Gopa Balaram(Ananga Manjari) as Saṃkarṣaṇa / Lakshmana / Patanjali / SheshaAnanta / Nityananda / Ramanujacharya
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).
visits Vraja
VAISHAMPAYANA said:-After some days had thus elapsed, Rāma, recollecting his friendship with Gopas, alone went to Vraja with Krishna’s consent (1).
Clad in a beautifully wild atture and quickly entering into Vraja Krishna’s elder brother, the slayer of his enemies, saw first his charming and extensive forest that had been enjoyed by him before and the well-scented tanks (2-3).
Thereupon delighting the Gopas with his sweet behaviour according to age and previous conduct he held various charming conversations with the milk-women (4-5).
Thereupon the elderly milk-men said to Rāma, the foremost of sporters, who had just returned from a foreign land in sweet words (6).
“Welcome to thee, O thou of large arms, O descendant of Yadu. We have been pleased with seeing thee to-day (7).
O heroe, thou art dreadful unto enemies and celebrated in the three worlds. We have been pleased for thy return to Vraja (8).
O heroe, O descendant of Yadu, we deserve protection from thee or (it may be) that creatures cherish attachment for their native place (9).
O thou of a pure countenance, no sooner we desired for thy arrival than thou hadst come and seen us. Forsooth we have been rendered worthy of the honor of gods (10).
By thy good luck and by thy own greatness the wrestlers and Kansa were slain and Ugrasena has been installed as a king (11).
We have heard of thy encounter, in the ocean, with Timi-like Panchajana, of his destruction and thy battle with Jarāsandha and other Kshatriyas on Gomanta (12).
We have also heard of Darada's death, Jarāsandha’s defeat and of the descension of weapons in that great battle (13).
O heroe, we have also heard, that slaying the king Shrigāla in the charming city of Karavira thou didst place his’son on the throne and console the subjects (14).
Thy entrance into the city of Mathurā is worthy of being narrated even by the gods. By it the earth has been established and all the kings have been brought to subjection (15).
With thy arrival here, we have been, along with our friends, pleased, delighted and favoured as before” (16).
Rāma then replied to all the Gopas stationed around him saying:—“You are our better friends than even the Yādavas (17).
We had been reared by you and spent our boyhood in sporting here (18).
We took our meals in your houses and tended the kine. You all are our firm friends” (19).
When Halāyudha gave vent to these words in the midst of Gopas, marks of joy were visible on the faces of their women (20).
Thereupon repairing to the forest, the highly powerful Rāma, conversant with the knowledge of spirit, began to sport there with Gopa women (21).
Then the milk-men, conversant with the knowledge of time and place, brought Vāruni wine to him. Rāma, of the hue of a pale cloud, drank that wine in the forest along with his friends.
There after the cow-herds brought to him diverse beautiful forest fruits, flowers, meat, sweet juice and full blown lotuses and hilies just collected.
As the mount Mandara is adorned by the Kailāca hill so Rāma shone, with Kundalas hanging from his cars, with diadem placed a little askance, with locks and head and breast besmeared with sandal and decked with garlands of wild flowers.
Clad in an apparel dark-blue like a cloud his white person appeared like the moon enshrouded by darkness. The plough-share, attached to his hands like the hood of a serpent and the burning mace fixed to his finger, increased his beauty the more.
Thus with his eyes rolling in intoxication, Rāma, the foremost of the strong, began to enjoy there like the moon in an autumnal night(22-29).
Thereupon Rāma said to Yamunā:-"O great river, going to the ocean, I wish to marry you by bathing in your water; come to me therefore in your bodily form (30).”
Out of her womanish habit and ignorance Yamunā disregarded his words as being the out-come of drunkenness and did not come to him (31).
Thereat filled with anger and maddened with drunkenness the powerful Rāma took up his plough-share and sat with his head looking down in order to drag her (32).
The garland of flowers, that fell down on earth, began to pour, through the leaves, clear water (33).
Thereupon bending down the head of his plough-share Rāma began to drag the bank of the great river like unto a wife following her inclination (34).
At that time the currents of the river were upset and all the fishes and the acquatic animals grew bewildered. And Yamunā too followed the course of the plough-share (35).
Dragged with force by Rāma the powerful river Yamunā, going to the ocean, like unto a drunk woman going astray in a high-road and overwhelmed with fear, began to follow the way pointed out by the plough-share.
She had the bank for her hip, dark-blue lotuses for her lips, the foams driven by the water for her girdle, the grave currents for her moving limbs, the bewildered fishes for her ornaments, the white geese for glances, the rising Kāsa flowers for her silken raiment, the trees grown on her back for the ends of her hairs, the current for her slippery gait, and the mark of the plough-share for the outer corner of her eye, and the Chakravakas for her breast.
Although she goes by the lower ground she was made to go up and brought to the forest of Vrindāvana (36-41).
When the river Yamunā was brought to Vrindāvana the water-fowls, as if weeping, followed her (42).
When she crossed the forest of Vrindāvana, Yamunā, assuming the form of a woman, said to Rāma (43):
—“Be propitiated with me, O lord. I have been terrified at these thy unfavourable actions. Behold, this my watery form has been changed (44).
O thou of large arms, O son of Rohini, thou hast dragged me away from my own path. Therefore I have become unchaste amongst the rivers (45).
When I shall go to the ocean, other rivers, co-wives with me, proud of their course, will smile at me, with their foams and call me an unchaste river (46).
Show me the favour, O heroe, I beg thee, O elder brother, of Krishna. Be thou delighted at heart, O foremost of the celestials (47).
I have been dragged here with thy weapon. Do thou assuage thy ire. O thou of large arms, O thou, the weilder of plough-share, I fall at thy feet. Do thou command me, by what path I shall go.”
Beholding Yamunā, the wife of the ocean fallen at his feet the holder of plough-share, inebriate with wine, said (48–49):
—“O beautiful Yamunā of fair eye-brows, O auspicious damsel seeking union with the ocean, I command thee to follow the way pointed out by my plough-share and water this province. Be thou at peace, O noble one, and do thou proceed at thy pleasure (50–51).
