Gopa Balaram(Ananga Manjari) as Saṃkarṣaṇa / Lakshmana / Patanjali / SheshaAnanta / Nityananda / Ramanujacharya
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Friday, July 23, 2021
Gomanta War
https://www.google.com/search?q=Gomanta
98. Jarāsandha's instructions to the kings
VAISHAMPAYANA said:—Surrounded by his four-fold forces moving like the ocean, the highly effulgent'and powerful king Jarāsandha, observant of vows and the leader of kings, arrived there.
He had with him war-chariots drawn by spirited horses, trained by expert warriors whose course was not impeded any where, cloud-like elephants, adorned with bells,
carrying a golden room with warriors proud of battle and driven by clevor drivers, horses leaping and fleet like the wind governed by clever drivers and numberless infantry armed with swords,
daggers and leathern fences who could leap even high up into the the sky. A host of kings also followed him (1-6).
All the caves of that best of mountains and all the quarters echoing with the clatter of car wheels resembling the muttering of clouds, the noise of the elephants in rut,
the neighings of the horses and the leonine shouts of the infantry, the emperor Jarāsandha, with his army, was seen there like an ocean (7-8).
Striking this palms against each other and slapping their arms that army of the kings, abounding in delighted warriors, shone there like an army of clouds (9).
That army, variegated with cars, fleet like the wind, with elephants resembling the clouds, with horses resembling white clouds and with well dressed infantry, shone like clouds kissing the ocean after the termination of the rainy season (10–11).
Thereupon those powerful kings, headed by Jarāsandha, encambed encircling that mountain (12).
At that time the encampment of those kings lying outside shone like the full ocean during the full moon (13).
After the expiration of the night, the kings, having performed the auspicious ceremony of Koutuka, rose up for ascending the hill for fight (14).
Having assembled at the valley of the mountain they, out of curiosity, began to hold counsels befitting the hour of battle (15).
There was heard thus a great tumult like that of the upheaving of the ocean at the time of the dissolution of the world (16).
With Kanchika turbans on their heads and canes in their hands the warders began to move about on all sides exclaiming “Ma” i.e. (do not make noise) (17).
That army, hushed into silence, imitated the form of the ocean abounding in fishes and huge serpents (18).
When informed of the mandate of the king that ocean-like army stood silent and motionless the king Jarāshdha, like the preceptor of the gods, addressed them, saying (19):
—"United soon let the armies of the kings completely besiege this mountain (20).
Let rocky weapons and clubs be got ready and prāshas and Tomaras be placed on high (21).
Inorder to throw up let artizans make ready means of obstructing the speedy fall of weapons (22).
Let what, the king of Chedi speaks to heroes engaged in fighting with one another, and inebriete with desire for battle, be carried out (23).
Rive this foremost of mountains with Tankas and Khanitras and let kings, expert in fighting, be placed at no distance (24).
As long as I do not kill the two sons of Vasudeva let my army remain besieging the mountain (25).
You will so besiege this mountain sprung from rocks and you will so obstruct the sky with arrows that even the birds may not go out of it (26).
Let the kings, at my command, wait at the base of the mountain and get up on it as soon as an opportunity presents itself (27).
Let Madra, the king of Kalinga, Chekitān, the king of Valhika, Gonarda the king of Kāshmira, the king of Karusha, Druma of Kimpurushā, and mountainous tribes ascend the mountain from the other side (28–29).
Let Venudāri of the Puru race, Vidarbha, king Somaka, Bhoja, king Rukshmi, Mālava, Suryaksha, Drupada, the king of Panchala, Vinda and Anuvinda of Avanti province, the emergetic Dantavakra, Chhāgali, Purumitra, the emperor Virat, the king of Koushāmvi, Mālava, Shrutadhanwā, Veduratha, the king of Trigarta, Bhurisrava, Vana and Panchnava,
let these kings, powerful like thunderbolt and expert in capturing a fort, get up on this mountain from the north and assail it (30-33).
Let Ansumāna's heroic son Kaitaveya, Uluka, Ekalavya, Dridāksha, Jayadratha, ever observant of Kshatriya duties, Uttamoujā, Shālwa, the king of Kerala, Koushika, Vāmadeva, the king of Vidishā and powerful Sukeshi get upon the mountain from the east and rive it as the wind dissipates the clouds (34–36).
Myself, Darada and the powerful king of Chedi, shall rive the western side of the mountain (37).
In this way let the mountain be beseiged completely on all sides by our men and entertain a terrible fright as from the fall of a thunder-bolt (38).
Let the holders of clubs with clubs, Parigha-holders with Parighas and othor warriors with diverse other weapons rend this foremost of mountains (39).
O ye kings, you shall have, even to day to level this mountain abounding in high, uneven and dangerous rocks” (40).
As the oceans lie encircling the earth, so those kings, at the command of Jarāsandha, stood encircling the mount Gomanta (41).
Thereupon the king of Chedi, like unto Indra the king of gods, said:—“What is the use of capturing like a fort this foremost of mountains Gomanta impassable with high trees and abounding in high summits.
Covering it on all sides with twigs and woods we shall burn it even this very day. What is the use of making any other effort?
Besides the Kshatriyas are tender and they fight with arrows in battle. We should not engage them to fight on foot in a mountain.
