâ overhearing the descriptions of her son's activities in her love gave way to her tears with her breasts moistened. (29) When Uddhava saw the two of them in their love for the Supreme Lord in this condition of supreme attraction, he filled with joy spoke to Nanda. (30) S'rî Uddhava said: 'Having developed a mentality like this for Nârâyana, the spiritual master of all, the two of you are for certain the most praiseworthy of all embodied beings on the planet oh respectful souls. (31) The two of Mukunda and Balarâma are the seed and womb of the universe, They are the Original Male Principle [purusha] and His Creative Primeval Energy [pradhâna] who with knowledge and control guide the living beings in their confused state. (32-33) The person who, giving up his life, but for a moment immerses his impure mind [in Him], that very instant will immediately eradicate all traces of his karma and find himself heading for the supreme destination in a spiritual form with the luster of the sun. With you good souls giving Him, Nârâyana, the Soul and Cause of All, the purest and most exceptional love, what other good deeds would there for you remain to perform? (34) Before long Acyuta, [as] the Lord Supreme, the Master and Protector of the Devotees, will satisfy His parents and return to Vraja. (35) In the [wrestling] arena having killed Kamsa, the enemy of all Yadus, Krishna will be true to His word that He would return to you. (36) Please do not falter oh most fortunate souls, you will see Krishna in the near future. He is present within the hearts of all living beings like fire in firewood. (37) No one is dear or not dear to Him, nor does He, who is free from false pride, regard anyone superior or inferior. He is of an equal respect for everyone [compare S'rî S'rî S'ikshâshthaka and B.G. 9: 29]. (38) For Him there is no father and mother, no wife, no children and so forth. No one is related to Him, nor is anyone strange to Him and with Him there is neither a question of a [material] body or birth [compare B.G. 10: 3]. (39) For Him there is no karma in this world obliging Him to appear in wombs of a pure, impure or mixed nature. Yet He for the sake of His pastimes manifests to redeem His saintly devotees [see B.G. 3: 22; 4: 7; 13: 22]. (40) Even though He is transcendental beyond the modes called goodness, passion and ignorance, He accepts it to play by the modes. He, the Unborn One, is thus of creation, maintenance and destruction. (41) Just as for someone when he whirls around, the ground seems to be whirling, so too it appears that - when one thinks to be one's body - oneself is the doer, while it is the mind that is acting [*, compare B.G. 3: 27]. (42) He is not just the son of the two of you, He is the Supreme Lord Hari, the Lord of Control who is the Son, the Soul, the Father and the Mother of everyone. (43) That what is seen or heard, what is in the past, the present or in the future, that what is stationary, mobile, large or small, can in no way be assigned a status separate from Acyuta. He, the Supersoul, is the reality and welfare of all and everything.'
(44) While Nanda and Krishna's messenger were speaking this way, the night came to an end oh King, and the gopîs who had risen, lighted the lamps in the house for the worship and began to churn the butter. (45) As the women were moving their hips and breasts while pulling the ropes, they radiated in the light of the lamps, with the rows of bangles on their arms, with their jewels, with their faces red of the kunkum and glowing from their earrings and necklaces. (46) All inauspiciousness was dispelled in every direction with the loud singing of the lotus eyed women of Vraja whose reverberating sound, mixed with the sounds of churning butter, filled the air. (47) When the almighty sun rose, the residents of Gokula saw the golden chariot outside the house of Nanda and wondered: 'Whose chariot is this? (48) Maybe Akrûra has come, that servant of Kamsa's desires who took our lotus-eyed Krishna to the city of Mathurâ. (49) Would he, with his master satisfied, be here now to perform the funeral rites with us?' And while the women were speaking thus, Uddhava came walking who had finished his morning duties.'
*: Śrīla Viśvanātha Cakravartī gives a parallel idea: Although our happiness and distress are caused by our own interaction with the material qualities, we perceive the Lord to be their cause.
Chapter 47: The Gopî Reveals Her Emotions: The Song of the Bee
(1-2) S'rî S'uka said: 'When the women of Vraja saw him, the servant of Krishna, with his long arms, with his lotus eyes, wearing a yellow garment and a lotus garland, with his effulgent lotus like countenance and polished earrings, they were quite astonished and wondered where this handsome, young man came from and to whom he belonged who wore clothes and ornaments like those of Krishna. Talking like this they all eagerly crowded around him who enjoyed the protection of the lotus feet of Uttamas'loka [the Lord Praised in the Scriptures]. (3) With due respect bowing down before him in humility and shyly smiling with their glances, sweet words and such, they asked it him, after first having taken him separate and offered him a seat, for they had understood that he was an envoy of the Husband of the Goddess of Fortune. (4) 'We know that you arrived here as the personal associate of the chief of the Yadus who, as your Master, has sent you here to satisfy His parents. (5) We really would not know why else He should have thought of this cow place. Even for a sage the bonds of affection with one's relatives are difficult to relinquish. (6) The interest in others manifested out of self-interest proves itself as friendship for as long as it takes; it is a pretense as good as the interest of bees for flowers or of men for women. (7) Prostitutes abandon a penniless man, citizens deny an incompetent king, graduates leave behind their teacher and priests leave [their attendants] after being compensated. (8) Birds abandon a tree rid of its fruits and guests leave the house where they ate. Animals leave the forest that burned down and a lover likewise leaves the woman he enjoyed to unite with.'
(9-10) Now that Uddhava, the messenger of Krishna, had arrived in their midst, the gopîs who thus with their words, bodies and minds were focussed on Krishna, put aside their worldly concerns. Without restraint they sang and cried in the constant remembrance of the youth and childhood activities of their Sweetheart. (11) One gopî [noted as Râdhâ, see also *] seeing a honeybee as she meditated on the association with Krishna, imagined it to be a messenger sent by her Beloved and spoke as follows. (12) The gopî said: 'Oh honeybee, you friend of a cheater, do not touch my feet with your whiskers still carrying the kunkum from His garland, the powder that rubbed off from the breasts of a rival lover. One who sends a messenger like you is derided in the assembly of the Yadus. Let the Lord of Madhu [Himself] be of mercy with the women [instead] [prajalpa **]! (13) One time He made us drink the nectar of His bewildering lips and then suddenly abandoned us like we were some flowers. I wonder why the goddess of fortune [Padmâ] serves His lotus feet just like you [oh bee]. That must be so because her mind, alas, has been stolen by Krishna's chitchat [parijalpa ***]. (14) Oh mister sixlegs, dear bee, why are you singing so busily about the Master of the Yadus in front of us who are old friends of this Friend of Vijaya [Arjuna] who left behind their homes? You better sing of His topics before His [new] girlfriends, the pain of whose breasts He [now has] relieved. His sweethearts will provide you the charity you seek [vijalpa *4]. (15) Which women in heaven, on earth and below would not be available to Him who, so unattainable, can deceive you with His charming smiles and arching eyebrows? When the wife of the Fortunate One is of worship in the dust of His feet, what then would be our value? Luckily for those feeling bad about it, there is the sound vibration [to be chanted of] 'Uttamas'loka' [ujjalpa *5]. (16) Keep your little head away from my feet! I know you, you expert who as a messenger from Mukunda learned the diplomacy of flatter! Why should I make amends with Him who, so ungrateful, has abandoned us, we who for His sake in this life have left behind their children, husbands and everything else [sañjalpa *6]? (17) Against all rules He [as Râma, see 9.10 & 11] as cruel as a hunter shot the king of the monkeys [Vâlî], was conquered by a woman [Sîtâ], disfigured a woman driven by lust [S'ûrpanakhâ, the sister of Râvana] and, after consuming His tribute, [as Vâmana] bound up Bali like a crow [see 8.21]. Therefore enough of all friendliness with that Black Boy who impossibly can be given up when we keep talking about His stories [avajalpa *7]. (18) Those ears are freed from all sins, who just once enjoyed but a drop of the nectar of the pastimes that He constantly performed. Such a one is completely liberated from the duality, wherefrom any [personal, material] sense of duty is instantly ruined. For that reason many people here [in Vrindâvana], by therewith rejecting their miserable homes and families, end up wretched and, just like birds, practice the livelihood of begging [abhijalpa *8]. (19) We, taking His deceptive words for true, just like the black deer's foolish doe wives who trust the hunter's song, repeatedly experienced this sharp pain of lust that was caused by the touch of His fingernails. Oh messenger, I beg you, talk of something else [ajalpa *9]! (20) My sweet little friend, have you been sent back here by my Beloved? Please ask me what you want, you are to be honored by me my dearest. Why are you here raising in us these [amorous] feelings for Him that are so impossible to relinquish? For is, oh gentle one, His consort the goddess of fortune S'rî, not always present with Him on His chest [pratijalpa *10]? (21) What a pity that the son of Nanda resides in Mathurâ now. Does He think so now and then of the household affairs of His father, His friends and the cowherd boys oh great soul? Or else, does He still talk about us, His maidservants? When will He lay His aguru-scented hand on our heads [sujalpa *11]?'
(22) S'rî S'uka said: 'Uddhava, having heard how the cowherd girls were longing to see Krishna, in order to pacify them thereupon related to them the message of their Sweetheart. (23) S'rî Uddhava said: 'You have dedicated your minds unto the Supreme Lord Vâsudeva and are thus honorable to all people because you, good selves, therewith fulfilled your life's purpose [of modeling the emotions of relating to Him]. (24) By means of donations, vows [of poverty, celibacy and fasting], sacrifices, using prayer beads [japa], studying and by turning inward, concentrating and meditating, as also by other kinds of auspicious practices [see also yama, niyama, vidhi and bhâgavata dharma], the bhakti, the devotional service is realized unto Krishna. (25) The unexcelled [standard of] devotion unto the Supreme Lord Uttamas'loka, that by you good people fortunately has been established, is even hard to attain for the sages. (26) To your great fortune you have chosen to leave your sons, husbands, physical comforts, relatives and homes for the sake of that superior, male personality called Krishna. (27) By the wholehearted love that ruled you because of your separation from Adhokshaja [the Transcendental Lord] oh glorious ones, you have done me [the Lord and everyone] a great favor. (28) Please, good ladies, listen to the message that I as a faithful servant of my master came bringing to you from your Beloved for the sake of your happiness.
(29) The Supreme Lord has said: 'You women are actually never separated from Me ever being present as the Soul of All. Even as all the elements, the ether, the fire, the air, the water and the earth are part of all beings, I am there as the union of all the elements of the mind, the life air, the senses and the natural modes. (30) By means of Myself I create, destroy and sustain Myself in Myself, through the power of My deluding potency consisting of the material elements, the senses and the modes of nature. (31) The soul full of pure spiritual knowledge, that separately exists free from the association of the modes, is perceived [as the constant witness] in the operations of deep sleep, dream sleep and waking consciousness. (32) The mind by which one meditates upon the objects of the senses constitutes a mirage, even as a dream constitutes an illusion when one wakes up. Staying alert one should bring that what [in the mind] gathers from the input of the senses under control [compare B.G. 2: 68 and 6: 35-36]. (33) Just as the ocean is the end station for all the rivers, this [insight] is the end conclusion of all Vedic literatures, analysis and yoga, of all intelligent people, renunciation, penance, sense control and truthfulness [compare B.G. 2: 70]. (34) The fact then that I, so dear to your eyes, am situated so far away from you, is according to My wish that your mind - that is subjected to attraction - meditates upon Me. (35) The mind of a woman remains absorbed more when her lover is far away than when she has him present before her eyes. (36) Because in the constant remembrance of Me your minds are totally absorbed in Me and free from all restlessness, you will see Me appear soon. (37) Those remaining here in Vraja while I was sporting at night in the forest [see 10.29: 9] and for that reason did not experience the râsa dance, were as fortunate to achieve Me by thinking of My luster.'
(38) S'rî S'uka said: 'The women of Vraja hearing the instructions thus imparted by their Beloved, pleased as they were to have their memories revived by the message, thereupon addressed Uddhava. (39) The gopîs said: 'The cause of the suffering, Kamsa, the enemy of the Yadus, has fortunately together with his followers been killed. What a blessing that Acyuta at present lives happily with His well-wishers who [therewith] achieved everything they desired. (40) Oh gentle one, maybe the elder brother of Gada [Krishna, see 9.24: 46] gives the women of the city the love that belongs to us, we who affectionately revere Him bashfully with inviting smiles and glances. (41) How will our Darling, so versed in all the matters of love, not become bound by the bewildering gestures and words of the city women, who are also [just as we] constantly of worship? (42) And... does Krishna, oh pious one, remember us; does He ever mention us, village girls, when He freely talks in the company of the city women? (43) Does He recall those nights in which He enjoyed in Vrindâvana, that place so enchanting because of the lotus, the jasmine and the moon? He at the time with tinkling ankle bells danced with us, His beloved girlfriends, who glorified Him for His attractive stories. (44) Will that descendant of Das'ârha return to this place and with His touch bring us back to life who are tormented by the sorrow He gave rise to Himself? Will He do that even as Indra with his clouds would [replenish] a forest? (45) But why would Krishna come here now that He, surrounded by all His well-wishers, is happy having attained a kingdom, having killed His enemies and having married the daughters of kings? (46) What purpose would there, for us forest-dwellers or for other women, be to fulfill unto Him, the great Soul and husband of the goddess of fortune, whose every desire is already fulfilled? He is complete in Himself! (47) The greatest happiness is found in non-expectancy, so even the unchaste Pingalâ stated [a courtesan, see 11.8]. Yet, for us focused on Krishna who very well know this, it is most difficult not to cherish any hope. (48) Who is capable of forgetting the intimate talks with Uttamas'loka, He from whose body the goddess never moves away despite of Him not desiring her? (49) In the company of Sankarshana oh prabhu, Krishna with the cows and the sounds of the flute passed through the different places in the forest, by the rivers and the hills. (50) Ah, time and again those places carrying the glory of His footprints, remind us of the son of Nanda we can never forget. (51) Oh, how can we ever forget Him with our hearts being stolen by His lovely gait, His playful glances, His generous smiles and nectarean words? (52) Oh Master, Master of the Goddess and Master of Vraja; oh Destroyer of the Suffering, oh Govinda, lift Gokula out of the ocean of misery it is submerged in!'*: To substantiate the claim that this concerns Râdhâ, quotes S'rîla Jîva Gosvâmî the following verses from the Agni Purâna: "At dawn the gopîs inquired from Krishna's servant, Uddhava, about the Lord's pastimes and recreation. Only S'rîmatî Râdhârânî, immersed in thought of Krishna, withdrew Her interest in the talks. Then Râdhâ, who is worshiped by the residents of Her Vrindâvana village, spoke up in the midst of Her girlfriends. Her words were full of pure transcendental knowledge and expressed the ultimate portion of the Vedas."
(53) S'rî S'uka said: 'With their fever of separation removed by Krishna's messages, they thereupon worshiped him, Uddhava, recognizing him as Adhokshaja Himself. (54) Remaining there for some months he, singing about the topics of Krishna's pastimes, gave joy to Gokula by dispelling the sorrow of the gopîs. (55) All the days that Uddhava dwelled in Nanda's cowherd village, passed for the residents of Vraja in a single moment, because they were filled with discussions about Krishna. (56) Seeing the rivers, forests, mountains, valleys and flowering trees, the servant of the Lord took pleasure in reminding the people of Vraja of Krishna. (57) Noticing how confused and such the gopîs were in their absorption in Krishna, Uddhava was extremely pleased and offered them all respect while singing the following: (58) 'On this earth these young cowherd women are the only ones of [real success] in acquiring a body, for they achieved the perfection of an exclusive love for Govinda, the Soul of All - a love that is desired by sages, by ourselves and by those afraid of a material existence. Of what use would the [three] brahminical births be [of deriving an existence from one's parents, one's guru and one's sacrifices] for someone who has a taste for the topics of the Unlimited Lord? (59) What is one compared to these women who, impure in their conduct towards Krishna, wander in the forests? What is one's position compared to this stage of perfect love for the Supreme Soul? For the one who is of constant worship, even when he is not very learned, most certainly the Lord directly bestows the highest good, the good that imbibed works like the king of all medicines [that is: irrespective the person]. (60) The blessing the Vraja ladies found in the embrace of Uttamas'loka in the râsa dance, was not bestowed on the goddess on His chest who is so intimately associated with Him, was not His mercy for the heavenly damsels with their lotus flower scent and luster, nor was it granted to any other kind of woman [10.33]. (61) Oh, let me be devoted to the dust of the lotus feet of the gopîs in Vrindâvana! Let me be any of the bushes, creepers or herbs there [in relation] to them, to those women who in worship of the feet of Mukunda, whom one seeks with the help of the Vedas, abandoned the path of civil correctitude and left behind the family members that are so difficult to give up. (62) The feet of the Supreme Lord where the goddess, Lord Brahmâ and the other gods with all their desires fulfilled, even as accomplished masters of yoga, can only dream of, were by Krishna in the gathering of the râsa dance placed on their breasts, so that they by embracing them could overcome their anguish. (63) I offer my obeisances again and again to the dust of the feet of the women of Nanda's cowherd village, whose loud chanting of Krishna's glories purifies the three worlds.'
(64) S'rî S'uka said: '[Uddhava,] the descendant of Das'ârha thereupon took leave of Yas'odâ, Nanda, the gopas and the gopîs, mounted his chariot and was about to leave. (65) But when he left, Nanda and the others approached him with various items of worship in their hands and said affectionately and with tears in their eyes: (66) 'May our mental activities be founded on Krishna's lotus feet, may our words be an expression of His names and may our bodies when they bow down and such, do so for His sake. (67) May there, wherever we for our work have to wander to the Lord's will, may there, with whatever we do and give away in charity, be the attachment to Krishna our Lord.'
(68) After the gopas thus had honored him with Krishna bhakti oh first among men, Uddhava returned to Mathurâ, the city that [now] enjoyed the protection of Krishna. (69) After bringing Krishna his obeisances, he told Him about the intense devotion of the residents of Vraja and next gave Vasudeva, Balarâma and the king [Ugrasena] the gifts sent along for them.'
**: S'rîla Vis'vanâtha Cakravartî points out that this and the following nine verses exemplify ten kinds of impulsive speech [citra-jalpa or strange chatter] spoken by a lover as expressions of godconscious folly or divine madness [divyonmâda]. S'rîla Rûpa Gosvâmî in the Ujjvala-nîlamani (14.182) says to this expression: "Prajalpa is speech that denigrates the tactlessness of one's lover with expressions of disrespect. It is spoken in a mood of envy, jealousy and pride."
***: Ujjvala-nîlamani (14.184): 'Parijalpa is that speech which, through various devices, shows one's own cleverness by exposing the mercilessness, duplicity, unreliability and so on of one's Lord.'
*4: Ujjvala-nîlamani (14.186): "According to learned authorities, vijalpa is sarcastic speech that is addressed to the killer of Agha and that openly expresses jealousy while at the same time hinting at one's angry pride."
*5: Ujjvala-nîlamani (14.188): "The declaration of Lord Hari's duplicitous nature in a mood of spite born of pride, together with jealously spoken insults directed against Him, has been termed ujjalpa by the wise."
*6: Ujjvala-nîlamani (14.190): "The learned describe sañjalpa as that speech which decries with deep irony and insulting gestures the beloved's ungratefulness and so on."
*7: Ujjvala-nîlamani (14.192): "Saintly persons have concluded that when a lover, impelled by jealousy and fear, declares that Lord Hari is unworthy of her attachment because of His harshness, lustiness and dishonesty, such speech is called avajalpa."
*8: Ujjvala-nîlamani (14.194): "When a lover indirectly states with remorse that her beloved is fit to be given up, such speech, uttered like the plaintive crying of a bird, is called abhijalpa."
*9: Ujjvala-nîlamani (14.196): "A statement spoken in disgust, describing how the male lover is deceitful and brings one misery, and also implying that He gives happiness to others, is known as âjalpa."
*10: Ujjvala-nîlamani (14.198): "When the lover humbly states that although she is unworthy of attaining her beloved she cannot give up hoping for a conjugal relationship with Him, such words, spoken with respect for her beloved's message, are called pratijalpa."
S'rîla Vis'vanâtha Cakravartî explains that the goddess of fortune, S'rî, has the power to assume many different forms. Thus when Krishna enjoys other women, she stays on His chest in the form of a golden line. When He is not consorting with other women, she puts aside this form and gives Him pleasure in Her naturally beautiful form of a young woman.
*11: Ujjvala-nîlamani (14.200): "When, out of honest sincerity, a lover questions S'rî Hari with gravity, humility, unsteadiness and eagerness, such speech is known as sujalpa."
Chapter 48: Krishna Pleases His Devotees
(1) S'rî S'uka said: 'The Supreme Lord, the Soul of All who Sees Everything, with understanding [for Uddhava's report of desirous women] wished to please the serving girl [Trivakrâ, as He had promised 10.42: 12] and went to the house of the woman who was troubled by lust [see 10.42: 10]. (2) It was richly endowed with expensive furnishings, replete with sensual articles and was beautified with strings of pearls and banners, canopies, beds and seats as also fragrant incense, oil lamps, flower garlands and sandalwood. (3) Seeing Him arriving at her house, she immediately rose to her feet and together with her female companions hurried to receive Acyuta properly, who respectfully was welcomed with an excellent seat and so on. (4) The saintly Uddhava was also worshiped, but he touched his seat and sat on the floor. Krishna, faithful to the ways of human society, then laid Himself without delay upon a luxurious bed [in the inner chambers]. (5) She prepared her body by bathing, anointing, dressing up with ornaments, garlands and perfume, bethel nut and drinking fragrant fluids and such, and then shyly and with playful smiles approached Mâdhava with tempting glances. (6) Calling forward the lovely woman, who was shy in fear of the novel contact, He took hold of her two with bangles ornamented hands and placed the beauty on the bed to enjoy together with her, she whose only proof of piety consisted of having offered ointment. (7) Smelling the feet of the Unlimited Lord and embracing within her arms, between her breasts, her Lover, the Personification of All Ecstasy, wiped away the pain that because of Cupid burned in her breasts, chest and eyes. Thus she succeeded in letting go of her so very long standing distress. (8) Because she had offered body ointment to Him, the Master of Enlightenment, she had obtained the Lord who is so hard to obtain. But unfortunately [compare 4.9: 31] she begged the following: (9) 'Please Beloved, stay here for a few days together with me! Enjoy, for I cannot bear to give up Your association oh Lotus flower-eyes.'
(10) He who is of Respect for Others, considerate with her, granted her the boon she desired [in the form of a promise], whereupon the Lord of All together with Uddhava returned to His own supremely opulent residence. (11) The one who, in full worship of Vishnu, the Controller of All Controllers who is so difficult to honor [other than by pure devotion], choses for a benediction that is spiritually too easy, is with that superficiality not engaged very intelligently [see also 7.15: 36].