As long as the world will exist my glory will flourish.”
Beholding the dragging of the ocean all the inhabitants of Vraja said to Rāma, exclaiming “Well done ! Well done” and bowed unto him.
Leaving aside the noble Yamunā, thinking for a moment and taking leave of all the inhabitants of Vraja, Rāma, the foremost of strikers, again repaired to the auspicious city of Mathurā (52-54).
Repairing to Mathurā Rāma saw the slayer of Madhu, the eternal essence of the universe, stationed in his own house (55).
In his wild attire and with his breast covered with garlands of fresh wild flowers he embraced him (56).
Beholding the holder of plough-share Rāma arrived there Govinda too rose up soon and offered him the seat (57).
After Rāma had taken his seat, Jarāsandha, in sweet words, enquired of him about the well-being of his Vraja friends and cows (58).
Rāma then replied to his brother of sweet words, saying:-O Krishna, they, of whose well-being you enquire, are all well” (59).
Thereupon Rāma and Keshava held conversations on various ancient and profitable subjects in the very presence of Vasudeva (60).
Rukshmi
116. An account of Rukshmi: Krishna takes away Rukshmini
VAISHAMPAYANA said:-In the meantime inorder to satisfy the king of Chedis the powerful Jarāsandha announced “a marriage with presents of gold coins and ornaments wil be celebrated between the king Shishupāla and Bhishmaka's daughter Rukshmini”.
And he then excited for battle the highly powerful Suvaktra the son of Dantavakra, an expert in illusious like unto the thousand-eyed deity, the highly powerful and energetic Sudeva, the master of one Akshouhini of soldiers,
and the son of Vāsudeva, the king of Poundra, the highly powerful son of Ekalavya, the son of Pandya king, the powerful king of Kalinga, the king Venudāri, an enemy of Krishana's,
Aushumān, Krātha, Shrutarvā, the kings of Kalinga and Gāndhara, the highly powerful Praghasa, the king of Kashi and others (I-8).
JANAMEJAYA said:-O foremost of the twice-born conversant with the Vedas, in what country and in whose family the effulgent king Rukshmi was born (9).
VAISHAMPAYANA said:—Bidarbha, the son of royal saint Yādhava, constructed a city by name Bidarbhi, on the southern side of the mount Vindhya (10).
His highly powerful and energetic sons, Kratha and others became all kings of separate kingdoms and founded separate familes (11).
O king, of them the Vrishnis were born in the family of Bhima. Aushumān was born in Kratha's family and Bhishmaka, whom people call Hiranyaromā, the king of Deccan, was born in Kaishika's family.
The king Bhishmaka, who, living in the city of Kundina, used to govern the southern quarter presided over by Agastya, had a son by name Rukshmi and a daughter by name Rukshmini.
The highly powerful Rukshmi obtained divine weapons from Druma and Brahma weapon from Jamadagni's son Rāma.
He always used to boast before Krishna of wonderful deeds (12–15).
O king, Rukshmini was of matchless beauty on earth and therefore the highly effuigent Vāsudeva desired to possess her as soon as he heard of it (16).
Rukshmini too, hearing of Janārddana, endued with energy and strength, wished. “He only will be my husband” (17).
Filled with grief on account of Kansa's death and thinking “he is his enemy” the highly powerful Rukshmi did not confer Rukshmini on the highly energetic Krishna although he prayed for her (18).
The emperor Jarāsandha begged that maiden, of Bhishmaka of dreadful power, for the Chedi king Shishupāla, the son of Sunitha (19).
The king Vrihadratha, who formerly made the city of Girivraja in the province of Magadha, was the son of the Chedi king Vasu.
In his family was born the highly powerful Jarāsandha; and the Chedi king Damaghosha was also born in the same family (20-21).
Damaghosha begat on Vasudeva's sister Shrutashravā five sons of dreadful prowess, namely, Dashagriva, Raivahy, Upadisha and Bali.
They were all heroic, energetic, powerful and well-versed in the use of all sorts of weapons (22–23).
The king Sunitha handed over to Jarāsandha, born in his own family, his son Shishupāla, who brought him up just like his own son (24).
Inorder to please the highly powerful Jarāsandha, an enemy of the Vrishnis, under whose protection he was brought up the Chedi king Shishupāla quarrelled with them (25).
Kansa was Jarāsandha's son-in-law. On account of his being slain in the arena there took place a dissension between him and the Vrishnis for Krishna (26).
At that time the king of Magadha wanted Rukshmini from the powerful Bhishmaka for Sunitha's son Shishupāla. And he too promised to confer her on him (27).
Thereupon the emperor Jarāsandha, with Shishupāla and Dantavakra, started for Vidarbha.
And the intelligent Poundra-king Vāsudeva, the highly powerful kings of Anga, Banga and Kalinga followed him (28-29).
By going out in advance Rukshmini honored those kings and welcomed them to his city (30).
Inorder to please their father's sister Rāma and Krishna, with the mighty Vrishni car-warriors and their army, went to that city (31).
Kratha, the king of Kaishika received and duly welcomed those worshipful Yādhavas who lived outside the city (32).
On the day previous to that of the wedding, Rukshmini, gifted with all auspicious marks, after the performance of benedictory rites,
shining in her beauty and on a car drawn by four hourses and protected by soldiers, was going from her house to that of Indra inorder to worship Sachi (33–34).
Krishna saw, near the temple, Rukshmini, the best of beauties, like unto the burning flame of fire, as if she were the goddess of illusions descended on earth, or the goddess earth herself coming out of the nether region,
or the very goddess Shri (the goddess of prosperity) the foremost of damsels, gentle like the rays of the moon, and separated from her lotus, coming down on earth as his wife.
That damsel of dark-blue hue and large eyes, Rukshmini, was seated on a car. And though the gods even could not see her with their mind Krishna could see her.