By beseiging or rising above it even the gods cannot rend this mountain. O king, to lay a siege is proper when capturing a fort (42–46).
Those, who take shelter on a mountain, yield when they fall short of food, water and fuels. Although we are many in number we should not disregard the two Yādavas stationed in fight.
This is not a wise policy. We do not know the strength of those two Yādavas. By their actions they have acquired celestial reputation. And although they are boys they accomplish many difficult feats (47–49).
Placing all round this mountain dried grass and woods we shall set fire to them. Consumed thereby they will give up their life (50).
If on being burnt they come out of the mountain and approach us we shall, all united, kill them and they too will meet with death” (51).
The kings with all the soldiers liked what the king of Chedi said for their well-being (52).
Thereupon as a cloud is stricken with the rays of the sun so that mountain was ablaze with with dried woods, grass and twigs (53).
According to the course of the wind and place the light-handed kings set fire on all sides of that mountain (54).
Then the fire, excited by the wind, conflagrated on all sides, and with the lustre its flames, accompanied by smokes, beautified the sky (55).
Thus the fire, begotten by the collection of woods, began to burn up the beautiful mountain Gomanta abounding in beautiful trees (56).
And that burning mountain being rent assunder into a hundred (pieces) huge rocks began to come out from all sides, looking like huge fire brands (57).
As the sun, with its lustre, lights up the clouds, so the fire lighted up the mountain with its rising flames (58).
It appeared as if pained with molten metals, burning trees and agitated beasts that mountain was weeping (59).
From that heated mountain which was being consumed by fire began to come out molten metals of golden, dark-blue and silvery hues (60).
With its half enshrouded with the darkness of smoke, that mountain, covered with flames of fire, was shorn of beauty like disappearing clouds (61).
With the detached collection of rocks and the dreadful down-pour of embers that mountain appeared like a cloud accompanied by a shower of fire-brands (62).
With springs of water rising up and enveloped with smokes the mount Gomanta appeared to have been consumed by the fire of dissolution (63).
With half of this body burnt, serpents, having huge hoods, overwhelmed, with anxious eyes and sighing, began again and again to leap up and fall down with their heads bent downwards (64).
Assailed by fire and excited the lions and tigers began to cry and the trees began to yeild juice consequent upon burning (65).
Rendered coppery with ashes and embers the wind began to rise and cover the sky, with smokes, like clouds (67).
On account of the spread of fire the birds and beasts left the table-lands and the mountain became agitated (68).
As if rent by the thunder-bolt of Vāsava that mountain, abounding in shaken and high rocks, began to throw out rocks (69).
Thus setting fire to that mountain and themselves distressed by it the Kshatriyas retreated to a distance of a mile (70).
When that foremost of mountains was thus burnt the great trees were so scorched that none could look at them, and the root (of the mountain) was slackened, Rāma in anger, said to the lotus-eyed Krishna, the slayer of Madhu (71–72).
“O my brother Krishna, on account of their enmity towards us the enemies are consuming this mountain along with its table-lands, summits and trees (73).
Behold O Krishna, the leading twice-born ones, who are living in the forest of the mountain assailed by fire and covered with smokes, are as if weeping (74).
O brother, if this Gomanta is burnt down on our account we shall acquire great censure and blame in the world (75).
Therefore O foremost of warriors, in order to satisfy our debt to this mountain whose shelter we have taken we shall destroy the Kshatriyas with our very arms (76).
Setting fire to this mountain these foremost of car-warriors, the Kshatriays, well armed, are signifying their desire for battle. (We shall despatch them to the abode Yama)” (77).
Saying this Keshava's elder brother, bedecked with a garland of wild flowers, beautiful Kundalas and crown, inebriete with Kādamvari wine, resembling an autumnal moon, clad in a blue raiment, of white face,
the beautiful Baladeva jumped down in the midst of kings from the summit of Gomanta like the moon from the summit of Sumeru (78-80).
When Rāma leaped down, the beautiful Krishna, too of incomparable energy, resembling a dark-blue cloud, jumped down from the summit of Gomanta (81).
Thereat the divine Hari, assailing that foremost of mountains with his two feet, its four sides were broken down (82).
Thereupon, water, issuing from its rocks, resembling elephants in rut, immediately extinguished that fire as the sun, at the end of a cycle, puts down the fire of dissolution with showers.
Having thus put down the fire the powerful lotus-eyed Krishna, of a gentle face and leonine voice, carrying a beautiful diadem like that of the thousand eyed deity and bearing the mystic mark of Srivatsa on his breast, followed Rāma by jumping.
When they got down the foremost of mountains, assailed with their foot-steps, began to yield water for extinguishing the flaming fire.
Beholding that fire extinguished by water the kings too grew terrified (83–87).
99. Krishna meets his enemy
VAISHAMPAYANA said: —Beholding the two sons of Vasudeva come down from the mountain the soldiers of the kings grew terrified and the animals bewildered (1).
Although they had no other weapons but their arms they began to move about there in anger like two Makaras that agitate the ocean (2).
When they began to range there desirous of fighting there arose in them their respective ancient intelligence regarding the handling of weapons (3).
The weapons, which they had obtained before in their encounter at Mathurā, came down from the sky like burning flames before the very eyes of the assembled kings.
The huge bodily weapons, which the two Yādavas obtained, came down from the sky, as if filled with thirst and the desire of feeding upon human flesh.