(12) Krishna, the Master, also desired to please Akrûra and engage him in some business as well, and thus He went together with Uddhava and Balarâma to his house. (13-14) When he saw Them coming, the greatest of all illustrious personalities who were his relatives, he joyfully rose to his feet to embrace Them for a welcome. Bowed down to Krishna and Râma he was greeted by Them whereupon he, after They had taken their seats, worshiped Them as was prescribed. (15-16) The water he had used to wash Their feet he sprinkled all over his head oh King, after which he presented gifts, the finest clothing, sandalwood, garlands and excellent ornaments. With his head bowed down he in worship placed His feet on his lap to massage them, and addressed with humility, facing down, Krishna and Râma as follows: (17) 'To our good fortune the two of You have killed the sinful Kamsa as also his brothers and followers. Thus delivering Your dynasty from endless troubles You have made it prosperous. (18) You two are the pradhâna and purusha [material and efficient] causes of the universe that are one with the universe and apart from whom not a single cause or effect [para-apara] can be found. (19) This universe You created from Your energies, You have subsequently entered. Thus You can be perceived in the many [forms] oh Absolute Truth, that we know about from listening to the scriptures and by direct experience. (20) Even as the earth element and the other elements differently manifest themselves in various species of living mobile and immobile beings, You, the Single One Self-reliant Self, the Supersoul, manifest in a multitude [of souls] within those different life forms. (21) You create, maintain and then again destroy the universe, but You are, with the qualities of Your potencies: [respectively] the passion, the goodness and the ignorance [the gunas], not bound to those actions or their modes. For what could for You now, who are the Soul of All Knowledge, constitute a cause of bondage? (22) Because it has never been proven that You are determined by physical matters and such, there is with You no question of a literal birth or of material opposites. For that reason there exists for You in fact no bondage or any liberation [compare 10.14: 26]. And if that happens to be so according to Your sweet will [see e.g. 10.11: 7], it is the consequence of our mistaken notion about You [like in 10.23: 10-11]. (23) For the benefit of this universe You proclaim the classical path of the Veda and assume forms in the mode of goodness the very moment the path is obstructed by wicked persons adhering to godlessness. (24) You as that very same person oh Master, have now descended in the home of Vasudeva together with Your plenary portion [Balarâma]. This You have done in order to spread the fame of the [Yadu] dynasty and to remove from this earth the burden of the hundreds of armies present there by killing their kings [see also 1.11: 34], kings who are expansions of the adversaries of the god-fearing souls [see e.g. 7.1: 40-46]. (25) Today oh Lord, our residence has been most blessed by the arrival of You, Adhokshaja, the Spiritual Master of the Universe who are the embodiment of all the gods, forefathers, living beings and humans, You from whose feet the water [of the Ganges, see 5.17] washes that purifies the three worlds. (26) What other scholar would there be for us? To whom else should we turn for shelter but to You, the well-wisher whose loving words for His devotees are always faithful? For grateful to the supporters who worship You, You give all that they desire, even Yourself with whom there is never any diminution or increase [see also B.G. 2: 40]. (27) We to our fortune have, with us here, before our eyes You who even for the masters of yoga and the most prominent among the enlightened ones are a goal hard to attain. Please swiftly cut through the ties of our delusional existence that result from Your material energy: our children, wife, wealth, honorable friends, our home, body and so on.'
(28) Thus extensively being worshiped by His devotee, Krishna the Supreme Lord smiled at Akrûra and spoke with words that practically swept him of his feet. (29) The Supreme Lord said: 'You, Our paternal uncle and praiseworthy friend, are Our spiritual master. We are always the ones depending on you and [like your sons] need to be protected, maintained and graced by you. (30) Someone like you belongs to the most elevated among the honorable ones and deserves it to be served by anyone desiring the saintliest and highest good. Demigods are always after their own interests, but pure devotees are not. (31) Not to decry the sacred places that consist of water [rivers] or the deities that are made of clay and stone: they purify in the course of time, but the saints [themselves] bring purification after just once having met them. (32) You certainly are the very best of all Our well-wishers. I would like you to go for Us to the city named after the elephant [Hastinâpura] and find out what it is that for the sake of the welfare of the Pândavas needs to be done. (33) When their father died, they as young boys together with their mother were in great distress. They were by the king [Dhritarâshthra] taken to his capital, where they are residing since, so I have heard. (34) The King, the son of Ambikâ [see 9.22: 25], was blind and was, under the control of his wicked sons [one hundred of them lead by Duryodhana, 9.22: 26], weak-minded so that the sons of his brother [Pându] certainly were not treated equally by him. (35) Go and find out whether his actions are good or bad at present, so that we with that knowledge can make arrangements for the benefit of Our dear friends.'
(36) After Akrûra fully having instructed with these words, the Fortunate One, Lord Hari, returned to His residence with Uddhava and Sankarshana.'
Chapter 49: Akrûra's Mission in Hastinâpura
(1-2) S'rî S'uka said: 'He [Akrûra] went to Hastinâpura, the city marked by the glory of the kings of the Pûru dynasty [see family-tree], and saw there the son of Ambikâ [Dhritarâshthra, see 9.22: 25] together with Bhîshma, Vidura and Prithâ [Kuntî], as also Bâhlika and his son [Somadatta], Dronâcârya and Kripâcârya, Karna, Duryodhana, the son of Drona [As'vatthâmâ], the Pândavas and other friends. (3) After the son of Gândinî [Akrûra, see 9.24: 15] appropriately had greeted his relatives and friends, they inquired with him for news about their kin whereupon he on his turn asked how they were faring. (4) He stayed there for a couple of months in order to find out what the king, who could not raise his voice against his wicked sons, was doing in following the advise of mischievous persons [like Karna]. (5-6) Both Vidura and Kuntî told him everything about the unbecoming acts - like the administering of poison - that the sons of Dhritarâshthra had perpetrated in their intolerance for the influence, skill, strength, bravery, humility and so on of the sons of Prithâ, whose excellent qualities were loved by the citizens. (7) Now that Prithâ saw her [Vrishni-]brother Akrûra before her, she, remembering her place of birth [Mathurâ], addressed him and said with tears in her eyes: (8) 'Oh gentle one, do our parents and brothers, my sisters, nephews and the women of the family as also my [old girlhood] friends still remember us? (9) Do the son of my brother, Krishna, the Supreme Lord, the shelter full of care for the devotees and Balarâma with His lotus petal eyes, still think of the sons of His father's sister? (10) And... will He come to console me with His words, I who with young boys deprived of their father in the midst of enemies am lamenting like a doe between the wolves? (11) Krishna, oh Krishna, oh Greatest Yogi, oh Soul and Protector of the Universe, please watch over this surrendered soul who together with her children is drowning in distress oh Govinda! [see also 1.8: 17-43] (12) For mankind in fear of death and rebirth, I see no other shelter than Your lotus feet oh Master and Controller granting liberation. (13) My obeisances unto Krishna, the pure Absolute Truth and Supersoul, the Lord of Yoga and Unifier of Consciousness, unto You whom I approach for shelter.'
(14) S'rî S'uka said: 'Oh King, Your own great-grandmother thus remembering her relatives and Krishna, the Controller of the Universe, began to cry loudly over her misfortune. (15) Akrûra, equanimous in distress and happiness, and the illustrious Vidura consoled Kuntî by reminding her of those [the gods] who fathered her sons [see family-tree]. (16) When it was about time to leave he approached the king amidst his supporters, who was fully determined by his sons [and his foster sons] whom he treated unequally. He wanted to relate to him what in friendship was communicated by his well-wishing relatives [Krishna and Râma]. (17) Akrûra said: 'Oh dear, beloved son of Vicitravîrya [9.22: 21-25], to the greater glory of the Kurus you, after the demise of your bother Pându, have now assumed the throne. (18) Dutifully protecting the earth and the citizens, delighting the people with your good character and treating your relatives equally, you will achieve perfection and renown! (19) Acting to the contrary however, you will be condemned in this world and land in darkness. Therefore always be equal toward both the Pândavas and your own sons. (20) No one in this world oh King, is given an enduring association with whomever. Not even with one's own body the association endures. So what to say about a wife, children and so on? (21) A living being is born alone and dies alone. Alone one enjoys the good consequences [of one's actions] and also has to face the bad consequences. (22) The wealth that lacking in dharma was acquired by an unintelligent person, is stolen by others disguised as dependents [like relatives], just like the water of a fish [will be occupied by its own offspring]. (23) Those lacking in wisdom maintain their life, wealth and children in disrespect of dharmic matters and think 'I am the owner', but frustrated in their purposes they end up destitute and abandoned [see 4.31 6.15: 21-23 and 7.15]. (24) Left to his own devices [by his relatives] carrying his load [all alone], not conversant with the purpose of life and with his goals unfulfilled, he blind to his own dharmic duties enters the deepest darkness [see also 3.30; 5: 26; 6.1: 40]. (25) Therefore, seeing this world oh King, as a dream, as something magical, as a thing of the mind, bring that mind under control with intelligence and thus find your balance and peace, prabhu.'
(26) Dhritarâshthra said: 'I can never get enough of the auspicious words you are speaking oh master of charity, they are for a mortal like me, as the nectar of immortality! (27) But however pleasing they might be oh gentle one, they are, just like lightening in a cloud, not fixed in my wavering heart, because I am partial in my attachment to my sons. (28) What person can defy what is ordained by the Lord, who has descended in the Yadu family to diminish the burden of the earth? [see B.G. 9: 8] (29) He whose path is inconceivable, creates this universe by His own creative energy, distributes the modes and enters them. My obeisances unto Him whose actions are inscrutable, the Supreme Lord with whom we find liberation from the cycle of birth and death.'
(30) S'rî S'uka said: 'The descendant of Yadu [Akrûra] thus being apprised of the mentality of the king, took leave of his well-wishers and returned to the capital of the Yadus. (31) According to the purpose for which he was sent, he reported to Râma and Krishna what position Dhritarâshthra had taken toward the Pândavas, oh descendant of Kuru.'
Chapter 50: Krishna Uses Jarâsandha and Establishes the City of Dvârakâ
(1) S'rî S'uka said: 'Asti and Prâpti, the two queens of Kamsa oh hero of the Bhâratas, were unhappy that their husband had been killed and distressed went to their father's house. (2) They told their father, the king of Magadha named Jarâsandha [see also 1.15: 9, 9.22: 8, 10.2: 1-2, 10.36: 36], everything about the cause of their widowhood. (3) Hearing those bad tidings oh King, he full of sorrow and indignation embarked upon the extreme endeavor of ridding the earth of the Yâdavas. (4) With twenty-three akshauhinîs he amassed around Mathurâ to besiege the royal capital of the Yadus on all sides. (5-6) When Krishna, the Supreme Lord Hari, saw how his army, like an ocean that overflowed its boundaries, besieged His city and filled His subjects with fear, He as the Ultimate Cause in a Human Form, considered what, to the purpose of His descent into this world, would be the best course of action considering the time and place: (7-8) 'I will surely annihilate his army, this burden of the earth gathered by the king of Magadha, in which he brought together all who subservient to him have assumed leadership and now can be counted in akshauhinîs of infantry, cavalry, chariotry and elephantry. Jarâsandha however, I should spare so that he again will try to assemble an army. (9) For this purpose I have descended: to remove the burden of this earth, to protect the virtuous ones and put an end to the rest [that is bad]. (10) As soon as after a certain period of time injustice predominates, I also assume other bodies in order to protect the dharma [see also 2.7 and B.G. 4: 7].'
(11) While he was thinking this way that very instant two chariots [from Vaikunthha] approached from the sky as effulgent as the sun, complete with drivers and equipment. (12) Also the Lord's ancient and divine weapons appeared on their own accord. Seeing them the Lord of the Senses said to Sankarshana: (13-14) 'Oh Respected One, please take notice of this imminent danger for the Yadus who are protected by You Prabhu. This is Your chariot that arrived with Your favorite weapons. We indeed were born for this purpose: to act oh Lord, for the benefit of the saintly souls. So please remove now from this earth the burden of these twenty-three armies.'(20) S'rî S'uka said: 'The son of Jarâ, then marched with his gigantic number of mighty forces toward the two descendants of Madhu who thereupon were surrounded by the soldiers, chariots, flags, horses and charioteers, just like the wind covers the sun with clouds or a fire with dust. (21) When the two chariot banners of Hari and Râma, that were marked by the palm tree and by Garuda, could not be seen anymore in the fray, the women of the city who were positioned on the watchtowers, the palaces and gateways, swooned, being stricken by grief. (22) The Lord witnessing how His army was harassed by the most fearsome clouds of arrows that the enemy forces repeatedly rained upon them, then twanged His most excellent bow the S'ârnga, that is worshiped by Sura and Asura. (23) From His quiver He fixed, pulled back and released floods of sharp arrows with which He, whirling around like a burning torch, relentlessly stroke the chariots, elephants, horses and foot soldiers. (24) Elephants fell down with their foreheads split open, many a horse had its neck severed, chariots including their horses and flags were destroyed and the arms, legs and shoulders of the charioteers, their masters and the foot soldiers were cut by the arrows. (25-28) From the cut off limbs of the two-legged ones, the elephants and the horses the blood flowed in hundreds of streams that were filled with arms that looked like snakes, people's heads that looked like turtles, dead elephants that resembled islands and dead horses that resembled crocodiles. Hands and thighs appeared like fish, human hair like water weeds, bows like waves and weapons like separate bushes. The rushing streams frightening to the timid and inspiring to the intelligent, were crowded with chariot wheels that were like frightening whirlpools and full of precious gems and fine jewelry that looked like stones and gravel. Sankarshana, with His unbounded potency stroke with His plow His furious enemies down one after the other. The military force dear King, that was supervised by the king of Magadha for destruction and that was as unfathomable, frightening and unsurpassable as the limitless ocean, was for the Lords of the Universe, the two sons of Vasudeva, but a plaything. (29) Despite of the fact that one describes Him [in response to philosophers who proclaim His being unconcerned] as playing His game in imitation of the human ways, it is not at all surprising that He, who with His Unlimited Qualities effects the maintenance, creation and annihilation of the three worlds, subdues an opposing party. (30) The so very strong Jarâsandha whose army had been destroyed and who, deprived of his chariot, was left with only his breath, was seized by Balarâma as forcibly as one lion seizing another lion. (31) But, as He who had killed so many adversaries was tying him up with the ropes of Varuna [compare 5.24: 23] and of normal man, He was checked by Govinda, for He needed Jarâsandha for another purpose.
(15) After thus having invited Him, the two descendants of Das'ârha in armor, resplendent with Their weapons, left the city in Their chariots accompanied by a very small contingent. (16) Appearing [from the city], the Supreme Personality with Dâruka at the reins, blew His conch shell so that the hearts of the enemy soldiers trembled with terror. (17) Jarâsandha looked at the two of Them and said: 'Krishna You worst of all persons, I do not desire to contest with You. It is shameful to fight with someone who is but a boy, a fool like You hiding away. Get lost You murderer of Your relatives! (18) And Râma, if You dare to fight, then muster courage. You either cut by my arrows drop Your body and go to heaven or You kill me!'
(19) The Supreme Lord said: 'Truly, heroes don't have to vaunt, they simply show their prowess. How oh King, can We take serious the words of a man who facing his death is delirious?'
(32-33) He, honored by heroes, was ashamed to be released by the two Lords of the Universe and considered to perform penances, but he was on that path checked by the rest of the nobles who explained to him in clear terms, with meaningful words and practical arguments: 'Your being defeated by the Yadus occurred as a consequence of your karmic bondage.' (34) The son of Brihadratha all of whose soldiers had been killed and who had been left alone by the Supreme Lord, then dispirited returned to Magadha.
(35-36) Mukunda who had overcome the ocean of enemy forces without losing His army, was showered with flowers by the servants of the three worlds who praised Him. Then He met the citizens of Mathurâ who, with their fever allayed felt great joy, and His glory was sung by bards, heralds and panegyrists. (37-38) As He entered the city with its sprinkled roads, many banners and festively decorated gateways, conch shells and kettledrums, drums and horns together with vinâs, flutes and mridangas [two-sided devotional drums] resounded while the elated citizens loudly recited Vedic verses. (39) The women gazed at Him affectionately with wide open eyes full of love and covered Him with flower garlands, yogurt, parched rice and sprouts. (40) The countless valuables consisting of the ornaments of the heroes fallen on the battlefield, were by the Lord all presented to the king of the Yadus [Ugrasena]. (41) And so it happened that the king of Magadha thus with his akshauhinîs seventeen times fought against the Yadus who were protected by Krishna's military strength. (42) The Vrishnis with the help of Krishna's power entirely destroyed the forces of the king. And every time his soldiers laid dead, he was abandoned and then went away. (43) Just as the eighteenth battle was about to take place, a foreign fighter [Kâlayavana] appeared who was sent by Nârada. (44) Having heard about the Vrishnis he arrived with three crores of barbarians [mlecchas] and besieged Mathurâ, for among the human beings he had found no one who could match him. (45) Seeing him, Krishna together with Sankarshana [Balarâma] thought: 'Ah, [an attack] from two sides. A great problem has risen for the Yadus! (46) This Yavana who opposes Us today is of the same great strength as Jarâsandha, who will also get here either today, tomorrow or the day after tomorrow. (47) While the two of Us are fighting with him the son of Jarâ, when he comes, will kill our relatives or else move them to his own stronghold. (48) Let us therefore today kill the barbarians and build a fortress to house our intimates, that is impenetrable to human beings.'
(49) After deliberating on the matter, the Supreme Lord arranged for a fortress [with a circumference] of twelve yojanas within the sea, where He had a city built [called Dvârakâ or 'many-gated', see also 1: 11] that had all kinds of wonderful facilities. (50-53) The science of the architecture of Tvashthâ [Vis'vakarmâ] could be admired there, who with his expertise constructed the main avenues, courtyards and service roads to the plots of land. It contained splendid gardens and parks with the trees and creepers of the gods and gateways made of quartz with upper levels that with their turrets of gold touched the sky. The service buildings fitted with silver and brass were decorated with pots of gold and had jeweled rooftops. It had houses with floors with precious emeralds that were occupied by people from the four varnas, it had watchtowers and temples housing the presiding deities and radiated with the palaces of the Lord of the Yadus. (54) Lord Indra delivered to the Lord the pârijâta [coral-]tree as also the Sudharmâ-hall ['good law'] situated in which a mortal is not affected by the laws of mortality. (55) Varuna delivered horses as swift as the wind that had a white and exclusively dark-grey color. The treasurer of the gods [Kuvera] delivered the eight mystic treasures [see nidhi] and the local rulers contributed with each their own wealth. (56) Whatever powers of control the Supreme Lord had delegated to them as their own perfections, were all offered back to Krishna, now that He had come to earth. (57) After Krishna by the power of His yoga had transported all His subjects to that place [*], He consulted with Balarâma, the protector of the citizens, and then went out of the city gate unarmed, wearing a garland of lotus flowers.'
*: S'rîla Vis'vanâtha Cakravartî quotes the following verses here from the S'rî Padma Purâna, Uttara-khanda: "In the middle of the night, as the citizens of Mathurâ slept, Lord Janârdana suddenly removed them from that city and placed them in Dvârakâ. When the men awoke, they were all amazed to find themselves, their children and their wives sitting inside palaces made of gold."
Chapter 51: The Deliverance of Mucukunda
(1-6) S'rî S'uka said: 'Seeing Him coming out [of the city see 50: 57] like the rising moon, most beautiful to behold, with a dark complexion, a yellow silk garment, the S'rîvatsa on His chest, the brilliant Kaustubha gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses, His always effulgent, clean, joyful smile to His beautiful cheeks, His lotus like face and the display of His shark-shaped earrings, he [Kâlayavana] thought: 'This person indeed with the S'rîvatsa, the four arms, the lotus eyes, wearing forest-flowers and with a great beauty, must be Vâsudeva. Considering the marks as mentioned by Nârada He, going there without weapons on foot, can be no one else. I'll fight Him without weapons!' The Yavana in pursuit thus decided to catch up with Him who had turned His face and fled away, He, who is unattainable even to the mystic yogis. (7) With every step He seemed to be within the reach of his hands, but after thus being taken a great distance by the Lord, the leader of the Yavanas was led to a mountain cave. (8) In his pursuit he insulted Him with words like 'Fleeing does not behove someone like You born in the Yadu dynasty!' Yet he, whose mischief had not found its end, could not get hold of Him. (9) Despite of being insulted this way, the Supreme Lord entered the mountain cave. The Yavana followed Him, but saw another man lying there. (10) 'And now, bringing me this long distance, He is lying down here like a saint!' Thus erroneously thinking that the man was Acyuta, he struck him full force with his foot. (11) The man woke up after a long period of sleep and slowly opened his eyes. Looking around in every direction, he saw him standing at his side. (12) Oh descendant of Bharata, by the glance the angered man cast on him, he was instantly burned to ashes by a fire that was generated from within his own body [*].'
(13) The honorable king [Parîkchit] said: 'Who precisely was that person o brahmin, of which family was he and of what powers? Why had he retreated into the cave to sleep and from whose seed was that destroyer of the Yavana born?'
(14) S'rî S'uka said: 'He is known as Mucukunda. He was born in the Ikshvâku dynasty as a son of Mândhâtâ [see 9.6: 38 and 9.7]. He is a great personality devoted to the brahminical order and someone true to his vow in battle. (15) On the request for help of the gods headed by Indra who were terrified because of the Asuras, he for a long time was of service to assure them their protection. (16) After having secured Guha ['from the cave'; Skanda or Kârttikeya] as their guardian of heaven, they said to Mucukunda: 'Oh King, please desist from the difficult task to protect us. (17) Forgetting all your personal desires, you oh hero, with the abandoning of a kingdom in the world of man, have removed those [asura] thorns for our protection. (18) Your children, your queens and your other relatives, ministers, advisors and subjects do not live anymore. Time has swept them away. (19) The Supreme, Inexhaustible Lord of Control is the Time itself, more powerful than the most powerful ones, who, playing a game of herdsman and flock, sets the mortal beings in motion. (20) We wish you all good fortune, please choose today any benediction from us, except for the boon of liberation that can only be conferred by the Supreme Inexhaustible Lord S'rî Vishnu.'
(21) He who for his great fame thus was addressed by the demigods, respectfully saluted them and entered a cave to enjoy the sleep the gods had granted him [**]. (22) After the barbarian was burned to ashes, the Supreme Lord, the great hero of the Sâtvatas, revealed Himself to sage Mucukunda. (23-26) He as dark as a cloud, was clad in a yellow, silken garment, carried the S'rîvatsa on His chest and the brilliant Kaustubha gem that radiated. With His four arms and the beautifying Vaijayantî garland, with His attractive, calm face and glittering shark-shaped earrings, with His affectionate smile appealing to all mankind and His glance, with His youthful handsome form, His noble gait and His fire that was like that of a lion, He formed an appearance of an overwhelming effulgence. Facing this unassailable splendor he who was highly intelligent, filled with awe hesitantly posed a question. (27) S'rî Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, while You with Your feet, that are like the petals of a lotus, walk the thorny ground? (28) Maybe You are the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sun god, the moon god, the king of heaven or perhaps a ruler from another planet. (29) I think You are the leading godhead [Vishnu] among the three principal demigod personalities [Brahmâ, S'iva and Vishnu], the Greatest One, for You dispel the darkness of this cave [the 'heart'] like a lamp with its light. (30) Oh Most Eminent Among All Man, if You like, please describe truthfully for us eager to hear, Your birth, activities and lineage. (31) We from our side oh tiger among men, are descendants of Ikshvâku, a family of kshatriyas. And I was born from the son of Yuvanâs'va and am called Mucukunda oh Lord. (32) Because I remained awake for a long time and my fatigued senses were overwhelmed by sleep, I for my comfort laid down in this solitary place. Then I was awakened by someone. (33) That person because of his sinful mentality turned to ashes. Immediately thereafter I then saw Your good Self so glorious, oh Chastiser of the Enemies. (34) Because of Your unbearable effulgence we, being diminished in our faculties, cannot behold You oh most Gracious One, You deserve it to be honored by all embodied beings!'
(35) Thus being addressed by the king, the Supreme Lord and Origin of the Entire Creation replied with a broad smile using words rumbling as deep as the clouds. (36) The Supreme Lord said: 'There are thousands of My births, activities and names My dear one, limitless as they are, they cannot even be enumerated by Me! (37) Some time, after many lives, one may succeed in counting all the dust particles of the earth, but that will never be accomplished with My qualities, activities, names and births. (38) Not even the greatest sages enumerating My births and activities that take place in respect of the three aspects of time [past, present, future] oh King, can reach the end [compare 8.5: 6 and 8.23: 29]. (39-40) Nonetheless oh friend, just listen to what I have to tell you about My current birth. In the past I was beseeched by Lord Brahmâ [see 3.9 and also 10.14 ] to secure the dharma and destroy the demons who constituted a burden to the earth. Thus I descended into the Yadu dynasty in the home of Vasudeva and because of that fact the people call Me Vâsudeva, the son of Vasudeva. (41) I killed Kâlanemi [see 10.8: 56] as also Kamsa [10.44], Pralamba [10.18] and others who were hateful with the virtuous souls. This Yavana oh King, was burned by your scorching glance. (42) I, the one person caring for the devotees, approached this cave for the sake of favoring you, for in the past you have often prayed for it. (43) Tell Me what blessing you want from Me oh saintly King, I will fulfill all your wishes. Any person who has satisfied Me, will never again need to lament.'
