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NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Garga Samhita > Canto Six

Canto Six

 

Chapter One

Jarasandha-parajaya

Jarasandha's Defeat

 

 

Text 1

 

 

shri-narada uvaca

 

krishnaya vasudevaya

    devaki-nandanaya ca

nanda-gopa-kumaraya

     govindaya namo namah

 

     shri-narada uvaca—Shri Narada said; krishnaya—to Lord Krishna; vasudevaya—the son of Vasudeva; devaki-nandanaya—the son of Devcaki; ca—and; nanda-gopa-kumaraya—the son of Nanda-gopa; govindaya—to the happiness of the cows, land and senses; namah—obeisances; namah—obeisances.

 

 

     Shri Narada said: I offer my respectful obeisances to Lord Krishna, the son of Vasudeva, Devaki, and the gopa Nanda, and the happiness of the cows, land, and senses.

 

 

Text 2

 

 

shrutam tava mukhad brahman

     mathura-khandam adbhutam

vada mam dvaraka-khandam

     shri-krishna-caritamritam

 

     shrutam—heard; tava—of you; mukhat—from the mouth; brahman—Obrahmana; mathura-khandam—the Mathura-kahnda; adbhutam—wonderful; vada—tell; mam—me; dvaraka-khandam—the Dvaraka-khanda; shri-krishna-caritamritam—filled with the nectar of Lord Krishna's pastimes.

 

 

     O brahmana, now that I have heard from your mouth the wonderful Mathura-khanda, please tell me the Dvaraka-khanda, which is filled with the nectar of Lord Krishna's transcendental pastimes.

 

 

Text 3

 

 

vivahah kati putrash ca

     kati pautra rama-pateh

sarvam vada maha-buddhe

     dvaraka-vasa-karanam

 

     vivahah-wives; kati—how many?; putrah—children; ca—; kati—how many?; pautra—grandchildren; rama-pateh—of the husabnd of the goddess of fortune; sarvam—all; vada—tell; maha-buddhe—O intelligent one; dvaraka-vasa-karanam—the reason for residing in Dvaraka.

 

 

     How many wives did He have? How many children? How many grandchildren? Tell me the reason He chose to live in Dvaraka. O wise one, please tell me everything.

 

 

Text 4

 

 

shri-narada uvaca

 

asti-prapti mahishyau dve

     mrite kamse maha-bale

jarasandha-griham duhkhaj

     jagmatur maithileshvara

 

     shri-narada uvaca-Shri Narada said; asti-prapti—Asati and Prapti; mahishyau—queens; dve—two; mrite—dead; kamse—Kamsa; maha-bale—very powerful; jarasandha-griham—to Jarasandha's house; duhkhat—unhappily; jagmatuh—went; maithileshvara—O king of Mithila.

 

 

     Shri Narada said: O king of Mithila, after the death of powerful Kamsa, his two queens, Asti and Prapti unhappily went to Jarasandha's home.

 

 

Text 5

 

 

tan-mukhat kamsa-maranam

     shrutva kruddho jara-sutah

ayadavim mahim kartum

     udyato 'bhun maha-balah

 

     tan-mukhat—from their mouths; kamsa-maranam—the death of Kamsa; shrutva—hearing; kruddhah—angry; jara-sutah—Jarasandha; ayadavim—without Yadavas; mahim—the earth; kartum—to make; udyatah—determined; abhut—became; maha-balah—powerful.

 

 

     When from their mouths he heard of Kamsa's death, Jarasandha becxame angry and decided to make the earth a place where no Yadavas lived.

 

 

Text 6

 

 

akshauhinibhir vimshatya

     tisrbhish capi samvritah

ramyam maha-purim rajann

     ayayau balavan nripah

 

     akshauhinibhih—akshauhinis; vimshatya—with twenty; tisrbhih—three; capi—and; samvritah—accompanined; ramyam—beautiful; maha-purim—great city; rajann—O king; ayayau—went; balavan—poweful; nripah—king.

 

 

     Accompanied by 23 akshauhini divisions, powerful King Jarasandha went to beautiful Mathura City.

 

 

Text 7

 

 

bhayaturam purim vikshya

     tat-senam sindhu-nadinim

sabhayam bhagavan sakshad

     baladevam uvaca ha

 

     bhayaturam—terrified; purim—the city; vikshya—seeing; tat-senam—that army; sindhu-nadinim—roaring like the ocean; sabhayam—in the assembly; bhagavan—the Supreme Personality of Godhead; sakshat—personally; baladevam—to Lord Balarama; uvaca—said; ha—indeed.

 

 

     Seeing that the entire city was terrified of that great army roaring like the ocean, in the royal assembly Lord Krishna said to Balarama:

 

 

Text 8

 

 

sarvam casya balam rama

     hantavyam vai na samshayah

magadhas tu na hantavyo

     bhuyah karta balodyamam

 

     sarvam—all; ca—and; asya—of him; balam—the army; rama—O Balarama; hantavyam—should be killed; vai—indeed; na—not; samshayah—doubt; magadhah—the kin gof Magadha; tu—indeed; na—not; hantavyah—to be killed; bhuyah—more; karta—by the doer; balodyamam—power.

 

 

     O Balarama, this army should be destroyed, but Jarasandha should not be killed. Of this there is no doubt.

 

 

Text 9

 

 

jarasandha-nimittena

     bharam vai bhubhujam bhuvah

sarvam catra harishyami

     karishyami priyam satam

 

     jarasandha-nimittena—by Jarasandha; bharam—burden; vai—indeed; bhubhujam—of kings; bhuvah—of the earth; sarvam—all; ca—and; atra—here; harishyami—I will remove; karishyami—I will do; priyam—pleasure; satam—of the devotees.

 

 

     I will remove the great burden of demonic kings Jarasandha has placed on this earth. In this way I will please the devotees.

 

 

Text 10

 

 

evam vadati krishne vai

     vaikunthac ca rathau shubhau

abhutam agatau rajan

     sarvesham pashyatam ca tau

 

     evam—thus; vadati—speasking; krishne—Krishna; vai—indeed; vaikunthat—from Vaikuntha; ca—and; rathau—two chariots; shubhau—beautiful; abhutam—were; agatau—come; rajan—O king; sarvesham—as all; pashyatam—watched; ca—and; tau—they.

 

 

     O king, as Lord Krishna spoke these words two beautiful chariots arrived from Vaikunthaloka as everyone watched.

 

 

Text 11

 

 

samaruhya rathau sadyo

     rama-krishnau maha-balau

yadavanam balaih sukshmais

     tvaram nirjagmatuh purat

 

     samaruhya—climbing; rathau—the chariots; sadyah—at once; rama-krishnau—Krishna and Balarama; maha-balau—powerful; yadavanam—of the Yadavas; balaih—with the armies; sukshmaih—small; tvaram—at once; nirjagmatuh—left; purat—the city.

 

 

     Mounting these chariots, and accompanied by a small Yadava army, Krishna and Balarama at once left the city.

 

 

Text 12

 

 

yadavanam magadhanam

     pashyadbhir divijair divi

babhuva tumulam yuddham

     adbhutam roma-harshanam

 

     yadavanam—of the Yadavas; magadhanam—and the Magadhas; pashyadbhih—looking; divijaih—by the demiugods; divi—in heaven; babhuva—was; tumulam—uproar; yuddham—fight; adbhutam—astonishing; roma-harshanam—making th body's hairs stand erect.

 

 

     As the demigods in heaven watched, the Yadavas and Magadhas fought a tumultuous battle that made the hairs of the body stand erect with wonder.

 

 

Text 13

 

 

akshauhinibhir dashabhi

     ratharudho maha-balah

shri-krishnasya purah purvam

     yuyudhe magadheshvarah

 

     akshauhinibhih—with aksauhinis; dashabhi—ten; ratharudhah—mounted ona  chariot; maha-balah—powerful; shri-krishnasya—of Shri Krishna; purah—in the presence; purvam—before; yuyudhe—fought; magadheshvarah—Jarasandha.

 

 

     Riding on a chariot, and accompanied by ten akshauhini divisons, Jarasandha fought with Lord Krishna.

 

 

Text 14

 

 

pancabhish cakshauhinibhir

     dharitarashtrah suyodhanah

yuyodha yadavaih sardham

     jarasandha-sahaya-krit

 

     pancabhih—with five; ca—and; akshauhinibhih—aksauhinis; dharitarashtrah—Dhrtarastra's son; suyodhanah—Duryodhana; yuyodha—fought; yadavaih—the Yadavas; sardham—with; jarasandha-sahaya-krit—helping Jarasandha.

 

 

     Accompanied by five akshauhini divisons, Dhritarashtra's son Duryodhana also fought on jarasandha's side against the Yadavas.

 

 

Text 15

 

 

pancabhish ca tatha rajan

     vindhya-deshadhipo bali

tisrbhish ca maha-yuddhe

     banga-natho maha-balah

 

     pancabhih—with five; ca—and; tatha—so; rajan—O king; vindhya-deshadhipah—the king of Vindhya-desa; bali—powerful; tisrbhih—with three; ca—and; maha-yuddhe—in the great battle; banga-nathah—the king of Bengal; maha-balah—powerful.

 

 

     O king, accompanied by five akshauhinis, the powerful king of Vindhya-desha fought on Jarasandha's side. Accompanied by three akshauhinis, the powerful king of Bengal also fought on Jarasandha's side.

 

 

Text 16

 

 

evam anye 'pi rajano

     jarasandha-vashanugah

pranaih sahayam kurvantau

     jarasandhasya maithila

 

     evam—thus; anye—other; api—also; rajanah—kings; jarasandha-vashanugah—vassals of Jarasnadha; pranaih—with their lives; sahayam—help; kurvantau—doing; jarasandhasya—of Jarasnadha; maithila—O king of Mithila.

 

 

     O king of Mithila, many other kings, Jarasandha's vassals, gave their lives to help him in the battle.

 

 

Text 17

 

 

banandhakare sanjate

     shatru-sena-samakule

tankaram sharnga-dhanushah

     sharnga-dhanva cakara ha

 

     banandhakare—in a darkness of arrows; sanjate—manifested; shatru-sena-samakule—the enemy armies; tankaram—twanging; sharnga-dhanushah—of the Sharnga bow; sharnga-dhanva—the holder of the Sharnga bow; cakara—did; ha—indeed.

 

 

     When the enemy armies darkened the sky with a shower of arrows, Lord Krishna filled the sky with the twanging sounds of His Sharnga bow.

 

 

Text 18

 

 

nanada tena brahmandam

     sapta-lokair bilaih saha

vicelur dig-gajas tara

     ejad-bhu-khanda-mandalam

 

     nanada—echoed; tena—by that; brahmandam—the universe; sapta-lokaih—with seven planets; bilaih—with outer space; saha—with; viceluh—shook; dig—of the directions; gajah—the elephants; tara—the stars; ejad-bhu-khanda-mandalamthe earth.

 

 

     The entire universe, with the seven planetary systems and the vast regions of outer space, echoed with that sound. The earth, the stars, and the elephants that hold up the directions all trembled.

 

 

Text 19

 

 

tadaiva badhiri-bhutam

     shatrunam sainya-mandalam

utpatanto haya yuddhad

     gajas tu vimukhas tatah

 

     tada—then; eva—indeed; badhiri-bhutam—deafened; shatrunam—of enemies; sainya-mandalam—the circle of the armies; utpatantah—jumping; haya—horses; yuddhat—from the battle; gajah—elephants; tu—indeed; vimukhah—turned away; tatah—then.

 

 

     Then there was a deafening noise in the circle of the enemy armies, and the horses and elephants fled the battlefield.

 

 

Text 20

 

 

dudrava tad-balam sarvam

     tankarad bhaya-vihvalam

pratipam etya gavyutih

     punas tatrajagama ha

 

     dudrava—fled; tad-balam—that army; sarvam—all; tankarat—from the twanging sound; bhaya-vihvalam—terrified; pratipam—in the other direction; etya—going; gavyutih—two miles; punah—again; tatra—there; ajagama—came; ha—indeed.

 

 

     When it heard the twanging of Lord Krishna's bow, Jarasandha's army became terrified and ran two miles from the battlefield.

 

 

Text 21

 

 

evam sharngam samuccarya

     tadit-pinga-sphurat-prabham

banaughash chadayam asa

     jarasandha-balam harih

 

     evam—thus; sharngam—the Sharnga  bow; samuccarya—lifting; tadit-pinga-sphurat-prabham—glistening like lightning; banaughah—a flood of arrows; chadayam asa—made a shadow; jarasandha-balam—on Jarasandha's army; harih—Lord Krishna.

 

 

     Then, lifting His Sharnga bow glistening like lightning, Lord Krishna unleased a flood of arrows that made a great shadow over Jarasandha's army.

 

 

Text 22

 

 

curni-bhuta ratha rajan

     banaughaih sharnga-dhanvanah

curna-cakra nipetuh kau

     hata-sutash ca nayakah

 

     curni-bhutah—broken to pieces; ratha—the chariots; rajan—O king; banaughaih—with the flood of arrows; sharnga-dhanvanah—from the Sharnga bow; curna-cakrah—broken to pieces; nipetuh—fell; kau—to the ground; hata—killed; sutah—charioteers; ca—and; nayakah—warriors.

 

 

     O king, the flood of arrows from the Sharnga bow broke the chariots into pieces. Their wheels broken, the chariots crashed to the ground and the warriors and charioteers on them all died.

 

 

Text 23

 

 

dvidha-bhuta gaja banais

     calita gajibhih saha

sashva-vahas tathasvash ca

     banaih sanchinna-kandharah

 

     dvidha-bhuta—cut in half; gaja—the elephants; banaih—by arrows; calita—moving; gajibhih—with elephant riders; saha—with; sashva—with horses; vahah—riding; tatha—so; asvah—horses; ca—and; banaih—with arrows; sanchinna—severed; kandharah—necks.

 

 

     The many arrows cut the elephants and their riders into two pieces and severed the heads of the horses and horsemen.

 

 

Text 24

 

 

tatha vira maha-yuddhe

     bhinnorash chinna-mastakah

vishirna-kavacah petur

     banaughaish chinna-samshayah

 

     tatha—then; vira—the warriors; maha-yuddhe—in that great battle; bhinna—wounded; urah—chests; chinna-mastakah—severed heads; vishirna—broken; kavacah—armor; petuh—fell; banaughaish—with the flood of arrows; chinna-samshayah—their hopes broken.

 

 

     Their armor broken, chests wounded, and heads severed by the flood of arrows, the warriors in that great batlle fell, their hopes shattered.

 

 

Text 25

 

 

adho-mukha urdhva-mukhas

     chinna-deha nripatmajah

reju ranangane rajan

     bhanda-vyuha ivahatah

 

     adho-mukhah—faces down; urdhva-mukhah—faces up; chinna-deha—broken bodies; nripatmajah—princes; reju—shone; ranangane—in the batllefield; rajan—O king; bhanda-vyuha—pots; iva—like; ahatah—broken.