They, adorned with celestial garlands, lighted up the ten quarters with their lustre and terrified the sky-ranging ones. Beasts of prey followed them with a view to feed upon royal flesh (4–8).
When in that great battle came down for the two Yādavas four powerful Vaishnava weapons namely, the plough-share Samvartaka, the mace Sounanda, the discus Sudarshana, and the club Koumodaki the powerful Rāma,
the foremost of Sātwatas, first of all, took up with his left hand the plough-share embellished with celestial garlands and moving obliquely like a serpent and with his right hand, the best of maces Saunanda that creates depression in the enemies (9-12).
Keshava, with delight, took up the discus Sudarshana which is worthy of being looked at by all the worlds and effulgent like the sun (13).
The other hand of Krishna, the necessity of whose incarnation was known to the gods, was bedecked with the club Koumodaki (14).
Thus armed the heroic Rāma and Govinda, the very incarnations of Vishnu, began to withstand the enemies in battle (15).
Displaying their prowess like two gods, the two heroic sons of Vasudeva, designated as the younger and the elder brothers and although one in Vishnu, divided into two as men under the names of Rāma and Govinda and dependant on each other, began to range in the battle-field withstanding the enemies (16-17).
Thereupon raising up his plough-share in anger, resembling the belly of a crow the heroic Rāma began to move about in the battle-field like the very Death of the enemies.
And dragging the cars of the highly powerful Kshatriyas he began to give effect to his anger on the horses and the elephants (18–19).
Ranging in that battle-field and assailing with the strokes of his mace mountain-like elephants thrown up with his plough-share he began as if to churn them (20).
Thereupon the leading Kshatriyas, who were on the point of being slain by Rāma, left their cars in fear, and went to Jarāsandha.
Thereat the king Jarāsandha, ever observant of Kshatriya duties, said to them: —“O fie on your conduct as Kshatriyas grown tired of battle (21–22).
The sages say that those, who albeit powerful fly away from the battle field leaving their cars behind, are visited by the sin of destroying an embroyo. Do you not know this (23)?
Fie on your conduct as Kshatriyas. Why do ye fly away in fear of a milk-herd of limited power who fights on foot (24)?
Do ye return soon according to my order, or you need not fight, but wait in the battle-field as spectators. I shall myself despatch those two cow-herd boys to the abode of Yama (25).”
Thus excited by Jarāsandha the Kshatryas delightedly rallied round and engaged in fight with a downpour of arrows (26).
With coats of mail, Nishtringsas, weapons, quivers, arrows and bows, set with strings, horses adorned with golden reins, cars of moon-like lustre and cloud-like elephants driven by Mahāmātras they again set out for the battle-field (27-28).
Covered with rising umbrellas and fanned with beautiful chowries the kings, stationed on cars, shone greatly in beauty in the battle-field (29).
The foremost of warriors, the two heroic sons of Vasudeva, Rāma and Keshava were seen ranging about with a desire of fighting as soon as they got down in the battle-field (30).
Thereupon there took place a terrible encounter between them and the kings, accompanied with a profuse discharge of shafts and strokes of clubs (31).
Those two heroic descendants of the Yadu race bore thousands of arrows shot by the kings like two mountains sprinkled with rain. Although assailed by heavy clubs and maces they did not tremble (32-33).
Thereupon the highly-powerful Krishna, resembling a cloud and holding conch, discus and club in his hand, increased his body like a cloud accompanied by wind.
And with his discus effulgent like the sun he began to cut down men, horses, elephants and mighty car-warriors (34–35).
On the other side, Rāma too so dragged the kings with his plough share and so struck them with his club, that they, deprived of consciousness, could not stand in the battle field (36).
The car-wheels being obstructed the variegated chariots of the kings were broken down aud could not go on in the battle-field (37).
Having their tusks broken down with the strokes of maces, Hastihānaya1 elephants began to fly away from the battle-field with a great noise like the autumnal clouds (38).
Assailed by the flames of the fire wrought by the discus, the cavalry and the infantry began to breathe their last like those struck down by thunder-bolts (39).
Struck and grinded with the plough-share the entire host of the royal army appeared like creatures at the time of the universal dissolution (40).
What to speak of fighting the kings could not even look at the battle-field, the sporting ground of the celestial weapons of Vishnu incarnate (41).
Some of the cars were completely crushed down, of some the kings were killed and some, with one wheel broken down, lay upset on the surface of the earth (42).
In that dreadful battle of discus and plough-share portendous Rākshasas were seen (43).
So great was the number of upturned cars, elephants, horses, and men, who, on being assailed, were plaintively bewailing that even with great care it could not be ascertained (44).
Saturated with the blood of the wounded kings the battle-field appeared like a damsel besmeared with sandal paste (45).
The battle-field was covered with the hairs, bones, fat, entrails and blood of horses, elephants and men (46).
The battle-field was destructive of the men and animals of the kings, was filled with inauspicious cries and bewailings of the jackals, was crested with lakes of blood, was like the sporting-ground of Death,
was covered with the bones of elephants, with warriors having their arms cut off and wounded horses and was echoing with the cries of vultures and wolves (47-49).
In that battlefield in which the kings were killed and death was common Krishna, looking like Death himself, moved about for killing his enemies (50).