(44) S'rî S'uka said: 'Thus being addressed Mucukunda bowed down to Him and spoke. Knowing He was Nârâyana, the [original] Godhead, he filled with joy remembered the words of Garga [***]. (45) S'rî Mucukunda said: 'Man being cheated by Your bewildering potency mâyâ oh Lord, is not of worship for You. Not understanding the true purpose of life he - whether he is male or female - seeking his happiness gets entangled in household affairs that make him unhappy. (46) The person who somehow or other in this world attains the rarely obtained, highly evolved human form of life and not an idle [animal] form oh sinless one, will, with an impure mind, not be of worship and like an animal be fallen in the blind well of his home. (47) Oh Unconquerable One, I thus have wasted my time with building a kingdom and acquiring opulence, which now is all gone. Intoxicated like an earthly ruler who mistakes his mortal frame for himself, I suffered endless anxieties because of having gotten attached to children, wives, riches and land. (48) Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man. Surrounded by chariots, elephants, horses, infantry and generals I traveled around on this earth, but, in my great pride, I never seriously regarded You. (49) Forgetful about what needs to be done, hankering for sense objects and endlessly ruminating with an ever growing greed, one is suddenly placed before You, who are as attentive as a hungry snake licking its fangs to kill a mouse. (50) The same vehicle of time, the body that first was called 'the king' riding in chariots furnished with gold or on fierce elephants, is unavoidably in the course of time named 'feces', 'worms' and 'ashes' [see also 16.4: 2-6]. (51) Full circle having conquered the directions, without further conflicts, being seated on a throne and praised by rulers alike, the person in his home is led about like a pet animal while deriving his happiness from intercourse with women oh Lord. (52) Reaching in that situation for more than another possesses he, by strictly avoiding pleasures, performs his duties with penance, but thinking of himself as 'I am mightier, I am my own master' he, whose urges are so pronounced, cannot attain happiness. (53) When the wandering person reaches the end of his material existence, he oh Infallible One, will find the association of those who are good and honest [the sat-sanga]. Thereupon the devotion for Him will come about, He who, as the Lord of the Higher [cause] and Lower [effects], is the only object for the pious souls. (54) Oh Lord, I think that with the spontaneous disappearance of my attachment to my kingdom, You have shown me Your mercy. For that is what the saintly rulers of endless stretches of land pray for when they enter the forest in want of their solitude. (55) I do not desire anything else but to be of service at Your feet, for they are to those not desiring a material life the object of desire, the boon that is sought oh Almighty One. Which faithful man of worship for You, the Bestower of the Path of Emancipation oh Lord, would choose as a boon for that which causes his bondage? (56) Therefore oh Lord, entirely putting aside the worldly blessings because of which one is entangled in the modes of passion, ignorance and goodness, I approach You, the Original Person of Pure Knowledge, who free from mundane designations and duality, is transcendental to the modes. (57) Tormented by disturbances I, for a long time, was full of sorrow being distressed in the world. With my six enemies [the senses and the mind] never being satisfied there was no way to find peace oh Bestower of the Shelter. Please oh Lord, protect me who, facing these dangers oh Supreme Soul, has approached Your lotus feet, the truth that is free from sorrow and fear.'
(58) The Supreme Lord said: 'Oh great King, emperor of all, you have a pure and capable mind, for, even though you were tempted to ask for benedictions, you were not spoiled by desires. (59) Please know that I tempted you with benedictions to ascertain whether you are free from bewilderment. The exclusive[ly to Me devoted] intelligence of the bhaktas is never diverted by material blessings. (60) Those not devoted to Me who occupy themselves with breathing exercises and such, did not diminish their material desires [the vâsanâs] oh King, so that one sees that their minds again assert themselves [materially]. (61) Wander this earth at will and may there, with your mind fixed on Me, for you thus always be an uninterrupted devotion unto Me. (62) Following the dharma of the ruling class you have killed living beings when you were hunting and with other actions. That sin you should now uproot completely by fully immersing yourself in penances with Me as your shelter. (63) In your birth following this one oh King, you, becoming a supreme well-wisher to all living beings, will be a fine brahmin and attain Me for certain [see also B.G. 5:29 ].'
*: Mucukunda, the man asleep, as stated hereafter fought for a long time on behalf of the demigods and finally took as his benediction the right to sleep undisturbed. The paramparâ by S'rîla Vis'vanâtha Cakravartî quotes the Hari-vams'a that explains he secured the further benediction of being able to destroy anyone who disturbed his sleep. He further elucidates that Mucukunda made this rather morbid request to scare Lord Indra, who, so Mucukunda thought, might otherwise wake him up repeatedly to request his help in fighting Indra's cosmic enemies. Indra's consent to Mucukunda's request is described in the S'rî Vishnu Purâna as follows: "The demigods declared, 'Whoever awakens you from sleep will suddenly be burnt to ashes by a fire generated from his own body.' "
**: S'rîla Bhaktisiddhânta Sarasvatî Thhâkura gives the following lines from an alternate reading of this chapter. These lines are to be inserted between the two halves of this verse:nidrâm eva tato vavre
sa râjâ s'rama-karshitah
yah kas'cin mama nidrâyâ
bhangam kuryâd surottamâh
sa hi bhasmî-bhaved âs'u
tathoktas' ca surais tadâ
svâpam yâtam yo madhye tu
bodhayet tvâm acetanah
sa tvayâ drishtha-mâtras tu
"The King, exhausted by his labor, then chose sleep as his benediction. He further stated, 'Oh best of the demigods, may whoever disturbs my sleep immediately be burned to ashes.' The demigods replied, 'So be it,' and told him, 'That insensitive person who wakes you in the middle of your sleep will immediately turn to ashes simply by your seeing him."
***: The paramparâ states: 'S'rîla S'rîdhara Svâmî informs us that Mucukunda was aware of the prediction of the ancient sage Garga that in the twenty-eighth millennium the Supreme Lord would descend. According to Âcârya Vis'vanâtha, Garga Muni further informed Mucukunda that he would personally see the Lord. Now it was all happening.'
Chapter 52: The Lords Leap from a Mountain and Rukminî's Message to Lord Krishna
(1) S'rî S'uka said: 'Thus being blessed by Krishna, the descendant of Ikshvâku [Mucukunda] circumambulating Him bowed down and left through the mouth of the cave. (2) Noticing that the human beings, the animals, plants and trees were all in a poor condition [were small], he concluded that the Age [the yuga] of Kali had arrived and went in the northern direction [compare 1.15: 44]. (3) He had faith in the process of penance, was of self-control and free from attachments and doubts. With his mind thus absorbed in Krishna he entered the realm of the mountain Gandhamâdana ['the nice smell']. (4) Reaching Badarikâs'rama [see e.g. 3.4: 4, 4.12: 16, 5.4: 5, 7.11: 6], the residence of Nara-Nârâyana, he who conquering all duality had found peace in his austerity, worshiped the Lord.
(5) The Supreme Lord returned to His city Mathurâ that was surrounded by the Yavanas, killed the barbarian army and brought their riches to Dvârakâ. (6) As Acyuta was engaged in taking the wealth with oxen and men, Jarâsandha arrived on the scene leading twenty-three armies. (7) Seeing the mighty waves of soldiers of the enemy armies, the two Mâdhavas adopting a human course, quickly ran away oh King. (8) Abandoning the load of riches They, appearing afraid but factually being free from fear, on Their lotus petal feet covered many yojanas. (9) Seeing the Two escape, the mighty ruler of Magadha loudly laughed and pursued the Lords with charioteers and soldiers, not being quite aware of Their special nature. (10) Exhausted from full speed having run a long distance, They climbed a very high mountain known as Pravarsana ['the rainy one'] where the mighty Lord [Indra] is always showering rains. (11) Knowing that They were hiding on the mountain, but not exactly where oh King, he [Jarâsandha], with firewood set ablaze the mountain on all sides. (12) Quickly leaping down from the eleven yojanas high, everywhere burning mountain, They fell to the ground. (13) Not being seen by Their opponent or his helpers, the two finest Yadus returned to Their city that had the ocean as its moat oh King. (14) The king of the Magadhas mistakenly thought that Balarâma and Kes'ava had burned in the fire, pulled back his huge force and returned to Magadha. (15) As previously stated, the opulent sovereign of Ânarta, named Raivata, on the order of Brahmâ gave Balarâma his daughter Raivatî in marriage [9.3: 33-36]. (16-17) The Supreme Lord Govinda oh hero among the Kurus, married with Vaidarbhî [Rukminî] the daughter of Bhîsmaka, on her own request. She was a plenary portion of the Goddess of Fortune. With force overruling S'âlva and the other kings in support of S'is'upâla, He accomplished this [by stealing her away] before the eyes of all the people, just like the son of Târksya [Garuda, stole] the nectar from heaven.'
(18) The honorable king said: 'In the manner of a Râkshasa [by kidnapping thus], so I heard, the Supreme Lord thus married Rukminî, the daughter of Bhîsmaka with the charming face. (19) Oh lord, I would like to hear how Krishna, He with His immeasurable potency, stole away His bride and [therewith] defeated such kings as Jarasândha and S'âlva. (20) Which intelligent person oh brahmin, can ever get enough of listening to the righteous, enchanting and always new stories [see 10.45: 48] we hear about Krishna which remove the worldly contamination?'
(21) The son of Vyâsa said: 'There was a king named Bhîsmaka, the great ruler of Vidarbha, who had five sons and one daughter with an exceptionally pretty face. (22) Rukmî was the first born son, followed by Rukmaratha, Rukmabâhu, Rukmakes'a and Rukmamâlî. Rukminî was their chaste sister [rukma means: 'what is bright or radiant']. (23) Hearing Mukunda's beauty, prowess, character and opulences being sung by those who came to her family home, she deemed Him a suitable husband. (24) Krishna knowing her to be a repository of intelligence, auspicious marks, magnanimity, beauty, good behavior and other qualities, likewise considered her a suitable wife and decided to marry her. (25) But Rukmî, who hated Krishna, prevented this, even though his family wanted to give his sister to Krishna oh King. He preferred S'is'upâla. (26) The princess of Vidarbha with her dark eyes, was unhappy with that knowledge. She pained her mind and quickly sent a certain dependable brahmin to Krishna. (27) After arriving in Dvârakâ he was ushered in by the gatekeepers and saw the Original Personality sitting on a golden throne. (28) The moment the Lord who is good to the brahmins, saw him, He came down from His throne, seated him and performed worship the same way the residents of heaven worship Him. (29) With him having eaten and rested, He who is the goal of the devotees approached him to personally massage his feet. Patiently He asked him: (30) 'Oh My best one, are the religious activities supported by your first-class, twice-born seniors, proceeding without too much difficulty and are you always happy within? (31) When a brahmin remains satisfied with whatever [comes his way] and does not fail in his religious duty, that will bring him all he desires. (32) Dissatisfied he, even as a master of the enlightened ones, will keep moving from world to world, while he satisfied, even when he possesses nothing, will sleep well with all his limbs [and mind] free from distress. (33) I bow My head again and again to those brahmins who are satisfied with what they get, for they, peaceful and free from false ego, are the best well-wishers of all living beings [see also B.G. 2: 71, 12: 13-14]. (34) Are you faring well as a subject to your king? He in whose kingdom one being protected leads a happy life, is very dear to Me. (35) Where have you come from crossing the [ocean of] troubles and for what purpose have you come here? Please tell Us everything if it is not a secret. What is it that We may do for you?'
(36) After the Supreme One who for the sake of His pastimes assumes His bodies, thus had asked these questions, the brahmin related everything to Him. (37) 'S'rî Rukminî told me: 'Oh Most Beautiful One of all the Worlds, I heard about Your qualities. For all who listen and whom You have entered through the openings of their ears, You thus remove the distress of their bodies. To those who have eyes, the sight of Your beauty constitutes the complete fulfillment of their life's purpose. Therefore I have without any shame devoted my mind to You Acyuta! (38) Who oh Mukunda, compares to Your greatness, Your lineage, character, beauty, knowledge, youth, property and influence? Which sober and marriageable girl of a noble birth would, coming of age, not choose You for her husband oh lion among men, oh You who fills the mind of every member of society with joy? (39) I thus have chosen Your good Self, oh dear Lord, for my husband. I offer myself hereby to You as Your wife oh Omnipotent One. Please accept me! May the king of Cedi [S'is'upâla], who like a jackal wants to steal away the portion belonging to the king of the animals, never touch what is allotted to the [real] hero. (40) When I sufficiently have worshiped the Supreme Personality of Godhead, the Lord, by the performance of pious works, with sacrifices, charity, observances and vows, by honoring the gods, the gurus and the brahmins and with other activities, may [Krishna] the elder brother of Gada [9.24: 46] then [please] come and take my hand and not the son of Damaghosa or others like him? (41) Come tomorrow when the marriage takes place, unseen to Vidarbha oh Invincible One. Fight surrounded by Your officers then to crush the armed resistance of the kings of Caidya and Magadha and next, as the reward for Your valor, marry me in the râkshasa style [by taking me with You]. (42) You may wonder how, with me moving within my quarters, You can carry me away without killing my relatives. Let me tell You how: the day before there is a large ceremonial procession outside [the palace] for the presiding deity of the family. In that cermony the new bride approaches the goddess Girijâ [Ambikâ in her temple]. (43) Great souls like [S'iva] the husband of Ûma, in order to overcome their own ignorance, long to bathe in the dust of Your lotus feet. When I, oh Lotus-eyed One, cannot obtain Your mercy, I should, being weakened by vows, give up my life to attain You [only] after hundreds of births.' (44) The brahmin ended with: 'This is the confidential message I bring you oh Lord of the Yadus, please consider what needs to be done right now in this matter.'
Chapter 53: Krishna Kidnaps Rukminî
(1) S'rî S'uka said: 'When [Krishna] the descendant of Yadu heard the confidential message of the princes of Vidarbha, He took the hand of the messenger into His own and addressed him with a smile. (2) The Supreme Lord said: 'I am in My mind also fixed on her and cannot sleep at night. I know that Rukmî in his enmity is against My marriage with her. (3) I will bring her, that indisputable beauty who deems Me the best, over here and crush in battle that half-breed royalty, the way one ignites a fire from firewood!'
(4) S'rî S'uka said: 'Knowing the exact [astronomical] time of Rukminî's marriage, Madhusûdana told His charioteer: 'Dâruka, get the chariot immediately ready.' (5) He brought the chariot yoked with the horses S'aibya, Sugrîva, Meghapuspa and Balâhaka [*] and stood with folded palms before Him. (6) S'auri mounted His chariot together with the brahmin and [Rukmî] obeyed his control, was about to give his daughter away to S'is'upâla and saw to it that the required duties were performed. (8-9) The city was thoroughly cleansed and its avenues, streets and intersections were abundantly sprinkled with water. It was decorated with banners on flagpoles and with archways. The women and men of the city in their opulent homes aromatic with aguru, arrayed in spotless clothing, wore their jewels, smeared their bodies with fragrant substances and decorated themselves with flowers and other ornaments. (10) He [Bhîsmaka] saw to it that the forefathers, the demigods and the brahmins were worshiped according to the rules oh King, that they were properly fed and that the auspicious mantras were recited. (11) The bride properly bathed, cleaned her teeth, put on her auspicious marriage necklace as also a brand-new set of clothes and adorned herself with the most excellent jewels. (12) For the protection of the bride, the best among the brahmins recited mantras from the Sâma, Rig and Yajur Veda and the priests expert in the Atharva mantras poured oblations of ghee to pacify the ruling planets. (13) The king, very well versed in the vidhi, donated gold, silver, clothing and sesame seeds mixed with raw sugar to the brahmins. (14) King Damaghosa, the lord of Cedi, the same way arranged that the knowers of the mantras for his son [the bridegroom] performed everything that was conducive to his prosperity. (15) He traveled to Kundina [Bhîsmaka's capital] accompanied by hordes of elephants dripping with mada, golden chariots decorated with garlands and many regiments infantry and cavalry. (16) The master of Vidarbha met him half way to prove his respects and with pleasure settled him in a specially constructed residence. (17) S'âlva, Jarâsandha, Dantavakra and Vidûratha who sided with S'is'upâla, came together with Paundraka and thousands of others. (18-19) Those who were inimical towards Krishna and Râma had decided on the following: 'When Krishna together with Râma and the other Yadus comes to steal S'is'upâla's bride we, in order to secure her, together will join to fight Him.' All the kings thus had arrived with a complete contingent of troops and vehicles.
(20-21) When Lord Balarâma heard about these preparations of the hostile kings and that Krishna had set off alone to steal the bride, He, fearing a fight, filled with love for His brother swiftly went to Kundina together with a mighty force of elephants, horses, chariots and soldiers on foot. (22) The daughter of Bhîsmaka with her lovely hips who awaited the arrival of Krishna, did not see the brahmin return and then wondered: (23) 'Alas only three yamas [nine hours] remain before I will marry. How unlucky I am, the Lotus-eyed One does not come and I do not know why, nor has as yet the brahmin carrying my message returned. (24) Perhaps the One Faultless in Mind and Body, in His initial willingness saw something contemptible in me, so that He does not come to take my hand. (25) What a misfortune! The creator is not favorably disposed towards me, nor is the great Lord S'iva... or maybe Devî, his consort [known as] Gaurî, Rudrânî, Girijâ or Satî, has turned against me.'
(26) Ruminating this way the young girl, whose mind had been stolen by Krishna, closed her eyes brimming with tears, aware of the time [that was left]. (27) While the bride thus was waiting for Govinda's arrival oh King, her left thigh, arm and eye twitched, foretelling something desirable. (28) That very moment that purest one among the brahmins following the command of Krishna, saw the divine princes who stayed in the inner chambers of the palace. (29) Noticing his joyful face and the relaxed movements of his body she, as an expert in telling signs, inquired with a pure smile. (30) He told her about the arrival of Yadunandana [the 'Child of the Yadus'] and related the words He had said to assure her that He would marry with her. (31) Realizing that He had come, the mind of Vaidarbhî cleared whereupon she gladdened knew no better answer than to bow down to the dear brahmin. (32) [The king] hearing that Râma and Krishna had arrived eager to witness his daughter's marriage, accompanied by the sounds of instruments came to welcome Them with abundant offerings. (33) He as was prescribed performed worship with desirables like honey-milk [madhu-parka] and brought new clothes. (34) Generously arranging for an opulent place to stay he afforded Them, Their soldiers and associates, proper hospitality. (35) Thus he with all that was wanted, according to each his power, age, strength and wealth, was of respect for the kings who had assembled. (36) The residents of Vidarbha-pura hearing that Krishna had arrived, all came to drink in His lotus face with the cupped palms of their eyes [and said]: (37) 'He who has also such a perfect body is the only one who deserves Rukminî as a wife. He is the most suitable husband for princes Bhaismî! (38) May Acyuta the Cause of the Three Worlds, be pleased with whichever of our good deeds and be as merciful to accept the hand of Rukminî.' (39) This is what the citizens bound to their increasing pure love said.
The bride protected by guards left the inner palace and went to the temple of Ambikâ [see also 10.52: 42]. (40-41) Going there on foot to see the lotus petal feet of Bhavânî, she, totally absorbed in meditating on Krishna's lotus feet, kept silent in de midst of her mothers and female companions. She was guarded by the valiant, armed soldiers of the king, and while they stood prepared with their weapons raised, cymbals and mridangas, conch shells, horns and other wind instruments were played. (42-43) The bride was accompanied by the well ornamented wives of the brahmins, thousands of prominent courtesans carrying various items of worship and presents, flowergarlands, fragrances, clothing and jewelry, as also by singers who sang and offered prayers, by musicians and bards and by chroniclers and heralds. (44) Reaching the temple of the goddess she washed her feet and lotus like hands, sipped water for purification and entered, sanctified and peaceful, the place where Ambikâ resided. (45) The so very young girl was by the elderly wives of the brahmins, who were well acquainted with the injunctions, accompanied in offering her respects to Bhavânî who was there together with her consort Lord Bhava [S'iva]. (46) [She prayed:] 'Again and again oh Ambikâ, I offer you and also your children [Ganes'a and Kârtikeya] my obeisances. Please allow Krishna, the Supreme Lord, to be my husband.'
(47-48) With different offerings of water, fragrant substances, whole grains and incense, gifts of clothing, garlands, necklaces and ornaments and an array of lamps she offered worship, as also did the wives of the brahmins with savories, cakes, prepared betel nut, sacred threads, fruits and sugar cane. (49) The women gave her what remained of the offering as also their blessings, whereupon the bride bowed down to them and to the deity and ate some of the food that was sacrificed. (50) Then she ended her vow of silence and left the temple of Ambikâ, while she with her hand, beautified by a jeweled ring, held on to a maidservant. (51-55) With her well-formed waist, the earrings that decorated her face, her pure beauty, the gem-studded belt on her hips and her budding breasts, she was just like the illusory potency of the Lord that bewilders even the sober ones [Mâyâdevî, see also 8.12: 38-40; 10.2***]. Seeing her pure smile, her bimba red lips reflected in her jasmine-bud teeth, her gait like a royal swan as she walked her feet that were tinkling and beautified by the effulgence of her finely crafted ankle bells, the assembled and respectable heroes were bewildered and distressed by the lust she generated. With her, on the pretext of the procession, offering her beauty to Lord Krishna, the minds of the kings who saw her broad smiles and shy glances, were stolen and their weapons dropped to the ground as they fainted and fell from their horses, elephants and the chariots on which they were seated. Slowly walking, she put the two whorls of her lotus flower feet one before the other, meanwhile eagerly expecting the arrival of the Supreme Personality. Throwing aside her hair with the nails of her hand she, coyly looking at the kings present, from the corners of her eyes that very moment spotted Acyuta. Right before the eyes of His enemies Krishna then seized the king's daughter who stood prepared to mount His chariot. (56) He lifted her onto His chariot that was marked with [the flag of] Garuda, drove back the circle of kings and slowly left the place with Balarâma in front, just like a lion would do removing his prey from the midst of jackals. (57) The adversaries headed by Jarâsandha, could in their conceit, with their honor ruined, not bear the defeat: 'We archers are damned with those cowherds like a bunch of puny animals stealing the honor of us, the lions!'
*: S'rîla Vis'vanâtha Cakravartî quotes the following text of the Padma Purâna describing Lord Krishna's chariot horses: "S'aibya was green like a parrot's wings, Sugrîva yellow-gold, Meghapuspa the color of a cloud, and Balâhaka whitish."
Chapter 54: Rukmî's Defeat and Krishna Married
(1) S'rî S'uka said: 'And so they all [realizing that they had been robbed], most angrily and in armor, mounted their vehicles and with each surrounded by his own troops, holding their bows, went after Them. (2) When the Yâdava army noticed that they were being followed, the officers stopped to face them oh King and twanged their bows. (3) From the backs of their horses, the shoulders of their elephants and the seats of their chariots, the [enemy] masters of arms released a rain of arrows even as the clouds release their water over the mountains. (4) The moment the slender-waisted girl saw the army of her Lord being covered by heavy rains of arrows, she embarrassed looked at His face with eyes full of fear. (5) The Supreme Lord laughed and said: 'Do not be afraid oh you with your beautiful eyes, your troops will destroy this enemy force right now.' (6) The heroes Gada [Krishna's younger half-brother], Sankarshana and the others could not tolerate the display of power of the enemy forces and thus they struck their horses, elephants and chariots down with arrows of iron. (7) The heads of those riding the chariots, the horses and the elephants, fell by the thousands to the ground, complete with earrings, helmets and turbans. (8) One could see the heads of horses, donkeys, mules, elephants and camels as also [loose] heads of humans, clubs and bows, hands with swords, hands without fingers, thighs and legs. (9) The kings headed by Jarâsandha who eager for the victory saw that their armies were annihilated by the Vrishnis, lost their courage and left. (10) They approached and addressed S'is'upâla who, with the wife of his choice being stolen away, was dispirited and perturbed with a dried up face that had lost all its color. (11) [Jarâsandha said:] 'Oh Sir, tiger among men, please give up your gloom, for the embodied beings there is no permanence of desirable or undesirable matters. (12) Even as a woman that is made of wood dances to the desire of a puppeteer, this world, which is concerned with joy and sorrow, is controlled by the Lord. (13) I myself with twenty-three armies have lost seventeen battles with S'auri [Krishna]. Only one I have won. (14) Nevertheless I never lament or rejoice, for I know that the world is driven by Time and fate combined. (15) Also now we all, leaders of the commanders of heroes, have been defeated by Yadus with a meager entourage who were protected by Krishna. (16) Our enemies, with the time in their favor, have won now, but then again, when our time has come, we will win.'