Her lips, eyes and the corners were coppery, thighs, hips and breast were plump, her body was tall but thin and beautiful; her countenance was like the moon,
her nails were red; eye-brows were charming, hairs were curling and black and her beauty was highly picturesque. Her face was beautified by rows of equal and white teeth (35–40).
Seeing the beautiful Rukshmini, the foremost of damsels, clad in a blue raiment, matchless in the world at that time for her beauty, fame and grace
Krishna's desire grew powerful like fire to which clarified butter is offered and his mind was attracted by her.
Thereupon consulting with Rāma before the Vrishnis he made up his mind for stealing her away (41-43).
Thereupon as soon as Rukshmini came out of the temple after performing the puja, Janārddana assailed all her body guards and took her away by force to his own car (44).
Rāma too, uprooting a huge tree, began to send away the attacking enemies as guests to the house of Death (45).
According to the command of Baladeva the Dāshārhas too dressed themselves completely; and various cars with un furled flags, horses and elephants encircled Rāma.
Having entrusted the charge of that warfare with Rāma, Yujudhāna, Akrura, Viprithu, Gada, Kritavarma, Chakradeva, Sudeva,
the highly powerful Sārana, Nivrittashatru, the valiant Bhangakāra, Viduratha, Ugrasenā's son Kanka, Shatadyumna, Rājādhideva, Mridara, Prasena, Chitraka, Atidānta, Vrihaddurga, Shwaphalka,
Satyaka, Prithu and the other heroes of the Vrishni and Andhaka races, the powerful slayer of Madhu, Keshava speedily set out for Dwārakā with Rukshmini (46–52).
Armed with coats of mail the powerful Dantavakra, Shishupāla and Jarāsandha issued out in anger to kill Janārddana (52).
The highly powerful king of Chedi, too, went out with the kings of Anga, Banga, Kalinga, and Poundra and his mighty car-warrior brothers (53).
As the gods, headed by Vasudeva, fight with their antagonists, so the highly powerful Vrishnis, headed by Sangkarshana, gave them battle in anger (54).
In that great battle Satyaki, with six winged shafts, speedily pierced the highly powerful Janārddana, who attacked them (55).
When Akrura struck Dantavakra with nine arrows, Kārusha king wounded him in return with ten quick-coursing arrows (56).
Struck by Viprithu with seven shafts the powerful Shishupāla pierced him in return with eight (57).
Thereafter Gaveshana with six arrows, Atidānta with eight and Vrihaddurga with five pierced the king of Chedi.
He too, piercing each of them in return with five arrows, killed the four horses of Viprithu with four arrows (58-59).
The next moment sundering Vrihaddurga's head with Bhalla, the king of Chedi, the slayer of his enemies, sent Gaveshana's charioteer to the abode of Yama.
Leaving his car, the horses whereof were slain the energetic and the highly powerful Viprithu speedily got upon Vrihaddurga's car. And his charioteer, getting upon Gaveshana's. car, drove his quick-coursing steeds (60–62).
Thereupon the Yādavas, with bows and arrows in hands, angrily covered Sunitha with a downpour of shafts, who was dancing on the car (63).
Having pierced the breast of Dantavakra with arrows in the battle-field Chakradeva as sailed Praghasa with five arrows. He too was wounded by them both with ten shafts cutting to the very vitals.
Thereupon Shishupāla's brother Bali wounded Chakradeva with ten arrows and Viduratha with five.
Then the highly powerful Viduratha struck Bali with six sharpened arrows and himself was wounded in return with thirty arrows.
Having pierced Vasudeva's son with three arrows Kritavarma killed his charioteer and struck. down his standard.
Seeing it Poundra wounded him in return with six arrows and cut off his bow with his Bhalla.
Vivrittashatru pierced the king of Kalinga with sharpened arrows, and the king of Kalinga too, struck him, in return, on the shoulder with an iron club.
The valiant Kanka made his elephant fall upon that of the king of Anga and wounded his person with his club. Anga too assailed him with his arrows.
The mighty car-warriors Chitraka, Shwaphalka, and Satyaki struck the car-warriors of Kalinga, with winged arrows.
In the battle-field, Rāma hurled a tree in anger and killed with it the king of Banga, and his elephant.
Having slain the king of Banga the valiant Sangkarshana got upon his chariot and taking up a bow sent a number of Kaishikas to the abode of Yama with his dreadful arrows.
Thereupon having slain the great bow-men Kārushas with six arrows, and killed a hundred horses of the Magadha army that mighty-armed and powerful car-warrior ran towards Jarāsandha.
Beholding the holder of mace (Rāma) about to fall on him the king of Magadha cut him with three winged arrows. He too, wounding him in return with eight winged arrows, cut off with his Bhalla in anger his golden standard.
Thus there took place a terrible encounter between them both showering arrows on and striking each other resembling that between gods and demons.
Engaged angrily in conflict with one another, the elephant riders with the elephant riders, the car-warriors with the car-warriors, the cavalry with the cavalry, the infantry armed with spears, swords and armours with the foot-soldiers, they, cutting off their heads respectively, began to range in the battle-field.
There was heard like the cries of the birds the sound of the fall of swords and arrows on armours. The sound of bugles, conches, trumpets and flutes covered that of weapons and the twang of bows of the great warriors (64–81).
117. Rukshmi attacks Krishna and is defeated
VAISHAMPAYANA said:—Hearing that his sister had been carried away by Krishna Rukshmi, filled with anger, promised before Bhishmaka saying “I shall not return to the city of Kundina without slaying Krishna and bringing back Rukshmini” (1–2).
Saying this in anger the heroic Rukshmi get upon a car abounding in dreadful weapons and flags. And surrounded by a large army he speedily set out (3).
Bhishmaka’s sons, the foremost of car-warriors, Krātha, Angshuman
Shrutarvā, the valiant Venudāri, the kings of Deccan and other mighty car-warriors, headed by Krātha and Kaishika followed him (4-5).
Having wended a great distance in anger they saw Govinda with his beloved wife near the river Narmadā (6).