 

 

     O king, their faces up or down and their bodies broken, the princes littered the battlefield like so many broken earthen pots.

 

 

Text 26

 

 

kshana-matrena tad-yuddhe

     shata-krosha-vilambita

apagabhun maha-durga

     rudhira-srava-sambhavah

 

     kshana-matrena—for a moment; tad-yuddhe—in that battle; shata-krosha-vilambita—for two hundred miles; apaga—a river; abhut—was; maha-durga—impassable; rudhira-srava-sambhavah—created from flowing blood.

 

 

     In that battle there was for two-hundred miles a flowing river of blood, . . .

 

 

Text 27

 

 

dvipa-graha coshtra-khara-

     kabandhashvadi-kacchapa

shishumara-ratha kesha-

     shaivala bhuja-sarpini

 

     dvipa—the elephants; graha—crocodiles; ca—and; ushtra—camels; khara—mules; kabandha—headless corpses; ashva—horses; adi—beginning with; kacchapa—turtles; shishumara—porpoises; ratha—chariots; kesha—hair; shaivala—moss; bhuja—arms; sarpini—snakes.

 

 

 . . . where the elephants were crocodiles, the camels, mules, horses, and headless corpses giant turtles, the chariots porpoises, the severed arms snakes, . . .

 

 

Text 28

 

 

kara-mina mauli-ratna-

     hara-kundala-sharkara

shastra-shuktish chinna-shankha

     camara-dhvaja-saikata

 

     kara—hands; mina—fish; mauli—crown; ratna—jewels; hara—necklaces; kundala—earrings; sharkara—pebbles; shastra—weapons; shuktih—oysters; chinna-shankha—severed heads; camara—camaras; dhvaja—flags; saikata—on the sandy beach.

 

 

 . . . the severed hands fish, the helmets, earrings, and jewel necklaces pebbles, the weapons oysters, the severed heads camaras and flags on the sandy shore, . . .

 

 

Text 29

 

 

rathangavarta-samyukta

     sena-dvaya-tatavrita

shata-yojana-vistirna

     babhau vaitarani yatha

 

     rathanga—chariot wheels; avarta-samyukta—with whirlpools; sena—armies; dvaya—two; tata—shores; avrita—filled; shata-yojana-vistirna—eight hundred miles; babhau—shone; vaitarani—the vaitarani river in the hellihs worlds; yatha—as.

 

 

 . . . and the chariot wheels whirlpools. The two armies its shores, that river flowed for eight hundred miles like the river Vaitarani in the hellish worlds.

 

Text 30

 

 

pramatha bhairava bhuta

     vetala yogini-ganah

atöa-hasam prakurvanto

     nrityanto rana-mandale

 

     pramatha—goblins; bhairava—bhairavas; bhuta—ghosts; veöala—vetalas; yogini-ganah—yoginis; aööa—loud; hasam—laughter; prakurvantah—doing; nrityantah—dancing; rana-mandale—in the battlefield.

 

 

     Laughing uproariously, many goblins, ghosts, bhairavas, veöalas and yoginis danced in the battlefield.

 

 

Text 31

 

 

pibanto rudhiram shashvat

     kapalena nripeshvara

harasya munda-malartham

     jagrihus te siramsi ca

 

     pibantah—drinking; rudhiram—blood; shashvat—again and again; kapalena—with a skull; nripeshvara—O king of kings; harasya—of Lord Shiva; munda-malartham—for the garland of skulls; jagrihuh—took; te—they; siramsi—heads; ca—and.

 

 

     O king of kings, again and again they drank the blood of the dead. They gathered many skulls for Lord Shiva's garland of skulls.

 

 

Text 32

 

 

simharudha bhadrakali

     dakini-shata-samvrita

pibanti rudhiram coshnam

     saööa-hasam cakara ha

 

     simha—on a lion; arudha—riding; bhadrakali—Bhadrakali; dakini—with witches; shata—a hundred; samvrita—accompanied; pibanti—drinking; rudhiram—blood; ca—and; ushnam—warm; saööa-hasam—with loud laughter; cakara—did; ha—indeed.

 

 

     Riding on a lion, and accompanied a hundred female goblins, goddess Bhadrakali drank the warm blood of the dead and laughed uproariously.

 

 

Text 33

 

 

vidyadharyash ca svarga-stha

     gandharvyo 'psarasas tatha

kshatra-dharma-sthitan viran

     vavrire deva-rupinah

 

     vidyadharyah—Vidyadharis; ca—and; svarga-stha—in Svargaloka; gandharvyah—Gandharvis; apsarasah—Apsaras; tatha—so; kshatra-dharma-sthitan—folloing ksatriya-dharma; viran—warriors; vavrire—chose; deva-rupinah—the forms of demigods.

 

 

     The warriors that died nobly upholding the principles of kshatriya-dharma became demigods and the Vidyadhari, Gandharvis, and Apsara demigoddesses of Svargaloka selected them to be their husbands.

 

 

Text 34

 

 

grihitva tan kalir abhut

     tasam paty-artham ambare

mamanurupa tenaiva

     iti tad-gata-cetasam

 

     grihitva—taking; tan—them; kalih—a quarrel; abhut—was; tasam—of them; paty-artham—for the sake of the husband; ambare—in the sky; mama—me; anurupa—like; tena—by that; eva—indeed; iti—thus; tad-gata-cetasam—their hearts gone to them.

 

 

     Many demigoddess desiring him as her husband, they quarreled over each hero. They each thought, "He is perfect for me."

 

 

Text 35

 

 

kecid vira dharma-para

     rana-rangan na calitah

yayur vishnu-padam divyam

     bhittva martanda-mandalam

 

     kecit—some; vira—warriors; dharma-para—devoted to duty; rana-rangan—from the battlefield; na—not; calitah—fled; yayuh—went; vishnu—of Lord Vishnu; padam—to the abode; divyam—transcendental; bhittva—breaking; martanda-mandalam—the circle of the sun.

 

 

     Some heroes, staunchly devoted to duty and not fleeing the battlefield, passed through the circle of the sun and went to the transcendental abode of Lord Vishnu.

 

 

Text 36

 

 

shesham balam samakrishya

     baladevo halena vai

mushalenahanat kruddhas

     trailokya-bala-dharakah

 

     shesham—the remainder; balam—army; samakrishya—dragging; baladevah—Lord Balarama; halena—by firce; vai—indeed; mushalena—with His club; ahanat—killed; kruddhah—angry; trailokya-bala-dharakah—having the strength of the three worlds.

 

 

     Possessing all the strength in the three worlds, angry Lord Balarama killed all the remaining soldiers with His club.

 

 

Texts 37-39

 

 

evam sainye kshayam yate

     jarasandhasya sarvatah

suyodhano vindhya-natho

     banga-nathas tathaiva ca

 

sarve vidudruvur yuddhad

     bhaya-bhita itas tatah

jarasandho maha-viryo

     nagayuta-samo bale

 

rathenagatavan rajan

     baladevasya sammukhe

samakrishya halagrena

     jarasandha-ratham shubham

 

     evam—this; sainye—in the army; kshayam—destruction; yate—attained; jarasandhasya—of Jarasandha; sarvatah—in all respects; suyodhanah—Duryodhana; vindhya-nathah—the king of Vindhya-desha; banga-nathah—the king of Bengal; tatha—so; eva—indeed; ca—and; sarve—all; vidudruvuh—fled; yuddhat—from the battle; bhaya-bhita—frightened; itah—here; tatah—and there; jarasandhah—Jarasandha; maha-viryah—very strong; nagayuta-samah—equal to ten thousand elephants; bale—in strength; rathena—by chation; agatavan—come; rajan—O king; baladevasya—of Lord Balarama; sammukhe—in the presence; samakrishya—dragging; halagrena—by the tip of His plow; jarasandha-ratham—Jarasandha's chariot; shubham—beautiful.

 

 

     When Jarasandha's army was completely destroyed, the king of Vindhya-desha, the king of Bengal, and Duryodhana became terrified and fled here and there. Then Jarasandha, who was as strong as ten thousand elephants, drove his chariot to meet Lord Balarama. With the tip of His plow Lord Balarama caught the beautiful chariot and dragged it here and there.

 

 

Text 40

 

 

curnayam asa sahasa

     musalena yaduttamah

jarasandho 'pi viratho

     hatashvo hata-sarathih

 

     curnayam asa—broke to pieces; sahasa—at once; musalena—ith His club; yaduttamah—the best of the Yadavas; jarasandhah—Jarasandha; api—also; virathah—without a chariot; hata—dead; ashvah—horses; hata—dead; sarathih—charioteer.

 

 

     Then Lord Balarama, the best of the Yadavas, broke the chariot to pieces. Now Jarasandha had no chariot and his horses and charioteer had been killed.

 

 

Text 41

 

 

jagraha balinam dorbhyam

     santyaktva shastra-samhitam

tayor yuddham abhud ghoram

     bahubhyam rana-mandale

 

     jagraha—grabbed; balinam—strong; dorbhyam—with both arms; santyaktva—abandoning; shastra-samhitam—weapons; tayoh—of them; yuddham—fight; abhut—was; ghoram—horrible; bahubhyam—with both arms; rana-mandale—in the battlefield.

 

 

     Then Lord Balarama threw away His weapons and with both hands grabbed powerful Jarasandha. Hand-to-hand they fought a terrible duel in the battlefield.

 

 

Texts 42 and 43

 

 

pashyatam divi devanam

     naranam bhuvi maithila

urasa shirasa caiva

     bahubhyam padayoh prithak

 

yuyudhate malla-yuddhe

     simhav iva maha-bale

tayosh ca yuddhyatoh sarvam

     kshunëam bhu-khaëda-maëdalam

 

     pashyatam—looking; divi—in heaven; devanam—of the demigods; naraëam—of the humans; bhuvi—on the earth; maithila—O king of Mithila; urasa—with the chest; shirasa—with the head; ca—and; eva—indeed; bahubhyam—with arms; padayoh—with feet; prithak—specific; yuyudhate—fought; malla-yuddhe—in wrestling; simhav—two lions; iva—like; maha-bale—in great strength; tayosh—of them; ca—and; yuddhyatoh—fighting; sarvam—all; kshuëëam—pounded; bhu-khaëda-maëdalam—the circle of the earth.

 

 

     O king of Mithila, as the demigods in heaven and the humans on earth watched, Lord Balarama and Jarasandha wrestled arm-to-arm, foot-to-foot, chest-to-chest, and head-to-head, like two very powerful lions. As they fought the circle of the earth became crushed and broken.

 

 

Texts 44-47

 

 

sthaliva sahasa rajams

     cakampe ghaöika-dvayam

grihitva bhuja-daëdabhyam

     jarasandham yaduttamah

 

bhu-prishöhe pothayam asa

     kamaëdalum ivarbhakah

ramas tad-upari sthitva

     hantum shatrum jara-sutam

 

jagraha musalam ghoram

     krodha-purita-vigrahah

paripurëatamenatha

     shri-krishëena mahatmana

 

nivaritas tadaivashu

     tam mumoca yaduttamah

tapase krita-sankalpo

     vridito 'pi jara-sutah

 

     sthali—the place; iva—like; sahasa—at once; rajan—O king; cakampe—trembled; ghaöika-dvayam—for an hour; grihitva—grabbing; bhuja-daëdabhyam—with both arms; jarasandham—Jarasandha; yaduttamah—the best of the Yadavas; bhu-prishöhe—on the ground; pothayam asa—threw; kamaëdalum—a kamandalu; iva—like; arbhakah—a child; ramah—Lord Balarama; tat—him; upari—on; sthitva—staying; hantum—to kill; shatrum—the enemy; jara-sutam—Jarasandha; jagraha—grabbed; musalam—a club; ghoram—terrible; krodha-purita-vigrahah—His body filled with anger; paripurëatamena—by the Supreme Personality of Godhead; atha—then; shri-krishëena—by Shri Krishëa; mahatmana—the Supreme Lord; nivaritah—stopped; tada—then; eva—indeed; ashu——at once; tam—him; mumoca—released; yaduttamah—the best of the Yadavas; tapase—for suffering; krita-sankalpah—decided; vriditah—embarrassed; api—also; jara-sutah—Jarasandha.

 

 

     O king, for an hour the earth shook. Then Lord Balarama, the best of the Yadavas, His transcendental body filled with anger, grabbed Jarasandha with both hands, threw him to the ground as a child throws a kamaëdalu, jumped on him, grabbed a terrible club, and was about to kill him, when Lord Krishëa, the Supreme Personality of Godhead, stopped Him. Lord Balarama at once released him. Now Jarasandha was humiliated and his heart was filled with pain.

 

 

Texts 48-51

 

 

nivarito mantri-mukhyair

     magadhan magadho yayau

ittham jitva jarasandham

     madhavo madhusudanah

 

ayodhana-gatam vittam

     sarvam nitva sukhavaham

yadavan agratah kritva

     baladeva-samanvitah

 

upagiyamana-vijayah

     suta-magadha-vandibhih

shankha-dundubhi-nadena

     brahma-ghosheëa bhuyasa

 

vivesha mathuram sakshat

     paripurëatamah svayam

 

     nivaritah—stopped; mantri-mukhyaih—by the important counselors; magadhan—to magadha-desa; magadhah—Jarasandha; yayau—went; ittham—thus; jitva—defeating; jarasandham—Jarasandha; madhavah—the husband of the goddess of fortune; madhusudanah—the killer of Madhu; ayodhana-gatam—attained by fighting; vittam—wealth; sarvam—all; nitva—taking; sukhavaham—pleasing; yadavan—to the Yadavas; agratah—in the presence; kritva—making; baladeva-samanvitah—with Lord Balarama; upagiyamana-vijayah—His glories being sung; suta-magadha-vandibhih—by the Sutas, Magadhas, and Vandis; shankha-dundubhi-nadena—with the sound of conchshells and drums; brahma-ghosheëa—with the sound of the Vedas; bhuyasa—abundant; vivesha—entered; mathuram—Mathura; sakshat—directly; paripurëatamah—the Supreme Personality of Godhead; svaya—Himself.

 

 

     Advised by his counselors, Jarasandha returned to Magadha-desha. In this way Lord Krishëa, the perfect Supreme Personality of Godhead, the husband of the goddess of fortune and the killer of the Madhu demon, defeated Jarasandha, took all the wealth plundered in the fight, placed it before the Yadavas, and, His glories proclaimed by the Sutas, Magadhas, and Vandis, and by the chanting of the Vedas and the sounds of the conchshells and drums, in Lord Balarama's company entered Mathura City.