(17) S'rî S'uka said: 'S'is'upâla thus persuaded by his friends, went back to his city with his company and so too each of the surviving kings returned to his own place. (18) The mighty Rukmî however, who hated Krishna and could not bear the fact that his sister got married in the râkshasa style, pursued Krishna surrounded by an entire akshauhinî. (19-20) Rukmî, mighty armed with his bow and armor, most angrily full of resentment swore to all the kings listening: 'Let me tell you this: I truly will not return to Kundina without having killed Krishna in battle and having retrieved Rukminî.' (21) After having said this he climbed on his chariot and told his charioteer: 'Quickly, drive the horses to the place where Krishna is, there must be a fight between Him and me. (22) Today I, with my sharp arrows, will break the pride of that evil-minded Cowherd who so violently abducted my sister!'
(23) Thus vaunting foolishly he, not realizing what the Lord was all capable of, thereupon with a single chariot came forward and shouted at Krishna: 'Stand still, stop!' (24) Drawing his bow he most firmly struck Krishna with three arrows and said: 'Wait a minute, You corrupter of the Yadu dynasty! (25) Where do You think You are going, having stolen my sister like a crow stealing the sacrificial butter? Today I will put an end to Your false pride, You foolish cheater, You devious fighter! (26) If You do not want my arrows to kill You, lay off and release the girl'. But Krishna smiled and struck Rukmî with six arrows that broke his bow. (27) After Krishna had fired eight arrows at his four horses, two at his charioteer and three at his flagpole, he took up another bow and struck Krishna with five arrows. (28) Even though He was struck by all these arrows Krishna broke his bow again, and when Rukmî picked up yet another one, Acyuta also broke that one. (29) The spiked bludgeon, the trident, the lance, the shield and sword, the pike, the javelin or whatever weapon he took up were all broken by Him, the Lord. (30) He then leaped from his chariot and ran, sword in hand and as furious as a bird in the wind, forward with the intent to kill Krishna. (31) With His arrows Krishna broke the sword and shield of His attacker to pieces and next, ready to kill Rukmî, took up His own sharp sword. (32) When the saintly Rukminî saw that He wanted to kill her brother, she, beset with fear, fell at the feet of her husband and spoke piteously.
(33) S'rî Rukminî said: 'Oh Lord of Yoga, oh Inscrutable Soul, oh God of Gods, oh Master of the Universe, oh Auspicious One, please don't kill my brother oh Mighty-armed One.'
(34) S'rî S'uka said: 'As she, with her limbs trembling with fear, her mouth dry of sorrow, her throat choked and her golden necklace disheveled in her agitation, was holding His feet, He desisted out of compassion. (35) He tied him up with a piece of cloth and shaved him, making a mess of him with only little bits of his hair and mustache remaining. Meanwhile the amazing army of the Yadu heroes crushed their opponents the way elephants crush a lotus flower [compare 1.7]. (36) When the Yadu soldiers approached Krishna they found Rukmî in a sorry condition, as good as dead. The almighty Supreme Lord Sankarshana, feeling pity, thereupon released him from his ties and said to Krishna: (37) 'Oh Krishna, what a terribly bad shaving job You have done with his mustache and hair! Disfiguring a family member like this equals to killing him!'
(38) [To Rukminî:] 'Oh saintly lady, please do not be angry with Us for making such a mess of your brother. To the matter of the one who brings happiness and grief no one else can be held accountable but the person in question. A human being after all has to face the consequences of his own actions.'
(39) [And to Krishna again:] 'Even though a relative because of his wrongdoing deserves to be killed, he should not be killed by a relative but rather be banned [from the family]. Why should he who because of his evil deeds ended his own [honorable] life, be killed a second time?'
(40) [To Rukminî:] 'The code of conduct for warriors as established by the founding father [Brahmâ] is that a brother must not even hesitate to kill his own brother. And that indeed is something most dreadful.'
(41) [Back to Krishna again:] 'Blinded as they are in their infatuation about the wealth, those who are proud of a kingdom, land, riches, women, honor, power or something else [other than the soul], do therefore commit offenses.'
(42) [And to Rukminî again:] 'In this attitude of you toward all living beings, of always wishing evil to foes and wishing good to friends [and family], you are just as partial as an ignorant person. (43) Because of the Lord's illusory power the people are bewildered about the Real Self [the soul]. [In mâyâ] taking the body for their self, they speak in terms of having a friend, an enemy or someone neutral. (44) Being bewildered one perceives the One and Only Supreme Soul of Every Inanimate and Animate Being as many, just like seeing different luminaries [in stead of one radiating fire] or considering the air [as different in case of an enclosed space, see also B.G. 18: 20-21 and 1.2: 32]. (45) The physical body having a beginning and an end is composed of the physical elements, the senses and the modes of nature. In a state of ignorance it is something [that through conditioning is] imposed upon the soul and produces [the experience of] the cycle of birth and death. (46) For the soul [who knows though] there is no oneness with or separation from anything material in the manifest world oh chaste one, since matter is caused and arranged by the soul. It is like the witnessing and the form witnessed with the sun [that cannot separate from or unite with the manifest world]. (47) Being born and such are but transformations of the body and not of the soul, just as the lunar phases do not imply that the moon has died on the day of a new moon [see B.G. 2: 20]. (48) An unintelligent person undergoes his material existence the way a sleeping person for the purpose of the unreality [of a dream] experiences himself, the objects of his senses and the results of his actions [see also 6.16: 55-56]. (49) Oh you with the pristine smile, please be therefore yourself again [as the goddess of fortune] and dispel, with the knowledge of the essence, the sadness born from ignorance that drained and confused you.'
(50) S'rî S'uka said: 'Slender-waisted Rukminî thus being enlightened by the Supreme Lord Balarâma, gave up her resignation and with intelligence regained her composure. (51) Left with only his life air, expelled by his enemies and deprived of his strength and luster, he [Rukmî] had to think constantly of the way he had been misshapen. Frustrated in his personal desires he then built a residence, a city named Bhojakatha ['having experienced the vow']. (52) Because he had said: 'I will not return to Kundina without having killed the evil-minded Krishna and having brought back my sister', he in his anger resided at that very spot [where he was humiliated]. (53) The Supreme Lord, thus defeating the earthly rulers, took the daughter of Bhîsmaka to His capital and married her according to the vidhi oh protector of the Kurus. (54) To that occasion there was a great rejoicing among the citizens in each and every home of the Yadu city oh King, where no one else but Krishna, the leader of the Yadus, was the great love. (55) The men and women filled with joy, with shining jewels and earrings, respectfully presented wedding gifts to the celebrated couple that was exquisitely dressed. (56) The city of the Vrishnis appeared beautifully with the festive columns that were erected, the variety of flower garlands, the banners, the gems, the arches and at every doorway an arrangement of auspicious items as pots full of water, aguru incense and lamps. (57) It's streets were sprinkled and the entrances were beautified with plantain and betel nut stems that were placed by elephants dripping with mada belonging to the popular personalities who were invited. (58) The members of the Kuru, Sriñjaya, Kaikeya, Vidarbha, Yadu and Kunti families enjoyed the occasion of being together in the midst of the people who excitedly ran about. (59) When they heard about the kidnapping of Rukminî that was being sung all around, the kings and their daughters were greatly impressed. (60) Oh King, all the citizens in Dvârakâ were overjoyed to see Krishna, the Master of All Opulence joined in marriage with Rukminî, the goddess of fortune.'
Chapter 55: The History of Pradyumna
(1) S'rî S'uka said: 'Cupid [Kâmadeva], an expansion of Vâsudeva who previously got burned by the anger of Rudra, had returned to Him in order to obtain a body again [see also 3.1: 28 and 8.10: 32-34 and B.G. 10; 28]. (2) Born from the seed of Krishna in the daughter of the king of Vidarbha [Rukminî] He was thus known as Pradyumna ['the prominently mighty one', see also vyûha]. He was in no respect inferior to His Father. (3) S'ambara ['the juggler' see 7.2: 4-5, 10.36: 36], who could assume any form he wanted, stole the child away that was not even ten days old yet. Recognizing Him as his enemy, he threw Him in the ocean and returned home. (4) Pradyumna was swallowed by a mighty fish that, together with others being trapped in a huge net, was seized by fishermen. (5) The fishermen presented it to S'ambara who sent the gift to the cooks who with a knife cut it open in the kitchen. (6) The child they found in its belly was given to Mâyâvatî who was astonished. From Nârada she heard the facts about the child's birth and how it had ended up in the belly of the fish. (7-8) She was by S'ambara appointed to prepare rice and vegetables, but she in fact was Cupid's famous wife named Rati. She [after pleading with Lord S'iva and being directed to S'ambara] was waiting for her burned husband to obtain a new body. Understanding that the infant was Kâmadeva, she developed love for the child. (9) He, the son of Krishna, soon attained full youth and became very enchanting to the women who saw Him. (1o) Dear King, full of love she with a bashful smile, raised eyebrows, glances and gestures of conjugal attraction approached Him, her husband, the most beautiful one in society with His long arms and eyes the size of a lotus petal. (11) The Lord in the form of Krishna's own son said to her: 'Oh mother, you in your attitude acting differently like a girlfriend, therewith overstep the [standards for the] mood of motherly affection.'
(12) Rati replied: 'You are the son of Nârâyana by S'ambara stolen from Your home and I am Your legitimate wife Rati, oh Cupid my master! (13) Not yet being ten days old You were by that demon S'ambara thrown into the ocean, where a fish devoured You from the belly of which we received You here oh master! (14) Please put an end to that hard to approach and difficult to conquer enemy of Yours who knows hundreds of magic spells. This You can realize with the help of bewildering magic and such! (15) Your mother with her son gone is distressed like a cow missing her calf. Overwhelmed with love for her child she is pitifully crying like an osprey.'
(16) Speaking thus Mâyâvatî gave the great soul Pradyumna the mystic knowledge called Mahâmâyâ ['the great bewildering potency'] that puts an end to all magic spells. (17) Thereupon He approached S'ambara to call him to battle. He reviled him with intolerable insults and thus provoked a fight. (18) Offended by the harsh words he, with eyes red as copper, infuriated like a snake being struck by a foot, came forward holding a mace. (19) Whirling his club swiftly, he threw it at the Great Soul Pradyumna, producing a sound as sharp as a stroke of lightning. (20) The weapon was in its flight by Lord Pradyumna knocked away with His club oh King. Gotten angry He thereupon hurled His club at the enemy. (21) The demon resorted to the daitya magic he had learned from Maya Dânava and released, moving through the sky, a downpour of weapons over the son of Krishna [compare 3.19: 20]. (22) Harassed by the rain of weapons the powerful warrior, the son of Rukminî, implemented the great charm that, rooting in goodness, supersedes all magic. (23) The demon then used hundreds of weapons belonging to Kuvera's guardians [Guhyakas], the heavenly singers [Gandharvas], the ogres [Pis'âcas], the celestial snakes [Uragas ] and the man-eaters [Râkshasas], but the son of Krishna stroke them all down. (24) Drawing His sharp-edged sword He with one violent blow severed S'ambara's head, complete with helmet, earrings and his red mustache, from his body. (25) As the gods full of praise from above rained flowers upon Him, He was by His wife who traveled the sky, through the air brought to the city [of Dvârakâ]. (26) Together with His wife He, like a cloud with lightning, from the sky entered the inner spaces of the most exquisite palace oh King, that was crowded with hundreds of women. (27-28) When they saw Him, dark as a cloud, dressed in yellow silk, with long arms, reddish eyes, a pleasing smile, His charming countenance, His nicely decorated lotus like face and His bluish-black curling locks, the women, who thought He was Krishna, bashfully hid themselves here and there. (29) Gradually the ladies noticed slight differences in His appearance, whereupon they delighted and most surprised approached Him and [Rati,] that jewel among women. (30) When the sweet-voiced and dark-eyed Rukminî saw Him, she remembered her lost son and her breasts got wet out of affection.
(31) [She thought:] 'Who would this gem among men be, whose son is He, what lotus-eyed woman has carried Him in her womb and what is more, who is this woman won by Him? (32) If the son I lost who was taken from the maternity room were alive somewhere, He would be of the same age and appearance! (33) How can He have the same physical appearance, have the same gait, limbs, voice, smile and glance as the Wielder of the S'ârnga [Krishna's bow]? (34) Considering my great affection for Him and the trembling in my left arm, He no doubt for sure is - He must be - the child I carried in my womb!'
(35) While the daughter of the king of Vaidarbha thus was conjecturing, the Lord Hailed in the Scriptures arrived there together with Devakî and Ânakadundubhi. (36) Even though the Supreme Lord knew all about the matter He, Janârdana, remained silent. It was Nârada who told the whole story, beginning with the kidnapping by S'ambara. (37) When the women of Krishna's residence heard about that great miracle they cheered in ecstasy to welcome Him who had been lost for so many years, as if someone had returned from death. (38) Devakî, Vasudeva, Krishna, Balarâma and also the women [of the palace] and Rukminî embraced the couple and rejoiced. (39) Hearing that Pradyumna who had been lost had returned, the residents of Dvârakâ declared: 'Oh, by providence the child we thought dead has come back!'
(40) It was not that surprising that they, who constantly thought of the resemblance with His father their master, in the full of their attraction as His mothers backed off out of respect for Him. When they acted that way when He appeared before their eyes as the spitting image of the form of the Shelter of the Goddess of Fortune, as Cupid the God of Love in person, what would one expect then of [the feelings of] other women?'
Chapter 56: How the Syamantaka jewel Brought Krishna Jâmbavatî and Satyabhâmâ
(1) S'rî S'uka said: 'Satrâjit ['always victorious', see 9.24: 13] who had offended Lord Krishna, did his best for Him and gave Him his daughter and the jewel Syamantaka.'
(2) The honorable king said: 'What offense committed Satrâjit against Krishna oh brahmin? Where did the Syamantaka come from and why gave he his daughter to the Lord?'
(3) S'rî S'uka said: 'Satrâjit was a devotee of the sun god. The godhead was very satisfied with him and gave him, his best friend, out of affection the jewel called Syamantaka. (4) He, who wore the jewel that shone as brilliant as the sun around his neck, was upon his arrival in Dvârakâ, because of its effulgence not recognized oh King. (5) The people blinded by the glare thought, when they saw him from a distance, that he was Sûrya and reported that to the Supreme Lord who was engaged in a game of dice. (6) 'Oh Nârâyana, our obeisances unto You oh Holder of the Conch, Disc and Club, oh Dâmodara, oh Lotus-eyed One, oh Govinda, oh son of the Yadus! (7) Savitâ ['the radiant one'], he who with the intense radiation of his glowing disc robs the people of their vision, has arrived to see You oh Lord of the Universe. (8) Knowing that You at the moment are hiding among the Yadus, the leaders of the demigods in the three worlds are eagerly looking for You. And now the one unborn [Sûrya], has come to see You oh Master.'
(9) S'rî S'uka said: 'When He with the lotus-eyes heard these innocent words He said with a smile: 'This person is not Ravideva, it is Satrâjit who glows because of his jewel.'
(10) Arriving at his opulent home Satrâjit festively executed auspicious rituals in the temple room where he with the help of scholars installed the jewel. (11) Day after day that brought him eight bhâras [of about 9.7 kg] of gold oh prabhu, and nothing inauspicious like food scarcity, a premature death, catastrophes, snakebites, mental and physical disorders and cheaters, occurred there in the presence of the correctly worshiped gem. (12) Once S'auri [Krishna] on behalf of the king of the Yadus [Ugrasena] asked for the gem, but Satrâjit, greedy for the wealth, considered it no offense not to hand it over.
(13) Prasena [Satrâjit's brother] one day hung the intensely radiating jewel around his neck, mounted a horse and went hunting in the forest. (14) A lion killed Prasena and his horse and took the jewel into a cave, where he on his turn was killed by Jâmbavân ['he from the Jambu-trees' the king of the bears] who wanted the jewel. (15) In the cave he gave the jewel to his offspring as a toy to play with. Satrâjit meanwhile not seeing his brother, got deeply troubled. (16) He said: 'My brother who disappeared in the forest wearing the jewel around his neck, is probably killed by Krishna.' The people hearing this whispered it in each other's ears. (17) When the Supreme Lord heard about this He, in order to exonerate Himself from the imputation, together with some citizens followed the path that Prasena had taken. (18) In the forest they discovered that he and his horse were killed by a lion and that, further up on a hillside, the lion on his turn had been killed by Riksha [Jâmbavân]. (19) The Supreme Lord positioned His men outside the terrifying cave of the king of the rikshas [the bears] and then entered the pitch-dark place alone. (20) When He saw that that most precious of all jewels was used as a child's toy, He decided to take it away and approached the child. (21) Seeing the stranger the nurse cried in fear so that Jâmbavân, that strongest of the strong hearing it, infuriated came running. (22) Not aware of whom he was dealing with, he took Him for a worldly person and angrily fought against Him, the Supreme Lord, his own Master [compare 5.6: 10-11 and B.G. 16: 18]. (23) A most furious fight ensued between the two, who each tried to win with the help of stones, trees, their arms and with weapons, as if they were two hawks fighting over some meat. (24) They continued the fight day and night without interruption for twenty-eight days, with fists against fists dealing blows as hard as lightening. (25) Jâmbavân with the muscles of his huge body pummeled by the blows of Krishna's fists, perspired all over and exhausted addressed Him in great amazement: (26) 'I know You, You are the life air, the physical and mental strength of all living beings, Lord Vishnu, the Primeval Personality, the All-powerful Supreme Controller. (27) You are the Eternal Creator of All Creators and Created Ones of the Universe, the Subduer of the subduers, the Lord, the Supreme Soul of all Souls [compare 3.25: 41-42]. (28) You are the One because of whose commanding glances, manifesting a slight anger, the crocodiles and whale-eaters [timingilas] became agitated and the ocean was directed to give way. You are the One to whose glory a bridge was built and by whose arrows the heads of the Râkshasa [Râvana] were severed and fell to the ground [see 9: 10].'
(29-30) Oh King, Acyuta, the lotus-eyed Supreme Lord, the son of Devakî, then, from His great compassion for His devotees, addressed the king of the bears who had understood the truth. He touched him with the hand that bestows all blessings and said with a voice as deep as the [rumbling] clouds: (31) 'Oh lord of the bears, We came here to this cave because of the jewel. I want to disprove the false accusation that is held against Me with this jewel.' (32) Thus being addressed he [Jâmbavân] happily presented to Krishna, as a respectful offering, his maiden daughter Jâmbavatî together with the jewel.
(33) When His people did not see S'auri coming out who had entered the cave, they, after waiting for twelve days, most unhappily returned to their city. (34) Devakî, Rukminî devî, Vasudeva and all His friends and relatives lamented after they heard that Krishna had not reappeared from the cave. (35) The residents of Dvârakâ full of sorrow cursed Satrâjit and then worshiped Candrabhâgâ [the 'fortune of the moon'], Durgâ, in order to retrieve Krishna. (36) After having worshiped the goddess she thereupon granted them the benediction. To their great jubilation the Lord who had achieved His purpose then directly appeared together with His [new] wife. (37) Greatly aroused on finding out that Hrishîkes'a had come with a wife and the jewel around His neck, they all rejoiced as if someone had risen from death. (38) Satrâjit, summoned by the Supreme Lord to the royal assembly, was in the presence of the king informed that the jewel had been recovered which then was presented to him. (39) Most ashamed he with his head down, accepted the gem and went home, leaving full of remorse about his sinful behavior. (40-42) Pondering over his offense [of having kept it for himself and having accused Krishna] he, apprehensive about a conflict with the ones in power thought: 'How will I cleanse myself of the contamination and how can I satisfy Acyuta? What good should I do so that the people will not curse me for being narrow-minded, petty, befooled and avaricious after the wealth? I will give Krishna the [Syamantaka-]jewel and also my daughter, that jewel among women. That is the way to make it up with Him and nothing else!'
(43) Thus intelligently having taken a decision Satrâjit set himself to it and presented his fair daughter and the jewel to Krishna. (44) Satyabhâmâ, who was sought by many men for her qualities of a fine character, her beauty and the magnanimity she was blessed with, married the Lord according to the customs. (45) The Supreme Lord said: 'We do not wish to have the jewel back oh King. You are devoted to the godhead [Sûrya], let it be yours so that We may also be the enjoyers of its fruits.'
Chapter 57: Satrâjit Murdered, the Jewel Stolen and Returned Again
(1) The son of Vyâsa said: 'When Krishna heard [the rumor] that the sons of Pându and queen Kuntî had burned to death [in the house of lac], He who exactly knew what had transpired, together with Balarâma went to the Kuru kingdom for His family obligations. (2) Meeting Bhîshma, Kripa, Vidura, Gândhârî and Drona They equally sorrowful said: 'Ah how painful this is!'
(3) [Meanwhile in Krishna's absence in Dvârakâ] Akrûra and [the Bhoja] Kritavarmâ saw an opportunity and said to S'atadhanvâ ['hundredbow', a bad character]: 'Why not take the jewel? (4) He [Satrâjit] promised us his gem of a daughter, but ignoring us he gave her to Krishna. Why then should Satrâjit not follow his brother [in death, see 10.56: 13 and *]?' (5) Thus influenced by the two that most wicked man, in his sinfulness shortening his lifespan, killed out of greed Satrâjit while he was sleeping [compare 1.17: 39]. (6) As the women [in Satrâjit's residence] helplessly cried calling for help after he had killed him like a butcher kills animals, he took the jewel and disappeared.
(7) When Satyabhâmâ saw that her father had been killed, she thrown in grief lamented: 'Oh father, alas oh father, with you being killed I am killed!' and then she fainted. (8) Putting the corpse in a large vessel of oil she went to Hastinâpura to Krishna who [already] knew of the situation, and related sorrowfully the murder of her father. (9) The Lords hearing that oh King, imitating the human ways both lamented with eyes full of tears: 'Oh what a tragedy fell upon us!'
(10) The Supreme Lord then went back to His capital with His wife and elder brother, prepared to kill S'atadhanvâ and take the jewel from him. (11) When he heard about it, he in fear took action to save his life and asked Kritavarmâ for assistance. But he told him: (12-13) 'I cannot commit such an offense against the Lords Râma and Krishna. How can anyone who causes Them trouble find happiness? Kamsa and his followers lost their wealth and lives because they hated Them and Jarâsandha lost after seventeen battles [even] his chariot!'
(14) Turned down by him, he next begged Akrûra for help. But he said likewise: 'Who, knowing the strength of the Lordships, can oppose Them? (15-17) He who maintains, creates and destroys this universe as a pastime, He whose purpose is not even known to the secondary creators [headed by Brahmâ] who are bewildered by His invincible [mâyâ] potency, He who playing as a child of seven years old uprooted a mountain that He held up with a single hand like a boy holds a mushroom [see 10.25], Him, Krishna the Supreme Lord to whose wondrous acts there is no end, I worship. I offer my obeisances to Him who, as the source of all existence, is the Supreme Soul, the immovable center.'
(18) S'atadhanvâ also being rejected by him, left the precious jewel with him, mounted a horse that could cover a hundred yojanas and took off. (19) Krishna and Râma mounted the chariot with the emblem of Garuda and pursued the murderer of Their respected senior with the fasted horses oh King. (20) In a park in a suburb of Mithilâ S'atadhanvâ's horse collapsed. He abandoned it and continued on foot in terror, with a furious Krishna after him who also ran. (21) With him on the run the Lord, on foot, severed with His sharp edged disc, his head from his body and then searched his upper and lower garments for the gem. (22) Not finding the stone, Krishna went near His elder brother and said: 'S'atadhanvâ was killed in vain, he did not carry the jewel.'