Having kept his army there proud Rukshmi, in order to fight a duel of cars, went to the slayer of Madhu and pierced him with sixty four sharpened arrows. Janārddana too wounded him in return with seventy arrows (7-8).
Although Rukshmi was very careful the highly powerful and valiant Mādhava cut off the standard of his car and the head of his charioteer from his body (6).
Seeing him in difficulty the kings of Deccan, bent upon killing him, encircled Janārddana (10).
The mighty armed Anshumāna struck him with ten arrows Shutarvā with five and Venudāri with seven (11).
Therupon when the energetic Govinda wounded the breast of Angshuman that king, in pain, sat down on his car (12).
Thereafter having slain with four shafts the four horses of Shrutarvā Mādhava cut down Venudāri's standard and and wounded his right arm (13).
The very next moment he wounded Shrutavā with five arrows who, in great-pain, sat down, holding the standard of the car (14).
While Vāsudeva began thus to make a downpour of arrows, all the mighty car-warriors, Krātha, Kaishika and others ran towards him (15).
Janārddana, in anger, cut off their arrows with his own. And although they were very careful he wounded them all (16).
Having wounded all those kings with sixty four arrows that highly powerful one ran towards other angry kings (17).
Beholding his army taking to their heels Rukshmi, filled with anger, wounded Keshava on the breast with five sharpened arrows, his charoteer with three such shafts and sundered his standard with a bent one (18-19).
Piercing in anger, Rukshmi with sixty arrows Keshava cut off his bow although he was very careful (20).
Taking up another such bow the energetic Rukshmi began to discharge celestial weapons for killing Keshava (21).
Counteracting his weapons with his own the highly powerful Mādhava again cut off his bow and car with three arrows (22).
Thus having his bow and car sundered the heroic and valiant king Rukshmi, taking up his sword and shield, jumped down from the car (23).
Beholding him thus leap down Keshava, in anger, cut off his sword which fell down on the battle-field and pierced his breast with three winged arrows (24).
Thereupon the mighty-armed king Rukshmi, resounding the whole earth, fell down unconscious like a mighty demon struck down by a thunderbolt (55).
Thereupon Keshava began to assail other kings with his arrows. They however, beholding Rukshmi fallen, took to their heels (26).
Beholding her brother lying down motionless on earth, Rukshmini, for his life, fell at Vishnu's feet (27).
Keshava took up her, embraced and consoled her. And then promising safety to Rukshmi he set out for his own city (28).
On the other hand having vanquished Jarāsandha and others, the Vrishnis, headed by Rāma, gladly set out for Dwarkā (29).
After the departure of the lotus-eyed Keshava Shutarvā came to the battle-field, placed Rukshmi on his own car and took him to his own city (30).
Being unable to bring back his sister and seeing his promise broken the haughty and sensitive Rukshmi did not like to enter into the city of Kundina (31).
For his residence he built another city in the province of Bidharbha which is celebrated on earth under the name of Bhojakata (32).
Residing in that city the highly powerful Rukshmi began to govern the southern districts and the mighty-armed king Bhishmaka lived in the city of Kundina (33).
When Rāma, with the Vrishni army, arrived at Dwārakā the powerful Keshavā duly espoused Rukshmini (34).
Thereupon as did Rāma lively happily with Sitā, as Purandara lived with Sachi, Puloma's daughter so he enjoyed in the company of his sweet partner (35).
That beautiful, good natured and chaste Rukshmini, endued with all ascomplishments, was the first wife of Krishna (36).
The powerful Mādhava begat on her ten sons—all mighty car-warriors, namely
the highly powerful Pradyumna, Chārudeshna, Sudeshna, Sushena, Charugupta, the valiant Charuvaha, Chāruvinda, Suchāru, Bhadracharu and Chāru, the foremost of the strong and a daughter by name Chārumati.
They were all masters of weapons, dreadful in battle and well read in religious lore and political science (37-39).
The mighty-armed Madhusudana married seven other beautiful and accomplished maidens born in high families, namely
Kālindi, Mitravindā, Satyā, the daughter of Nagnajita the king of Ayodhyā, Jāmvavati, the daughter of Jāmvavan,
Rohini capable of assuming forms at will, the good-natured daughter of Madra king, Lakshmanā of fair eyes and Satrājita's daughter Satyabhāmā.
Besides Gāndhāri, the daughter of Shavya, like unto an Apsarā in beauty, was his another queen.
Hrishikesha, of unlimited prowess, simultaneously married sixteen thousand maidens and enjoyed in their company simultaneously.
They were all used to luxuries and were honored with precious dresses and ornaments of all sorts as they desired.
And thousands of highly powerful and great sons, whom Mādhava begat on them, were all great car-warriors, endued with great strength, masters of all weapons and performers of sacrifices and religious rites (40-45).
Friday, June 25, 2021
gets drunk
VAISHAMPAYANA said:—After the departure of Jamadagni's son Rāma, Rāma and Krishna, the perpetuators of the Yadu race, assuming forms of their own accord began to range on the charming summit of Gomanta (1).
Wearing on their breast garlands of wild flowers, clad in dark-blue and yellow apparels and with their body besmeared with metalic discharges those two youths, of dark-blue and white persons, began to range, with a view to sport in the charming forests on the summit and see the sun and moon, the lords of luminous bodies at the time of the rising and setting of planets (2-4).
Thereupon once on a time while separated from Krishna the powerful and beautiful Sangkarshana, ranging on the summit of the mountain, sat under a charming shade of a blossoming Kadamva tree, sweet-scented wind began to fan him (5–6).
Thus served by the wind and smell of wine touching his nostril he felt a hankering for wine and his mouth began to dry up like one who had excessively drunk in the previous day (7-8).
Thereupon recollecting the drinking of ambrosia in the days of yore, he, searching the wine, saw the Kadamva tree (9).
Deposited in its cave, the water, that the clouds showered on the tree in the rains, had become a delightful wine (10).
The powerful Baladeva was over-powered by thirst, so drinking that wine again and again, like a sick person drinking water he grew inebriete and his body began to reel (11).