 

 

Texts 52 and 53

 

 

samarcito mangala-laja-pushpaih

     pashyan purim mangala-kumbha-yuktam

pitambarah syama-tanuh shubhangah

     sphurat-kiriöangada-kuëdala-prabhah

 

sharngadi-shastrastra-dharo hasan-mukhas

     talanka-yukto garuda-dhvajah svayam

udyad-vilolashva-rathah surarcitah

     sametya rajanam asau balim dadau

 

     samarcita—worshiped; mangala-laja-pushpaih—with auspicious flowers and grains; pashyan—seeing; purim—the city; mangala-kumbha—auspicious pots; yuktam—with; pitambarah—in yellow garments; syama-tanuh—His body dark; shubhangah—His limbs handsome; sphurat—glistening; kiriöa—crown; angada—armlets; kuëdala—earrings; prabhah—splendor; sharngadi—beginning eith the Sharnga bow; shastra-astra-dharah—holding many weapons; hasan-mukhah—smiling; talanka-yuktah—with the mark of  palm tree; garuda-dhvajah—with the flag of Garuda; svayam—personally; udyad-vilolashva-rathah—on a chariot pulled by restless horses; sura—by the demigods; arcitah—worshiped; sametya—going; rajanam—to the king; asau—He; balim—offering; dadau—gave.

 

 

     Worshiped by showers of grains and flowers and gazing at the city filled with beautiful spires, His garments yellow, His complexion dark, His limbs handsome and graceful, His crown, armlets, and earrings glittering with great splendor, and His face smiling, carrying the Sharnga bow and many other weapons, caarrying the palm-tree insignia and the Garuda flag, riding on a chariot pulled by restless horses, and worshiped by the demigods, Lord Krishëa approached King Ugrasena and gave a vassal's offering to him.

.pa

 

 

 

Chapter Two

Shri Dvaraka-vasa-kathana

Residence in Shri Dvaraka

 

 

Text 1

 

 

punas tatra jarasandhas

     tav utyakshauhiëi-balah

yuyudhe yadubhih shighram

     punah krishëa-parajitah

 

     punah—again; tatra—there; jarasandhah—Jarasandha; tav—Them; utya—approaching; akshauhiëi-balah—with an army of many aksauhinis; yuyudhe—fought; yadubhih—with the Yadavas; shighram—quickly; punah—again; krishëa—by Lord Krishëa; parajitah—defeated.

 

 

     Again Jarasandha approached Krishëa and Balarama with an army of many akshauhiëis, again he fought with the Yadavas, and again Lord Krishëa quickly defeated him.

 

 

Text 2

 

 

shri-krishëa-tejasa sarve

     yadava vriddhim agatah

dhanur-gajadibhih shashvat

     prapta-luëöhana-sahasah

 

     shri-krishëa—of Lord Krishëa; tejasaby the power; sarve—all; yadava—the Yadavas; vriddhim—increase; agatah—attained; dhanuh—of bows; gaja—and elephants; adibhih—beginning with; shashvat—always; prapta—attained; luëöhana-sahasah—plunder.

 

 

     The Yadavas again and again plundered great wealth and many bows, elephants, and other things from the armies defeated by Lord Krishëa transcendental power.

 

 

Text 3

 

 

prapte ca sahasa rajan

     vina yuddham puraiva hi

arbhaka jala-hariëyas

     cakruh shatrv-apaharaëam

 

     prapte—attained; ca—and; sahasa—at once; rajan—O king; vina—without; yuddham—a fight; pura—before; eva—indeed; hi—indeed; arbhaka—children; jala-hariëyah—carrying water; cakruh—did; shatru—from the enemies; apaharaëam—plunder.

 

 

     O king, without having to fight, the little girls carrying water to the Yadava soldiers could easily take what they wanted from the slain soldiers of the enemy.

 

 

Text 4

 

 

shatru-dravyam ca samhartum

     vikshantah krita-vasasah

nagara mathurah sarve

     param harsham upagatah

 

     shatru—of the enemy; dravyam—the property; ca—and; samhartum—to take; vikshantah—seeing; krita—bought; vasasah—garments; nagara—people; mathurah—of Mathura; sarve—all; param—great; harsham—happiness; upagatah—attained.

 

 

     Seeing the valuable garments and property of the enemy soldiers, the people of Mathura became very happy.

 

 

Text 5

 

 

evam sapta-dasha kritva

     kshiëa-sainyo jara-sutah

ashöa-dashama-sangrame

     agantum ca mano 'karot

 

     evam—thus; sapta-dasha—17; kritva—making; kshiëa-sainyah—destroyed army; jara-sutah—Jarasandha; ashöa-dashama-sangrame—in the eighteenth battle; agantum—to go; ca—and; manah—mind; akarot—did.

 

 

     Even though his army had been destroyed seventeen times in this way, Jarasandha still fixed his mind on an eighteenth war.

 

 

Text 6

 

 

maya praëoditah kala-

     yavano vai maha-balah

rurodha mathuram kruddho

     mleccha-koöi-samavritah

 

     maya—by me; praëoditah—sent; kalayavanah—Kalayavana; vai—indeed; maha-balah—very powerful; rurodha—besieged; mathuram—Mathura; kruddhah—qngry; mleccha-koöi-samavritah—with ten million mlecchas.

 

 

     Then, encouraged by me, powerful King Kalayavana beseiged Mathura with an army of ten million mlecchas.

 

 

Text 7

 

 

mlecchanam ca balam vikshya

     sva-puram bhaya-vihvalam

bhayam cobhayatah praptam

     rameëacintayad dharih

 

     mlecchanam—of mlecchas; ca—and; balam—the amry; vikshya—seeing; sva-puram—at His city; bhaya-vihvalam—ovcercome with fear; bhayam—fear; ca—and; ubhayatah—of both; praptam—attained; rameëa—with Balarama; acintayat—thought; dharih—Lord Krishëa.

 

 

     Seeing that their city was terrified of the mleccha army, Krishëa and Balarama considered what to do.

 

 

Text 8

 

 

sva-jnati-bandhu-rakshartham

     samudre bhima-nadini

cakara dvaraka-durgam

     eka-ratreëa madhavah

 

     sva-jnati-bandhu-rakshartham—to protecte His friends and relatives; samudre—in the ocean; bhima-nadini—with terrible roaring sounds; cakara—did; dvaraka-durgam—the fort of Dvaraka; eka-ratreëa—in one night; madhavah—Lord Krishëa.

 

 

     Then, in one night Lord Krishëa built the Dvaraka fort in the middle of the ocean filled with fearful roaring sounds.

 

 

Text 9

 

 

yatrashöa-dik-pala-siddhir

     vishvakarma-vinirmita

sarva vaikuëöha-sampattir

     drishyate moksha-kankshibhih

 

     yatra—where; ashöa—8; dik—directions; pala—protecting; siddhih—perfection; vishvakarma-vinirmita—built by Vishvakarma; sarva—all; vaikuëöha-sampattih—the opulences of Vaikuëöha; drishyate—is seen; moksha-kankshibhih—by they who yearn fro liberation.

 

 

     Vishvakarma arranged that all eight directions were perfectly protected. They who yearn for liberatuion could see that city had all the opulences of Vaikuëöha.

 

 

Text 10

 

 

harih sarva-janam tatra

     nitva yogena maithila

purad ramam anujnapya

     nirgato 'bhun nirayudhah

 

     harih—Krishëa; sarva-janam—everyone; tatra—there; nitva—taking; yogena—by His mystic power; maithila—O king of Mithila; purat—from Mathura; ramam—Balarama; anujnapya—taking permission; nirgatah—departed; abhut—became; nirayudhah—without weapons.

 

 

     By His mystic power Lord Krishëa then took all the people of Mathura to Dvaraka. O king of Mithila, after taking His leave of Lord Balarama, Lord Krishëa, now unarmed, went outside the Mathura City walls.

 

 

Text 11

 

 

nirayudham harim jnatva

     mayoktair lakshaëaih khalah

nirayudhah sa tam yoddhum

     padatih svayam agatah

 

     nirayudham—unarmed; harim—Krishëa; jnatva—understanding; maya—by me; uktaih—described; lakshaëaih—by the characteristics; khalah—the demon; nirayudhah—unarmed; sa—he; tam—to Him; yoddhum—to fight; padatih—on foot; svayam—personally; agatah—approached.

 

 

     Aware, by the description I had given him, that this unarmed person was Krishëa, the demon put down his arms and walked to Krishëa to start a fight.

 

 

Text 12

 

 

paran-mukham pradravantam

     durapam yoginam api

jighrikshus tam canvadhavat

     sainikanam prapashyatam

 

     paran-mukham—turning His face; pradravantam—fleeing; durapam—not approachable; yoginam—by the yogis; api—even; jighrikshuh—wishing to catch; tam—Him; ca—and; anvadhavat—ran behind; sainikanam—as the soldiers; prapashyatam—watched.

 

 

     Then Krishëa turned and fled. As the host of soldiers watched, Kalayavana ran in pursuit of Lord Krishëa, whom even the great yogis cannot catch.

 

 

Text 13

 

 

hasta-praptam vapus tasmai

     darshayann iva madhavah

duram gatah shyamaladreh

     pravishat kandaram tvaram

 

     hasta—in the hand; praptam—attained; vapuh—the form; tasmai—to him; darshayann—showing; iva—as if; madhavah—Lord Krishëa; duram—far away; gatah—went; shyamaladreh—a black mountain; pravishat—entered; kandaram—a cave; tvaram—quickly.

 

 

     Seeming only a hand's legnth away, Lord Krishëa ran a great distance and finally entered the cave of a black mountain.

 

 

Text 14

 

 

mucukundo yatra caste

     mandhatri-tanayo mahan

asurebhyah pura raksham

     devanam yash cakara ha

 

     mucukundah—Mucukunda; yatra—where; ca—and; aste—is; mandhatri-tanayah—the son of King Mandhata; mahan—great; asurebhyah—from the demons; pura—previously; raksham—protection; devanam—of the demigods; yash—who; cakara—did; ha—indeed.

 

 

     In that cave stayed King Mandhata noble son Mucukunda, who in ancient times protected the demigods from the demons.

 

 

Text 15

 

 

ahar-nisham na sushvapa

     deva-sena-paro nripa

tam ucur devatah sarve

     prasanna raja-sattamam

 

     ahah—day; nisham—and night; na—not; sushvapa—slept; deva-sena-parah—the commander-in-chief of the demigods' armies; nripa—O king; tam—to him; ucuh—said; devatah—the demigods; sarve—all; prasanna—pleased; raja-sattamam—the best of kings.

 

 

     O king, as the commander-in-chief of the demigods' armies, he had not slept for many days and nights. Pleased with him, all the demigods finally approached that great king and said:

 

 

Text 16

 

 

varam varaya bho rajan

     yat te manasi vartate

natva tan praha rajendrah

     karomi shayanam param

 

     varam—a boon; varaya—please choose; bhah—O; rajan—king; yat—what; te—of you; manasi—in the heart; vartate—is; natva—bowing down; tan—to them; praha—said; rajendrah—that king of kings; karomi—I do; shayanam—sleep; param—great.

 

 

     "O king, please ask for a boon. Ask for whatever is in your heart." Bowing down to them, that king of kings said: "I wish to sleep a great sleep.

 

 

Texts 17 and 18

 

 

shayanante hareh sakshad-

     darshanam me bhavatv alam

yo madhye bodhayen mam vai

     shayanam tv apy acetanam

 

sa maya drishöa-matras tu

     bhasmi-bhavatu tat-kshaëat

tatha ca coktah sushvapa

     raja krita-yuge pura

 

     shayanante—at the end of the sleep; hareh—of Lord Krishëa; sakshad-—direwct; darshanam—the sight; me—of me; bhavatv—masy be; alam—greatly; yah—one who; madhye—in the middle; bodhayet—awakens; mam—me; vai—indeed; shayanam—sleeping; tv—indeed; apy—indeed; acetanam—unconscious; sa—he; maya—by me; drishöa-matrah—simply by a glance; tu—indeed; bhasmi-bhavatu—may be burned to ashes; tat-kshaëat—from that moment; tatha—so; ca—and; ca—and; uktah—said; sushvapa—slept; raja—the king; krita—in Satya-yuga; yuge—in the yuga; pura—in ancient times.

 

 

     "When my sleep is over I will see Lord Krishëa directly. Anyone who wakens me before that, while I am still sleeping, I will burn to ashes with a glance." After speaking these words in ancient times, in the Satya-yuga, King Mucukunda went to sleep.

 

 

Text 19

 

 

tatra pravishöo yavano

     matva pitambaram ca tam

tatada yavanah kruddhah

     padenashu maha-khalah

 

     tatra—there; pravishöah—entered; yavanah—kalayavana; matva—thinking; pitambaram—Lord Krishëa; ca—and; tam—him; tatada—hit; yavanah—the yavana; kruddhah—angry; padena—with his foot; ashu—at once; maha-khalah—the great demon.

 

 

     Entering that cave, the great demon Kalayavana at once kicked King Mucukunda, thinking him to be Lord Krishëa,

 

 

Text 20

 

 

mucukundah samutthaya

     shanair unmilya so 'kshini

ashah prapashyams tam parshve

     sthitam kalam dadarsha ha

 

     mucukundah—Mucukunda; samutthaya—waking up; shanaih—slowly; unmilya—opening; sah—he; akshini—eyes; ashah—in all directions; prapashyan—looking; tam—him; parshve—at the side; sthitam—standing; kalam—Kalayavana; dadarsha—saw; ha—indeed.

 

 

     Slowly opening his eyes, Mucukunda became awake. Looking in all directions, he finally saw Kalayavana standing at his side.

 

 

Text 21

 

 

sa tavat tasya rushöasya

     drishöi-patena maithila

dehajenagnina dagdho

     bhasmasad abhavat kshaëat

 

     sa—he; tavat—then; tasya—of him; rushöasya—angry; drishöi-patena—by a glance; maithila—O king of Mithila; dehajena—born from his own body; agnina—by a fire; dagdhah—burned; bhasmasat—to ashes; abhavat—became; kshaëat—in a moment.

 

 

     O king of Mithila, then King Mucukunda became angry and with a single glance burned to demon to ashes in a moment.

 

 

Text 22

 

 

bhasmi-bhute ca yavane

     paripurëatamah svayam

svarupam darshayam asa

     mucukundaya dhimate

 

     bhasmi-bhute—burned to ashes; ca—and; yavane—when Kalayavana; paripurëatamah—the original Supreme Personality of Godhead; svayam—personally; svarupam—His own form; darshayam asa—showed; mucukundaya—to Mucukunda; dhimate—wise.

 

 

     When Kalayavana was thus burned to ashes, the original Supreme Personality of Godhead, Lord Krishëa, showed His own form to wise Mucukunda, a form that . . .

 

 

Text 23

 

 

koöi-surya-pratikashe

     jyotisham maëdale prabhum

sthitam sphuöat-kiriöarkam

     kuëdalangada-nupuram

 

     koöi-surya-pratikashe—splendid as ten million suns; jyotisham—of light; maëdale—in a circle; prabhum—the Lord; sthitam—standing; sphuöat-kiriöa—a splendid crown; arkam—a sun; kuëdala—with earrings; angada—armlets; nupuram—and anklets.

 

 

 . . . was splendid as ten million suns, circled with light, all-powerful, decorated with a crown splendid as the sun, decorated with earrings, armlets, and anklets, . . .