(23) Balarâma then said: 'S'atadhanvâ must have left the rock with some person, therefore go [back] to the city [of Dvârakâ] and search for him. (24) l myself wish to pay a visit to the king of Videha [the later Janaka, see 9.10: 11] who is most dear to Me.' Having said this the descendant of Yadu oh King, entered Mithilâ [the capital of Videha]. (25) Seeing Him, the king of Mithilâ immediately, with a mind full of love, rose to his feet and honored Him who was so worshipable with all available means, as was prescribed. (26) He, the Mighty One, honored by the affectionate great soul Janaka, lived there in Mithilâ for several years. During that time He taught Duryodhana to wield the club.
(27) When Kes'ava the Allmighty Lord arrived in Dvârakâ, He, to comfort His beloved [the grieving Satyabhâmâ], told her about the demise of S'atadhanvâ and the failure to get hold of the jewel. (28) He, the Supreme Lord, together with all friends then saw to it that the necessary ritual duties for the funeral of the deceased relative [Satrâjit] were performed. (29) As soon as the ones responsible, Akrûra and Kritavarmâ, heard that S'atadhanvâ had been killed, they out of fear went into exile, somewhere outside of Dvârakâ. (30) With Akrûra in exile ill omens arose for the residents of Dvârakâ. They continually experienced physical and mental troubles and had problems with other living beings and the higher powers [natural disasters included, compare 1.14; 1.17: 19 **]. (31) Some citizens my dear, were thus lost in guesses, forgetting completely what traditionally was said about Him, the refuge of the sages. How can with Him being present any calamity arise? (32) [They said:] 'When Indra withheld the rains, the king of Benares [Kâs'î, see also 9.17: 4] gave his daughter Gândinî to S'vaphalka [Akrûra's father, 9.24: 15] who visited him. Thereupon it indeed rained in Kâs'î. (33) Wherever Akrûra stays, his son who has his [father's] prowess, lord Indra will shower rains and no painful disturbances or untimely deaths will be seen.'
(34) Hearing these words of the elders, Janârdana, convinced that this [absence of Akrûra] was not the only explanation for the omens happening [***], ordered that Akrûra should be brought back. (35-36) Greeting him with respect and honor and pleasantly discussing topics, He, fully aware of everything that went on in his heart, smiled and said: 'We of course, oh master of charity, are already familiar with the fact that you at present are in the possession of the opulent Syamantaka jewel that S'atadhanvâ entrusted to you. (37) Since Satrâjit had no sons it are his daughter's sons [she ànd her sons] who should receive his inheritance after having presented water, offerings and having cleared his remaining debts. (38-39) Nevertheless, the jewel should stay with you, because it is for others impossible to manage, oh trustworthy keeper of the vows. My brother however, does not fully believe Me concerning the gem. To bring peace to My relatives, please show it to Us now oh most fortunate soul who with your altars of gold uninterrupted continue with your sacrifices.' (40) Thus won over by the conciliatory words, the son of S'vaphalka took the gem hidden in his garment and handed over the jewel that shone as brilliant as the sun. (41) After showing the Syamantaka jewel to His relatives, [and thus] doing away with the emotions [of the accusations] against Him, the Lord returned it to him. (42) Whoever recites, hears or remembers this narration full of the prowess of the Supreme Controller Vishnu that most auspiciously removes all distress, will attain peace and drive away his sins and bad reputation.'*: Being pure devotees they could not actually be unhappy about this match, nor could they become jealous rivals of the Lord. Therefore they had an ulterior motive in behaving like His rivals. So there are speculations in the paramparâ about Akrûra being cursed for his taking Krishna away from Gokula [see 10.39] or about Kritavarmâ being a member of Kamsa's family, or that the two might have been angry with the victim because he spoiled Krishna's good name by slandering that He would have killed his brother.
**: According to S'rîla S'rîdhara Svâmî, reasoning after verse 32 and 35-36, took Akrûra the Syamantaka jewel and went to reside in the city of Benares, where he became known as Dânapati, "the master of charity." There he executed elaborate fire sacrifices on gold altars with assemblies of qualified priests.
***: Also concerning this there are speculations on why there could have been this trouble despite of the Lord's gracious presence. Some suggest that Krishna would deliver the bad times because He was compromised by Akrûra who took the jewel elsewhere in rivalry with His rule. At the other hand it is not that unusual that murder in a community to the rule of God and Krishna, delivers that community a bad time, as one often sees taking place after major wars as pointed out in the Bhâgavatam with its description of the bad times when Krishna after the great Kuru-war Himself departed for His heavenly abode [1.14].
Chapter 58: Krishna also Weds Kâlindî, Mitravindâ, Satyâ, Lakshmanâ and Bhadrâ [*]
(1) S'rî S'uka said: 'One day the Supreme Personality, the Possessor of all Opulence, went to Indraprastha accompanied by Yuyudhâna [Sâtyaki, His charioteer] and others to visit the sons of Pându who had surfaced again [after the fire in the house of lac]. (2) When they saw Him, Mukunda, the Lord of the Entire Universe arriving, the heroes all stood up at once, as if He, the master of their senses, their life air, had returned. (3) The heroes who embraced Acyuta found all their sins annihilated by the contact with His body and experienced the joy of beholding His affectionately smiling face. (4) After Krishna first had offered His obeisances at the feet of Yudhishthhira and Bhîma [because they were older] and firmly had embraced Phâlguna [or Arjuna who was only eight days older], He next respectfully greeted the twin brothers [Nakula and Sahadeva, who were younger]. (5) Krishna sitting on an elevated seat was slowly, step by step, shyly approached by the impeccable, newly [to the Pândavas] wed [Draupadî], to offer her obeisances. (6) Sâtyaki was similarly welcomed, honored and seated by the sons of Prithâ as were also the others who found a seat around Him. (7) He thereupon approached Queen Kuntî [His aunt] to offer His obeisances and was by her embraced with eyes wet because of her intense affection [see also 1.8: 18-43]. Inquiring after the welfare of her and her daughter-in-law [Draupadî], she on her turn, as the sister of His father [Vasudeva], inquired in detail after His relatives. (8) With tears in her eyes and with a throat choked up by emotion, she in her love for Him who shows Himself to dispel the distress, remembering the many trials and tribulations, said: (9) 'We only fared better when You oh Krishna, remembering us, Your relatives, protected us by sending my brother [Akrûra, see 10.49]. (10) For You, the Well-wisher and Soul of the Universe, there is never the delusion of 'ours' and 'theirs.' Nonetheless do You, situated in the heart, put an end to the sufferings of those who remember [You] continuously [see also B.G. 9: 29].'
(11) Yudhishthhira said: 'I do not know what good deeds we, who have but a poor intelligence, have performed to [be allowed to] see You, oh Supreme Controller rarely seen by [even the] masters of yoga.'
(12) Upon the request of the king to stay with them, the Almighty One happily was their guest during the months of the rainy season [see also 10.20] and thus for the eyes of the residents of Indraprastha constituted a source of joy. (13-14) One day [**] Arjuna, the killer of powerful enemies, in armor mounted his chariot with the monkey [or Hanumân] flag, holding his Gândîva [his bow] and taking his two inexhaustible quivers of arrows and entered together with Krishna a large forest filled with many beasts of prey to have a good time there [see also B.G. 1]. (15) There he with his arrows pieced tigers, boars, wild buffalo, rurus [a kind of antelopes], s'arabhas [a kind of deer], gavayas [a kind of oxen], rhinoceroses, black deer, rabbits and porcupines [see also 4.28: 26 and 5.26: 13]. (16) Servants carried the animals to the king [to Yudhishthhira] to be sacrificed at a special occasion [otherwise the hunt would have been forbidden, see 9.6: 7-8]. Bibhatsa ['the frightening one', Arjuna] fatigued was overcome by thirst and went to the Yamunâ. (17) As the two great chariot fighters took a bath and drank from the clear water, the two Krishnas [see B.G. 10: 37] spotted a maiden charming to behold walking there. (18) Sent by his Friend, Phâlguna approached the exquisite woman who had fine hips and teeth and an attractive face. He inquired: (19) 'Who are you, to whom do you belong oh slender-waisted girl, where do you come from and what are your plans? I think you are looking for a husband. Tell me all about it oh beauty!'
(20) S'rî Kâlindî said: 'I am the daughter of the demigod Savitâ [the sun god]. I want Vishnu, the most excellent granter of boons, to be my husband and am engaged in severe penances. (21) I accept no other husband but Him, the Abode of S'rî [the goddess]. May He, the Supreme Lord Mukunda, the shelter of the helpless, be satisfied with me. (22) Until I meet Acyuta, I am living in a mansion built by my father in the Yamunâ waters and am thus named Kâlindî [see also bhajan verse 2 and 10.15: 47-52].' (23) Gudâkes'a ['thick-haired' Arjuna] related this to Vâsudeva who already knew this. He lifted her up on His chariot and drove back with her to king Dharma [Yudhishthhira].*: In sum Krishna wed 16008 wives: 1: Rukminî, 2 Jâmbavatî, 3 Satyabhâmâ, 4 Kâlindî, 5 Mitravindâ, 6 Satyâ (Nâgnajitî), 7 Bhadrâ, 8 Lakshmanâ, as discussed in 10.83: 17 and the 16000 wives held captive by Bhaumâsura.
(24) Krishna [in the past] at the request of the sons of Prithâ, had ordered Vis'vakarmâ to build a most amazing colorful city for them [Indraprastha]. (25) The Supreme Lord resided there for the pleasure of His devotees. [Before the city was built] He wanted to give the Khândava forest [at Kurukshetra] to Agni and for that purpose [of burning down the forest he] became Arjuna's charioteer. (26) Pleased with that offer oh King, Agni gave to Arjuna a bow and a chariot with white horses, two inexhaustible quivers of arrows and an armor impenetrable to whatever armed opposition. (27) Maya [the demon who was] delivered from the fire presented [out of gratitude] an assembly hall to his friend [Arjuna], in which Duryodhana mistook the water he saw for a solid floor [so that he fell into it, see 10.75]. (28) After He [Krishna] from him [from Arjuna] and his well-wishers received permission to leave, He returned to Dvârakâ accompanied by Sâtyaki and the rest of His entourage [see also 1: 10]. (29) Then He who was so very meritorious married Kâlindî on a day when the seasons, the stars and the other luminaries were most favorable for spreading the greatest happiness among His people.
(30) Vindya and Anuvindya, two kings from Avantî [Ujjain] subservient to Duryodhana, forbade their sister [Mitravindâ] who was attracted to Krishna, [to choose for Him] during her svayamvara [ceremony for selecting a husband]. (31) Mitravindâ, the daughter of Râjâdhidevî, His father's sister [9.24: 28-31] oh King, was by Krishna with force abducted before the eyes of the kings [compare 10.53].
(32) From Nagnajit the most religious ruler of Kaus'alya [Ayodhyâ, see 9.10: 32] there was a divine daughter named Satyâ who was also called Nâgnajitî oh King. (33) None of the kings would marry her if he could not defeat seven uncontrollable, vicious bulls that with the sharpest horns could not tolerate the smell of warriors. (34) When the Supreme Lord heard that she was available for the one who defeated the bulls, the Master of the Sâtvatas, surrounded by a large army went to the Kaus'alya capital. (35) The lord of Kos'ala joyfully rose to his feet [upon His arrival] and seated Him with substantial offerings and such, and he was greeted in return. (36) As soon as the daughter of the king saw that the suitor of her choice had arrived she expressed the wish: 'May He, the Husband of Ramâ, become my husband! When I have fulfilled my vows, let the fire [of sacrifice] then make my hopes come true. (37) The Goddess of Fortune, the one on the lotus [Brahmâ] and the master of the mountain [S'iva] hold, together with the various rulers of the world, the dust of His lotus feet on their heads. How can He be pleased by me, that Supreme Lord, He who for His pastime assumes a body with the desire to protect the codes of dharma, the fixed rules that He Himself has instigated every time [He descended]?'
(38) He [Nagnajit] said to the One worshiped further the following: 'Oh Nârâyana, oh Lord of the Universe, what may I, who am so insignificant, do for You who are filled with the happiness of the Soul?'
(39) S'rî S'uka said: 'Oh child of the Kurus, the Supreme Lord being pleased accepted a seat, with a smile spoke to him in a voice as deep as a [rumbling] cloud. (40) The Supreme Lord said: 'Oh ruler of man, for a member of the royal order who follows his dharma, to beg for something is condemned by the learned ones. Nevertheless I beg you for your friendship. This with an eye for your daughter for whom We offer nothing in return though.'
(41) The King said: 'Who else but You, oh Supreme Lordship, would in this world be a desirable groom for my daughter? You, on whose body the Goddess resides and whose side she never leaves, are the only One who possesses the qualities! (42) But in order to secure a [suitable] husband for my daughter oh best of the Sâtvatas, previously a condition has been set by us to test the prowess of the suitors of my daughter. (43) These seven wild bulls oh hero, are untamable. A great number of princes broke their limbs being defeated by them. (44) If You manage to subdue them oh descendant of Yadu, You have my permission as the bridegroom for my daughter oh Husband of S'rî.'
(45) Hearing of this condition, the Lord tightened His clothes, divided Himself into seven and subdued the bulls as if it concerned a simple game. (46) S'auri tied them up with ropes and dragged them, broken in their pride and strength, behind Him like He was a boy playing with a wooden toy. (47) The king was astonished and pleased gave Krishna his suitable daughter. The Supreme Lord, the Master, thereupon accepted her in accord with the Vedic injunctions. (48) The queens [of king Nagnajit] were exhilarated to attain Krishna as the dear husband of the princess and that led to great festivity. (49) Conch shells, horns and drums resounded together with songs and instrumental music. The twice-born ones pronounced blessings and joyful men and women in their finest dresses adorned themselves with garlands. (50-51) The mighty king gave away ten thousand cows as a wedding gift, including three thousand excellently dressed maidens with golden ornaments around their necks, nine thousand elephants, a hundred times as many chariots with a hundred times as many horses completed by a hundred times as many men. (52) The king of Kos'ala, placed the couple on a chariot and then, with his heart melting by affection, sent them off surrounded by a large army. (53) The [rival] kings who heard about it could not accept the frustration. In their strength just as broken by the Yadus as they were before by the bulls, they blocked the road along which He was taking His bride. (54) They released volleys of arrows at them, but were, like vermin, driven back by Arjuna, the wielder of the Gândîva who acted like a lion in his desire to please his Friend. (55) The son of Devakî, the Supreme Lord and Chief of the Yadus, having obtained the dowry, arrived in Dvârakâ and lived there happily with Satyâ.
(56) Bhadrâ was a princess of Kaikeya. She was the daughter of S'rutakîrti, a paternal aunt of the Lord. She was by her brothers headed by Santardana [see 9.24: 38] given in marriage to Krishna.
(57) The Lord also married Lakshmanâ, the daughter of the king of Madra. She was endowed with all good qualities and was by Krishna single-handedly carried away at her svayamvara ceremony, just like the nectar of the demigods once was stolen by Garuda [see also 10.83: 17-39].
(58) After Krishna had killed Bhaumâsura [***], thousands equally beautiful women who were taken captive by the demon, also became His wives.'
**: A date after the burning of the Khândava forest that is referred to later in verse 25.
***: A demon according the Vishnu-purâna born as a consequence of Lord Varâha touching mother earth when He lifted her up from the ocean [see 3.13: 31].
Chapter 59: Mura and Bhauma Killed and the Prayers of Bhûmi
(1) The honorable king said: 'Please tell me about this adventure of the wielder of the S'ârnga [Krishna]. How was Bhaumâsura [the demon Naraka], who captured these women, killed by the Supreme Lord?'*: The âcâryas explain that Satyabhâmâ would accompany Krishna to give permission to kill Bhauma despite of the promise He once made to Bhûmi, the earth-goddess, not to hurt her son Bhauma without her permission. She would also come along to procure the pârijâta flower tree Krishna had promised her after He brought Rukminî one such flower [see also 10.50: 54 and 3.3: 5]
(2-3) S'rî S'uka said: 'Bhauma had stolen lord Indra's Varuna parasol, the earrings of his relative [his mother Aditi, see 8.17] as also a certain location [called Mani-parvata] on the mountain of the gods [Mandara hill, see 8.6: 22-23]. Lord Indra then informed Him [Lord Krishna] about what Bhaumâsura all had done. Together with His wife [Satyabhâmâ see *] seated on Garuda He thereupon traveled to the city of Prâgjyotisha [Bhauma's capital, now Tejpur of Assam], which lay protected surrounded by mountains and weapons, fire, water and wind. The place was fortified by a [mura-pâs'a] fence consisting of tens of thousands of tough and dreadful wires on all sides. (4) With His club He broke through the rock fortifications, with His arrows He defeated the weapon systems, with His disc He forced a way through the fire, the water and wind defenses and with His sword He likewise got through the fence. (5) Resounding His conch shell He broke the seals [of the fortress] as also the hearts of the brave warriors and with His heavy mace Gadâdhara broke through the ramparts. (6) Hearing the vibration of the Lord's Pâñcajanya that sounded like the thunder at the end of the universe, the five-headed demon Mura rose up who lay asleep in the water [of the moat]. (7) With his trident raised and with an effulgence as terrible as the fire of the sun most difficult to behold, he, as if he with his five mouths would swallow the three worlds, launched his attack the way the son of Târkshya [Garuda] would attack a snake. (8) Whirling his trident he threw it with all his strength at Garuda with such a tumultuous roar from his five mouths, that the earth, the sky and the outer space in all directions of the egglike shell of the universe reverberated. (9) Lord Krishna then with two arrows broke the trident flying at Garuda in three pieces and next with great force hit his faces with more arrows. The demon furiously hurled his club at Him. (10) That club flying at Him on the battlefield was by Gadâgraja [Krishna as the Elder Brother of Gada] broken into thousands of pieces [by His own club]. But when he next with his arms raised rushed forward at Him, the unconquerable One with ease sliced off his heads with His disc. (11) Lifeless he with his heads severed fell into the water, as if Indra with his force had split off a mountain peak. His seven sons, feeling greatly distressed upon their father's death, thereupon angrily moved into action to retaliate.
(12) Incited by Bhaumâsura, Tâmra, Antariksha, S'ravana, Vibhâvasu, Vasu, Nabhasvân and the seventh son Aruna with their weapons stepped forward on the battlefield headed by their general Pîthha. (13) In their attack they furiously used swords, clubs, spears, lances and tridents against the Invincible One, but the Supreme Lord of Infallible Prowess with His arrows cut their complete mountain of weapons into tiny pieces. (14) Cutting off their heads, thighs, arms, legs and armor, He sent the ones who were headed by Pîthha all to the abode of Yamarâja. Bhauma, the son of mother earth, who saw that his army and leaders succumbed to the arrows and disc of Krishna, could not accept that and marched forward with elephants in rut that were born from the milk ocean. (15) Seeing Lord Krishna with His wife sitting on Garuda like a cloud with lightning sitting above the sun, he released his S'ataghnî [spiked missile] at Him while at the same time all his soldiers attacked. (16) The Supreme Lord, the Elder Brother of Gada, turned their bodies as also the bodies of the horses and elephants of Bhaumâsura's army, with differently feathered sharp arrows into a collection of severed arms, thighs and necks. (17-19) Each of the sharp and shafted weapons that the warriors employed oh hero of the Kurus, were by Krishna with three arrows at a time cut to pieces. Garuda who carried Him, stroke the elephants with his two large wings and thus defeated them. Harassed by his wings, beak and talons they moved back into the city while Naraka ['hell' or Bhauma] continued with the battle. (20) Bhauma, annoyed to see his army forced in retreat because of Garuda, struck him with the spear that [once] withstood the thunderbolt [of Indra]. But he was not shaken more by it than an elephant being hit with a flower garland. (21) Bhauma, frustrated in his endeavors, next took up his trident to kill Acyuta, the Infallible One, but before he could even release it, the Lord with the razor-sharp edge of His cakra cut off the head of Naraka as he was sitting on his elephant. (22) That head, complete with its brilliant, shining decorations of earrings and a nice helmet, fell to the ground. [There were exclamations of] 'Alas, alas' and 'Bravo bravo!', while the the sages and ruling demigods showered Lord Krishna with flower garlands.
(23) Mother earth thereupon approached Krishna and presented golden earrings glowing with shining jewels and a Vaijayantî garland of forest flowers. She gave Him the parasol of Varuna and the Great Gem [the peak of Mandara]. (24) Oh King, the goddess with a mind full of devotion then folded her palms, bowed down and praised the Lord of the Universe who is worshiped by the best of the demigods. (25) Bhûmi said: 'I offer You my obeisances oh God of Gods, oh Lord, oh holder of the conch, the disc and the club who to the desire of Your devotees have assumed Your forms oh Supreme Soul. Let there be the praise unto You. (26) I worship Him with the lotus-like depression in His belly, my reverence for the One with the garland of lotuses, my respects for He whose glance is as cool as a lotus, my praise unto You who have feet that are like lotuses [as in 1.8: 22]. (27) My obeisances unto You, the Supreme Lord, Vâsudeva, Vishnu, the Original Person, the Primeval Seed and the Complete of Knowledge, unto You my salutations. (28) May there be the veneration for You, the Unborn Progenitor, the Unlimited Absolute, the Soul of the higher and lower energies, the Soul of the Creation, the Supersoul! (29) Desiring to create oh Master, You stand out as being the Unborn One [as Brahmâ], for the purpose of annihilation You adopt the mode of ignorance [as S'iva] and for the sake of maintenance You are [manifested as] the goodness [as the Vishnu-avatâras] of the Universe. [Yet You are] not covered [by these modes] oh Lord of Jagat [the Living Being that is the Universe]. Being Kâla [time], Pradhâna [the unmanifested state of matter, the primal ether] and Purusha [the Original Person] You nevertheless exist independently thereof. (30) This self of mine [the earth], the water, the fire, the air and the ether, the sense objects, the demigods, the mind, the senses and the doer, the total material energy - in sum everything that moves around or does not move around, constitutes the bewilderment oh Supreme Lord [when one supposes that it would exist independently of You]. Everything after all resides within You, the One Without a Second [see also siddhânta]! (31) This son of him [called Bhagadatta, son of Bhauma, Bhûmi's grandson] has in his fear approached the lotus feet of You who removes the distress of those who take shelter. Please protect him and place on his head Your lotus hand that eradicates all sins.'
(32) S'rî S'uka said: 'The Supreme Lord, with these words being entreated by Bhûmi with devotion and humility, took his fear away and entered the residence of Bhauma that was equipped with all conveniences. (33) The Lord found there sixteen thousand [**] maidens of the royal order who by Bhaumâsura by force were taken away from the kings. (34) When the women saw Him enter, the most excellent of all men, they enchanted chose for Him, who by fate was brought to them, as the husband of their desire. (35) Absorbed in Krishna they thought: 'May providence make that He becomes my husband.' Thus contemplating they, one after the other, all installed Him in their heart. (36) After they were properly washed and clad in spotless clothes, He sent them off in palanquins to Dvârakâ together with the enormous treasure of chariots, horses and a great number of other valuables [that was captured]. (37) Kes'ava also dispatched sixty-four swift white elephants with four tusks from the family of Airâvata [Indra's elephant]. (38-39) Thereupon He went to the abode of the king of the gods and gave Aditi her earrings. Then He together with His beloved [Satyabhâmâ] was worshiped by Indra, the head of the thirty [chief] demigods, and the great king's wife. Urged by His own wife He uprooted the [heavenly tree, the] pârijâta and placed it on Garuda. He defeated the demigods including Indra [who wanted to prevent that] and brought it to His city. (40) All the way from heaven being followed by the bees that were greedy for its sweet fragrance and juice, the tree beautified the garden of Satyabhâmâ's residence after being planted there. (41) [Indra] that great soul among the demigods, had bowed down, touched His feet with the tips of his crown and begged Acyuta to fulfill his desire, but now that he had achieved his purpose [viz. the Lord], he nevertheless started to quarrel with Him [about the pârijâta]. To hell [those demigods] with their wealth, what an ignorance [see also: 3.3: 5]! (42) The Supreme Lord then properly married with all those women, at the same time living in various residences with them and for that purpose the Imperishable One assumed as many forms [see 10.58: 45, 10.69: 19-45 and B.G. 9: 15; 13: 31]. (43) Happily engaged with the women who were eager to please Him, He who performs the most inconceivable deeds, never left their unequalled and superior palaces. Even though He is perfectly satisfied within, He carried out His duties as a householder and enjoyed life like any other man [see also 1.11: 37-39]. (44) The women shared in an ever-increasing pleasure the always fresh, loving attraction of associating with Him in smiles and glances, intimate talks and bashfulness. Thus having obtained the Husband of Ramâ they this way managed to attain Him in a manner that is not even available to Brahmâ and the other gods. (45) Even though they had hundreds of maidservants, they were personally of service to the Lord by approaching Him to offer a seat, be of first-class worship and wash His feet as also to serve Him with betel nut, massages and fanning, fragrances, garlands and dressing His hair, arranging His bed, bathing and presenting gifts.'