On account of his being drunk his eyes and face, resembling an autumnal moon, began to roll (12).
The goddess Vāruni, who was the churning rod of ambrosia unto the gods, was born in that Kadamva cave in the shape of wine. And so she passed by the name of Kādamvari (13).
Inebriete with Kādamvari wine while Krishna's elder brother began to speak in indistinct but sweet words the wine incarnate Kānti, the beloved spouseof the moon, the goddess Sree the foremost of damsels having the emblem of a cloud on her flag, these three celestial ladies approached him with sweet words (14–16).
First of all coming before the inebriete son of Rohini the goddess Vāruni, with folded hands, addressed to him words conducive to her own well-being (16):
—“O Baladeva, O foremost of gods, do thou consume the host of Daityas. I am here thy beloved lady Vāruni (17).
O thou having a pure countenance, thou used always to reside by the forest fire, but now thou hast disappeared. Hearing this, I am ranging on the face of the earth like one whose religious merit has been dissipated (18).
For a long time I lived in the filaments of flowers and spring flowers whose bunches were never touched. But I am fond of pleasures, therefore at the advent of the rains, hiding my own true form I was lying in the Kadamva cave in expectation of thy arrival stricken with thirst (19–20).
O sinless one, as I was despatched with consummate beauty reigning over all my limbs, by my father Varuna at the time of the churning for ambrosia, so I have been sent by him now (21).
O lord, thou art my beloved preceptor, so I wish to live by thee as I was residing by the forest fire in the ocean (22).
O god, O sinless Ananta, save thee I shall not be able to serve any other people. And so I shall not leave thee even if thou dost remonstrate with me (23).”
With her eyes rolling a little and her hip moving in drunkenness, the goddess incarnate of beauty, Kānti, exclaiming “May victory crown Rāma”, approached Sangkarsāna, who was seated there and lovingly addressed to him with folded-hands the following words pregnant with significance (24–26).
“I regard the highly powerful god Ananta of thousand heads more than the moon. Therefore with all my accomplishments I am following thee like wine (27).”
Thereupon Kamalā, the abode of lotuses who always lives on Vishnu's breast, placed herself on the breast of the holder of plough-share like a garland of pure flowers (28).
Taking a garland of pure flowers, placing herself on the breast of the lotus-faced Baladeva, the well-adorned Kamalā, with a lotus in her hand, said (29):
-"O Rāma, O beautiful Rāma, united with Vāruni, Kānti and myself thou dost, O king of gods, appear beautiful like the moon (30).
This is thy crown, I have brought from the abode of Varuna, which used to shine over thy thousand heads like the sun (31).
O thou having lotus eyes, the golden Kundalas crested with diamonds and the celestial first lotus, which were thy ear ornaments (have also been brought) (32).
The blue silken apparel, worthy of the ocean, which was in it and the beautiful neck-chain (have also been brought) (33).
O god, O thou having large arms, now thy proper time has come. Do thou, as before, adorn thyself with these ornaments and do them honor (34).”
The goddess Sree having said this, Baladeva, accepting those ornaments and the three celestial damsels, shone like the autumnal moon (35).
Thereupon united with the slayer of Madhu resembling a cloud surcharged with water he attained to great delight like the moon released from Rāhu (36).
One day while they were conversing as they always do at home Vinatā's son, who had just returned from the battlefield, whose body was wounded with the strokes of weapons, who wore celestial garlands and unguents and who used to speak highly of the victory of gods, came there quickly. (37–38).
When the Lord Vishnu was asleep in the abode of Varuna in the ocean of milk, Virochanana's son pilfered his crown (39).
For that crown of Vishnu, Garuda, the foremost of birds, fought a dreadful battle with the Daityas in that ocean, and securing it and not seeing Vishnu there, he was, with great force, passing through the surface of the earth, on his way to the celestial region (40–41).
While proceeding with that effulgent crown on his lap, Vinatā's son arrived there and saw his master Vishnu engaged in another work (42).
Beholding Vishnu in a human form on that best of mountains, without any diadem on his head and with out any visible dress and apprised of his intention that foremost of birds threw from the welkin that crown on Vishnu's head in such a way as if it had been attached to his head from before.
And placed upon Mādhava's head that diadem shone there like the mid-day sun on the summit of the mount Sumeru (43–45).
Beholdidg his own diadem brought by Vinatā's son, Krishna, with a delighied face, said to Rāma —(46).
“While arrangements for a battle have been completed on this mountain, methinks, the accomplishment of the work of gods is near at hand (47).
When I fell asleep in the ocean, Virochana's son, assuming a celestial form like that of the king of gods, stole away my diadem and took it away like a planet. Garuda has brought this back (to me) (48–49).
I think it for certain that Jarāsandha is near at hand, for the tops of the cars, fleet as the wind, are being seen now (50).
Behold, O reverend sir, there shine the moon-like umbrellas and well-arranged armies of the kings desirous of achieving victory (51).
The white, clean and flying umbrellas, on the cars of the kings, are coming towards us like cranes in the sky (52).
United with the lustre of the sun the effulgence, of the weapons shining like the celestial region, is moving about in ten cardinal points (53).
When in the midst of battle the kings will aim at me and discharge these weapons, they will forsooth be destroyed (54).
In proper time the Emperor Jarāsandha has come. He is our first guest in battle and is like a touch-stone for testing our military skill (55).
O reverend sir, as long as Jarāsandha does not come we should not commence the battle. Let us therfore get ready and search for our soldiers (56).”
Saying this and desirous of entering into a battle and of slaying Jarāsandha Krishna began quietly to survey his troops (57).
Beholding those kings that eternal Yadu Chief began to recapitulate within himself the counsels that were held before in the celestial region (58).
“All these kings have arrived, who, observant of their royal duties, will be slain by actions laid down in Scriptures (59).
I consider these leading kings sprinkled with water by Death himself like sacrificial beasts and their bodies are turned towards heaven (60).
Her surface being thickly covered with their armies and territories the Earth, worn out with the weight of these kings and their forces, had repaired to the celestial region. However in no time the surfaee of the earth will be divested of men and the welkin will be filled with kings (62–62).