 

 

Text 24

 

 

shrivatsankam catur-bahum

     padmaksham vana-malinam

koöi-kandarpa-lavaëam

     kala-megha-sama-prabham

 

     shrivatsankam—marked with Shrivatsa; catur-bahum—with four arms; padmaksham—lotus eyes; vana-malinam—a forest garland; koöi—ten million; kandarpa—Kamadevas; lavaëam—handsome; kala-megha-sama-prabham—splendid as a black cloud.

 

 

 . . . had lotus eyes and four arms, was marked with Shrivatsa and decorated with a forest garland, was splendid like a black cloud, and was more handsome than ten million Kamadevas.

 

 

Text 25

 

 

drishöva raja harshito 'pi

     samutthaya kritanjalih

paripurëatamam jnatva

     bhaktya tam praëanama ha

 

     drishöva—seeing; raja—the king; harshitah—filled with happiness; api—also; samutthaya—rising; kritanjalih—with folded hands; paripurëatamam—the original Supreme Personality of Godhead; jnatva—understanding; bhaktya—with devotion; tam—to Him; praëanama—bowed down; ha—certainly.

 

 

     Gazing at this form and aware that this was the perfect Supreme Personality of Godhead, King Mucukunda became filled with happiness. First he stood with folded hands and then He bowed before the Lord with great devotion.

 

 

Text 26

 

 

shri-mucukunda uvaca

 

krishëaya vasudevaya

     devaki-nandanaya ca

nanda-gopa-kumaraya

     govindaya namo namah

 

     shri-mucukunda uvaca—Shri Mucukunda said; krishëaya—the Supreme Lord; vasudevaya—unto the son of Vasudeva; devaki-nandanaya—unto the son of Devaki; ca—and; nanda-gopa—Nanda and the cowherd men; kumaraya—unto their son; govindaya—unto the Supreme Personality of Godhead, who enlivens the cows and the senses; namah—respectful obeisances; namah—obeisances.

 

 

     Shri Mucukunda said: Let me offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda and the other cowherd men of Vrindavana, and the enlivener of the cows and the senses.*

 

 

Text 27

 

 

namah pankaja-nabhaya

     namah pankaja-maline

namah pankaja-netraya

     namas te pankajanghraye

 

     namah—all respectful obeisances; pankaja-nabhaya—unto the Lord who has a specific depression resembling a lotus flower in the center ofHis abdomen; namah—obeisances; pankaja-maline—one who is always decorated with a garland of lotus flowers; namah—obeisances; pankaja-netraya—one whose galnce is as cooling as a lotus flower; namah te—respectful obeisances unto You; pankajanghraye—unto You, the soles of whose feet are engraved with lotus flowers (and who are therefore said to possess lotus feet).

 

 

     My respectful obeisances are unto you, O Lord, whose abdomen is marked with a dpression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus, and whose feet are engraved with lotuses.*

 

 

Text 28

 

 

namah krishëaya suddhaya

     brahmaëe paramatmane

praëata-klesha-nashaya

     govindaya namo namah

 

     namah—obeisances; krishëaya—to Krishëa; suddhaya—pure; brahmaëe—the Supreme; paramatmane—the Supersoul; praëata—of the surrendered souls; klesha—the sufferings; nashaya—the destruction; govindaya—to the pleasure of the cows and senses; namah—obeisances; namah—obeisances.

 

 

     My respectful obeisances are unto supremely pure Lord Krishëa, who is both the impersonal Brahman and the all-pervading Supersoul, who is the enlivener of the cows and the senses, and who destroys the sufferings of the surrendered devotees.

 

 

Text 29

 

 

namo 'stv anantaya sahasra-murtaye

     sahasra-padakshi-shiroru-bahave

sahasra-namne purushaya shashvate

     sahasra-koöi-yuga-dhariëe namah

 

     namah—obeisances; astu—may be; anantaya—limitless; sahasra-murtaye—a thousand forms; sahasra—a thousand; pada—feet; akshi—eyes; shira—heads; uru—thighs; bahave—and arms; sahasra-namne—a thousand names; purushaya—the Supreme Person; shashvate—eternal; sahasra—thousand; koöi—ten million; yuga—yugas; dhariëe—holding; namah—obeisances.

 

 

     My respectful obeisances are unto limitless Lord Krishëa, who appears in millions of forms, who has millions of feet, eyes, heads, thighs, and arms, who has millions of names, who is the eternal Supreme Person, and who maintains the worlds for billions of yugas.

 

 

Text 30

 

 

hare mat-samah pataki nasti bhumau

     tatha tvat-samo nasti papapahari

iti tvam ca matva jagannatha deva

     yatheccha bhavet te tatha mam kuru tvam

 

     hare—O Lord Krishëa; mat-samah—equal to me; pataki—a sinner; na—not; asti—is; bhumau—on the earth; tatha—so; tvat-samah—equal to You; na—not; asti—is; papa—sins; apahari—removing; iti—thus; tvam—to You; ca—and; matva—bowing; jagannatha—O master of the worlds; deva—O Lord; yatha—as; iccha—desire; bhavet—may be; te—of You; tatha—so; mam—to Me; kuru—do; tvam—You.

 

 

     O Lord Krishëa, in this world no one is as sinful as I and no one is as purifying as You. Therefore, O master of the worlds, O effulgent Lord, please consider my case and do what You wish.

 

 

Text 31

 

 

shri-narada uvaca

 

evam stuto harih sakshat

     paramananda-vigrahah

jnatva tam nirguëam bhaktam

     praha gambhiraya gira

 

     shri-narada uvaca—Shri Narada said; evam—thus; stutah—praised; harih—Krishëa; sakshat—directly; paramananda—transcendental bliss; vigrahah—form; jnatva—understanding; tam—him; nirguëam—beyond ther modes of narture; bhaktam—a devotee; praha—spoke; gambhiraya—deep; gira—with a voice.

 

 

     Shri Narada said: Hearing these prayers, and aware that Mucukunda's devotion was beyond the touch of the mades of nature, Lord Krishëa, whose form is filled with transcendental bliss, spoke with a deep voice.

 

 

Text 32

 

 

shri-bhagavan uvaca

 

dhanyas tvam raja-shardula

     dhanya te vimala matih

nairapekshyena divyena

     bhakti-bhavena purita

 

     shri-bhagavan uvaca—thre Supreme Personality of Godhead said; dhanyah—fortunate; tvam—you; raja-shardula—O tiger of kings; dhanya—fortunate; te—of you; vimala—the pure; matih—thoughts; nairapekshyena—with perfect renunciation; divyena—with transcendental; bhakti-bhavena—love; purita—filled.

 

 

     The Supreme Personality of Godhead said: O tiger of kings, you are fortunate. Your pure thoughts are glorious. They are filled with perfect renunciation and splendid transcendental love.

 

 

Text 33

 

 

adyaiva gaccha mad-dhama

     badary-akhyam mad-ashrayah

tatraiva tu tapas taptva

     bhutva brahmaëa-pungavah

 

     adya—now; eva—indeed; gaccha—go; mad-dhama—to My abode; badary-akhyam—named Badari; mad-ashrayah—My shelter; tatra—there; eva—indeed; tu—indeed; {}; tapah—austerities; taptva—perform; bhutva—having done; brahmaëa-pungavah—the best of brahmaëas.

 

 

     Go at once to My abode named Badarikashrama. By performing austerities there you will become the best of brahmaëas.

 

 

Text 34

 

 

prema-lakshaëaya bhaktya

     mad-dhama prakriteh param

prapsyasi tvam maha-raja

     yato navartate gatah

 

     prema-lakshaëaya—characterized by love; bhaktya—by devotional service; mad-dhama—to My abode; prakriteh—the world of matter; param—above; prapsyasi—you will attain; tvam—you; maha-raja—O great king; yatah—from which; na—not; avartate—returns; gatah—having gone.

 

 

     O great king, by serving Me with loving devotion You will attain My own abode, which is above the world of matter. They who go there never return to the world of birth and death.

 

 

Text 35

 

 

shri-narada uvaca

 

ittham stutva harim natva

     parikramya natananah

nishcakrama guha-durgac

     chri-krishëa-prema-vihvalah

 

     shri-narada uvaca—Shri Narada said; ittham—thus; stutva—praying; harim—to Lord Krishëa; natva—bowing down; parikramya—cicumambulating; natananah—with bowed head; nishcakrama—left; guha-durgat—the mountain cave; shri-krishëa-prema-vihvalah—filled with love for Lord Krishëa.

 

 

     Shri Narada said: After offering prayers, bowing down, and with bowed head circumambulating the Lord, King Mucukunda, now overwhelmed with love for Lord Krishëa, left the mountain cave.

 

 

Text 36

 

 

dvapare kshullaka martya

     tala-vrksha-shatocchritam

drishöva tam dudruvur marge

     bhaya-bhita itas tatah

 

     dvapare—in Dvapara-yuga; kshullaka—short; martya—living beings; tala-vrksha-shatocchritam—as tall as a hundered palm trees; drishöva—seeing; tam—him; dudruvuh—fled; marge—on the road; bhaya-bhita—terrified; itah—here; tatah—and there.

 

 

     The Dvapara-yuga people, who were all very short, became terrified and fled when on the road they saw King Mucukunda, who was tall as a hundred palm trees.

 

 

Texts 37 and 38

 

 

ma bhaishöety abhayam yacchan

     jagama disham uttaram

evam dattva varam tasmai

     mucukundaya dhimate

 

bhagavan punar avrajya

     mathuram mleccha-veshöitam

hatva mleccha-balam sarvam

     tad-dhanany acchinad balat

 

     ma—don't; bhaishöa—be afraid; iti—thus; abhayam—fearlessness; yacchan—giving; jagama—went; disham—to the direction; uttaram—north; evam—thus; dattva—giving; varam—a benediction; tasmai—to him; mucukundaya—Mucukunda; dhimate—wise; bhagavan—the Supreme Personality of Godhead; punah—again; avrajya—returning; mathuram—to Mathura; mleccha-veshöitam—surrounded by mlecchas; hatva—killing; mleccha-balam—the mleccha army; sarvam—entire; tad-dhanany—their wealth; acchinat—broke; balat—forcibly.

 

 

     Saying, "Don't be afraid", Mucukunda removed their fears and continued north. Then Lord Krishëa, after giving His blessings to wise Mucukunda, returned to Mathura City, which was surrounded by the mlecchas. The Lord killed the entire mleccha army and forcibly broke the mlecchas' power.

 

 

Text 39

 

 

atha raja jarasandho

     yoddhum abhyuditah punah

ahuya magadhan vipran

     muhurtadesha-kariëah

 

     atha—then; raja—King; jarasandhah—Jarasandha; yoddhum—to fight; abhyuditah—eager; punah—again; ahuya—calling; magadhan—of Magadha; vipran—the brahmaëas; muhurtadesha-kariëah—giving instruction fro the proper time.

 

 

     Then King Jarasandha, eager to fight again with Lord Krishëa, called together the great astrologer-brahmaëas of the Magadha country.

 

 

Text 40

 

 

prahedam vasudevakhyam

     jitva yady agato hy aham

sarvan sampujayishyami

     sada yushmat-padashraye

 

     praha—said; idam—this; vasudevakhyam—named Vasudeva; jitva—defeating; yady—if; agatah—returned; hy—indeed; aham—I; sarvan—all; sampujayishyami—I will worship; sada—forever; yushmat-padashraye—the shelter of your feet.

 

 

     Jarasandha said to them: If I defeat Krishëa, when I return I will take shelter of your feet and worship you all forever.

 

 

Text 41

 

 

karagareshu yavad vai

     sthita bhavata bho dvijah

parajito 'ham va yushman

     hanishyami na samshayah

 

     karagareshu—in prison; yavat—when; vai—indeed; sthita—situated; bhavata—you; bhah—O; dvijah—brahmaëas; parajitah—defeated; aham—I; va—or; yushman—you all; hanishyami—I will kill; na—no; samshayah—doubt.

 

 

     But if I am defeated and imprisoned, I will kill you all. Of this there is no doubt.

 

 

Text 42

 

 

evam uktva dvijan raja

     jarasandho maha-balah

ajagamashu mathuram

     trayo-vimshaty-anika-pah

 

     evam—thus; uktva—speaking; dvijan—to the brahmaëas; raja—King; jarasandhah—Jarasandha; maha-balah—very powerful; ajagama—went; ashu—at once; mathuram—to Mathura; trayo-vimshaty-anika-pah—at the head of 23 armies.

 

 

     After speaking these words, powerful King Jarasandha, taking with him 23 army divisions, quickly went to Mathura City.

 

 

Texts 43-45

 

 

brahma-vakyam ritam kartum

     sva-pratijnam vihaya ca

manushya-ceshöam apannau

     sva-purad bhita-bhitavat

 

rama-krishëau parau devau

     padbhyam dudruvatur drutam

palayamanau tau vikshya

     magadhah prahasan bhrisham

 

anvadhavad rathanikair

     brahma-vakyam anusmaran

dakshinasham gatav ittham

     pravarshaëa-girau hari

 

     brahma—of the brahmaëas; vakyam—the statement; ritam—proper; kartum—to do; sva-pratijnam—his own promise; vihaya—abandoning; ca—and; manushya-ceshöam—the actions of human beings; apannau—attained; sva-purat—from his city; bhita-bhitavat—as if terrified; rama-krishëau—Krishëa and Balarama; parau devau—ther two Supreme Lord; padbhyam—on foot; dudruvatuh—ran; drutam—quickly; palayamanau—fleeing; tau—Them; vikshya—seeing; magadhah—the king of Magadha; prahasan—laughing; bhrisham—greatly; anvadhavat—followed; rathanikaih—with chariot soldiewrs; brahma-vakyam—the brahmaëas' words; anusmaran—remembering; dakshinasham—to the south; gatav—direction; ittham—thus; pravarshaëa-girau—on Mount Pravarsana; hari—the two Supreme Lords.

 

 

     Seeing Krishëa and Balarama fleeing on foot as if They were ordinary terrified human beings, Jarasandha laughed aloud. At first he was determined not to keep the promise he made to the brahmaëas. Then, with many chariot warriors pursuing Krishëa and Balarama as They ran south to Mount Pravarshaëa, he remembered his words to the brahmaëas.

 

 

Text 46

 

 

yasmin nilinau jnatva tav

     edhobhis tam dadaha ha

bhasmi-bhute vane jate

     dahyamana-tata-gireh

 

     yasmin—in which; nilinau—entered; jnatva—knowing; tav—Them; edhobhih—with fire; tam—that; dadaha—set afire; ha—indeed; bhasmi-bhute—burned to ashes; vane—the forest; jate—manifested; dahyamana-tata-gireh—of the burning mountain.

 

 

     Aware that Krishëa and Balarama were hiding in the mountain, Jarasandha set the mountain on fire and burned all its forests to ashes.

 

 

Text 47

 

 

dashaika-yojanottungat

     samutpatya sureshvarau

alakshyamanav aribhir

     dvarakayam nipetatuh

 

     dashaika-yojana—eleven yojanas; uttungat—from the height; samutpatya—jumping; sureshvarau—the two Supreme Personality of Godheads; alakshyamanav—unseen; aribhih—by the enemies; dvarakayam—in Dvaraka; nipetatuh—fell.