**: As to the number of Krishna's queens there is no absolute agreement. Here is written 16000. The Vishnu Purâna V.19 - 9.31 mentions 16100 while even others speak of 16001. Not counting the verse 10.90: 29 which again mentions over 16100 of them, would, reasoning from the Bhâgavatam stories only, there be 16008 queens [see also previous footnote *].
Chapter 60: Lord Krishna Teases Queen Rukminî
(1) The son of Bâdarâyana [of Vyâsa] said: 'He, the Spiritual Master of the Universe one day comfortably being positioned on Rukminî's bed was served by her who together with her female companions was fanning Him, her Husband. (2) He, the Unborn Lord, the Supreme Controller who sends forth, protects and devours the universe, now was born among the Yadus to play His game and defend His rule [*, see also 6.3: 19]. (3-6) That private part of the palace was brilliantly decorated with strings of pearls and resplendent with a canopy, with lamps made out of jewels and with jasmine flower garlands swarming with humming bees. The light of the spotless moon was filtered through the openings of the lattice windows, the wind carried the fragrance from the grove of pârijâta trees and thus transported the atmosphere from the garden and the exciting scent of aguru insence oh King was escaping through the window openings. There she served her Husband, the Controller of All Worlds, who was comfortably seated on an excellent pillow on the bed that shone white as milk foam. (7) The goddess took a yak-hair fan with a jeweled handle from the hand of a maidservant and, performing worship, fanned her Master with it. (8) Standing at Krishna's side making sounds with her jeweled ankle bells, she appeared beautifully with her rings, bangles and fan in her hand, with her garment that with its tip concealed her breasts red of the kunkum, with the glow of her necklace and with the priceless belt she wore around her hips. (9) As she pleased smiled with her locks, earrings and jewels around her neck, her bright and happy face and sweet lips, He recognized her as an appearance of the goddess of fortune who, with no other purpose in life, for the sake of His pastime corresponds with bodies befitting the forms that He assumes [**]. The Lord then spoke.
(10) The Supreme Lord said: 'Oh princess you were desired by kings, rulers of the world of beauty, strength and generosity who were abundantly endowed with great powers, influence and opulence. (11) Rejecting suitors at your disposition like S'is'upâla and others who, mad because of Cupid were offered to you by your brother and father, I wonder why you have chosen for Us, so different from them. (12) In fear of the kings oh lovely-browed one, and having moved to the ocean for shelter [to Dvârakâ], We were of enmity with the ones in power and have well-nigh relinquished the throne. (13) Oh beautiful eyebrows, women concerned with men whose behavior is uncertain, usually have to suffer. They follow a path that is not acceptable to normal society. (14) We with no possessions are dear to those people who have nothing themselves and therefore we as a rule are not very popular among the rich who rarely pay Me any respect oh fine-waisted lady. (15) Marriage and friendship is there between two people equal in property, birth, influence, physique and prospects and never between a superior and an inferior [in this]! (16) Oh princess of Vidarbha, you could not foresee this, you did not know when you chose for Us who miss the good qualities, We who are praised by beggars out of their mind! (17) Now, please accept for yourself a husband that is suitable, a first class noble capable of fulfilling all your wishes in this life and the next. (18) S'is'upâla, S'âlva, Jarâsandha, Dantavakra and other kings all hate Me oh you with your beautiful legs, and so does your elder brother Rukmî. (19) I took you with Me oh good one, in order to dispel the pride and arrogance of those who are blinded by the intoxication of their power. We wanted to restrain the power of the wicked ones [see also B.G. 4: 7]. (20) Indifferent about a home and a body We do not really care about wives, children and wealth; free from any endeavoring We remain completely satisfied within Ourselves, just like a light doing nothing more.'
(21) S'rî S'uka said: 'After the Supreme Lord had said this as the destroyer of the pride of she who as His beloved one thought herself inseparable, He stopped. (22) From the Master of the Lords of the Three worlds, her own Beloved, she, the goddess, had never before heard such an unpleasant thing. With fear growing in her heart she, trembling with a terrible anxiety, then began to sob [see S'rî S'rî S'ikshâshthaka verse 6 & 7]. (23) With her most delicate foot that glowed red of her nails, she scratched the earth and, while she with her tears smeared the makeup of her eyes and sprinkled the red kunkuma powder on her breasts, she froze, face downward, with her speech checked by her extreme sorrow. (24) Because of her great grief, fear and anguish not thinking clearly anymore, her bangles slipped and her fan fell from her hand. With her mind disrupted she suddenly swooned. Her body fell to the ground with her hair scattered, like she was a plantain tree blown down by the wind [see rasa]. (25) The moment He, not being understood by her, saw what the full import of His joking meant to the bond of divine love with His beloved, the Supreme Lord, merciful Krishna, felt sorry for her. (26) He quickly got down from the bed and picked her up with His four arms. Gathering her hair, He wiped her face with His lotus hand. (27-28) Wiping her tear-filled eyes and smeared breasts oh King, He put His arm around her who, chaste as she was, had no other object of desire. The Master, the Expert in Pacification, compassionately consoled her who so pitiably was confused by His clever joking. [Being motivated] for the Goal of All Pure Souls she did not deserve this. (29) The Supreme Lord said: 'Oh Vaidarbhî, do not be unhappy with Me, I know you are fully dedicated to Me My dearest. I acted in jest to hear what you would say. (30) This is how I wanted to see the face of love: with lips trembling in agitation, glances cast from the corners of reddish eyes and beautiful eyebrows knit together. (31) To spend time joking with one's beloved is indeed for a mundane householder the greatest achievement in family life, oh timid one of temperament.'
(32) S'rî S'uka said: 'Vaidarbhî oh King, thus completely pacified by the Supreme Lord, understood that His words had been playful and gave up her fear of being rejected by her Beloved. (33) Bashfully, with a charming smile looking the Supreme Lord in the face, she oh descendant of Bharata, with affectionate glances addressed the Best of All Men. (34) S'rî Rukminî said: 'Well, so be it, it is as You said oh Lotus-eyed One. I am different from You who are the Supreme Lord. Who am I compared to the Almighty One who takes pleasure in His own glory? Who am I compared to the Controller, the Supreme Lord of the Three [principal deities]. What now would be my position as someone whose feet are held by fools because of her material qualities? (35) It is true, You oh Urukrama [Lord of the Greater Order], laid Yourself down in the ocean as if You would be afraid of the modes. You always in the pure awareness of the Supreme Soul, battle against the badness of the material senses and, with Your servants, have rejected the position of a king because it means blind ignorance [see also S'rî S'rî Shadgosvâmî-ashthaka verse 4 and S'rî S'rî S'ikshâshthaka verse 4]. (36) For sages who relish the honey of Your lotus like feet, Your path is not that apparant, while it is even impossible to comprehend for animals in a human form [materialists]. For, as uncommon as the activities of You, the Supreme Controller are oh All-powerful One, just as unusual are the actions of those who follow You. (37) You are without possessions, for beyond You there is nothing to be found. To You even enjoyers of offerings like Brahmâ and others carry offerings. Materially satisfied persons who are blinded by their status, do not know You as their death, but You are most dear to the great enjoyers, even as they are dear to You [see also 1.7: 10]. (38) You are the ultimate goal comprising all the goals of human life, You are the very Self longing for whom intelligent persons discard everything. They are the ones who delight in Your association oh Omnipotent One, and not the man and woman who in their mutual attraction [their lust] experience pleasure and pain. (39) You are the Supreme Soul of all the Worlds who gives Himself away and about whose prowess the sages speak who gave up their staff [for wandering around, becoming Paramahamsas, see 5.1*]. You were for that reason chosen by me in rejection of those masters of heaven - the one born on the lotus [Brahmâ] and the one ruling existence [S'iva]. What would my interest be in others whose aspirations are destroyed by the force of Time that is generated by Your eyebrows? (40) How foolish were the words You used saying that You have taken shelter in the ocean out of fear, oh Gadâgraja, oh You who by twanging Your S'ârnga drove back the kings when You abducted me, Your deserved tribute, the way a lion snatches his share away from the animals [see also jalpa 10.47: 12-21]. (41) The kings Anga [father of Vena, 4.13: 47], Vainya [Prithu, 4.23], Jâyanta [Bharata, 6.7: 11], Nâhusha [Yayâti, 9.19], Gaya [15.15: 6-7] and others, for want of You have abandoned their crown, their absolute sovereignty over their kingdoms and entered the forest oh Lotus-eyed One. Would they, being fixed on Your path, have suffered in this world [see text 13]? (42) Which woman would take shelter of another man, once she has smelled the by the saints described aroma of Your lotus feet, the feet where Lakshmî resides and that for all people bestow liberation? Which mortal woman with the insight to ascertain what's best for her, would not take You seriously as the Abode of All Qualities, and would chose for someone who is always of great fear [because of his false ego]? (43) I have chosen for Him, Yourself, the Ultimate Master and Supreme Soul of All Worlds, as the one suitable to fulfill my desires in this life and the next [see last verse S'rî S'rî S'ikshâshthaka]. May there for me, who wandered on different paths [or in births], be the shelter of Your feet that, when they approach their worshiper, award with liberation from all falsehood. (44) Leave the kings You mentioned [in verse 10] oh Acyuta, to the mercy of those women in whose homes they are like asses, oxen, dogs, cats and slaves, because these women never put their ears close to the core that You as the plague of Your enemies are, oh You who are sung and discussed in the scholarly assemblies of Mrida ['the gracious one' or S'iva] and Viriñca ['the pure one beyond passion' or Brahmâ]. (45) The woman who is not smelling the honey of Your lotus feet, is of a totally bewildered notion. She worships as her partner a living corpse containing flesh, bones, blood, worms, stool, mucus, bile and air, that is covered by skin, whiskers, bodily hair, nails and head hair. (46) Oh Lotus-eyed One, let there be my love for the feet of You who take more pleasure in the True Self than in me. The very moment You in order to expand this universe assume a predominance of passion and glance upon Me [as prakriti], You show us the greatest mercy [see also 10.53: 2]. (47) I think Your words are not entirely untrue oh Killer of Madhu, an unmarried girl once in a while may feel attracted [to another man], like it happened to Ambâ [daughter of the king of Kâs'î who was attracted to S'âlva, see Mahâbhârata and note 9.22: 20*]. (48) Even being married the mind of a promiscuous woman is attracted to yet another man. When one is intelligent one should not keep such an unfaithful woman, for when one stays attached to her, one will have fallen in both [this and the next life, see also 9.14: 36].'
(49) The Supreme Lord said: 'All that you replied is correct. What I have said fooling you oh princess, I did because I wanted to hear you speak about this oh virtuous lady! (50) Oh fair lady, you can always count on whatever benedictions you desire from Me in order to be freed from the lust oh gracious one, oh You who are exclusively devoted to Me. (51) Oh sinless one, I have understood your pure love and adherence to your husband in vows, for being disturbed by My words, your mind attached to Me, could not be diverted. (52) They who with lust in their hearts fall for civil status and worship Me with penances and adherence to vows, are bewildered by the illusory energy of Me, the Controller of the Final Beatitude [see also B.G. 2:42-44]. (53) Oh sweetheart, unfortunate are they who having achieved Me, the Master of both Emancipation ànd Riches, only desire material benefits. These are even available for persons living in hell and therefore is for those who are obsessed with sense gratification, hell the most suitable place [see also 3.32, and 7.5: 32]. (54) Fortunately, oh mistress of the house, you constantly rendered the faithful service to Me that grants liberation from material existence. That service is most difficult for mischievous characters, especially women with bad intentions, who only care for their own life breath and derive pleasure from breaking off [relations]. (55) Oh respectful one, in my palaces I can find no wife as loving as you are, you who at the time of her marriage disregarded the kings who had arrived; you who, having heard the stories about My truth, sent a brahmin carrier to Me with a confidential message. (56) When your brother who was defeated in battle and disfigured [10.54], on the day of the marriage ceremony [of Aniruddha, her grandson, see next chapter] got killed during a gambling match, you suffered unbearable grief, but afraid to be separated from Us, you did not say a word and that is how You conquered Us. (57) When I did not show up after you sent a messenger with the most confidential bidding to obtain My person, you considered this world all empty and wanted to give up this body that would not be of anyone else's service [see 10.53: 22-25]. May you always be that way [of fortitude] and may We always rejoice in it.'
(58) S'rî S'uka said: 'Thus in intimate conversations following the course of the human world, the Supreme Lord and Ruler of the Universe, took pleasure in enjoying Himself with Ramâ. (59) In the residences of the other queens He, the Almighty Lord and Spiritual Master of All the Worlds, behaved similarly like a householder and carried out the duties of a family man.'
*: The Sanskrit word used here is setu: it means bridge, dam, boundary limit, thus in this context His guidance, religion, rule and law.
**: Spoken by S'rî Parâs'ara in the Vishnu Purâna there is, so S'rîla S'rîdhara Svâmî reminds us, a verse confirming this one:devatve deva-deheyam
manushyatve ca mânushî
vishnor dehânurûpâm vai
karoty eshâtmanas tanum
"When the Lord appears as a demigod, she [the goddess of fortune] takes the form of a demigoddess, and when He appears as a human being, she takes a humanlike form. Thus the body she assumes matches the one Lord Vishnu takes."
Chapter 61: Lord Balarâma Slays Rukmî at Aniruddha's Wedding
(1) S'rî S'uka said: 'Each of the wives of Krishna gave birth to ten sons not inferior in any respect to their Father's personal opulence. (2) Never seeing Acyuta leave their palaces, every one of the princesses considered herself the dearest one. The women had no notion of His truth. (3) Fully enchanted by the Supreme Lord's face that was as beautiful as the whorl of a lotus, His long arms, His eyes and loving glances, His witty approach and charming talks, the women with their appeal, could not conquer the mind of the Almighty One. (4) Despite the romantic signs they beamed from their arched brows, their hidden looks and coy smiles that so charmingly displayed their intentions, the sixteen thousand wives were not capable of agitating His senses with their arrows of Cupid and other means. (5) These women who obtained the Lord of Ramâ as their partner and thus achieved what not even Lord Brahmâ and the other gods can attain, first of all eagerly looked forward to enjoy His ever-fresh intimate association and exchanged with pleasure, incessantly and with an increasing loving attraction, smiles and glances with Him [as in 10.59: 44]. (6) Even though they [as stated] had hundreds of maidservants, they personally approached Him to offer Him a seat, to be of first-class worship, wash His feet and serve Him betel nut. They gave massages, fanned Him, and served the Almighty Lord with fragrances, garlands, dressing His hair, arranging His bed, bathing and presenting gifts [as in 10.59: 45]. (7) Among those [16008 *] wives of Krishna who each had ten sons, there were, as I previously stated, eight principal queens. I will sum up their sons beginning with Pradyumna.
(8-9) He was by the Lord begotten in Rukminî [see 10.54: 60] and was in no way inferior to Him, just as were Cârudeshna, Sudeshna and the powerful Cârudeha, Sucâru, Cârugupta, Bhadracâru and another son called Cârucandra as also Vicâru and Câru, the tenth son. (10-12) The ten sons of Satyabhâmâ [10.56: 44] were Bhânu, Subhânu, Svarbhânu, Prabhânu, Bhânumân and Candrabhânu, as also Brihadbhânu and the eighth son Atibhânu followed by S'rîbhânu and Pratibhânu [bhânu means luster, splendor]. Sâmba, Sumitra, Purujit, S'atajit and Sahasrajit, Vijaya and Citraketu, Vasumân, Dravida and Kratu were the sons of Jâmbavatî [10.56: 32]. These sons headed by Sâmba were the ones favored by their Father [see also 7.1: 2 & 12]. (13) Vîra, Candra and As'vasena, Citragu, Vegavân, Vrisha, Âma, S'anku, Vasu and the mighty Kunti were the sons of Nâgnajitî [or Satyâ, see 10.58: 55]. (14) S'ruta, Kavi, Vrisha, Vîra, Subâhu, the one called Bhadra, S'ânti, Dars'a, Pûrnamâsa and Somaka the youngest one, were the sons of Kâlindî [10.58: 23]. (15) Praghosha, Gâtravân, Simha, Bala, Prabala, and Ûrdhaga were together with Mahâs'akti, Saha, Oja and Aparâjita the sons of Mâdrâ [see **]. (16) Vrika, Harsha, Anila, Gridhra, Vardhana, Unnâda, Mahâmsa, Pâvana, Vahni and Kshudhi were the sons of Mitravindâ [10.58: 31]. (17) The sons of Bhâdra were Sangrâmajit, Brihatsena, S'ûra, Praharana and Arijit, Jaya, Subhadra, Vâma, Âyur and Satyaka [10.58: 56]. (18) Dîptimân, Tâmratapta and others were the sons of Lord Krishna and Rohinî [*]. Oh King, Pradyumna living in the city of Bhojakatha [Rukmî's domain] begot in Rukmavatî, the daughter of Rukmî, the greatly powerful Aniruddha [see also 4.24: 35-36]. (19) From these sons and grandsons of the sixteen thousand mothers, tens of millions descendants of Krishna took their birth oh King.'
(20) The king said: 'How could Rukmî give his daughter in marriage to the son of his Enemy? Defeated by Krishna in battle he waited for an opportunity to kill Him. Please oh learned one, explain to me how this marriage between the two enemies could be arranged. (21) Yogis [like you] are perfectly able to see the past, the present and what has not happened yet, as also things far away, things blocked by obstacles and matters beyond the senses.'
(22) S'rî S'uka said: 'At her svayamvara ceremony she [Rukmavatî] choose the, for her manifest, Cupid [Pradyumna] who took her away after He with a single chariot in battle had defeated the assembled kings. (23) In order to please his sister [Rukminî], Rukmî granted his daughter his nephew, even though he always thought of his enmity with Krishna who had insulted him [10.54: 35]. (24) Oh King, the young large-eyed daughter of Rukminî, Cârumatî, married with the son of Kritavarmâ named Balî. (25) Rukmî, despite of being bound in enmity to the Lord, gave to Aniruddha - who was his daughter's son, his granddaughter named Rocanâ in marriage. Knowing that it was against the dharma [not to side with one's enemy], he, constrained by the ropes of affection, preferred to please his sister with that marriage. (26) Oh King, on the occasion of that happy event, Rukminî, Balarâma and Kes'ava [Krishna], Sâmba, Pradyumna and others came to the city of Bhojakatha.
(27-28) After the ceremony, some arrogant kings led by the ruler of Kalinga said to Rukmî: 'You should defeat Balarâma in a game of dice. He oh King, is really not that good at it but is nevertheless greatly fascinated by it.' Thus being addressed Rukmî invited Balarâma to play a game of dice with him. (29) In that match Balarâma accepted a wager of first hundred, then thousand and then ten thousand [gold coins]. But it was Rukmî who won. The king of Kalinga thereupon loudly laughed at Balarâma baring his teeth freely. The Carrier of the Plow could not tolerate this. (30) When Rukmî next accepted a bet of a hundred thousand coins that was won by Balarâma, Rukmî resorted to deceit and said: 'I have won!'
(31) With a mind boiling like the ocean on the day of a full moon, the handsome Balarâma whose naturally reddish eyes were burning with anger, accepted a wager of a hundred million coins. (32) Balarâma fairly also won that game, but Rukmî again resorted to deceit and said: 'It is won by me. May these witnesses confirm that!'
(33) Then a voice spoke from the sky: 'It was Balarâma who fairly won the wager, what Rukmî said is a lie!'
(34) Discarding that voice the prince of Vidarbha, urged on by the wicked kings to head for his death, derided Sankarshana by saying: (35) 'You cowherds roaming in the forest are no experts in playing dice. To play dice and shoot arrows is something for kings and not for the likes of you!'
(36) Thus being insulted by Rukmî in the ceremonial assembly [of the marriage] and laughed at by the kings present, He angrily raised His club and struck him dead. (37) Quickly He seized the fleeing king of Kalinga on his tenth step and in His rage knocked out the teeth he had bared while laughing at Him [see also 4.5: 21]. (38) Tormented by Balarâma's club the [other] kings fled in terror, drenched in blood with their arms, legs and heads broken. (39) The fact that his brother-in-law, Rukmî, had been slain oh King, was by the Lord neither welcomed nor protested out of fear to break the bond of affection with Rukminî and Balarâma. (40) The descendants of Das'ârha whose purposes under the shelter of Madhusûdana all had been fulfilled, thereupon placed the groom Aniruddha together with His bride on a chariot and led by Balarâma left Bhojakatha to head for Kus'asthalî [another name of Dvârakâ].'
*: This one called Mâdrâ is the eighth principal wife of Krishna not mentioned before; she is the daughter of the ruler of Madra, called Brihatsena, and also known as Lakshmanâ. From the Bhâgavatam knowing her story as told in 10.83: 17, it is clear that she belonged to the eight queens He married before. Thus there were the 16008 of them. Rohinî [not to confuse with Balarâma's mother who has the same name], not to be considered as a principal wife, seems to have been the one heading the sixteen thousand princesses. So taking Mâdrâ as the cause for speaking of 16001 wives in stead of 16000, do we in sum have: 1 Rukminî, 2 Jâmbavatî, 3 Satyabhâmâ, 4 Kâlindî, 5 Mitravindâ, 6 Satyâ (Nâgnajitî), 7 Bhadrâ and 8 Mâdrâ (Lakshmanâ) and then the sixteen thousand headed by Rohinî who came second [see also footnote 10.59** and the list of them in 10.83].
**: Śrīla Śrīdhara Svāmī explains that every of the Lord's queens had one daughter.
Chapter 62: Ûshâ in Love and Aniruddha Apprehended
(1) The honorable king said: 'Bâna's daughter named Ûshâ ['dawn'] married the best of the Yadus [Aniruddha]. Because of the marriage a great and terrible battle took place between the Lord and S'ankara [S'iva as 'the auspicious one']. Oh great yogi, it is up to you to explain all this.'
(2) S'rî S'uka said: 'Bâna ['arrow'], the eldest son of the one hundred sons born from the semen of Bali ['gift'] - the great soul who donated the earth to the Lord who had appeared in the form of Vâmana [see 8.19-22] -, was respectable, magnanimous, intelligent and truthful in his vows and always fixed in his devotion for Lord S'iva. In the charming city known as S'onita ['resin'] he founded his kingdom, where the immortals served him like menial servants. They did that because S'ambhu ['the beneficent one' or S'iva] in the past had been pleased by him as he, endowed with a thousands arms, had played musical instruments while Mrida [S'iva as 'the gracious one'] was dancing. (3) He, the great lord and master of all created beings, the compassionate one offering shelter to his devotees, rewarded him with a benediction of his choice. Bâna then chose for him [S'iva] as the protector of his city. (4) Intoxicated by his strength, Bâna one day being present at his side said to Giris'a [S'iva as the lord of the mountain] while touching his lotus feet with a helmet as bright as the sun: (5) 'I bow down to you Mahâdeva [great god], oh controller and spiritual master of the worlds, who, like a tree from heaven, fulfills all the wishes of the people who feel unfulfilled. (6) The one thousand arms you gave me have become but a burden to me. Except for you I do not find an equal opponent in the three worlds. (7) With my arms itching to pulverize mountains, I proceeded to fight the elephants of all directions oh primeval one, but terrified of me they all ran away.'
(8) Hearing that the great lord said infuriated: 'Your flag will be broken when, oh fool, your pride is vanquished in that battle of yours with someone like me.' (9) Thus being addressed the foolish character went home full of delight oh king, unintelligently waiting there for the demise of his heroism as was predicted by the lord of the mountain [compare 2.1: 4].