Jarāsandha's army
VAISHAMPAYANA said:—Holding their counsels all the Yādavas, headed by Janārddana, surveyed the encampment of the kings in the gardens of Mathurā. Afterwards with a delighted heart Krishna said to Rāma:
-"Forsooth the accomplishment of the object of the gods is near at hand since king Jarāsandha has come near us. The pennons of the cars, coursing like air, are being seen (1–3).
Behold, O Sir, there shine the umbrellas of kings desirous of victory, white as the moon (4).
The rows, of white umbrellas stationed on the cars of the kings, are moving towards us like swans ranging in the sky (5).
However the king Jarāsandha has arrived here in proper time. He is our first guest of battle and is the touch-stone for testing our strength or weakness (6).
O Sir, while the emperor has arrived here, we must begin with the fight. Judge now the strength of the enemy's army (7).
Giving vent to these words without any anxiety, Krishna, desirous of slaying Jarāsandha and fighting with him, began to survey his army (8).
Having taken a survey of the assembled kings and armies, the immortal Krishna, the foremost of Yadus conversant with Mantras bagan to think within himself (9).
“These are the kings assembled who wend the ways of the mortals and will meet with death on account of their own actions as pointed out by scriptures (10).
I consider these leading kings, on the verge of death, sprinkled by Death like unto sacrificial beasts. Their bodies are all shining as if they are about to repair to the celestial region (11).
Assailed by the armies of these sovereigns and exhausted with the weight of their burden Prithivi (earth), covered with powerful kingdoms, went to Brahmā in the celestial region. In no time the surface of the earth will be shorn of men (12-13).
And kings by hundreds will be killed."
VAISHAMPAYANA said:-The highly powerful, effulgent and persevering Lord Paramount Jarāsandha came there encircled by fore-fold ocean-like forces consisting of war chariots containing beautiful seats and drawn by powerful steeds whose course is never obstructed any where, cloud like elephants embellished with bells and golden seats,
riden by car-warriors well-read in the science of war and driven by clever charioteers, horses, going in leaps and bounds, driven by horsemen and resembling clouds and numberless fearful foot-soldiers armed with swords and coats of mail who could bound up in the sky like serpents (14-19).
Innumerable kings attentively followed him. All the quarters of the city and her woods, resounding with the rattle of cars resembling the muttering of clouds, the tinkling of the ornaments worn by elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the Emperor Jarāsandha, with his army, appeared like an ocean.
With shouts and slapping of arms, the armies of these kings, consisting of proud warriors, appeared like an army of clouds. That army, consisting of cars and infuriated elephants, quick-coursing horses, and infantry resembling the sky-rangers, appeared like a collection of clouds descending on the ocean in the rains (20-24).
Thereupon all the kings, headed by Jarāsandha, with their armies encamped around the city of Mathurā (25).
The detachments of the army accomodated in the tents shone like the ocean overflowing in the light half of the month (26).
After the expiration of the night those kings, desirious of fighting, rose up for entering into the city (27).
Those kings, assembled on the bank of the Yamunā, began, out of curiosity, to hold proper counsels on the eve of the battle (28).
Then there was heard a great tumult of the kings resembling that of the heaving deep at the time of the universal dissolution (29).
At the command of the king, elderly guards, with head-gears on their heads and canes in their hands, began to move about exclaiming Ma (i. e. Do not make noise) (30).
Thereupon that army, hushed into silence, shone like an ocean abounding in fishes and huge serpents (31).
When imformed of the mandate of the king that huge ocean-like army stood motionless and silent like a Yogin, the king Jarāsandha, spoke, like Vrihaspati (32).
‘Let the armies of the kings united lay siege on all sides to this city (33).
Let them get ready stony weapons and maces and let all the level grounds be overflowed with water. Let them hold up swords and daggers (34).
Let them assail the city with Tankas and Khamitras. And let kings, expert in the ways of war, near the city (35).
As long as I do not kill in the battle, with sharpened arrows, the two sons of Vasudeva Krishna and Sangkarshaa, in the guise of milkmen, as long as the sky is not covered with Tankas so long my army should lay seige to the city (36-37).
Let all the kings, obeying my command, wait at the outskirts of the city and enter as soon as an opportunity presents itself (38).
Let the Madra king, Kalinga king, Chekitan,the king of Vālhika, Kashmira king Gonarda, the king of Karusha, Druma of Kimpurasha country and the Danava of hill tracts, unitedly and speedily protect the western gate of the city (39–40).
Let Venudari of the Puru race, Sonaka the king of Vidarbha, Rukshmi the king of Bhojas, the Malava king, Suryāksha, the highly powerful Drupada, the king of Panchalas, Vinda and Anuvinda of Avanti, the powerful Dantavakra, Chhāgali, Purumitra, the emperor Virāt,
the king of Koushāmvi, Mālava, Shatadhanwā, Viduratha, Bhurishrava the king of Trigartta, Vānga and Panchanada all these illustrious kings and powerful like a thunder-bolt now capable of attacking a fort, get upon the northern gate and assail the city (41-44).
Let Ansumāna's son the heroic Kaitaveya, Uluka, Ekalavya, Vrihatkshatra, Kshatrādharmā, Jayadratha, Uttamoujā, Shalya, Kourāvas, Kekayas, Vāmadeva the king of Vidisha, Sāngkiti and the king of Seni occupy the eastern gate of the city. Let them proceed destroying everything as the wind disperses the clouds (45–47).
Myself, Darava and the powerful king of Chedi will protect the Southern gate with our army (48).
Thus beseiged on all sides by these armies let the city entertain a great fear like that at the fall of a lightning (49).
Let club-holders with clubs, Parigha-holders with Parighas and other soldiers with various other weapons rend the city (50).
By you, O kings, this city, of up hills and down hilis, should be levelled down to-day (51).’
Having thus arranged his four-fold forces the king Jarāsandha, along with other kings, proceeded angrily towards the Yādavas (52).