Thereupon taking up his discus effulgent like the sun at the time of the universal dissolution and his dark iron club Keshava stood there in the midst of the army and said (51).
“O ye heroes of firm resolution who are clever hands in the use of weapons, though I, a foot-soldier, stand before you with my elder brother, why do you fly away (52)?
Why does not that king Jarāsandha, ill-fated as he is, come before us by whom you are being protected in the battle-field? (53)”
On his saying this the powerful king Darada ran towards Rāma of coppery eyes with a plough-share in his hand who was in the midst of the army and adressed him, like a cultivator calling a bull, saying:
—“O Rāma, O slayer of enemies, come and fight with me” (54–55).
Thereupon there began an encounter between Rāma and Darada, the foremost of men, like unto two powerful elephants (56).
Placing his plough-share on Darada's shoulder, Baladeva, the foremost of those endued with strength, struck him with his mace (57).
Thereupon grinded by that mace and with his head cut off the king Darada fell down on earth like a mountain, with its half rent assunder (58).
When that foremost of kings Darada was slain by Rāma a dreadful, hair-stirring encounter took place between Rāma and Jarāsandha like that between Vitra and Mahendra.
When those two heroes, taking up huge clubs, ran towards each other with great vigior shaking the earth they looked like two mountain summits (59–61).
When those two highly powerful heroes, celebrated in the world as being most proficient in club-fighting, ran towards each in anger like two infuriated elephants all came away from the battle-field to them (62–63).
Thereupon thousands of Gandharvas Siddhas, saints, Yakshas, Apsarās and Devas came there (64).
O king, at that time adorned with Gandharvas and great saints the welkin shone greatly in beauty as if crested with luminous bodies (65).
Thereat as an elephant strikes, with his two tusks, his antagonist so amongst those two heroes proficient in club fighting the king Jarāsandha took possession of the eastern side and Baladeva of the southern side; and filling the ten quarters with their leonine shouts they struck each other (66–67).
In that encounter the sound of Rāmā's club was heard like the clapping of a thunder-bolt, and that of Jarāsandha was like that of the riving of a mountain (68).
The club, slipped off Jarāsandha's hand, could not agitate Rāma the fore most of the wielders of club and (firm as) the mount Vindhvā (69).
By vritue of his great endurance and learning Jarāsandha, the king of Magadha, bore the strokes of Rāma's club and baffled them (70).
Thereupon was heard in the sky a sweet voice, the witness of the world:—“O Rāma, O conferrer of honors, there is is no use of toiling any more.
The king of Magadha is not to be slain by thee. As ordained by me the king of Magadha will, in no time, meet with his death” (71–72).
Hearing this Jarāsandha was possessed by absent-mindedness and Baladeva too did not strike him. Then the Vrishnis and other kings retired from the battle-field (73).
Thus, O great king, when after slaying one another for a long time, Jarāsandha was defeated and fled away and when the other great car-warriors took to their heels, the army was shorn of soldiers (74).
Then with their elephants, horses and cars, all those kings, like unto herds of deer pursued by a tiger, fled away in fear (75).
That dreadful battle-field, when left off by the royal car-warriors whose pride was humilated, was filled with beasts of prey and grew exceedingly terrible (76).
O sinless one, after the mighty car-warriors had fled away, the highly effulgent king of Chedi, remembering his relationship with the Yādavas, approached Krishna encircled by his Kārusha and Chedi detachments.
In order to make closer the tie of relationship he said to Govinda (77-78):
—“O lord, O descendant of Yadu, I am the husband of thy father's sister. Thou art an object of affection unto me and therefore I have come to thee with my army (79).
O Krishna, I had told king Jarāsandha of limited understanding “O you of vicious intellect, do not quarrel with Krishna and desist from battle” (80).
Jarāsandha however disregarded my words. He is therefore flying away unsuccessful from the battle-field with his followers. I have also left him to-day.
That king is not returning to his city shorn of hostile feelings. He will again disturb thee with his sinful attack (81–82).
Therefore, O Mādhava, do thou speedily leave this place, strewn over with dead bodies of men, filled with beasts of prey and resorted to by ghosts and goblins (83).
Let us go with our army and followers to the city of Karavira and visit the king Vāsudeva Shrigāla (84).
I have got these two cars ready for you drawn by fleet horses and consisting of daggers, discuses, axles and poles (85).
May good betide thee, O Krishna; do ye get on them speedily and let us go to visit the king of Karavira” (86).
Hearing the words of the king of Chedi, the husband of his father's sister Krishna, the preceptor of the world, with a delighted mind, said (87):
—“Alas! we were assailed with the fire of battle. But thou hast sprinkled us with the water of thy words according to place and time as befits a friend (88).
O foremost of Chedis, rare in the world is a person who gives vent to well-meaning and sweet words in pursunance of time and place (89).
O king of Chedi, beholding thee now we think that we have got a master. There will be nothing unattainable by us since a king, like thyself, is our friend (90).
O thou the perpetuater of the Chedi race, while thou hast become our help we shall be able to slay Jarāsandha and other kings like him (91).
O lord of Chedi, amongst kings, thou art the first friend of the Yadus and therefore thou shouldst superintend all other battles which will take place hereafter (92).