 

 

     Jumping from a height of eighty-eight miles, Krishëa and Balarama, the two Supreme Personalities of Godhead, unseen by Their enemies, landed in Dvaraka.

 

 

Text 48

 

 

so 'pi dagdhau ca tau matva

     magadhendro maha-balah

magadhan prayayau viro

     vadayan jaya-dundubhin

 

     sah—he; api—also; dagdhau—burned; ca—and; tau—Them; matva—thinking; magadhendrah—the king of Magadha; maha-balah—very powerful; magadhan—to the couinrty of Magadha; prayayau—returned; virah—a hero; vadayan—making sound; jaya-dundubhin—the drums of victory.

 

 

     Thinking that Krishëa and Balarama had been burned to death, powerful Jarasandha returned to the country of Magadha, where he was a hero and the drums of victory sounded.

 

 

Text 49

 

 

brahmaëan pujayam asa

     bhaktya paramaya nripa

yasya viprah sahayo 'sti

     kutas tasya parajayah

 

     brahmaëan—the brahmaëas; pujayam asa—worshiped; bhaktya—with devotion; paramaya—great; nripa—O king; yasya—of whom; viprah—a brahmaëa; sahayah—the helper; asti—is; kutah—how?; tasya—of him; parajayah—defeat.

 

 

     With great devotion Jarasandha worshiped the brahmaëas. How can there be defeat for one helped by a brahmaëa?

.pa

 

 

 

Chapter Three

Shri Baladeva-vivahotsava

Lord Balarama's Wedding

 

 

Text 1

 

 

shri-narada uvaca

 

ittham maya te kathitam

     dvaraka-vasa-karaëam

vivahadi-kathah sarva

     vadishyami pareshayoh

 

     shri-narada uvaca—Shri Narada said; ittham—thus; maya—by me; te—to you; kathitam—spoken; dvaraka-vasa—residence in Dvaraka; karaëam—the cause; vivaha—wedding; adi—beginning with; kathah—topic; sarva—all; vadishyami—I will tell; pareshayoh—of the two Supreme Personality of Godheads.

 

 

     In this way I have described to you the reason the Lord lives in Dvaraka. Now I will tell you everything of the marriages of Krishëa and Balarama, the two Supreme Personalities of Godhead.

 

 

Text 2

 

 

purvam shri-baladevasya

     vivaham shriëu maithila

sarva-papa-haram puëyam

     ayur-vardhanam uttamam

 

     purvam—before; shri-baladevasya—of Lord Balarama; vivaham—the wedding; shriëu—please hear; maithila—O king of Mithila; sarva-papa—all sins; haram—removing; puëyam—sacred; ayur-vardhanam—increasing the duration of life; uttamam—transcendental.

 

 

     O king of Mithila, please hear the story of Lord Balarama's wedding, a sacred and transcendental story that removes all sins and increases the span of one's life.

 

 

Text 3

 

 

anarto nama rajabhut

     surya-vamse maha-manah

yan-namnanarta-deshah syat

     samudre bhima-nadini

 

     anartah—Anarta; nama—name; raja—a king; abhut—was; surya-vamse—in the sun-god's dynasty; maha-manah—nible-hearted; yan-namna—by whose name; anarta-deshah—the country of Anarta; syat—is; samudre—in the ocean; bhima-nadini—filled with terrible sounds.

 

 

     A noble-hearted king named Anarta was born in the surya dynasty. The country of Anarta-desha, which was created where there once was only the ocean filled with terrible sounds, was named after him.

 

 

Text 4

 

 

raivato nama tat-putras

     cakravarti guëakarah

rajyam cakara sa purim

     vinirmaya kushasthalim

 

     raivatah—Raivata; nama—named; tat-putrah—his son; cakravarti—emperor; guëakarah—virtuous; rajyam—the empire; cakara—did; sa—he; purim—to the capitol; vinirmaya—created; kushasthalim—Kushasthali.

 

 

     His son was the virtuous king Raivata, who ruled the kingdom from his capitol Kushasthali.

 

 

Text 5

 

 

tasya putra-shatam casid

     revati nama kanyaka

sarvottamam ciranjivam

     sundaram varam icchati

 

     tasya—of him; putra-shatam—a hundred sons; ca—and; asit—was; revati—Revati; nama—named; kanyaka—a daughter; sarvottamam—the best of all; ciranjivam—who would live a long time; sundaram—handsom; varam—husband; icchati—desires.

 

 

     He had a hundred sons and one daughter. His daughter, who was named Revati, yearned to have a husband that was handsome, lived eternally, and was better than all other men.

 

 

Text 6

 

 

ekada ratham asthaya

     hema-ratna-vibhushitam

aropya svam duhitaram

     raivatah paryaöan bhuvam

 

     ekada—one day; ratham—a chariot; asthaya—mounting; hema-ratna-vibhushitam—decorated with gold and jewels; aropya—placing; svam—own; duhitaram—daughter; raivatah—King Raivata; paryaöan—wandered; bhuvam—the earth.

 

 

     One day he placed his daughter on a chariot decorated with gold and jewels, and wandered the earth to find a proper husband.

 

 

Text 7

 

 

prapto yoga-balenapi

     brahmalokam shubhavaham

kanya-varam pariprashöum

     brahmaëam praëanama ha

 

     praptah—attained; yoga-balena—by mystic power; api—also; brahmalokam—Brahmaloka; shubhavaham—auspicious; kanya-varam—husband for her daughter; paariprashöum—to ask; brahmaëam—Brahma; praëanama—bowed down; ha—indeed.

 

 

     By his mystic power he traveled to Brahmaloka. His intention to ask for a proper husband for his daughter, he bowed before the demigod Brahma

 

 

Text 8

 

 

gayantyam purva-cittyam ca

     sthito labdha-kshaëah kshaëam

eka-cittam vidhim jnatva

     svabhiprayam nyavedayat

 

     gayantyam—singing; purva-cittyam—Purvacitti; ca—and; sthitah—situated; labdha-kshaëah—finding a proper moment; kshaëam—a moment; eka-cittam—one thought; vidhim—to Brahma; jnatva—understanding; svabhiprayam—his intention; nyavedayat—spoke.

 

 

     As the apsara Purvacitti was singing, he found his opportunity. Aware that now he had Brahma's attention, he spoke what was in his heart.

 

 

Text 9

 

 

shri-raivata uvaca

 

parah puraëo jagad-ankuro 'bhuh

     purëah paratma parameshvaro 'si

sthitah sada dhamani parameshöhya

     srijasy alam pasi ca himsasidam

 

     shri-raivatah—Shri Raivata; uvaca—said; parah—great; puraëah—ancient; jagad-ankurah—from whom the universe has sprouted; abhuh—you are; purëah—perfect; paratma—the great soul; parameshvarah—the supreme controller; asi—you are; sthitah—situated; sada—always; dhamani—in your abode; parameshöhya—O Brahma; srijasy—you create; alam—greatly; pasi—protect; ca—and; himsasi—destroy; idam—this universe.

 

 

     Shri Raivata said: You are the greatest, the oldest, the seed from which this universe has sprouted, the great soul and the great controller. O Brahma, you stay always in your own abode. You create, maintain, and destroy this universe.

 

 

Text 10

 

 

veda mukham dharma uras tathaiva

     prishöham hy adharmash ca manur manisha

angani deva asurash ca padah

     sarva sritir deva tanus tava syat

 

     vedah—the Vedas; mukham—mouth; dharma—religion; urah—chest; {}; tatha—so; eva—indeed; prishöham—back; hy—indeed; adharmash—irreligion; ca—and; manuh—Manu; manisha—intelligence; angani—limbs; deva—the demigods; asurash—the demons; ca—and; padah—feet; sarva—all; sritih—creation; deva—O lord; tanuh—the body; tava—of you; syat—is.

 

 

     O lord, the Vedas are Your mouth, religion is your chest, irreligion is your back, Manu is your intelligence, the demigods are your limbs, the demons are your feet, and this entire creation is your body.

 

 

Text 11

 

 

karoshi hastamalakam ca vishvam

     netum prabhuh sarathivad guëeshu

ekas tvam ekam ca vidhaya jalam

     grasishyase sarvam ivorëanabhih

 

     karoshi—you do; hasta—in the hand; amalakam—an amalaka fruit; ca—and; vishvam—the universe; netum—to bring; prabhuh—able; sarathivat—like a charioteer; guëeshu—among the modes; ekah—one; tvam—you; ekam—one; ca—and; vidhaya—placing; jalam—network; grasishyase—you will swallow; sarvam—all; iva—like; urëanabhih—a spider.

 

 

     This universe is like a small amalaka fruit in your hand. You are like a charioteer driving this universe through the modes of nature. You are like a spider and this universe is your web. In the future you will swallow up this entire universe.

 

 

Text 12

 

 

mahendra-dhishëyam tava vashyam asti

     kim sarvabhaumam kim u yoga-siddhih

yah parameshöhyam ca sada sthito 'si

     tasmai namo 'nanta-guëaya bhumne

 

     mahendra-dhishëyam—the abode of Lord Indra; tava—of you; vashyam—under the control; asti—is; kim—what?; sarvabhaumam—supremacy; kim—what?; u—indeed; yoga-siddhih—the perfection of yoga; yah—what; parameshöhyam—supremacy; ca—and; sada—always; sthitah—situated; asi—you are; tasmai—to him; namah—obeisances; ananta-guëaya—limitless virtues; bhumne—to the lord.

 

 

     The realm of King Indra is under your control, what to speak of the realms of ordinary kings or the perfections of yoga. You always stay in the highest realm. To you, O lord of limitless virtue, I offer my respectful obeisances.

 

 

Text 13

 

 

bhavan svayambhur jagatam pitamaho

     vidhe sura-jyeshöha iti prabhavatah

asya varam sarva-guëam cirayusham

     vadashu mam divyam ashesha-darshanah

 

     bhavan—you; svayambhuh—self-born; jagatam—of the universes; pitamahah—the granfather; vidhe—O Brahma; sura-jyeshöha—the best of the demigods; iti—thus; prabhavatah—by the power; asya—of him; varam—husband; sarva-guëam—having all virtues; cirayusham—living eternally; vada—please tell; ashu—at once; mam—to me; divyam—divine; ashesha-darshanah—seeing everything.

 

 

     You are self-born. You are the grandfather of all in the universe. You are the best of the demigods. You see everything. O lord, please tell me who should become my daughter's husband, a divine husband that lives forever and has all virtues.

 

 

Text 14

 

 

shri-narada uvaca

 

etac chrutva tato brahma

     svayambhuh sarva-darshanah

raivatam praha rajanam

     prahasann iva maithila

 

     shri-narada uvaca—Shri Narada said; etac—this; chrutva—hearing; tatah—then; brahma—Brahma; svayambhuh—self-born; sarva-darshanah—seeing everything; raivatam—to Raivata; praha—said; rajanam—King; prahasann—smiling; iva—like; maithila—O king of Mithila.

 

 

     Shri Narada said: O king of Mithila, when he heard these words, self-born Brahma, who sees everything, smiled and spoke to King Raivata.

 

 

Text 15

 

 

shri-brahmovaca

 

atra kshaëena he rajan

     bhuvi kalo maha-bali

tvaram vyatitas tri-nava-

     catur-yuga-vikalpitah

 

     shri-brahma uvaca—Shri Brahma said; atra—here; kshaëena—in a moment; he—O; rajan—king; bhuvi—on the earth; kalah—time; maha-bali—very powerful; tvaram—quickly; vyatitah—surpassing; tri-nava-catur-yuga-vikalpitah—counted as four yugas.

 

 

     Shri Brahma said: O king, a moment in this realm of Brahmaloka is equal to four yugas on the earth.

 

 

Text 16

 

 

na santi martya-loke tat-

     putrah pautrah sa-bandhavah

tat-putra-pautra-naptriëam

     gotraëi ca na shriëmahe

 

     na—not; santi—are; martya-loke—on the earth; tat-putrah—your children; pautrah—grandchildren; sa-bandhavah—relatives; tat-putra-pautra-naptriëam—their children, gandchildren, great-grandchilren; gotraëi—descnedents; ca—and; na—not; shriëmahe—we hear.

 

 

     Your children, grandchildren, and other relatives are no longer on the earth. We do not hear anything of the descendents of your children, grandchildren, or great grandchildren. The dynasty no longer exists.

 

 

Text 17

 

 

tad gaccha sarva-mukhyaya

     nara-ratnaya shashvate

kanya-ratnam idam rajan

     baladevaya dehi bhoh

 

     tat—therefore; gaccha—go; sarva-mukhyaya—to the best of all; nara-ratnaya—the jewel of men; shashvate—eternal; kanya-ratnam—jewel of girls; idam—this; rajan—O king; baladevaya—to Lord Balarama; dehi—give; bhoh—Oh.

 

 

     Therefore you should approach Lord Balarama, who is the best of all, the jewel of men, and the person that lives eternally, and offer your jewel-daughter to Him.

 

 

Text 18

 

 

paripurëatamau sakshad

     golokadhipati prabhu

bhuvo bharavataraya-

     vatirëau bala-keshavau

 

     paripurëatamau—the two Supreme Personalities of Godhead; sakshat—directly; golokadhipati—the two masters of Goloka; prabhu—the two Lords; bhuvah—of the earth; bhara—the burden; avataraya—to remove; avatirëau—descended; bala—Balarama; keshavau—and Krishëa.

 

 

     Krishëa and Balarama are the two original Supreme Personalities of Godhead. They are Goloka's two masters, who have descended to remove the earth's burden.

 

 

Text 19

 

 

asankhya-brahmaëda-pati

     vasudevatmajau hari

dvarakayam virajete

     yadubhir bhakta-vatsalau

 

     asankhya—numberless; brahmaëda—of universes; pati—the masters; vasudevatmajau—the sons of Vasudeva; hari—the two Lords; dvarakayam—in Dvaraka; virajete—are splendidly manifest; yadubhih—with the Yadavas; bhakta-vatsalau—kind to Their devotees.

 

 

     Krishëa and Balarama, who are the two Supreme Lords, who are the two masters of numberless universes, who are Vasudeva's two sons, and who are kind to Their devotees, are now spleniddly manifest in Dvaraka, with the Yadavas as Their companions.

 

 

Text 20

 

 

shri-narada uvaca

 

atha shrutva vidhim natva

     raivato nripa-sattamah

ayayau dvarakam bhuyah

     samriddham tam samriddhibhih

 

     shri-narada uvaca—Shri Narada said; atha—then; shrutva—hearing; vidhim—to Brahma; natva—bowing; revatah—Raivata; nripa—of kings; sattamah—the best; ayayau—went; dvarakam—to Dvartaka; bhuyah—greatly; samriddham—opulent; tam—that; samriddhibhih—with opulences.

 

 

     Shri Narada said: Hearing these words, the great king Raivata bowed down before Lord Brahma and then quickly went to the supremely opulent city of Dvaraka.