The clever and well-armed warriors Dāshārhas too confronted them. Thus there commenced a terrible fight, abounding in cars and elephants, between that overwhelming army of the kings and the limited number of Yādavas like that between the gods and Asuras (53).
At that time beholding the two sons of Vasudeva issue out of the city the armies of the kings lost heart and the animals grew terrified and bewildered (54).
Seated on a car those two descendants of Yadu, Rāma and Krishna, began to move about in anger like two Makaras that agitate the ocean (55).
Thereafter when in perfect sense they began to fight in the battle there arose in them their ancient intelligence regarding the use of weapons (56).
And even in that battle-field, there fell down from the sky, strong, flaming and great weapons (57).
Inorder to feed upon the flesh of the kings, those huge weapons, assuming bodily forms, stricken with thirst (as if), adorned with celestial garlands and scents, burning in their own effulgence and terrifying the sky-rangers, descended from the welkin. And Rākshasas, desirous of eating royal flesh, followed them (58-59).
When in that great battle came down for those two Yādavas, the plough-share Samvartaka, the mace Sounanda, Srānga the foremost of bows, the club Koumodaki—
these four powerful weapons of Vishnu, the beautiful Rāma, the foremost of Sātwatas, took up first of all, with his right hand, the plough-share, embellished with celestial garlands, rising like a flag and proceeding obliquely like a serpent, and that foremost of maces Sounanda that creates depression in the enemey (60–63).
The powerful Krishna took up the celebrated bow Srānga which is worthy of being seen by all the worlds (64).
The other hand of the lotus-eyed Krishna, the necessity of whose incarnation was known to the gods, was adorned with the club by name Koumodi (65).
Thus armed the heroic Rāma and Govinda, resembling Vishnu himself, opposed the enemies in battle (66).
Displaying their prowess and discomfitting their enemies those two heroic sons of Vasudeva, dependant on each other and designated by the appellations of elder and younger brothers, began to range there like two gods (67–68).
Raising up in anger his plough-share resembling the king of serpents, ranging in the battle-field like the very death of his enemies and drawing in the cars, elephants and steeds of the Kshatriya car-warriors Rāma began to appease his anger (69–70).
Throwing up these mountain-like elephants with the end of his plough-share and as if churning them with the strokes of his mace he began to move about in that battle field (71).
Thus brought on the point of being almost destroyed by Rāma the leading Kshatriyas returned in fear to Jarāsandha, who, observant of the duties of a Kshatriya, said thus to them:
-“Fie on your Kshatriya conduct, since you have returned from the battle-field in fear (72–73).
The learned say that those, who, deprived of their cars, fly away from the battle-field, are visited by an unbearable sin like that of infanticide (74).
Why do you fly away, O terrified Kshatryas ? Fie on your conduct. Urged on by my bows do you return soon (75).
You need not fight. Wait here as spectators. I shall myself despatch these two cow-herds to the abode of Yama (76).”
Thus urged on by Jarāsandha the Kshatriyas again rallied round with delighted hearts. And spreading a net-work of arrows they again engaged in fight (77).
Armed with coats of mail, Nishtringshas, pennons, swords, flags, bows with strings, quivers and arrows and accompanied by horses embellished with golden chaplets, cars followed by a rattle like the muttering of clouds and elephants resembling clouds and driven by drivers they again set out for the battle-field (78–79).
With rising umbrellas held over their heads and fanned by beautiful chouries the kings, stationed on cars, shone greatly in the battle-field (80).
Taking up heavy clubs and maces, some warrior-kings, foremost of car-warriors, out of love for war, entered the battle-field (81).
In the meantime, seated on a most excellent car, adorned with a pennon carrying the emblem of Garuda the powerful Vāsudeva, ever increasing the delight of the celestials, approached carefully Jarāsandha and pierced him with eight arrows, his charioteer with five sharpened shafts and his horses with other arrows.
Beholding Jarāsandha in this perilous plight the mighty car-warriors Chitrasena and the Commander-in Chief Kaishika both cut Krishna with arrows. And Kaishika pierced Baladeva with three arrows (82–85).
With his spike the heroic Baladeva sundered his bow into two pieces and creating in no time a downpour of arrows assaild many a heroe with his arms embellished with gold. Worked up with anger Chitrasena wounded him with nine arrows (86-87).
Then Kaishika wounded him with five arrows and Jarāsandha with seven. Janārddana wounded them each with three winged arrows (88).
The powerful Baladeva struck Chitrasena's car with ten sharpened arrows (89).
Baladeva, with his spike, sundered his bow into two pieces. With his bow shattered and deprived of his car, the powerful Chitrasena, greatly worked up with anger and desirous of slaying the holder of plough-share, proceeded towards him. The highly powerful Jarāsandha cut off the bow of Rāma who was discharging Nārāchas inorder to kill Chitrasena (90–91).
The king of Magadha, in anger, struck his horses with his club. The highly powerful and horoic Jarāsandha thus confronted Rāma (92).
Then taking up a mace Rāma pursued Jarāsandha. An encounter then took place between them both desirous of killing each other (93).
Beholding the Magadha king fight with Rāma, Chitrasena, as cending a war-car, encircled Jarāsandha with a huge army of elephants and other warriors. Then began a close fight be tween the two armies (94-95).
Thereupon surrounded by his huge army the highly powerful Jarāsandha attacked the Yādavas who preceded Rāma and Krishna (96).
Then there arose a great tumult from both the armies like that of an agitated ocean (97).
O king, there was heard a great sound of the numberless bugles, conches and trumpets of both the armies (98).
On all sides were heard the shouts and the slapping of the arms of the soldiers. And a storm of dust was raised by the hoofs (of the horses) and the wheels (of the cars) (99).
And there stood roaring at one another, heroes armed with bows and various other weapons (100).
Thereupon giving up all hopes of life, thousands of highly powerful car-warrious, elephant drivers and infantry fearlessly engaged in fight. And a terrible encounter took place between Jarāsandha's army and the Yādavas (101-102).