Amongs the war-like kings who will survive us those, who will describe this battle of discus and mace and the defeat of the kings on the mount Gomanta, will repair to the celestial region. And they too, who will think of it, will also go (93–94).
O king of Chedi, by the way pointed out by thee, we shall repair to the city of Karavira for our own well being” (95).
Thereupon mounting a car drawn by horses fleet like the wind they passed over a long distance like three fires incarnate (96).
Spending three nights on the way those three celestial-like heroes reached the foremost of cities Karavira on the fourth day and entered the auspicious place for their well-being (97).
Thursday, July 22, 2021
Wednesday, July 21, 2021
Monday, July 12, 2021
Sunday, July 11, 2021
Leaving first to serve first
Killing Kamsa's Brothers
Text 12
sri-bahulacva uvaca
kamsanuja bhrataro 'stau
kagka-nyagrodhakadayah
te ke purvam vada mune
ye 'pi moksam param gatah
Sri Bahulacva said: Kamsa's had eight younger brothers, headed by Kagka and Nyagrodha, who attained liberation. Who were they in their previous births. O sage, please tell me this.
Text 13
sri-narada uvaca
alakayam pura yakso
devayaksa iti smrtah
jnani jnana-paro manyah
civa-bhaktya maha-dyutih
Sri Narada said: In ancient times there was a Yaksa named Devayak_sa, who lived in Alaka-puri. He was wise, learned, glorious, and sincerely devoted to Lord Siva.
Text 14
tasya castau suta jata
devakuto mahagirih
gando dandah pracandac ca
khando 'khandah prthus tatha
He had eight sons, who were named Devakuta, Mahagiri, Ganda, Danda, Pracanda, Khanda, Akhanda, and Prthu.
Text 15
ekada civa-pujayam
devayaksena noditah
sahasram pundarikani
cahartum arunodaye
One time Devayaksa sent them to pick, for the worship of Lord Siva, a thousand lotus flowers at sunrise.
Text 16
puspani manasan nitva
cabditani madhu-vrataih
aghraya gandha-lobhena
dadus te janakaya vai
From Manasa-sarovara, they took many flowers filled with the humming of bees. After greedily smelling them, they gave them to their father.
Text 17
ucchisti-krta-dosena
civa-puja tiras-krta
asurim yonim apanna
mudhas te janmabhis tribhih
The worship of Lord Siva became ruined by offering these already-smelled flowers. The foolish sons became demons for three births.
Text 18
hastabhyam sagkarabhyam ca
baladevasya maithila
param moksam gatas te vai
dosan mukta videha-rat
O king of Videha, by the touch of Lord Balarama's auspicious hands the sons became free of their sin and attained liberation.
Text 19
kamsanujanam vyakhyanam
purva-janma-bhavam nrpa
idam maya te kathitam
kim bhuyah crotum icchasi
O king, in this way I have described to you the previous births of Kamsa's eight younger brothers. What more do you wish to hear?
Sunday, July 4, 2021
Friday, July 2, 2021
Wednesday, June 30, 2021
Sunday, June 27, 2021
Khara
VAISHAMPAYNA said:—After the king of serpents had been vanquished by Krishna in the lake of Yamunā Rāma and Keshava began to range there (1).
Thereupon going to the mountain Govarddhana1 along with their precious kine, those two heroic sens of Vasudeva beheld a huge forest of palm trees, situate, on its north, on the bank of Yamunā (2-3).
They were greatly delighted at its sight and began to range in that charming forest of palm trees covered with palm leaves like two new grown plants (4).
It was well levelled, cool, coated with black earth and profuse grass and was freed from stones and clods of earth. Dark-blue and tall palm trees, with fruits and branches hanging, shone there like the trunks of elephants (5–6).
While thus ranging Dāmodara, the foremost of speakers, said to Sangkarshana : "O reverend sir, this forest-land is perfumed with the fragrance of ripe palm fruits. Let us both quickly pluck the sweet, ripe and dark-blue fruits.
While its smell is so very sweet and pleasing to the odiferous organ it must undoubtedly be delicious like ambrosia. This is (in short) my conviction (7–9).”
Hearing the words of Dāmodara, Rohini’s son smilingly shook the trees with a view of felling down the fruits (10).
Appearing like a desert, although very useful, that forest of palm trees was unworthy of being resorted to and traversed by men like a habitation of the Rākshasas (11).
For encircled by a herd of mules that huge and dreadful demon Dhenuka used always to live there, in the shape of an ass (12).
Terrifying men, beasts and birds there that wicked minded ass used to protect the forest of palm trees (13).
Hearing the sound of the fall of palm fruits he grew exceedingly enraged and could not bear it like unto an elephant (14).
Shaking his manes in anger, lipting up his tail in delight and scratching the earth with his hoof that Daitya, of motionless eyes and wide lips, followed the sound of palm fruits and arrived where the son of Rohini was (15–16).
Beholding under the palm tree that immortal son of Rohini resembling a flag in form, that Daitya-chief Khara, having the teeth for his weapon, all on a sudden bit him; and then turning back his face he struck his breast with his long legs (17–18).
Then holding that demon in the shape of an ass by the legs and whirling his head and shoulders (Sangkarshana) threw him up on the top of the palm tree (16).
He too, with his thighs, waist, neck and back mutilated and a disfigured form, fell down on earth along with palm fruits (20).