 

 

Text 21

 

 

paribarhe ratham dattva

     vishvakarma-vinirmitam

sahasra-haya-samyuktam

     divya-yojana-vistritam

 

     paribarhe—as a wedding present; ratham—a chariot; dattva—giving; vishvakarma-vinirmitam—made by Vishvakarma; sahasra—a thousand; haya—horses; samyuktam—with; divya-yojana-vistritam—eight celestial miles long.

 

 

     As a wedding present he gave a chariot built by Vishvakarma that was eight celestial miles long and yoked with a thousand horses, . . .

 

 

Text 22

 

 

divyambarani ratnani

     brahma-dattani maithila

datvayayau tapas taptum

     badary-akhyam shubhavaham

 

     divya—splendid; ambarani—garments; ratnani—jewels; brahma-dattani—given by Brahma; maithila—O king of Mithila; datva—giving; ayayau—went; tapah—austerities; taptum—to perform; badary-akhyam—named Badarikasrama; shubhavaham—the auspicious place.

 

 

 . . . and he also gave many splendid garments and jewels he had received from Brahma. After giving these gifts he left to perform austerities at sacred Badarikashrama.

 

 

Text 23

 

 

tada mahotsavash casid

     yadu-puryam grihe grihe

sankarshaëo 'tha bhagavan

     revatya viraraja ha

 

     tada—then; mahotsavash—a great festival; ca—and; asit—was; yadu-puryam—in the capitol of the Yadavass; grihe—in home; grihe—after home; sankarshaëah—Lord Balarama; atha—then; bhagavan—the Supreme Personality of Godhead; revatya—with Revati; viraraja—was splendidly manifested; ha—indeed.

 

 

     Then there was a great festival in the capitol of the Yadavas. In home after home the Supreme Lord Balarama appeared with Shrimati Revati.

 

 

Text 24

 

 

baladeva-vivahasya

     katham yah shriëuyan narah

sarva-papa-vinirmuktah

     param siddhim avapnuyat

 

     baladeva—of Lord Balarama; vivahasya—of the wedding; katham—the topic; yah—one who; shriëuyan—hears; narah—a person; sarva-papa—all sins; vinirmuktah—pree; param—the supreme; siddhim—perfection; avapnuyat—attains.

 

 

     One who hears this story of Lord Balarama's wedding becomes free of all sins and attains the supreme perfection.

.pa

 

 

 

Chapter Four

Kuëdina-pura-yana

Journey to the City of Kuëdina

 

 

Text 1

 

 

shri-narada uvaca

 

atha shri-krishëadevasya

     vivaham shriëu maithila

sarva-papa-haram puëyam

     catur-varga-phala-pradam

 

     shri-narada uvaca—Shri Narada said; atha—then; shri-krishëadevasya—of Shri Krishëa; vivaham—the wedding; shriëu—pleasehear; maithila—Oking of Mithila; sarva-papa-haram—removing all sins; puëyam—sacred; catur-varga-phala-pradam—giving the four goals of life.

 

 

     Shri Narada said: O king of Mithila, please hear the story of Lord Krishëa's wedding, a sacred story that removes all sins and grants the four goals of life.

 

 

Text 2

 

 

bhishmako nama rajabhud

     vidarbheshu pratapavan

kuëdinadhipatih shriman

     sarva-dharma-vidam varah

 

     bhishmakah—Bhishmaka; nama—named; raja—a king; abhut—was; vidarbheshu—in the country of Vidarbha; pratapavan—powerful; kuëdinadhipatih—the ruler of Kundina; shriman—handsome; sarva-dharma-vidam—of the knowers of religion; varah—the best.

 

 

     In the country of Vidarbha there was a powerful king named Bhishmaka, who ruled from his capitol Kuëdina. He was handsome and glorious and he was the best of the knowers of true religion.

 

 

Text 3

 

 

rukmiëi tat-suta jata

     shriyo matrati-sundari

koöi-candra-pratikasha

     guëa-bhushaëa-bhushita

 

     rukmiëi—Rukmiëi; tat-suta—his daughter; jata—born; shriyah—than the goddess of fortune; matra—measure; ati-sundari—more beautiful; koöi—ten million; candra—moons; pratikasha—splendor; guëa-bhushaëa-bhushita—decorated with transcendental virtues.

 

 

     He had a daughter named Rukmiëi, who was more beautiful than the goddess of fortune. She was decorated with all virtues and was more glorious than ten million moons.

 

 

Text 4

 

 

shrutvaikada pura sa vai

     man-mukhac chri-harer guëan

paripurëatamam tam vai

     sa mene sadrisham patim

 

     shrutva—hearing; ekada—once; pura—before; sa—she; vai—inded; man-mukhat—from my mouth; chri-hareh—of Lord Krishëa; guëan—the virtues; paripurëatamam—the Supreme Personality of Godhead; tam—Him; vai—indeed; sa—she; mene—considered; sadrisham—like Him; patim—husband.

 

 

     From my mouth she once heard the transcendental virtues of Lord Krishëa. From that day she thought of attaining a husband like Him, the Supreme Personality of Godhead.

 

 

Text 5

 

 

tad-rupam sa-guëam shrutva

     man-mukhat priti-vardhanat

sadrishim shri-haris tam vai

     samudvodhum mano dadhe

 

     tad-rupam—hear beauty; sa-guëam—and virtues; shrutva—hearing; man-mukhat—from my mouth; priti-vardhanat—because of the increase of love; sadrishim—like her; shri-harih—Lord Krishëa; tam—her; vai—indeed; samudvodhum—to marry; manah—the mind; dadhe—fixed.

 

 

     From my mouth Lord Krishëa heard of her beauty and virtues. He fell in love with her and fixed his heart on marrying a girl like her.

 

 

Text 6

 

krishëa-bhava-vida rajna

     sarva-dharma-vida bhrisham

bhishmakenaiva krishëaya

     datum tam nishcayah kritah

 

     krishëa—of Lord Krishëa; bhava—of the love; vida—knowing; rajna—by the king; sarva-dharma-vida—aware of all religios principles; bhrisham—greatly; bhishmakena—by Bhishmaka; eva—indeed; krishëaya—to Lord Krishëa; datum—to give; tam—her; nishcayah—determination; kritah—did.

 

 

     Aware that Lord Krishëa had fallen in love with his daughter, King Bhishmaka, who knew all about true religion, decided to give his daughter to Him.

 

 

Text 7

 

 

yuva-rajas tato rukmi

     tam nivarya prayatnatah

krishëa-shatrum maha-viram

     shishupalam amanyata

 

     yuva-rajah—the prince; tatah—then; rukmi—Rukmi; tam—him; nivarya—stopping; prayatnatah—with great effort; krishëa—of Lord Krishëa; shatrum—the enemy; maha-viram—the great warrior; shishupalam—Shishupala; amanyata—thought.

 

 

     With a great effort prince Rukmi stopped him. Rukmi thought his sister should be given to Shishupala, a great warrior who was Krishëa's enemy.

 

 

Text 8

 

 

tatah khinna-manah bhaishmi

     shri-krishëaya mahatmane

dutam svam preshayam asa

     brahmaëam mithileshvara

 

     tatah—then; khinna-manah—depressed; bhaishmi—Rukmiëi; shri-krishëaya—to Shri Krishëa; mahatmane—noble-hearted; dutam—a messenger; svam—own; preshayam asa—sent; brahmaëam—a brahmaëa; mithileshvara—O king of Mithila.

 

 

     Dejected, Rukmiëi sent a brahmaëa messenger to noble-hearted Lord Krishëa.

 

 

Text 9

 

 

sa dvarakam gato divyam

     shri-krishëena prapujitah

bhuktavams tatra casino

     vishranto mandire hareh

 

     sa—he; dvarakam—to Dvaraka; gatah—went; divyam—transcendental; shri-krishëena—by Shri Krishëa; prapujitah—worshiped; bhuktavan—ate; tatra—there; ca—and; asinah—sat; vishrantah—rested; mandire—in the palace; hareh—of Lord Krishëa.

 

 

     Arriving at glorious Dvaraka, the brahmaëa was worshiped by Lord Krishëa. The brahmaëa sat, ate, and rested in Lord Krishëa's palace.

 

 

Text 10

 

 

pricchate kushalam sarvam

     shri-krishëaya mahatmane

brahmaëas tad-anujnatas

     tasmai sarvam avarëayat

 

     pricchate—asks; kushalam—welfare; sarvam—all; shri-krishëaya—to Shri Krishëa; mahatmane—noble-hearted; brahmaëah—the brahmaëa; tad-anujnatah—with His pwermission; tasmai—to Him; sarvam—all; avarëayat—relates.

 

 

     First the brahmaëa inquired about noble-hearted Lord Krishëa's welfare. Then, with the Lord's permission, the brahmaëa recited Rukmiëi's letter to Him:

 

 

Text 11

 

 

svasti shrikara-pancadhye

     nityananda-mahodadhau

shrimad-divya-guëaih purëe

     koöisho natayo mama

 

     svasti—greetings; shrikara-pancadhye—rich with five opulences; nityananda-mahodadhau—a great oceanof eternal bliss; shrimad-divya-guëaih—with splendid transcendental virtues; purëe—filled; koöishah—millions; natayah—obeisances; mama—of me.

 

 

     "Greetings to You, the master of five opulences, a great ocean of eternal bliss, filled with splendid divine virtues. I bow down before You millions and millions of times.

 

 

Text 12

 

 

sham atrastu ca tatrastu

     tatas tvat-patram agatam

naradoktena vacasa

     jnato 'si prakriteh parah

 

     sham—happiness; atra—here; astu—may be; ca—and; tatra—there; astu—may be; tatah—then; tvat-patram—Your letter; agatam—arrived; narada—of Narada; uktena—spoken; vacasa—by the words; jnatah—understood; asi—You are; prakriteh—the material world; parah—beyond.

 

 

     "Your letter brought happiness everywhere. From Narada Muni's words I can understand that You are beyond the world of matter.

 

 

Text 13

 

 

sarvam janasi sarvajnas

     tatha vakshye vaco rahah

vira-bhagam tu mam viddhi

     tvam grihaëa maha-mate

 

     sarvam—everything; janasi—You know; sarvajnah—all-knowing; tatha—then; vakshye—I will say; vacah—words; rahah—in private; vira—of a hero; bhagam—the prize; tu—indeed; mam—me; viddhi—please know; tvam—You; grihaëa—please take; maha-mate—O noble-hearted one.

 

 

     "Although You know everything, I shall tell know something in private: Please know that I am a prize to be grasped by a hero like You. O noble-hearted one, please take me by force.

 

 

Text 14

 

 

ma caidyah pratigrihëiyad

     yatha simha-balim mrigah

katham tvam udvahe durge

     sthitam iti ca tac chriëu

 

     ma—not; caidyah—Sisupala; pratigrihëiyat—should take; yatha—as; simha-balim—the prize of a lion; mrigah—a deer; katham—how?; tvam—You; udvahe—in taking away; durge—in the fortress; sthitam—staying; iti—thus; ca—and; tat—this; shriëu—please hear.

 

 

     As a deer should not take the lion's prize, so Shishupala should not take me. How can You kidnap me while I am in the fortress of this palace? Please listen.

 

 

Text 15

 

 

purve dyuh kula-devyas tu

     yatrasti mahati hare

agamishyamy aham tatra

     tatra mam tvam grihaëa bhoh

 

     purve—before; dyuh—the day; kula-devyah—of the family deity of goddess Durga; tu—indeed; yatra—festival; asti—is; mahati—great; hare—O Krishëa; agamishyamy—I will come; aham—I; tatra—there; tatra—there; mam—me; tvam—you; grihaëa—please kidnap; bhoh—O.

 

 

     One day before the wedding there will be a great festival for goddess Durga, our family's deity. O Krishëa, I will go to that festival and You can kidnap me then.

 

 

Text 16

 

 

shri-narada uvaca

 

rukmiëyas tam abhiprayam

     shrutva brahmaëa-bhashitam

rathah samyujyatam ashu

     darukam praha manadah

 

     shri-narada uvaca—Shri Narada said; rukmiëyah—of Rukmiëi; tam—that; abhiprayam—intention; shrutva—hearing; brahmaëa—by the brahmaëa; bhashitam—spoken; rathah—a chariot; samyujyatam—should be prepared; ashu—at once; darukam—to Daruka; praha—said; manadah—honorable Krishëa.

 

 

     Shri Narada said: When he heard the brahmaëa recite Rukmiëi's letter, noble Krishëa said to Daruka, "Prepare a chariot at once."

 

 

Texts 17-20

 

 

pashcimayam tada ratrau

     vaikuëöha-prabhavam param

kinkini-jala-samyuktam

     hema-ratna-khacit-prabham

 

sad-ashvaih shaibya-sugriva-

     meghapushpa-balahakaih

niyojitair darukeëa

     cancalaish caru-camaraih

 

yuktam maha-ratham divyam

     sahasraditya-varcasam

aruhya saratheh prishöhe

     dhritva shri-pada-pankajam

 

sva-hastena dvijam tasmin

     samaropya rama-patih

vidarbhan prayayau rajan

     chri-krishëo bhagavan harih

 

     pashcimayam—in the west; tada—there; ratrau—at night; vaikuëöha-prabhavam—the power of Vaikuëöha; param—great; kinkini-jala-samyuktam—with tinkling ornaments; hema-ratna-khacit-prabham—splendid with gold and jewels; sad-ashvaih—with horses; shaibya-sugriva-meghapushpa-balahakaih—Saibya, Sugriva, Meghapushpa, and Balahaka; niyojitaih—yoked; darukeëa—by Daruka; cancalaih—restless; caru-camaraih—with beautifulcamaras; yuktam—endowed; maha-ratham—greeat chariot; divyam—splendid; sahasraditya-varcasam—splendid as a thousand suns; aruhya—mounting; saratheh—of the charioteer; prishöhe—at the beck; dhritva—holding; shri-pada-pankajam—His glorious lotus feet; sva-hastena—with His own hand; dvijam—the brahmaëa; tasmin—in that; samaropya—placing; rama-patih—the goddess of fortune's husband; vidarbhan—to the country of Vidarbha; prayayau—went; rajan—O king; shri-krishëah—Shri Krishëa; bhagavan—the Supreme Personality of Godhead; harih—Lord Hari.

 

 

     That night a chariot from Vaikuëöha appeared in the west. It was decorated with gold, jewels, and a network of tinkling ornaments and was splendid like a thousand suns. Daruka yoked to it the restless camara-decorated horses Shaibya, Sugriva, Meghapushpa, and Balahaka, and then mounted the chariot behind them. Then Lord Krishëa, the goddess of fortune's husband, placed His own lotus feet on the chariot, and with His own hand pulled the brahmaëa onto the chariot. O king, then the Lord went to the country of Vidarbha.