O Bhārata, placing Baladeva before them and taking a half of their army Sini, Anādhrishthi, Babhra, Vipritha and Ahuka attacked the sothern flank of the enemy's army protected by Jarāsandha, the king of Chedis, the highly powerful Udichya, Salya, Sālya and other kings. And renouncing all hopes of life they began to discharge arrows (103–105).
O foremost kings, Avagāha, Prithu, Kanka, Satadyumna and Viduratha, led by Janārddana, with the other half of the army attached the detachment protected by the highly powerful Bhishmaka, Rukshmi, Devaka, the Madra king and the kings of the West and South endued with energy and prowess. And casting off all hopes of life they began a dreadful fight discharging, Saktis, Rishthis, Prāsas and arrows (106–108).
On that battle encircled by a huge army Salyaki, Chitraka, Shyāma, the energetic Yuyudhāna, Rajādhideva, Mridara, the mighty car-warriors Swaphalka, Prasena, and Satrajit, attacked the left flank of the enemy's army.
They began to fight there attacking half of the enemy's army led by Mridara and assisted by the highly powerful western kings headed by Venudari and the sons of Dhritarāshtra (109-111).
voice of the witness of the world
VAISHAMPAYANA said:—Thereupon there commenced a great battle between the Vrishnis and the commanders and vassal kings of the lord of Magadha (1).
O foremost of the descendants of Bharata, Vāsudeva fought with Rukshmi, Ahuka with Bishmaka, Vasudeva with Kratha, Vabhru with Kaishika, the king of Chedi with Gava, and Shambhu with Dantavakra.
Thus did the great heroes and soldiers, belonging to the army of Vrishnis, fight for twenty-seven days with the highly powerful sovereigns and soldiers of the king of Magadha's party (3-4).
Those who rode elephants fought with such, the cavalry with the cavalry, the infantry with the infantry and the car-warriors with the car-warriors (5).
A dreadful hair-stirring encounter took place between Rāma and Jarāsandha like unto that between Vitra and the king of gods (6).
Caring for Rukshmini’s feeling Krishna did not slay Rukshmi, but by virtue of his own learning he sent back his shafts burning like the rays of the sun and dreadful like venomous serpents. A dreadful ouslaught of soldiers took place in this battle (7-8).
The battle-field was covered with mud of flesh and blood of both the armies. In that encounter of both the contending armies an endless number of headless figures arose from all sides.
The car-warrior Rāma enveloped Jarāsandha with arrows resembling poisonous serpents. The heroic king of Magadha too covered him with arrows.
Thereupon approaching each other in quick-coursing cars they struck each other with diverse weapons and sent up leonine shouts.
After their horses and charioteers been slain, their cars had been shattered and their weapons fallen short they took up their clubs and ran towards each other. The earth shook under the weight of their feet (9–13).
Taking up their clubs in anger those two highly powerful heroes, expert in fighting with clubs and having arms as huge as mountain summits, ran towards each other. And in order to witness their fight other heroes desisted from the encounter (14).
Thereupon those two highly powerful heroes, celebrated in the worlds as the masters of the art of war, began to fight with each other like two infuriated elephants (15).
O king, thereupon came there from all quarters thousands and thousands of gods Gandharvas, Siddhas, Saints and Yakshas. Shining greatly in their effulgence the battle-field looked like welkin covered with luminous bodies (16–17).
Then turning toward left the highly powerful Jarāsandha ran towards Rāma and Baladava too turned towards south (18).
By resounding ten quarters as an elephant strikes his antagonist with his tusks so those two heroes, skilled in club fighting, struck each other (19).
In that encounter the sound of the fall of the Baladeva's club was heard like that of thunder-bolt, and that of Magadha king's club was like the riving of a mountain (20).
As the wind cannot agitate the mount Vindhya so the club, slipped off the hands of Jarāsandha, could not shake the foremost of the holders of club (21).
By virtue of learning and patience Jarāsandha, the king of Magadha, bore and withstood the velocity of Rāma's club (22).
Thus moving about in diverse circles in the battle-field for a long time both of them grew tired. And then taking rest for some time they began to strike each other again (23–24).
Those two foremost of warriors fought with each other for some time on equal terms. And none of them left the battle-field (25).
Thereupon witnessing Jarāsandha's efficiency in club-fighting the powerful Rama left off his club in anger and took up his mace (26).
When in that great battle Baladeva, in anger, took up the terrible-looking mace of sure aim there was heard in the sky a sweet voice of the witness of the world which said to Baladeva the holder of plough-share (27–28).
“O Rāma, O thou the conferrer of honors, this king of Magadha is not to be slain by thee. Be not sorry therefore and desist. Jarāsandha shall, in no time, meet with his death from the means that I have laid out for his destruction (29).”
Hearing this voice of Providence Jarāsandha lost heart and Baladeva did not strike him therefore (30).
O Emperor, while they , thus desisted from fighting there took place a highly terrible encounter extending over a long time between the Yādavas and other kings in which they struck one another fiercely.
When the Emperor Jarāsandha was thus defeated and took to his heels and when the sun set the highly powerful Yādavas, protected by Krishna, who had gained: their aim, did not pursue him in night.
And gathering their respective soldiers according to the will of Mādhava they entered into their own city. And all the weapons that came down from the welkin also disappeared (31-34).
And filled with absent-mindedness, king Jarāsandha too returned to his own city. And the kings, who followed him, returned to their respective kingdoms (35).
On the other hand, O foremost of kings, having defeated Jarāsandha the Yādavas could not consider themselves as completely above defeat, for he was a highly powerful king (36).
The great car-warriors Yādavas fought with him for eighteen times and still they could not slay him in the battle-field (37).
O foremost of Bharatas, king Jarāsandha had twenty Akshouhinis of soldiers who all came with him (38).
The Vrishnis were very few in number and so they were overpowerd by the king Vārhadratha who was followed by other kings (39).
Having thus defeated Jarāsandha the king of Magadha, the great car-warriors Vrishnis began to live happily (40).
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