Beholding that ass thus dead and shorn of beauty Baladeva threw up his other relations too on the top of the tree (21).
At that time the ground there was covered with palm fruits and bodies of the asses and it shone there like the autumnal sky covered with clouds (22).
Thus when that Daitya, in the form of an ass, was slain with all his followers that forest of plam trees assumed again a picturesque view (23).
When that most excellent white forest of palm trees was shorn of fear the kine began to range there with great glee (24).
And entering that forest the milkmen, rangers of woods, began to move about on all sides divested of sorrow and fear (25).
Observing the kine roam on all sides at ease the two sons of Vasudeva, powerful like elephants, spread there seats of grass and sat down at ease (26).
Saturday, June 26, 2021
Baladeva's mantra for protecting Pradyumna
VAISHAMPAYANA said:-O foremost of victors, after having slain Shamvara, Pradyumna had arrived at the city of Dwārāka a wonderful evening Mantra was recited.
I am describing the evening Mantra which Baladeva recited at that time for protecting Pradyumna. If one recites it in the evening he has his soul purified.
It has been recited by Baladeva, Vāsudeva, and the pious ascetics and saints:– “May the Lord of the universe Brahmā, the peceptor of the gods and Asuras, protect me.
May Om, Vashatkar, Savitri and the three regulations protect me. May the four Vedas, Puranas, Itihāsas, Khilas, Upakhilas, the auxiliaries of the Vedas and their commentaries protect me (1–3).
May earth, air, ether, water, light, the senses, mind, intellect, the gunas Sattwa, Raja, Tama, the five vital airs, namely Vyāna, Udana, Samāna, Prāna, and Apāna and the seven other airs which which pervade the universe protect me.
May the great Rishis, Marichi, Angira, Atri, Pulastya, Pulaha, Kratu Bhrigu and the divine Vasistha protect me. May the fourteen Munis headed by Kashyapa, and the Lord Nārāyaṇa with ten quarters and Gunas protect me.
May the eleven Rudras, the twelve Adityās, the eight Vasus and the two Ashwinis protect me. May the mothers of the Daityas, Hri, Shree, Lakshmi, Swadhā, Medhā, Tushthi, Pushthi Smriti, Dhriti, Aditi, Diti, Danu, and Sinhikā protect me.
May the mountains Himāvan, Hemkuta, Nishadha, Sweta, Rishabha, Paripatra, Vindhya, Vaidurya, Sahya, Udaya, Malaya, Meru, Mandara, Dardura, Krouncha, Kailāsha, and Maināka protect me (9-16).
May the Nāgas, Shesha, Vasuki, Vishalāksha, Takshaka, Elapatrā, Suktikarna, Kamvala, Aswatara, Hastibhadra, Pitharaka, Karkotaka, Dhananjaya, Puranaka, Karavira, Sumanasya, Dadhimuka, Sringārapinda
the Lord Mani known all over three worlds, the Nāga kings Dadhikarma and Haridraka all those Nagas and others whose names have not been mentioned—all those who are truthful and upholding the universe, protect me.
May the four oceans protect me. May the river Gangā, the foremost of streams, Saraswati, Chandrabhaga, Shatadru, Devikā, Shivā, Iravati, Vipasha, Sarayu, Yamunā, Kalmashi, Rathoshmā, Vahinda, Hiranyadā, Plakshmā, Ikshumati, Shravanti, Vrihavrathā,
and the celebrated Charmanvati and the sacred Vadhusara, and those whose names have not been mentioned flowing in the north sprinkle me with their water.
May Venvā, Godāvari, Kaveri, Kongkanāvati, Krishnā, Venva, Shuktimati, Tamasa, Pushpavahimi, Tamraparni, Jyotiratha, Utkalā, Udumvarāvati, Vaitarani,
the sacred Vidarbha, Narmudā, Vitasta, Bhimarathi, Mahānandi, Elā, Kahini, Gomati and Shoma and all those whose names have not been mentioned flowing in the south sprinkle me with their water.
May Kshiprā, the sacred Charmanvavati, Mahi, Shuvravati, Sindhu, Vetravati, Bhojanta, Vanamahkā, Purvabhadrā, Aparābhadrā, Urmita, Varadrumā, Vetravati, the well-known Chapadangi,
Luthā, the sacred and charming Saraswati, Mitraghni, Indumāla, Madhumati, Umā, Garunar, Tapi, Vimalodakā, Vimalā, Vimalodā,
Mattagangā, and Payaswani and all those whose names have not been mentioned here as well as the sacred Bhāgirathi flowing in the west sprinkle me with water (17-34).
May the sacred lakes Prabhāsa, Prayāga, Naimisha, Pushkara, Gangā, Kurukshetra, Shrikshetra, Goutamashrama, Ramhrada, Vināshana, Rāmatirtha,
Gangādwāra where Soma rose up, Kapālamochana, the well-known Suvarnadindu, Kanakapingala, Dashāswameda, the Naranarayanshrama,
the celebrated Vadari, the well-known Phalgu, Chandravata, Kokāmukha, the sacred Gangāsāgara, Tapoda of the Magadha country,
the well-known Gangobheda, and those whose names have not been mentioned where the great Rishis live, sprinkle us with their sacred water.