(10) His virgin daughter named Ûshâ, in a dream had an amorous encounter with the son of Pradyumna, a lover thus found whom she never before had seen or heard of [see *]. (11) Not seeing him anymore in her dream, she - being among her girlfriends - rose up disturbed and was most embarrassed to hear herself say: 'Where are you my lover?' (12) The daughter Citralekhâ ['the fine sketch-artist'] of a minister of Bâna named Kumbhânda, thereupon as a friend of hers most curiously questioned her companion Ûshâ. (13) 'Who is it you are looking for oh beautiful eyebrows, and what do you expect from him, for we as yet have not seen anyone winning your hand oh princess.'
(14) 'In my dream I saw a certain man with a dark complexion, lotus like eyes, yellow garments and mighty arms - one of the kind that stirs a woman's heart. (15) He is the one I am seeking. That lover made me drink the honey of his lips, went elsewhere and left me hankering for him, being thrown in an ocean of distress.'
(16) Citralekhâ said: 'I will take your distress away! If he can be found anywhere in the three worlds, I will bring him to you, that [future] husband, that thief who stole your heart. Please point him out to me.'
(17) Thus having spoken she accurately drew for her the demigod and the heavenly singer, the one perfected, the venerable one and the lowlife serpent, the demon, the magician, the supernatural being and the human being. (18-19) Of the humans she drew Vrishnis like S'ûrasena, Vasudeva, Balarâma and Krishna, but seeing Pradyumna Ûshâ became bashful and with Aniruddha being drawn she bent down her head in embarrassment oh great lord, and said smiling: 'That is Him, that one here!' (20) Citralekhâ, the yoginî, recognized Him as Krishna's grandson [Aniruddha] oh King, and then traveled by the higher spheres [the mystical way] to Dvârakâ, the city under the protection of Krishna. (21) Using her yogic power, she took Pradyumna's son who was sleeping on a fine bed, to S'onitapura and showed her girlfriend her Beloved. (22) Seeing Him, that most beautiful man, her face lit up. Together with the son of Pradyumna she then enjoyed in her private quarters that men were not allowed to see. (23-24) She worshiped Him in faithful service with priceless garments, garlands, fragrances, lamps, sitting places and such, with beverages, liquid and solid food and with words. Thus continuously keeping Him hidden in the maiden quarters He, who because of Ûshâ's greatly increasing affection was diverted in His senses, lost count of the days. (25-26) Thus enjoyed by the Yadu hero she, in breaking her vow [of chastity], could not conceal the symptoms of her extreme happiness. They were noticed by her governesses who reported [to Bâna, her father]: 'Oh King, we have noticed that your daughter is of a conduct not respectable for an unmarried girl, she besmirches the family. (27) She was well guarded by us within the palace and never left oh master. We have no idea how she, hidden from the looks of men, could have been spoilt.'
(28) When Bâna heard that his daughter had been defiled, he most disturbed quickly headed for the maiden quarters. Arriving there he saw the most superior Yadu. (29-30) He stood perplexed to behold that son of Cupid sitting in front of her. That exclusive beauty of all the worlds, dark-skinned in yellow clothes, with His lotus eyes, mighty arms, earrings and locks, sat there with a face lit up by His glowing ornaments and smiling glances. He was playing dice with His all-auspicious sweetheart, the red kunkuma of whose breasts was found all over the, by her manufactured, springtime jasmine garland that hung between His arms. (31) Seeing him entering surrounded by many armed guards, the Sweet Lord raised His club made of muru [a type of iron] and stood firm ready to strike, like death personified holding the rod of punishment. (32) Closing in from all sides to apprehend Him, He attacked them like a dominant boar cornered by a pack of dogs, so that they all with their heads, arms and legs crushed, being hurt ran away to escape from the palace. (33) But even as He was striking down the guards, the son of Bali himself furiously captured Him with the [mystical] snake-ropes [of Varuna, see also 8.21: 28]. Ûshâ, utterly defeated and discouraged, was overwhelmed by sorrow upon seeing the arrest and cried bitter tears.'
*: Here S'rîla Vis'vanâtha Cakravartî Thhâkura quotes the following verses from the Vishnu Purâna, which explain Ûshâ's dream: 'Oh brâhmana, when Ûshâ, the daughter of Bâna, happened to see Pârvatî playing with her husband, Lord S'ambhu, Ûshâ intensely desired to experience the same feelings. At that time Goddess Gaurî [Pârvatî], who knows everyone's heart, told the sensitive young girl, 'don't be so disturbed! You will have a chance to enjoy with your own husband.' Hearing this, Ûshâ thought to herself, 'But when? And who will my husband be?' In response, Pârvatî addressed her once more: 'The man who approaches you in your dream on the twelfth lunar day of the bright fortnight of the month Vais'âkha will become your husband, Oh princess.'
Chapter 63: The Fever in Conflict and Bâna Defeated
(1) S'rî S'uka said: 'Not seeing Aniruddha any longer oh son of Bharata, His relatives passed the four months of the rainy season in sadness. (2) Hearing from Nârada the news of what He had done and that He had been captured, the Vrishnis, who had Krishna as their worshipable deity, went to S'onitapura. (3-4) The best of the Sâtvatas, knowing Pradyumna, Yuyudhâna [Sâtyaki], Gada, Sâmba, and Sârana, Nanda, Upananda, Bhadra and others, being led by Balarâma and Krishna assembled with twelve akshauhinîs and besieged on all sides Bâna's city completely. (5) Seeing the city gardens, the city walls and watchtowers ravaged he, fuming with anger, came out to meet them with an army equally big. (6) Bhagavân S'iva appeared together with his son [Kârtikeya, his general] from the city on the back of Nandi, his bull, in order to fight, accompanied by the Pramathas [his different mystic attendants], at the side of Bâna against Râma and Krishna. (7) Oh King, a most tumultuous, astonishing and hair-raising fight took place of Krishna against S'ankara and Pradyumna against Kârtikeya. (8) Balarâma fought against Kumbhânda and Kûpakarna, Sâmba fought against Bâna's son and Sâtyaki fought against Bâna himself. (9) To be a witness, the leaders of the godly headed by Lord Brahmâ came in their celestial vehicles as also the sages, the perfected souls and the venerable ones, the singers and the dancing girls of heaven and the spirits. (10-11) Discharging sharp-pointed arrows from His bow, the S'ârnga, S'auri [Krishna] drove away the Bhûtas [spirits of the dead], the Pramathas [mystic spirits], the Guhyakas [the wealth-keepers of Kuvera], the Dâkinîs [female imps of Kâlî] the Yâtudhânas [practitioners of black magic], the Vetâlas [vampires], the Vinâyakas [demons of education, distracters, humiliaters], the Pretas [ghosts, hobgoblins], the Mâtâs [demoniac mothers], the Pis'âcas [child-demons], the Kushmândas [meditation-disturbers, diseasing demons] and the Brahmâ-râkshasas [fallen brahmins as in 9.9: 25] who all followed S'ankara. (12) The holder of the trident [Pinâkî or S'iva] using different types of weapons against the Wielder of the S'ârnga, saw them all neutralized with befitting counter weapons. They could not daunt the Carrier of the S'ârnga. (13) He used a brahmâstra against a brahmâstra, a mountain weapon against a wind weapon, a rain weapon against a fire weapon and His nârâyanâstra [His personal weapon] against S'iva's [personal] pâs'upatâstra [the 'beast strap'-weapon]. (14) After S'auri next had bewildered lord S'iva by making him yawn with a yawning weapon, He attacked Bâna's army with His sword, club and arrows. (15) Kârtikeya distressed by Pradyumna's arrows that rained down from all sides, with blood streaming from his limbs fled from the battlefield on his pea cock carrier. (16) Kumbhânda and Kûpakarna tormented by the club [of Balarâma] fell and their armies, whose leaders were killed, fled in all directions.
(17) Bâna seeing his troops torn apart, left aside Sâtyaki whom he was fighting, crossed with his chariot the battlefield and most furiously attacked Krishna. (18) Bâna, in a frenzy because of the fighting, fixed two arrows on each of his bows and simultaneously pulled back all five hundred of them. (19) These bows were by Bhagavân all split at the same time, and after He had hit the chariot, the horses and the charioteer, He blew His conch shell. (20) [then] Hoping to save her son's life, his mother, named Kotharâ, positioned herself naked, with her hair loosened, in front of Krishna. (21) When Lord Gadâgraja thereupon turned His face away not to look at the naked woman, Bâna, without his chariot and with his bow broken, took the opportunity to escape into the city. (22) But after S'iva's followers had been driven away, Jvara, the [personification of S'iva's hot] fever with three heads and three feet, attacked the descendant of Dâs'arha like he wanted to set fire to the ten directions [see *]. (23) Seeing him Lord Nârâyana thereupon released His own fever [of extreme cold] so that the two Jvaras of Mâhes'vara and Vishnu came to fight each other. (24) The one of Mâhes'vara tormented by the force of Vishnu's fever cried out in pain. Not finding a safe refuge anywhere Mâhes'vara's Jvara thirsting for protection thereupon with folded hands devout began to praise Hrishîkes'a. (25) The Jvara said: 'I bow down to You, the Supreme Lord Unlimited in His Potencies, the Soul of All of Pure Consciousness, the Cause of the totality of the creation, dissolution and maintenance of the universe, to You, the Absolute Truth of Perfect Peace to whom the Vedas indirectly refer. (26) I approach You for being the negation of this mâyâ, this material bewilderment of time, fate, karma, the individual propensities, the subtle elements, the field [that is the body], the life force [prâna], the self, the transformations [the eleven senses] and the aggregate of all of this [in the form of the subtle body called the linga]. That illusory reality constitutes a never ending flow [like that] of seeds and sprouts. (27) With various intentions you engage in divine missions [lîlâs] in order to maintain the pious ones, the sages, and the codes of conduct in the world and put an end to those who abandoned the path and turned to violence. This incarnation of Yours is there to remove the burden from this earth [see also B.G. 9: 29 and 4: 8]. (28) I am tormented by this most terrible fever of Your power that is unbearably cold but, nevertheless, is burning, for indeed, as long as the embodied souls are caught in their desires and do not serve the soles of Your feet, they must suffer continually.'
(29) The Supreme Lord said: 'Oh three-headed one, I am satisfied with you, may your fear that was raised by My fever leave you. For anyone who remembers our conversation there will be no reason to be afraid of you.'
(30) Thus being addressed the fever weapon of Mâhes'vara bowed down to Acyuta and went away, but Bâna, riding his chariot, came forward with the intent to fight Janârdana. (31) Thereupon oh King, the demon with his thousand arms carrying numerous weapons, fuming with anger, released arrows at Him who Carries the Cakra. (32) As he again and again was hurling weapons, the Supreme Lord with the razor-sharp edge of His disc cut off his arms like they were the branches of a tree. (33) While Bâna's arms were being severed, the great lord Bhava [- of existence, S'iva] approached out of compassion for his devotee and spoke to the Wielder of the Disc. (34) S'rî Rudra said: 'You alone are the Absolute Truth, the Light of the Supreme hidden in the language of the Absolute [of the Veda]. They whose hearts are spotless can see You being as pure as the blue sky. (35-36) The atmosphere is Your navel, the fire Your face, the water Your semen, heaven Your head and the directions are Your sense of hearing. The earth is Your foot, the moon Your mind and the sun Your sight. I am Your awareness of Self, the ocean is Your abdomen and Indra is Your arm. Your good self, with the plants as the hair on Your body, the clouds as the hair on Your head, with Viriñca as Your intelligence, with the Prajâpati as Your genitals and the religion as Your heart, are the Purusha from whom all the worlds originated. (37) You, oh unbounded glory, are present in this descent to defend the dharma in favor of the Complete of the Living Being [the universe] and we [demigods] all manifest and develop, enlightened by You, the seven worlds [see dvîpa]. (38) You are the Original Supreme Person without a second, the Transcendental, Self-manifesting Cause without a prior cause, the Lord. Yet You, for the sake of the full manifestation of Your qualities, come here as an apparition of Your illusory potency [in different lifeforms, gods and avatâras]. (39) Just as the sun in its own shade [behind the clouds] is hidden from sight and illumines the visible forms, You, Almighty One, similarly self-luminous, are covered by the modes of nature [by false ego] and illumine the reality of the modes as also the beings who have these qualities. (40) Those who, being fully entangled in their respect for their children, wife, a home and so on, in their intelligence are bewildered by mâyâ, [like drowning persons first] rise to the surface [of the ocean of misery] and [then] sink [to the bottom. See B.G. 9: 21]. (41) Pitiful is the person who, by the grace of God having attained this human world, has no control over his senses and is not willing to honor Your feet, for he is someone who fools himself. (42) The mortal being who, opposing [politically e.g.] because of the sense-objects, rejects You, his True Self and dear most Guide, is eating the poison and avoiding the nectar. (43) I, Brahmâ as also the demigods and the sages with a pure consciousness have surrendered themselves wholeheartedly to You, the Master, the dear most Self. (44) Let us worship You, the Godhead, the cause of the rise, the maintenance and the demise of the Living Being that is the Universe [jagat], You who perfectly in peace equipoised, are the unique, unequalled Friend, True Self and worshipable Lord of all the worlds and all the souls, the shelter to find liberation from one's material existence. (45) This person [Bâna] is my favorite, my dearest follower whom I awarded with fearlessness oh Lord, please grant him therefore Your grace, the way You were also of mercy for the master of the Daityas [Prahlâda].'
(46) The Supreme Lord said: 'We shall do what you told us you would like oh great lord, I fully agree with your conclusion. (47) This son of Virocana [Bali] will be spared by Me, for I granted Prahlâda the benediction that his descendants would not be killed by Me [see 7.10: 21]. (48) His arms were severed by Me in order to subdue his pride and I destroyed his huge military force because it had become a burden to the earth. (49) The Asura left with four of his arms, will become your principal associate, he will not age and be immortal, he has nothing to fear on any account.'
(50) The Asura thus attaining freedom from fear, bowed his head down to Krishna, brought the son of Pradyumna and His wife and placed them on a chariot. (51) Putting Him and His wife, ornamented and with fine clothes, in front, He [Krishna] with the permission of S'iva left, being surrounded by an akshauhinî [a military division]. (52) When He entered His capital that was fully decorated with flags, arches of victory and with its streets and crossroads sprinkled, He was respectfully welcomed by the people of the city, His relatives and the twice-born souls, with the sounds of conch shells, side drums and kettledrums. (53) For the person who rises at dawn and remembers this victory of Krishna in the battle with S'ankara, there will be no defeat.'
*: Here S'rîla Vis'vanâtha Cakravartî Thhâkura quotes the following description of the S'iva-jvara: "The terrible S'iva-jvara had three legs, three heads, six arms and nine eyes. Showering ashes, he resembled Yamarâja at the time of universal annihilation."
Thus far version three, ......what follows is the second version.
On Stealing from a Brahmin: King Nriga a Chameleon
(1) The son of Vyâsa said: 'One day [in their youth], o King, went the Yadu boys Sâmba, Pradyumna, Câru, Bhânu, Gada and others to a park to play. (2) Playing for a long time there looked they, being thirsty, for water and discovered they in a dry well an amazing creature. (3) There they saw a chameleon as big as a mountain and with a mind filled with wonder about it tried they, moved by compassion, to lift it up. (4) Attaching straps of leather and twisted ropes failed the boys to lift the creature out of the well and so reported they it excitedly to Krishna. (5) The Lotus-eyed Supreme Lord, the Maintainer of the Universe, taking a look saw it and picked it with His left hand easily up. (6) Being touched by the hand of Uttamas'loka, was immediately the chameleon form given up for the one of a heavenly being that was beautiful with a complexion of molten gold and wonderful ornaments, clothes and garlands. (7) Even though He was very well aware of what had led to this situation asked Mukunda, so that the people in general might know: 'Who are you, o fortunate one, from your excellent appearance I dare say you're an exalted demigod! (8) What action brought you, o good soul, to this condition that you certainly did not deserve; please tell Us, eager to know, all about yourself - that is, if you think it's the right time to speak about it here.'
(9) S'rî S'uka said: 'The king who thus was questioned by Krishna whose forms are unlimited, with his helmet as brilliant as the sun bowed down to Mâdhava and spoke to Him. (10) Nriga said: 'I, the ruler of man named Nriga [see 9.1: 11-12, 9.2: 17], am a son of [S'râddhadeva Manu and a younger brother of] Ikshvâku, o Master, maybe You've heard that I am counted among the men of charity. (11) What indeed would be unknown to You o Master, Witness of the Mind of all Beings, Whose vision is undisturbed by time; nevertheless I'll speak as You wish. (12) As many grains of sand there are on earth, as many stars there are in the sky or as many raindrops there are in a shower of rain, that many cows have I donated. (13) I gave cows complete with milk, being young, sweet, of beauty and endowed with other qualities; brown and fair, together with their calves, adorned with gold on their horns, silver on their hooves, fine cloth and garlands. (14-15) I, of pious works and performing worship with fire sacrifices, was of charity to the by me nicely decorated saintly, young, exceptional brahmins, dedicated to the truth, who are well-known for their austerity and vast knowledge of the Vedas and who with their families in need were of good qualities and character: I gave them cows, land, gold, houses, horses and elephants; marriageable girls with maidservants, sesame seeds, silver, bedding and clothing; jewels, furniture and chariots. (16) I unknowingly, gave of a certain first class dvija [a brahmin not accepting gifts anymore, see 7.11] away to another twice-born soul a cow, which having wandered off had mingled with my herd. (17) As the cow was led away was she spotted by her master who said: 'She's mine'. But he who had accepted the gift said thereupon: 'Nriga gave this one to me!'
(18) The two learned ones arguing in defense of their own interest said to me: 'You sir, as a giver have been a thief!' When I heard this I fell in perplexity.
(19-20) Embarrassed indeed in my religious duty I supplicated with both the men of learning in saying: 'Please give me this one cow, I'll give you in return a hundred thousand of the best quality! You both, please be of mercy with your servant who was unaware; save me from the danger of falling down into a dirty hell!'
(21) 'I'm not in want at all o King!' thus spoke the owner and went away.
'I'm not interested in all those other cows', said the other one and left.
(22) After this had happened was I by the messengers of Yamarâja taken to his abode and there questioned by the Lord of Death and Retribution [as follows], o God of Gods, o Master of the Universe [see also 5.26: 6, 6.1: 31 and 6.3]. (23) 'Do you first want to face the consequences of your bad deeds, o King, or rather enjoy the merit of your good deeds? As for your good deeds I can see that the shining world as a consequence of what you religiously gave in charity is limitless.'
(24) I thus said: 'I'll first face the load of my bad deeds o Godhead', and so said he: 'Then fall!' and as I was falling, o Master, saw I myself changed into a chameleon! (25) Being Your servant generous towards the brahmins, o Kes'ava, has not even today left the memory of the audience of You that I lost and hanker for [see also 5.8: 28]. (26) How, o Almighty One, can You in person be visible to me; You, the Supreme Soul who meditated by the masters of yoga are visible to the eye of a spotless heart - how, o Adhoks'aja, can I, whose intelligence was blinded by severe troubles, obtain the permission to perceive what is reserved for those whose material life out here is completed? (27-28) O, God of Gods, Master of the Universe, Lord of the Cows, Supreme Personality; o Path Laid out for Man, Master of the Senses, Grace of the Verses, Infallible and Undiminishing One, please permit me to leave, o Krishna, for the world of the gods, o Master; may wherever I reside my consciousness be of the shelter of Your feet! (29) My obeisances unto You the Source of All Beings, the Absolute of the Truth and the Possessor of Unlimited Potencies; I offer the Spiritual Pleasure of His Attraction, Krishna [*], the son of Vasudeva, the Lord of All forms of yoga [all forms of uniting in the consciousness], my respects.'
(30) Thus having spoken and having circumambulated Him got he, after touching His feet with his crown, permission to leave and boarded he, before all humans to see, a most excellent celestial chariot. (31) Krishna, the Supreme Lord, the son of Devakî, the God and Soul of Dharma devoted to the brahmins, addressed His personal associates and was thus of instruction to the royalty in general: (32) 'If even for someone of a greater potency than fire but the little property consumed [stolen or denied] of a brahmin indeed is indigestible, what then to say of kings who imagine themselves to be the Lord? (33) The hâlâhala [that was churned with Mandâra] I do not consider poison because there is an antidote for it [namely S'iva, see 8.7]; what belongs to a brahmin [though] I call real poison [in being misappropriated] because for such a thing there is no counteraction in the world. (34) Poison destroys the one who ingests it and fire is extinguished with water, but the fire that burns with the kindling wood of the belongings of a brahmin burns one's community down to the ground. (35) A brahmin's property enjoyed without permission destroys three generations [in a family line see **], but enjoyed with violence it are [like with governemental action or with corporate interests] ten previous and ten subsequent generations [whose honor will be contaminated, see also 9.8]. (36) Members of the royalty, blinded by royal opulence [see also B.G. 1: 44] do not foresee their own downfall in hell childishly hankering for the property of a good natured brahmin. (37-38) As many particles of dust were touched by the teardrops of generous brahmins who for the sake of their beloved cry over the means of support that were stolen from them, that many years will the kings and the other members of the royal family, who as usurpers of the brahmin's share failed to control, be cooked in the hell called Kumbhîpâka [5.26: 13]. (39) He then who steals what a brahmin owns, whether it was given by oneself or someone else, is for sixty thousand years born as a worm in feces. (40) Do not deliver Me the wealth belonging to a brahmin; the desire for it makes people short-lived, brings them defeat and deprives them of the kingdom; it turns them into snakes giving trouble to others. (41) Dear followers, do not be inimical towards a man of learning, not even when he has sinned; even striking you physically time and again or cursing you, should you always offer him your obeisances. (42) The way I take care to bow down always to the ones of learning, should also all of you be of that respect; he who does otherwise qualifies for being punished by Me. (43) The property indeed taken away from a brahmin leads to the downfall of the taker, even done unknowingly as, as we saw, happened to the person of Nriga with the cow of the brahmin.'
(44) After thus having educated the residents of Dvârakâ, entered the Supreme Lord Mukunda, the Purifier of All Worlds, His palace.'
* In the Mahâbhârata (Udyoga-parva 71.4), is stated to the name of Krishna: "The word krish is the attractive feature of the Lord's existence, and na means 'spiritual pleasure.' When the verb krish is added to na, it becomes krishna, which indicates the Absolute Truth."
** According to S'rîla S'rîdhara Svâmî, does tri-pûrusha, the Sanskrit term used here, refer to oneself, one's sons and one's grandsons.
Lord Balarâma in Vrindâvana and the Stream Divided
(1) S'rî S'uka said: 'O best of the Kurus, the Supreme Lord Balarâma mounted [one day] His chariot eager to see His friends and traveled to Nanda's cowherd village. (2) By the gopas and gopîs, who for a long time had missed Him indeed, was Râma embraced and offering His respects to His parents was He joyfully greeted with prayers: (3) 'O descendant of Das'ârha, please always protect us together with Your younger brother, the Lord of the Universe', and saying this pulling Him close on their laps embraced they Him wetting Him with the water from their eyes. (4-6) Next He headed for the elderly cowherds whom He, taking their hands, greeted with smiles. After having offered Him a comfortable seat so that He could rest a bit and such, gathered they, who had dedicated their all and everything to the service of their lotus-eyed Krishna, around Him and asked they Him, with voices faltering of their love, questions relating to the welfare of their beloved ones. (7) 'O Balarâma are all our relatives well? Do all of You, wives, children and all, still remember us, o Râma? (8) To our fortune was the sinful Kamsa killed and were our relatives freed; thank God found they shelter in a fortress [Dvârakâ] and were our enemies killed and conquered!' (9) Honored to see Râma in their midst asked the gopîs with a smile: 'Is Krishna, the darling of the city women, living happily? (10) Does He still think of His folk, His [foster] father and His mother; will He ever come to visit His mother Himself and does He with His mighty arms remember our enduring service? (11-12) For His sake have we, o Lord, detached ourselves from those who are so difficult to give up: our mothers, fathers, brothers, husbands, children and sisters, o descendant of Das'ârha. With Him suddenly rejecting us and leaving, has He broken with the friendship, but what woman wouldn't believe in Him now she's again being addressed? (13) In what way could those smart city women put faith in the words of Him who so easily has His heart elsewhere and breaks off the contact? They are mistaken about His eloquence and nice smiles because they factually are motivated by lust! (14) But why woud we dilate about Him any longer o gopîs, let's talk about other things; if He wants to pass His time without us, will we do likewise [in trying to live without Him being present. See also 10.47: 47].'