 

 

Text 21

 

 

krishëam caikam gatam hartum

     kanyam tu nripa-maëdalat

kali-prashankito ramah

     shrutva bhratri-sahaya-krit

 

     krishëam—Shri Krishëa; ca—and; ekam—alone; gatam—gone; hartum—to kidnap; kanyam—the girl; tu—indeed; nripa-maëdalat—from the circle of kings; kali—of a quarrel; prashankitah—afraid; ramah—Balarama; shrutva—hearing; bhratri-sahaya-krit—helping His brother.

 

 

     Hearing that Lord Krishëa had gone alone to kidnap Rukmiëi from the circle of kings, and fearing a quarrel would follow, Lord Balarama prepared to help His brother.

 

 

Text 22

 

 

nitva yadu-balam sarvam

     samartha-bala-vahanam

vipakshiyan nripan jetum

     balah pashcad yayau tvaram

 

     nitva—bringing; yadu-balam—the Yadavas army; sarvam—all; samartha-bala-vahanam—powerful; vipakshiyan—to the enemies; nripan—kings; jetum—to defeat; balah—Balarama; pashcat—then; yayau—went; tvaram—quickly.

 

 

     Taking with Him all the Yadavas' powerful armies, Lord Balarama went to defeat the enemy kings.

 

 

Text 23

 

 

kuëdinopavanam praptah

     sa-dvijah sa-ratho harih

santasthau tintiëi-vrkshe

     astiryashva-paricchadam

 

     kuëdina—of Kundina; upavanam—the gardens; praptah—attained; sa-dvijah—with the brahmaëa; sa-rathah—by chariot; harih—Krishëa; santasthau—stayed; tintiëi-vrkshe—under a tintini tree; astirya—placing; ashva-paricchadam—the horses.

 

 

     Arriving at the gardens outside Kuëdina, Krishëa and the brahmaëa stayed under a tintiëi tree as Daruka untied the horses.

 

 

Text 24

 

 

durat sandrishyate tasmat

     kuëdinam tu puram param

dirgha-durga-samayuktam

     sapta-yojana-vartulam

 

     durat—from afar; sandrishyate—is seen; tasmat—from that; kuëdinam—Kundina; tu—indeed; puram—the city; param—great; dirgha—great; durga—fortress; samayuktam—with; sapta-yojana-vartulam—seven yojanas around.

 

 

     In the distance they could see the great city of Kuëdina, which stood within a great fortress 56 miles around.

 

 

Text 25

 

 

durlanghya durgama yatra

     parikha jala-purita

dhanuh-shatam vishörtasti

     caturmasya-nadiva sa

 

     durlanghya—unscalable; durgama—unapproachable; yatra—where; parikha—a moat; jala-purita—filled with watger; dhanuh-shatam—a hundred dhanuhs; vishörta—extended; asti—is; caturmasya—during the monsoon; nadi—a river; iva—like; sa—it.

 

 

     That fort was encircled by an impassable moat a hundred bows wide and overflowing with water like a river swollen by the monsoon.

 

 

Text 26

 

 

pancashad-dhasta-manena

     durga-bhittis tathordhva-ga

yatra ramyaëi harmyaëi

     sphurad-dhema-shikhani ca

 

     pancashad-dhasta-manena—fifty hands in measurement; durga-bhittih—a great wall; tatha—so; urdhva—above; ga—gone; yatra—where; ramyaëi—beuatiful; harmyaëi—palaces; sphurad-dhema-shikhani—with glitening golden roofs; ca—also.

 

 

     The city was surrounded by a wall fifty hands high. In the city were many beautiful palaces with glistening golden roofs.

 

 

Text 27

 

 

hema-kmbha-dhvaja-sphurjat-

     tolakani virejire

paravata mauyurash ca

     yatra tatra patanti ca

 

     hema—golden; kumbha—spires; dhvaja—flags; sphurjat—glistening; tolakani—ornaments; virejire—shone; paravata—paravata birds; mauyurah—peacocks; ca—and; yatra—here; tatra—and there; patanti—fly; ca—and.

 

 

     There were many flags, glittering ornaments, and splendid golden spires. Many peacocks and paravatas flew here and there.

 

 

Text 28

 

 

shishpualaya svam kanyam

     dasyan raja tu bhishmakah

cakre vivaha-sambhara-

     sancayam ratna-maëdape

 

     shishpualaya—to Sisupala; svam—his own; kanyam—daughter; dasyan—about to give; raja—King; tu—indeed; bhishmakah—Bhismaka; cakre—did; vivaha-sambhara-sancayam—preparation for the wedding; ratna-maëdape—in a jeweled pavilion.

 

 

     About to offer his daughter to Sishupala, King Bhishmaka made elaborate wedding preparations in a jewel pavilion.

 

 

Text 29

 

 

gita-mangala-samyukte

     naribhir bhavanottame

raraja rukmiëi rajan

     siddhibhir bhur yatha bhuvi

 

     gita—music; mangala—auspiciousness; samyukte—with; naribhih—by women; bhavanottame—in a palace; raraja—shone; rukmiëi—Rukmiëi; rajan—O king; siddhibhih—with perfections; bhuh—the earth; yatha—as; bhuvi—on the earth.

 

 

     As goddess Earth is splendidly manifested among many mystic powers in the earthly realm, so Rukmiëi was splendidly manifested among many women in a palace filled with beautiful music.

 

 

Text 30

 

 

atharva-vid-dvija bhaishmim

     su-snatam ratna-vasasam

cakrur mantrais tatha raksham

     baddhva shantim vidhaya ca

 

     atharva—the Atharva Veda; vit—knowing; dvijah—brahmaëas; bhaishmim—to Rukmiëi; su-snatam—carefully bathed; ratna-vasasam—with precious jewels and valuable garments; cakruh—did; mantraih—with mantras; tatha—then; raksham—protection; baddhva—binding; shantim—peace; vidhaya—placing; ca—and.

 

 

     Then brahmaëas learned in the Atharva Veda approached the carefuully bathed and decorated with exquisite garments and precious jewels Rukmiëi, chanted mantras for her protection and tied on her an amulet.

 

 

Texts 31-33

 

 

haimanam bhara-laksham ca

     muktanam dvi-guëam tatha

sahasra-bharam vastraëam

     dhenunam arbudani shaö

 

gajayutam rathanam ca

     dasha-laksham manoharam

dasha-koöi-hayanam ca

     gudadi-tila-parvatan

 

sahasram svarëa-patraëam

     bhushaëanam tathayutam

viprebhyah pradadau raja

     bhishmako 'ti-maha-manah

 

     haimanam—of gold; bhara-laksham—a hundred thousand bharas; ca—and; muktanam—of pearls; dvi-guëam—double; tatha—so; sahasra—a thousand; bharam—bharas; vastraëam—of garments; dhenunam—of cows; arbudani—a hundred million; shaö—six; gaja—of elephants; ayutam—tne thousand; rathanam—of chariots; ca—and; dasha-laksham—a million; manoharam—beautiful; dasha-koöi-hayanam—a hundred million horses; ca—and; gudadi-tila-parvatan—mountains of grains and molasses; sahasram—a thousand; svarëa-patraëam—golden cups; bhushaëanam—of ornaments; tatha—so; ayutam—ten thousand; viprebhyah—to the brahmaëas; pradadau—gave; rajan—O king; bhishmakah—Bhismaka; ati-maha-manah—very noble-hearted.

 

 

     The  noble-hearted King Bhishmaka gave in charity to the brahmaëas a hundred thousand bharas of gold, twice that much in pearls, a thousand bharas of valuable garments, six hundred million cows, a hundred million horses, many mountains of grains and molasses, a thousand golden cups, and ten thousand ornaments.

 

 

Text 34

 

 

tatha vai damaghoshasya

     shishupalaya vai dvijah

cakruh shantim param purvam

     raksha-bandhana-rupiëim

 

     tatha—so; vai—indeed; damaghoshasya—Of Damaghosa; shishupalaya—to Sisupala; vai—indeed; dvijah—brahmaëas; cakruh—did; shantim—peace; param—grat; purvam—before; raksha-bandhana-rupiëim—for protection.

 

 

     Then, on Damaghosha's order, the brahmaëas gave a protective amulet to Shishupala.

 

 

Texts 35-37

 

 

brahmaëair mangala-snanam

     pati-kancuka-shobhitam

mukuöopari vibhrajat-

     pushpa-mauli-dharam shubham

 

hara-kankana-keyura-

     shikhamaëi-vibhushitam

mangalair gita-vaditrair

     gandhakshata-vicarcitam

 

acara-lajaih suvaram

     shishupalam vidhaya ca

aropya kariëam proccam

     damaghosho viniryayau

 

     brahmaëaih—by the brahmaëas; mangala-snanam—an auspicious bath; pati—of the king; kancuka—in garments; shobhitam—splendid; mukuöa—crown; upari—above; vibhrajat—shining; pushpa—of flowers; mauli—a crown; dharam—wearing; shubham—handsome; hara—necklaces; kankana—bracelets; keyura—armlets; shikha—crown; maëi—jewels; vibhushitam—decorated; mangalaih—with auspicious; gita—singing; vaditraih—and instrumental music; gandhakshata-vicarcitam—asnointed with sweet fragrances; acara-lajaih—with showers of grain; suvaram—bridegroom; shishupalam—Sisupala; vidhaya—placing; ca—and; aropya—mounting; kariëam—an elephant; proccam—great; damaghoshah—Damaghosa; viniryayau—left.

 

 

     Placing his son, Shishupala, who had been ritually bathed by the brahmaëas, who was elegantly dressed as the bridegroom, who wore a crown decorated with splendid flowers, who wore necklaces, bracelets, armlets, and crest jewels, who was anointed with sweet fragrances, and who was greated with auspicious singing, instrumental music, and a shower of grains, on a great elephant, and then himself climbing on that elephant, King Damaghosha left his own city.

 

 

Text 38

 

 

jarasandhena shalvena

     dantavakreëa dhimata

virurathena pauëdreëa

     parishëi-grahena maithila

 

vikarshan mahatim senam

     damaghosho maha-balah

dundubhin nadayan dirghan

     ayayau kuëdinam puram

 

     jarasandhena—with Jarasandha; shalvena—withe Salva; dantavakreëa—with Dantavakra; dhimata—intelligent; virurathena—with Viduratha; pauëdreëa—with Punrdaka; parishëi-grahena—protecting the rear of the army; maithila—O king of Mithila; vikarshan—pulling; mahatim—great; senam—army; damaghoshah—Damaghosa; maha-balah—very powerful; {}; dundubhin—drums; nadayan—sounding; dirghan—long; ayayau—came; kuëdinam—to Kundina; puram—city.

 

 

     Accompanied by Jarasandha, Shalva, intelligent Dantavakra, and Viduratha, and with Pauëdraka at the rear, powerful King Damaghosha, bringing with him a great army sounding kettledrums, went to Kuëdina City.

 

 

Text 40

 

 

sammukhad yadu-devasya

     shrutvodyogam nripah pare

sahasrashah samajagmuh

     shishupala-sahayinah

 

     sammukhat—from the presence; yadu-devasya—of Lord Krishëa, the Yadavas' king; shrutva—hearing; udyogam—eagerness; nripah—kings; pare—other; sahasrashah—thousands; samajagmuh—came shishupala-sahayinah—Sisupala's allies.

 

 

     Hearing that Lord Krishëa had come, many thousands of other kings, all Shishupala's allies, eagerly came.

 

 

Texts 41-43

 

 

bhishmako hy agrato gatva

     sampujya vidhivan nripam

kashmira-kambalair divya-

     ruëaih samudra-sambhavaih

 

maëditeshu ca sarveshu

     mukta-dama-vilambishu

saugandhikaih pushpa-rasai

     rashöreshu shibireshu ca

 

varangana-nritya-lasan-

     mridangeshu dhvanatsu ca

niveshayam asa nripair

     vidarbhadhipatir mahan

 

     bhishmakah—Bhismaka; hy—indeed; agratah—before; gatva—going; sampujya—worshiping; vidhivan—according to the rules; nripam—the king; kashmira—from Kasmira; kambalaih—with wollen cadars; divya—splendid; aruëaih—red coral; samudra-sambhavaih—born from the sea; maëditeshu—decorated; ca—and; sarveshu—all; mukta-dama-vilambishu—with necklaces of pearls; saugandhikaih—fragrant; pushpa-rasai—with the nectar of flowers; rashöreshu—in the kingdoms; shibireshu—in the camps; ca—and; varangana—of prostitutes; nritya—dancing; lasat—splendid; mridangeshu—drums; dhvanatsu—sounding; ca—and; niveshayam asa—made to enter; nripaih—with the kings; vidarbhadhipatih—the king od Vidarbha; mahan—great.

 

 

     King Bhishmaka went to greet the kings. As drums sounded and dancing-girls danced in the military encampment, Bhishmaka worshiped the kings and decorated them with woolen shawls from Kashmir, ornaments of red coral gathered from the ocean, pearl necklaces, and flower fragrances.

.pa

 

 

 

Chapter Five

Shri Rukmiëi-nirgamana

The Kidnapping of Shri Rukmiëi

 

 

Text 1

 

 

shri-narada uvaca

 

dhyayanti krishëa-padabjam

     bhaishmi kamala-locana

mogham va manute vartam

     megha-shyamam acintayat

 

     shri-narada uvaca—Shri Narada said; dhyayanti—meditating; krishëa-padabjam—on Shri Krishëa's lotus feet; bhaishmi—Rukmiëi; kamala-locana—lotus-eyed; mogham—in vain; va—or; manute—thought; vartam—the news; megha-shyamam—dark as a monsoon cloud; acintayat—thought.

 

 

     Shri Narada said: Although she thought her letter must have been fruitless, lotus-eyed Rukmiëi continued to meditate on Lord Krishëa's lotus feet. Again and again she thought of Lord Krishëa, who is splendid as a dark monsoon cloud.

 

 

Text 2

 

 

shri-rukmiëy uvaca

 

aho tri-yamantarito vivaho

     mamaiva nagacchati krishëacandrah

na vedmi kim karaëam atra dhatar

     navartate 'dyapi ca bhumi-devah

 

     shri-rukmiëy uvaca—Shri Rukmiëi said; ahah—Oh; tri-yamantaritah—in nine hours; vivahah—wedding; mama—my; eva—indeed; na—not; agacchati—has come; krishëacandrah—Krishëa; na—not; vedmi—I know; kim—what?; karaëam—the cause; atra—here; dhatah—O creator Brahma; na—not; avartate—returns; adya—today; api—even; ca—and; bhumi-devah—the brahmaëa.

 

 

     Shri Rukmiëi said: My wedding will be in nine hours, and still Shri Krishëacandra has not come. I don't understand. O destiny, what is the reason for this delay? The brahmaëa-messenger I sent has not returned either.

 

 

Text 3

 

 

yaduttamo deva-varo mamaisha

     drishöva hi kincit kalusham vidhatah

kritodyamo nunam ativa hasta-

     grahe na cagacchati kim karomi

 

     yaduttamah—the best of the Yadavas; deva-varah—the master of the demigods; mama—of me; esha—He; drishöva—having seen; hi—indeed; kincit—something; kalusham—impurity; vidhatah—placed; krita—done; udyamah—effort; nunam—indeed; ativa—greatly; hasta—by the hand; grahe—grasped; na—not; ca—and; agacchati—comes; kim—what?; karomi—shall I do.