May the shrines of Shukara, Yogamārga, Shwetadwipa, Brahmatirtha, Rāmatirtha, Dashāshwamedha, the sin-destroying Gangā with her streams, Vaikuntha-like Kedara, Shukarodvedana and Pāpamochana destroy my sins and purify me.
May Dharma, Artha, Kāma, fame, Prapti, Shama, Dama, Varuna, Kuvera, Yama, Niyama, Kāla, Naya, Sannati, anger, stupefaction, forgiveness, patience, lightning, clouds, herbs, planets,
Yakshas, Pishachas, Gandharvas, Kinnaras, Siddhas, Chāranas, night-rangers, sky-rangers, beasts, auspicious planets, Lamvodara, Bali, Pingaksha, Vishwarupa, Indra with airs, Kalā, Truti, Lava.
Kshanā and other divisions of time, stars, planets, seasons, months, days, nights, the sun, moon, sorrow, fear and sentiments, pride, truth, Sidhi, Vridhi, Sruti, Dhriti, Rudrāni, Bhadrakāli, Bhadra-Yasthi,
Vāruni, Bhāsi, Kalikā, Shandili, Kuhu, Sinivāli, Bhima, Chitravati, Rati, Kātyāyani, Sohityā, Ayanamitra, Ganadā and other celestial damsels, spoken of, protect me with their friends (35-52).
glorious
JANAMEJAYA said:-O Saint, I wish to listen again to the glorious deeds of the intelligent Baladeva, the personification of Shesa, the upholder of the earth (1).
Sages, well read in Puranas, designate Baladeva, full of effulgence as highly noble and the highly powerful prime deity Ananta. O Vipra, therefore I wish to listen accurately to his deeds. (2-3).
VAISHAMPAYANA said:- In the Puranas this highly energetic and powerful Baladeva is described as the Naga king Sesha, the mine of lustre, who holds up the earth,
as the foremost of Purushas, as a teacher of Yoga and as the foremost of those who are well-read in the Mantras of the Vedas.
Many times he defeated Jarāsandha while fighting with clubs but he did not kill him (4-5).
The other celebrated kings, of earth who followed the Magadha emperor, were defeated by him in battle (6).
In wrestling with him even Bhima, of dreadful prowess, endued with the strength of an Ayuta elephant, was defeated by him (7).
On account of his stealing awaya Duryodhana's daughter Lakshmanā, Jamvavati's son Shāmva was confined by those princes in the city of Hastinā.
Hearing of his confinement the highly powerful Rāma went to that city for releasing him, but did not find him. Thereat worked up with anger that powerful heroe performed the following wonderful feat.
Taking up his invincible, incomparable, and celestial weapon, plough-share, powerful like that of Brahma and fixing it on the wall of the city he thought of throwing that city of the Kauravas into the Ganges (8-12).
Beholding his city thus whirled the king Duryodhana sent Shāmva with his wife to the highly powerful Rāma and presented himself for his discipleship.
Rāma too accepted the Kuru king as his disciple in club fighting. O king, from that time, this whirling city is seen bent towards the ocean.
O king, formerly in the Bhandirava forest, Halāyudha, the son of a heroe, killed Pralamva, with one stroke of his fist.
This too is one of his deeds well-known on earth. He hurled up the huge-bodied demon, Dhenuka, coming under the disguise of an ass and threw him up on the top of a tree. And he too fell down dead on the surface of the earth (13-17).
The holder of plough-share made the great river Yamuna, the sister of Yama, of quick-current and going towards the ocean of salt water, turn her course towards the city. This too is one of his wonderful deeds (18).
O king, I have thus described to you the powerful deeds of Baladeva of matchless strength, the personation of Sesha passing under the name of Ananta.
You shall, while listening to the Purānas, hear of many other most excellent feats of Haladara, the foremost of Purushas, which have not been described by me to day (19–20).
Rukshmavati
VAISHAMPAYANA said:—After a few days the powerful Rukshmi, the slayer of his enemies, announced that his daughter would make her choce of a husband (1).
For this invited by Rukshmi many rich and powerful kings and princes came to his house from various countries (2).
Prādyumna, accompanied by other princes, went there. As soon as she saw him Rukshmini’s daughter wanted to marry him.
She too, endued with grace and effulgence, was celebrated on earth for her beauty. Keshava's son therefore wished to espouse that one of fair eyes (3-4).
Thereupon when all the powerful kings took their seats in the Swayaṃvara hall, the Bidarbha king's daughter chose Pradyumna the slayer of enemies (for her husband) (5).
For he was a master of arms and well-built like a lion. Besides Keshava's son was peerless in beauty on earth (6).
And that beautiful, youthful and accomplished princess too was attached to him like unto Nārāyanas's wife Indra-senā (7).
After the termination of the Swayaṃvara the kings repaired to their respective cities and Pradyumna too went to Dwārakā with the princess of Bidarbha with him (8).
The heroe lived happily in her company as did Nala in that of Damayanti. Pradyumna begat on her a son by name Aniruddha, like unto the son of a god and of matchless deeds on earth.
When, Aniruddha, coming of age, mastered the Vedas, the science of archery and the moral laws, Mādhava selected the beautiful gold-like Rukshmavati, the grand-daughter of Rukshmi, for his wife (9–11).