(15) Thus speaking of the laughter, the conversations, the attractive glances and remembering the gait and the loving embrace of S'auri, the women cried. (16) Sankarshana, the Supreme Lord, being an expert in different kinds of conciliation, consoled them with Krishna's confidential messages that touched their hearts. (17) Râma then resided there for the two months of Madhu and Mâdhava [the first two of the vernal equinox], during which He also during the nights brought [amorous] delight to the gopîs [see also 10.15: 8]. (18) In a grove near the Yamunâ [known as S'rîrâma-ghaththa] with by the wind carried the fragrance of kumuda [night-blooming] lotuses, enjoyed He it, bathing in the light of the full moon, to be served by the many women. (19) Sent by Varuna flowed from the hollow of a tree the divine [intoxicating spirit] Vârunî that with its aroma made the entire forest even more fragrant. (20) Balarâma, smelling the fragrance of that honey flow carried over by the wind, sought the place where it could be found and drank from it together with the women. (21) Kettledrums resounded in the sky, the Gandharvas with joy rained down flowers and the sages praised Râma for His heroic deeds. (22) As the singers of heaven sang the glory enjoyed He, beautified by the circle of young women, just like Indra's bull elephant in a herd of females. (23) With His pastimes being sung by the women wandered Halâyudha [Balarâma as 'armed with the plow'] through the forest inebriated with his eyes heavy of the intoxication.
(24-25) With flowers, with one earring, mad with joy and carrying His Vaijayantî garland and with His smiling, lotuslike face covered by beads of perspiration like it were snowflakes, called He for the Yamunâ with the purpose to play in the water, but when the river thereupon ignored His drunken words, was she by Him angrily with the tip of His plow dragged because she didn't come: (26) 'You sinful one do not come, being called by Me, and because you, in disrespect of Me, are moving about as you like, will I, dividing you with My plow in a hundred little streams, make you come!'
(27) Yamunâ thus chided, afraid fallen at His feet, o King, spoke trembling to the Yadu descendant the words [*]: (28) 'Râma, Râma, o mighty armed one, what do I know about the prowess of You by whose single portion [of S'esha] the earth is sustained, o Master of the Universe? (29) Please, o Lord Supreme, let me go, I have surrendered, I wasn't aware of Your status as the Supreme Personality, o Soul of the Universe so compassionate with Your devotees!'
(30) Thus entreated released Balarâma, the Supreme Lord, the Yamunâ and then submerged Himself with the women in the water like He was the king of the elephants with his wives. (31) Having played as He wanted emerging from the water presented Kânti ['the female beauty, the brightness of the moon', a name of Lakshmî] Him a set of blue garments, most valuable ornaments and a splendid necklace. (32) Dressing up with the blue clothes and putting on the golden necklace appeared He, excellently ornamented and anointed, as resplendent as great lord Indra's elephant. (33) Even today are, o King, the currents of the Yamunâ the way they are drawn by Balarâma in His unlimited potency, seen as evidence of His prowess. (34) Thus passed for Râma, who in His mind was enchanted by the exquisite women of the cow-community, all the nights that He enjoyed in Vraja, like a single one.'
* The paramparâ comments: 'According to S'rîla Jîva Gosvâmî, the goddess who appeared before Lord Balarâma is an expansion of S'rîmatî Kâlindî, one of Lord Krishna's queens in Dvârakâ. S'rîla Jîva Gosvâmî calls her a "shadow" of Kâlindî, and S'rîla Vis'vanâtha Cakravartî confirms that she is an expansion of Kâlindî, not Kâlindî herself. S'rîla Jîva Gosvâmî also gives evidence from S'rî Hari-vams'a - in the statement pratyuvâcârnava-vadhûm - that Goddess Yamunâ is the wife of the ocean. The Hari-vams'a therefore also refers to her as Sâgarânganâ.'
The False Vâsudeva Paundraka and His Son Consumed by Their Own Fire
(1) S'rî S'uka said: 'With Balarâma gone to Nanda's cowherd village sent the ruler of Karûsha [Paundraka], o King, foolishly thinking 'I am Vâsudeva', a messenger to Krishna. (2) Childishly people had alluded: 'You are Vâsudeva, the Supreme Lord who has descended as the Master of the Universe!', and so he imagined himself to be the Infallible One. (3) Like a boy of little intelligence who by kids was appointed king sent he, being silly, a messenger to Krishna, He whose ways are inscrutable, who resided in Dvârakâ. (4) The envoy arriving in Dvârakâ then in the royal assembly relayed to Krishna Almighty with the Lotuspetal Eyes the message of his king: (5) 'I Vâsudeva, the one and only without a second, have descended to this world with the purpose of showing mercy to the living beings. You however, have to give up Your false title! (6) O Sâtvata, give up my symbols. You carry them out of delusion. You better come to me for shelter; if not so, give me battle instead.'
(7) S'rî S'uka said: 'Hearing that boasting of Paundraka so poor of intelligence, laughed the members of the assembly headed by Ugrasena loudly. (8) The Supreme Lord, after the joking was done, said to the messenger: 'I'll hurl you, o fool, the symbols you so boast about. (9) The shelter of dogs you'll be, o ignoramus, lying dead with that face of yours covered by herons, vultures and vathas all around.'
(10) Thus addressed carried the messenger that insulting reply in full detail over to his master and went Krishna, riding His chariot, to Kâs'î [Vârânasî]. (11) As soon as the mighty warrior Paundraka saw that He was preparing for battle, appeared he from the city joined by two akshauhinîs. (12-14) The Lord saw Paundraka within his wake his friend, the master of Kâs'î, with three akshauhinîs more, o King. He presented himself complete with a conch, a disc, a sword and a club, a S'ârnga and the mark of a S'rîvatsa and other symbols, including a Kaustubha-gem and the decoration of a forest flower garland. Wearing a pair of fine silken yellow garments and in his banner Garuda wore he a valuable crown and had he ornamented himself with gleaming shark-shaped earrings. (15) The sight of him dressed up as His spitting image, like he was an actor on a stage, made the Lord laugh heartily. (16) With tridents, clubs and bludgeons, pikes, blades, barbed missiles, lances, swords, axes and arrows was the Lord attacked by the enemies. (17) Krishna however with His club, sword, disc and arrows fiercely tormented that military force of elephants, chariots, horses and infantry of Paundraka and the king of Kâs'î, like He was the fire at the end of the world to the different kinds of living entities. (18) That battlefield, strewn with the by His disc cut to pieces chariots, horses, elephants, bipeds, mules and camels, shone like the horrible playground of the Lord of the Ghosts [Bhûtapati, or S'iva], bringing pleasure to the wise. (19) S'auri then said to Paundraka: 'Those weapons you spoke of to Me through the words of your messenger, I now discharge at you. (20) I'll make you renounce My name and all, that you falsely assumed, o fool; let Me today turn to you for shelter [as you wanted], if not wishing the battle.'
(21) Thus deriding him, drove He with His sharp arrows Paundraka out of his chariot and lopped He with His disc his head off, just like Indra with his thunderbolt would cut a mountain top. (22) So too severed He with His arrows the head of the king of Kâs'î from his body, sending it flying into Kâs'î-puri like the wind transporting a calyx of a lotus. (23) Thus having killed as well the envious Paundraka as his friend, entered the Lord Dvârakâ where He was honored by the perfected who recited His nectarean stories. (24) And so did he [Paundraka] of whom by his constant meditation upon Him in assuming the personal form of the Lord all bondage was completely shattered, become fully absorbed in Him [viz. Krishna conscious], o King [see sârûpya]. (25) Seeing the head with the earrings that had landed near the palace gate, wondered the people: 'Whose head would this be?' (26) Recognizing it as the head of the king, the ruler of Kâs'î, cried his queens, his sons and other relatives and the citizens their eyes out over it: 'Alas master, o master, o King, we're killed!' (27-28) His son named Sudakshina for the father executing the funeral rites, made up his mind and decided: 'In order to avenge my father I'll kill my father's murderer', and for that reason prayed he as su-dakshina, 'the excellence of the reward', together with priests with great attention to Mahes'vara [Lord S'iva]. (29) At [the holy place of] Avimukta offered the great lord him satisfied a choice of benedictions, upon which he as his benediction from the mighty demigod chose for a means to slay Him who had killed his father. (30-31) [S'iva said: ] 'With brahmins and the original priest be of service to the dakshina [southern] fire with an abhicâra ['hurting'] ritual of use against an enemy of the brahmins, so that surrounded by the Pramathas [see also 10.63: 6] your desire is fulfilled', and thus instructed observed he the vows with the purpose of harming Krishna. (32-33) Thereupon rose up from the fire of the altar pit, an impressive figure most horrendous with a tuft of hair, beard and mustache like molten copper, hot radiating cinders of eyes, terrible teeth and a harsh face with arched and furrowed eyebrows, who, with his tongue licking the corners of his mouth, naked waved a blazing trident [see also 4.5: 3 and 6.9: 12]. (34) With legs as big as palm trees shaking the earth ran he accompanied by ghosts to Dvârakâ burning the directions. (35) Seeing him, created from the abhicâra fire, approaching were all the residents of Dvârakâ, just like animals are with a big forest fire, stricken with fear. (36) Distraught went they in panic to the Supreme Personality of Godhead who in the royal court was playing a game of dice [and said to Him]: 'Save us, save us from the fire burning down the city, o Lord of the Three Worlds!'
(37) Hearing this clamor of the people and seeing how upset His own men were, laughed S'aranya, the Protector, loudly and said: 'Do not be afraid of this, I'll protect you!'
(38) The Almighty Lord, the Witness within and without of everyone, understood the creature to be of Mahes'vara and aimed to put an end to him the cakra He had always at His side. (39) That weapon, the Sudars'ana cakra of Krishna, that like a million suns was blazing with an effulgence like the fire at the end of the universe, tormented with its heat the sky, the heavens and the earth in the ten directions, affecting as well the fire [of the demon; see also 9.4: 46]. (40) He, the fire that was created, frustrated by the power of the weapon of Him with the Disc in His Hand turned around, o King, and in his deference from all sides closed in on Vârânasî and burned to death Sudakshina and all his priests with the abhicâra he had called for himself. (41) So also did the cakra of Vishnu in pursuit enter Vârânasî with its gateways and watchtowers and its many raised porches, assembly halls, market places, warehouses and the buildings housing the elephants, horses, chariots and grains. (42) Having laid in ashes all of Vârânasî returned Vishnu's Sudars'ana disc to the side of Krishna whose actions are effortless. (43) Any mortal who in full attention recounts or hears this heroic pastime of the Supreme One who is praised in the verses will be released of all sins.'
Balarâma Slays the Ape Dvivida
(1) The honorable king said: 'I wish to hear further of Râma the Unlimited and Immeasurable One whose activities are so amazing; what else did the Prabhu do?'
(2) S'rî S'uka said: 'There was a certain ape named Dvivida ['the two-faced one'], a friend of Naraka [or Bhaumâsura, see 10.59], who as the mighty brother of Mainda had been Sugrîva [the monkey-chief, see also 9.10: 32] his adviser [*]. (3) The ape to avenge his friend [who was killed by Krishna] wreaked havoc setting fire to the cities, villages, mines and cowherd communities of the kingdom. (4) Some day he tore loose rocks and devastated with them all the lands of the province of Ânarta, especially at those places where the Killer of his friend, the Lord, dwelt [in Dvârakâ]. (5) The other day stood he at the shore in the midst of the ocean to churn with a force of ten thousand elephants with his arms the ocean its water and flooded he the coastal regions. (6) At the âs'ramas of the exalted seers he wickedly broke down the trees and fouled the sacrificial fires with urine and stool. (7) Like a wasp hiding an insect, threw he brutally men and women in a mountain valley in caves which he sealed with large boulders. (8) Thus ravaging the lands and [even] defiling women of standing went he, [some day] hearing the sweetest music, to the mountain named Raivataka. (9-10) There he saw Balarâma the Lord of the Yadus wearing a lotus garland, most attractive in all His limbs in the midst of a bevy of women while He with rolling eyes was singing, intoxicated of drinking vârunî [see also 10.65: 19]. His body had therewith a brilliant glow like that of an elephant in rut. (11) The mischievous tree-dweller climbed on a branch and presented himself by shaking the tree and crying out frantically. (12) Seeing his impudence laughed Baladeva's consorts out aloud; as women in for some fun they at first thought little of it. (13) The ape ridiculed them with odd gestures of his eyebrows and such and showed right in front of them as Râma was watching, his arse to them. (14-15) Balarâma, the best of launchers, threw angry a rock at him, but the rascal ape made fun of Him dodging it and seizing the jar of liquor, and further aggravated Him by wickedly laughing breaking the jar and pulling the ladies' clothes; and thus was he, with all his power, full of false pride with his insults offending the Strong One. (16) Faced with his rudeness and the ravage all around created by his terror, took He angry up His club and plow, decided to kill the enemy. (17) Dvivida also of great talents uprooted a s'âla tree with one hand and struck swiftly approaching Balarâma on the head with it. (18) But Sankarshana like a mountain unshaken most strong took hold of it as it descended on His head and struck him back with Sunanda [His club]. (19-21) Hit by the club on his skull looked he with the resulting downpour of blood as nice as a mountain red of oxide. On his turn charged he next, ignoring the blow, uprooting and stripping another tree violently again, but Balarâma now enraged smashed it into a hundred pieces just as He did with another one that was taken up with great fury. (22) By the Supreme Lord time and again being beaten and beaten, stripped he that way raging with his uprooting the forest of all its trees. (23) When he, frustrated, next released a hail of stones over Baladeva, pulverized the Wielder of the Club them all with ease. (24) With the both his arms as big as palm trees clenching his fists, charged the champion of the apes now the Son of Rohinî and beated he Him on the chest. (25) The Great Lord of the Yadus thereupon threw aside His club and plow and hammered with His hands him furiously on the collarbone so that Dvivida fell down vomiting blood. (26) Of the impact of him shook the mountain with all its cliffs and trees, o tiger among the Kurus, like it was a boat in the water tossed by the wind. (27) Sounding 'Jaya!', 'All glories!' and 'Excellent!', poured the enlightened, the perfected and the great sages residing in heaven down a shower of flowers.
(28) Thus having finished Dvivida who wreaked havoc in the world, was the Supreme Lord upon entering the city by the people glorified with hymns.'
* According to S'rîla Jîva Gosvâmî, the Mainda and Dvivida mentioned in this verse are empowered expansions of these Ramâyana deities, who as residents of Lord Râmacandra's Vaikunthha domain fell because of an offense with Laksksmâna. S'rîla Vis'vanâtha Cakravartî compares the fall, in bad association with Naraka, of Dvivida and Mainda - whom he considers eternally liberated devotees - to that of Jaya and Vijaya.
The Marriage of Sâmba and the Kuru City Dragged Trembling of His Anger
(1) S'rî S'uka said: 'O King, the daughter of Duryodhana named Lakshmanâ was by Sâmba ['with the mother'], the son of Jâmbavatî who was always victorious in battle, abducted from her svayamvara. (2) The Kauravas said angered: 'How ill-behaved this boy insulting us is, in his by force taking the maiden against her will. (3) Arrest him who is so undisciplined; what can the Vrishnis do against it? By our grace they acquired the land we gave them to enjoy! (4) If the Vrishnis, learning that their son was captured, get over here, will we break their pride so that they will find peace the way the senses will when they're properly brought under control.'
(5) Having said this set Karna, S'ala, Bhûri, Yajñaketu [or Bhuris'ravâ] and Duryodhana, with the permission of the Kuru-eldest [Bhîshma], out to fight Sâmba. (6) As soon as the great warrior Sâmba saw the followers of Dhritarâshthra rushing toward him, took he up his splendid bow and stood he singlehanded his ground like a lion. (7) Determined to capture him said they who were headed by Karna full of anger: 'You stand, stand and fight', upon which the bowmen, getting before him, showered him with arrows. (8) He the son of the Yadus, o best of the Kurus, unjustly by the Kurus [- by the lot of them -] attacked, could, as the child of the Inconceivable One [Krishna], not tolerate that anymore than a lion would tolerate such a thing of lower animals. (9-10) Twanging his wonderful bow pierced the hero all by himself, in one move, six warriors of Karna using as many arrows for their chariots: four arrows were there for each team of four horses and one arrow for each its charioteer and warrior. For that feat of arms was he by the great bowmen then honored. (11) With four of them striking his horses, one his charioteer and one splitting his bow, drove they him out of his chariot. (12) Once they in the fight had the young boy out of his chariot, tied the Kurus him up and turned they, with their girl, victoriously back to their city.
(13) When they heard from Nârada Muni about this o King, got they [the Yadus] angry with the Kurus [see also 10.49: 27] and prepared they, on the command of Ugrasena, for war. (14-15) But Râma, He who purifies the Age of Quarrel [Kali-yuga], not wishing a quarrel between the Vrishnis and Kurus, calmed down the Vrishni heroes and went with His chariot, that shone like the sun, to Hastinâpura. Surrounded by the brahmins and the elders of the family looked He like the moon with the seven planets [then known, see also 5.22]. (16) Reaching Hastinâpura remained Râma outside in a park and sent He Uddhava ahead to find out what Dhritarâshthra had in mind. (17) He, offering his respects to the son of Ambikâ [Dhritarâshthra], to Bhîshma and Drona, Bâhlika and Duryodhana, informed them that Râma had arrived. (18) They, extremely pleased to hear that He, Balarâma, their Dearest Friend had arrived, all, after duly paying him their respects, went forth to meet Him with auspicious offerings in their hands. (19) Going up to Balarâma presented they, as was proper, cows and water to welcome Him and bowed they who knew of His power their heads down. (20) Inquiring with one another whether their relatives were hale and hearty spoke Râma next straight from His heart the words: (21) 'With undivided attention having taken notice of what Ugrasena our master, the ruler of the rulers of the earth, has demanded of you, should you without delay act accordingly. [He has said:] (22) 'Your in defiance of the rules with the many of you defeating and tying up but a single man who did follow the codes [of war], do I, wishing to keep unity among relatives, tolerate... [but I do not wish to see that continued and thus want you to release Sâmba].'
(23) Hearing the words of Baladeva that befitting His own power were filled with potency, courage and strength answered the Kauravas enraged: (24) 'Oh what a great wonder the inescapable movement of Time is; now is that what is a shoe trying to climb on top of the head that is ornamented with a crown! (25) With these Vrishnis who are connected to us by marriage ties, we share our beds, seats and meals. We treated them as equals and gave them their thrones. (26) Because we looked the other way could they enjoy the pair of yak-tail fans, the conch shell, the white sunshade, the crown, the throne and the royal bed [compare: 10.60: 10-20]. (27) Enough with us allowing the Yadus the symbols of the gods among men. Those symbols work as much to the disadvantage of the giver [that we are] as giving nectar to snakes. The Yadus, who could prosper by our grace, now assuming the command have lost all shame indeed. (28) How would even Indra dare to appropriate what is not given by Bhîshma, Drona, Arjuna or the other Kurus: it's like a sheep claiming a lions kill!'
(29) The son of Vyâsa said: 'They who in their arrogance over the birth, relations and the opulences that made them great, o best of the Bharatas, as rude men with harsh words made this clear to Râma, then returned to the city. (30) Faced with the bad character of the Kurus and hearing their unbecoming words said the Infallible Lord infuriated, repeatedly laughing and without presenting Himself nicely: (31) 'Driven by their various passions having a big mouth are these dishonest people truly not desiring the peace. They evidently need to be pacified with physical punishment like animals one has to beat with a stick! (32-33) Oh, looking for peace with these people I came here, tactfully having calmed the Yadus who boiled with anger as also Krishna who was mad; and those very same dull-headed people addicted to quarreling now full of conceit have the audacity to use, in their wickedness of not repecting Him - Me thus -, this kind of harsh words! (34) And Ugrasena wouldn't be fit to command the Bhojas, Vrishnis and Andhakas while S'akra ['the powerful one' or Indra] and other rulers follow his orders?? (35) And He [Krishna], sitting in Sudharmâ [the heavenly council-hall], thanks to whom the pârijâta tree brought down from the immortals is enjoyed [see 10.59: 38-39], that same One wouldn't even be fit an elevated seat??? (36) He, the Ruler of the Complete, whose two feet the Goddess of Fortune herself worships; He, truly the Lord of S'rî, wouldn't deserve the paraphernalia of a human king?!?! (37) He of whom all the exalted rulers of the world on their helmets hold the dust of His lotuslike feet; the place of worship of all holy places of whom Brahmâ, S'iva and I also next to the goddess, as portions of a portion, also constantly carry the dust with care; where would His royal throne be?????! (38) The Vrishnis would enjoy but a small piece of land granted to them by the Kurus? And We to that would be the so-called shoes, while the Kurus would be the head then?!!!? (39) Ah those proud madmen intoxicated by their would-be power of rule, what man in command can tolerate their inconsistent, dismal drivel? (40) Today I'll rid the earth of the Kauravas!', and thus speaking took He enraged His plow and rose He up as if he would set fire to the three worlds.
(41) With the tip of His plow He infuriated tore close the city of Hastinâpura and dragged her along with the intention to throw her into the Ganges. (42-43) When the Kauravas saw how the city, about to fall in the Ganges, being dragged tumbled about like a raft, became they very agitated and went they, in order to save their lives, with their families to the Master for shelter. With Lakshmanâ and Sâmba put in front folded they their hands: (44) 'Râma, o Râma, o Foundation of Everything [Akhilâdhâra], us the infatuated, who poor of understanding do not know Your Majesty, You should forgive the offense. (45) Of the generation, continuation and reuniting [of this universe] are You alone the unique cause; the worlds accordingly are, so one says, the playthings of Your playing, o Heavenly Lord. (46) You alone, o Unlimited one, carry on Your head playfully the globe of the earth, o Thousand-headed One [see also 5.25] and when the creation ends are You the One who lies down to remain the One Without a Second who within His own body has withdrawn the universe [see also 6.16: 29-64]. (47) The anger of You meant for the instruction of everyone, o Bhagavân, Sustainer of the Mode of Goodness, is not there out of hatred or envy but is there for the purpose of sustaining and protecting the living being. (48) I offer You my obeisances, o Soul of All Beings, o Holder of [the symbols of] All Energies, o Inexhaustible One, Maker of the Universe; let there be the reverence for You whom we sought for shelter.'
(49) S'rî S'uka said: 'Lord Bala thus propitiated by the surrendered souls who were distressed because of the trembling of their place of residence, then relieved them very calm and graciously of their fear with the words: 'Do not fear'. (50-51) As a dowry for his daughter gave Duryodhana as a loving father away twelve hundred sixty-year-old elephants and hundred and twenty thousand horses, sixty thousand golden chariots shining like the sun and a thousand maidservants with jeweled lockets around their necks. (52) The Supreme Lord, the chief of all the Sâtvatas, after accepting that gift then departed with His son and daughter-in-law, bid farewell by His well-wishers. (53) After reaching His city and having met the relatives who carried Him, the Wielder of the Plow, in their hearts, related He in the midst of the assembly of leaders of the Yadus everything that had passed between Him and the Kurus. (54) And truely, even today shows this city the signs of Râma's prowess, the way it can be seen down by the Ganges being prominently elevated to the south.'
Thusthe third part of the tenth Canto of the S'rîmad Bhâgavatam ends named: 'Summum Bonum'.
Translation: Anand Aadhar Prabhu, http://bhagavata.org/c/8/AnandAadhar.html
Production: the Filognostic Association of The Order of Time, with special thanks to Sakhya Devi Dasi for proofreading and correcting the manuscript. http://theorderoftime.com/info/guests-friends.html
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