O Janamejaya, the highly illustrious and intelligent king Rukshmi used alway to show rivalry with Krishna; still, on account of the eagerness of his son and Rukshmini
he cast off his enmity and said with delightedness “I confer Rukshmavati on Anirudha endued with accomplishments and of a peaceful nature (12–13).”
On this occasion Keshava, surrounded by his own army and accompanied by Rukshmini, Sangkarshana, his own sons and other Yādavas, went to Bidarbha (14).
Rukshmi's kinsmen, friends and allies came there also at his invitation (15).
O king, thereupon, in an auspicious day and under the auspicies of a favourable planet Aniruddha's wedding was celebrated with great festivity.
Thus when Aniruddha was married to the Bidarbha princess, the Baidharvas and the Yādavas performed a great festivity. And adored there like immortals the Vrishnis lived happily.
Thereupon the liberal king of Ashmakā, Venudāri, Rukshma’s son Shrutarvā, Chānura, Krātha, Angshuman, the highly powerful king of Kalinga, Jayatsena, the king Pārdya and the beautiful king of Rishka,
all these highly rich chiefs of Deccan spoke secretly to the powerful Rukshmi:—“You are an expert in dice and we too wish to play; Rāma is a novice.
Therefore following you we wish to defeat Rāma”. Thus accosted the mighty car-warrior Rukshmi approved of (their proposal).
Thereupon they all delightedly entered into a beautiful hall with golden pillars and its floor covered with flowers. And it was sprinkled with sandal water.
Those kings, decorated with beautiful garlands and unguents, and desirous of scoring victory, entered into that hall and sat upon golden seats (16–24).
Invited by those deceitful kings expert in the game of dice, Rāma gladly said:—“See I am sporting” (25).
In order to vanquish Revati’s husband with a deceptful play the Deecan chiefs brought to the place of gambling innumerable jems, pearls and gold coins (26).
Thereupon there commenced the game of dice, the objecet of dreadful quarrels, a source of ruin to the wicked-minded and foe to friendship (27).
In that game of dice with Rukshmi, Baladeva betted from ten to a thousand gold coins (28).
Although the high powerly Baladeva was very careful Rukshmi won that game and betted another such amount (29).
Thus repeatedly defeated by Rukshmi the highly powerful elder brother of Keshava betted one koti gold coins (30).
Saying to the holder of mace, 'you are defeated' and smiling the greatly wily Rukshmi threw his dice. And with pride he again said “Although unconquerable in battle, Baladeva, a novice and weak in a game of dice, has lost innumerable gold coins to me” (31–32).
Hearing it the king of Kalinga, delightedly and showing his teeth, laughed aloud. Hearing those words of Rukshmi relating to his defeat the holder of ploughshare (Bala) was worked up with anger.
Assailed by the cutting words of Bhishmaka's son, the pious son of Rohini, although a master of anger, again invoked his rage. And although worked up with ire, the highly powerful Rāma, controlling his passions, calmly said:-
"My next bet is one hundred koti gold coins, O king. Throwing red and copper coloured dice in this sinful country take all this” (33–37).
Thus addressed by Rohini's son, Rukshmi, the wretch of a man, did not say anything at first, then saying “very well” he again threw his dice (38).
When the dice, bearing four marks, were thrown by him Rukshmi was rightly defeated by Rāma.
But the descendant of Bhoja did not admit it but smilingly said “I have won the game.” Hearing those deceiptful words Baladeva was again filled with anger and therefore did not give any reply.
Thereupon increasing the anger of the high souled Baladeva an invisible voice said solemnly like the muttering of clouds—
"Truly has said the beautiful Baladeva. Rukshmi has been defeated in a fair play. Although they know at heart that they have been defeated still they do not admit it in words.
Though Baladeva says nothing, still in fact, he has won the game. This is the truth (39–44).”
Hearing this well-expressed truthful word from the sky the powerful Sangkarshena stood up and began to grind on earth, Rukshmi's elder brother with the huge dice board.
Enraged at those words, Rāma, the foremost of Yadus, slew with force that harsh-speeched and jealous Rukshmi (45–46).
Thereupon coming out therefrom in anger he struck down the teeth of the Kalinga king and began to roar there in anger like a lion.
Then taking up a dagger he terrified all other kings. Afterwards uprooting, like an elephant, the golden pillars of the hall and terrifying the Kaishikas there Sangkarshana, the feremost of the strong, came out of the door (47-49).
As a lion assails the little deer so having slain the wicked Rukshmi, Rāma, the foremost of Yadus, encircled by his own men, returned to his tent and communicated to Keshava all that had happened (50-51).
The highly effulgent Krishna said nothing to Rāma. Hearing of the death of her own brother and cursing her own self Rukshmini began to shed tears in anger and said:—
“Alas, Rukshmi, powerful like Indra, the slayer of hostile heroes who had not been slain by Vāsudeva before, has been slain in the gambling-hall with the dice board hurled by Rāma.” (52-54).
On the highly powerful son of Bhishmaka, Rukshmi, trained by Bhārgava, and well-versed in warfare and active like Bhārgava himself, being slain the Vrishnis and Andhakas were filled with sorrow.
O foremost of Bharatas, you have thus listened to how the Vrishnis became enemies, of Rukshmi and how he was slain.
O king, a few days after this incident the Vrishnis, who were under Rāma and Krishna, came to the city of Dwāravati with profuse riches (55–58).