 

 

     Perhaps Lord Krishëa, the master of the demigods and the best of the Yadavas, looks at me and sees that I am sinful and impure. Perhaps that is why He has not come to take my hand.

 

 

Text 4

 

 

ha durbhagayash ca na me vidhata

     na sanukulah kila candra-maulih

na caika-danto vimukha ca gauri

     gavo hi viprash ca na sanukulah

 

     ha—O; durbhagayash—of misfortune; ca—and; na—not; me—of me; vidhata—Brahma; na—not; sanukulah—kind; kila—indeed; candra-maulih—Lord shiva; na—not; ca—and; eka-dantah—Gaëesha; vimukha—averse; ca—and; gauri—Gauri; gavah—cows; hi—indeed; viprash—brahmaëas; ca—and; na—not; sanukulah—kind.

 

 

     Brahma is not kind to unfortunate me. Shiva is not kind. Gaëesha is not kind. Parvati is not kind. The cows and the brahmaëas are not kind to me.

 

 

Text 5

 

 

shri-narada uvaca

 

evam vicintayanti sa

     bhaishmi gehhaööa-bhumishu

paribhramanti shri-krishëam

     pashyanti griha-shekharat

 

     shri-narada uvaca—Shri Narada said; evam—thus; vicintayanti—thinking; sa—sh; bhaishmi—Rukmiëi; gehhaööa-bhumishu—in the top of th palace; paribhramanti—walking; shri-krishëam—Shri Krishëa; pashyanti—sees; griha-shekharat—from the top of the room.

 

 

     Shri Narada said: As she was thinking these thoughts and pacing back and forth in a room high in the palace, Rukmiëi suddenly saw Shri Krishëa below.

 

 

Text 6

 

 

tadaiva tasya vamangam

     asphurat pratibhashaëam

tena prasanna shri-bhaishmi

     kala-jna sarva-mangala

 

     tada—then; eva—indeed; tasyah—of her; vamangam—the left side of the body; asphurat—trembled; pratibhashaëam—an answer; tena—by that; prasanna—pleased; shri-bhaishmi—Shri Rukmiëi; kala-jna—aware of auspicious times; sarva-mangala—all auspicious.

 

 

     At that moment the left side of her body trembled. That trembling was the reply to her questions. Aware of the nature of this good omen, all-beautiful and auspicious Shri Rukmiëi was very pleased.

 

 

Text 7

 

 

krishëa-praëodito viprah

     sadyash cagatavams tada

shri-krishëagamanam tasyai

     shanaih sarvam shashamsa ha

 

     krishëa-praëoditah—sent by Lord Krishëa; viprah—the brahmaëa; sadyash—at once; ca—and; agatavan—arrived; tada—then; shri-krishëagamanam—the arrival of Shri Krishëa; tasyai—to her; shanaih—gradually; sarvam—all; shashamsa—related; ha—indeed.

 

 

     Sent by Lord Krishëa, the brahmaëa presented himself before her and told her that Lord Krishëa had come.

 

 

Text 8

 

 

tatah prasanna shri-bhaishmi

     tad-anghryoh praëipatya sa

praha tvad-vamshato vipra

     na yasyami vaco mama

 

     tatah—then; prasanna—happy; shri-bhaishmi—Shri Rukmiëi; tad-anghryoh—at his feet; pranipatya—falling; sa—she; praha—said; tvad-vamshatah—from your family; vipra—O brahmaëa; na—not; yasyami—I will go; vacah—words; mama—of me.

 

 

     Very pleased, Shri Rukmiëi fell at the brahmaëa's feet and said, "O brahmaëa, I will never leave your family. That is my promise."

 

 

     Note: Shri Rukmiëi is Shrimati Lakshmi-devi, the goddess of fortune. Here she promises that the brahmaëa's family will never be in poverty.

 

 

Text 9

 

 

shrutvagatau rama-krishëau

     vivaha-prekshaëotsukau

bhishmako nirgato netum

     brahmaëais tat-prabhava-vit

 

     shrutva—hearing; agatau—arrived; rama-krishëau—Krishëa and Balarama; vivaha-prekshaëotsukau—eager to see the wedding; bhishmakah—Bhismaka; nirgatah—left; netum—to bring; brahmaëaih—with brahmaëas; tat-prabhava-vit—aware of His power.

 

 

     Hearing that Krishëa and Balarama, eager to see the wedding, had come, King Bhishmaka, aware of Their great power, went with many brahmaëas to greet Them.

 

 

Texts 10 and 11

 

 

bhrisham mangala-patreshu

     gandhakshata-yuteshu ca

vaso-ratna-cayam dhritva

     gita-vaditra-mangalaih

 

koöisho madhu-parkanam

     kumbha-vyuhan vidhaya ca

pujayitvatha vidhi-vad

     rama-krishëau pareshvarau

 

     bhrisham—greatly; mangala-patreshu—with auspicious pots; gandhakshata-yuteshu—with sweet fragrances; ca—and; vasah—garments; ratna—jewels; cayam—multitude; dhritva—taking; gita-vaditra-mangalaih—with auspicious singing and instrumental music; koöishah—millions; madhu-parkanam—madhu-parka; kumbha-vyuhan—pots; vidhaya—placing; ca—and; pujayitva—worshiping; atha—then; vidhi-vat—properly; rama-krishëau—Krishëa and Balarama; pareshvarau—the two Supreme Personalities of Godhead.

 

 

     Offering many millions of mangala-patras, sweet fragrances, garments, jewels, and pots of madhu-parka, and accompanied by sweet singing and instrumental music, King Bhishmaka properly worshiped Shri Krishëa and Balarama, the two Supreme Personalities of Godhead.

 

 

Text 12

 

 

aho casmai na datteyam

     iti khinna-manah param

anandena vane sthapya

     natva sva-griham ayayau

 

     ahah—Oh; ca—and; asmai—to Him; na—not; datta—given; iyam—her; iti—thus; khinna-manah—unhappy at heart; param—greatly; anandena—with bliss; vane—in the forest; sthapya—placing; natva—bowing; sva-griham—to his home; ayayau—returned.

 

 

     Unhappy at heart, he thought, "Alas, I did not offer her to Him!" Cheerfully giving Krishëa and Balarama a place to stay in the garden, He bowed down before Them and then returned to his home.

 

 

Text 13

 

 

shrutvagatam shri-vasudeva-nandanam

     trailokya-lavaëya-nidhim pareshvaram

agatya netranjalibhih puraukasah

     papuh param tan-mukha-pankajamritam

 

     shrutva—hearing; agatam—come; shri-vasudeva-nandanam—Vasudeva's son; trailokya-lavaëya-nidhim—the most handsome in the three worlds; pareshvaram—the Supreme Personality of Godhead; agatya—arriving; netra—of their eyes; anjalibhih—with folded hands; puraukasah—the people of the city; papuh—drank; param—greatly; tan-mukha-pankajamritam—the nectar of His lotus face.

 

 

     Hearing that Vasudeva's son Shri Krishëa, who is the Supreme Personality of Godhead and the most handsome person in the three worlds, had arrived, with the cupped hands of their eyes the people of Kuëdina City again and again drank the nectar of His lotus face.

 

 

Text 14

 

 

asyaiva bharya bhavitum hi rukmiëi

     yogyasti nanye 'tyavadan puraukasah

dattva sva-puëyani vivaha-hetave

     shri-krishëa-lavaëya-kala-nibandhakah

 

     asya—of Him; evaindeed; bharya—the wife; bhavitum—to be; hi—indeed; rukmiëi—Rukmiëi; yogya—suitable; asti—is; na—not; anye—others; atyavadan—said; puraukasah—the people of the city; dattva—giving; sva-puëyani—own pious credits; vivaha-hetave—for the purpose of the wedding; shri-krishëa—of Shri Krishëa; lavaëya-kala-nibandhakah—entralled by Shri Krishëa's handsomeness.

 

 

     Enthralled by Shri Krishëa's handsomeness, the people of Kuëdina City said, "Rukmiëi should marry Krishëa. No one be He should marry her." The people of Kuëdika City donated the pious karmas of their previous births so that Krishëa could marry Rukmiëi.

 

 

Text 15

 

 

kadapi sakshac chvashurasya mandiram

     samagatam caivam aho vayam janah

drakshyama arat krita-krityatam tada

     vrajema loke bahu-jivitena kim

 

     kadapi—sometime; sakshac—directly; shvashurasya—of the bride's father; mandiram—the palace; samagatam—come; ca—and; evam—thus; ahah—Oh; vayam—we; janah—people; drakshyama—will see; arat—from afar; krita-krityatam—the perfection fo life; tada—then; vrajema—we will attain; loke—in this world; bahu-jivitena—with many lives; kim—what is the use?

 

 

     "We will see Lord Krishëa when He goes to the palace of the bride's father. Then our lives will become perfect. Why should we bother to spend many lives accumulating pious deeds?"

 

 

Text 16

 

 

vadatsu lokeshu ca bhishma-kanyaka-

     dri-kanyaka-pujana-hetave nripa

antah-purat sarva-sakhi-samanvita

     viniryayau krishëa-grihita-manasa

 

     vadatsu—were speaking; lokeshu—as the people; ca—and; bhishma-kanyaka—King Bhismaka's daughter; adri-kanyaka—goddess Parvati; pujana—of worship; hetave—for the purpose; nripa+O king; antah-purat—from the inner rooms of the palace; sarva-sakhi-samanvita—surrounded by all her friends; viniryayau—went; krishëa—by Lorde Krishëa; grihita—taken; manasa—her heart.

 

 

     O king, as the people were speaking these words, princess Rukmiëi, her heart now captured by Lord Krishëa, left the palace with her friends to attend the worship of goddess Parvati.

 

 

Text 17

 

 

bheri-mridangair bahu-dundubhi-svanaih

     su-gayakair vandi-janaish ca magadhaih

varangana-nritya-manojna-bhavair

     jayety abhun mangala-shabda uccakaih

 

     bheri-mridangaih—with bheris and mrdangas; bahu-dundubhi-svanaih—with the sounds of many dundubhis; su-gayakaih—with expert singers; vandi-janaih—with rciting poets; ca—and; magadhaih—with magadhas; varangana—of dancing girls; nritya—dancing; manojna-bhavairwith beauty; jaya—Victory!; iti—thus; abhutwas; mangala-shabda—auspicious sounds; uccakaih—loud.

 

 

     As the bheri, mridanga, and dundubhi drums sounded, the singers sang, the vandis and magadhas recited poetry, and the dancing girls gracefully danced, there were auspicious loud calls of "Victory!"

 

 

Text 18

 

 

koöindu-bimba-dyutim adadhanam

     balarka-taöanka-dharam shriyam tam

sitatapatra-vyajanaih sphuradbhih

     su-camaraih parshva-gaëah sisheve

 

     koöindu-bimba-dyutim—the splendor of ten million moons; adadhanam—taking; balarka—the rising sun; taöanka—earings; dharam—wearing; shriyam—the goddess of fortune; tam—Her; sitatapatra-vyajanaih—with fans and white parasols; sphuradbhih—splendid; su-camaraih—with camaras; parshva-gaëah—the associates; sisheve—served.

 

 

     Holding a white parasol and waving fans and camaras, many girls served Shri Rukmiëi, the goddess of fortune, who was splendid as ten million moons and who wore earrings splendid as the rising sun.

 

 

Text 19

 

 

koshad vinishkrishya shitasi-laksham

     padatayo vira-jana itas tatah

tathashva-ga va rathino gaja-sthitah

     samudyatastra jugupur viduratah

 

     koshat—from the armory; vinishkrishya—yaking; shitasi-laksham—a hundred thousand sharp swords; padatayah—footsoldiers; vira-jana—warriors; itas tatah—here and there; tatha—so; ashva—with horses; gah—going; va—or; rathinah—riding chariots; gaja-sthitah—riding elephants; samudyata—raised; astrah—weapons; jugupuh—protected; viduratah—from afar.

 

 

     Taking a hundred thousand sharpened swords from the armory, footsoldiers stood here and there. Riding on horses, chariots, and elephants, other soldiers stood as guards with upraised weapons.

 

 

Text 20

 

 

devi-maöham prapya su-catvare sthita

     shanta shucir dhauta-karanghri-pankajah

gatva samipam yata-vak kritanjalir

     bheje bhavanim bhava-bhiti-hariëim

 

     devi—of goddess Parvati; maöham—the temple; prapya—attaining; su-catvare—in the courtyard; sthita—staying; shanta—peaceful; shucih—pure; dhauta-karanghri-pankajah—her lotus hands and feet carefully washed; gatva—going; samipam—near; yata-vak—silent; kritanjalih—with folded hands; bheje—worshiped; bhavanim—the goddess; bhava-bhiti-hariëim—who removes fear of repeated birth and death.

 

 

     Coming to goddess Parvati's temple, peaceful and pure-hearted Rukmiëi washed her lotus hands and feet and, observing a vow of silence, entered the courtyard. Approaching the deity of the goddess, who removes the fear of repeated birth and death, Rukmiëi worshiped her with folded hands.

 

 

Text 21

 

 

durge sva-samsthana-yute shive shubhe

     namami tubhyam satatam bhavani te

bhuyat patir me bhagavan pareshvarah

     shri-krishëacandrah prakriteh parah svayam

 

     durge—O Durga; sva-samsthana-yute—beuaitful; shive—O wife of Lord Shiva; shubhe—O auspicious one; namami—I offer obeisances; tubhyam—to you; satatam—always; bhavani—O wife of Lord Shiva; te—to you; bhuyat—may be; patih—the husband; me—of me; bhagavan—Lord; pareshvarah—the Supreme Personality of Godhead; shri-krishëacandrah—Shri Krishëa; prakriteh—the material world; parah—beyond; svayam—personally.

 

 

     She said: O Durga, O wife of Lord Shiva, O beautiful and glorious one, I offer my respectful obeissances to you again and again. I pray that Shri Krishëacandra, the original Supreme Personality of Godhead, who is above the world of matter, will become my husband.

 

 

Text 22

 

 

evam shubhe ma vada krishëa-nama

     caidyam samuddishya varam grihaëa

ittham vadantishu sakhishu bhaishmi

     bhuyo bhavani-bhavane jagada

 

     evam—thus; shubhe—O beautiful one; ma—don't; vada—say; krishëa-nama—the name Krishëa; caidyam—Sisupala; samuddishya—in relation to; varam—husband; grihaëa—please take; ittham—thus; vadantishu—speaking; sakhishu—among her friends; bhaishmi—Rukmiëi; bhuyah—greatly; bhavani-bhavane—in the temple of Parvati; jagada—spoke.

 

 

     When her friends said, "O beautiful one, don't say the word Krishëa. You should pray that Shishupala will become your husband," Rukmiëi spoke in the following words in the temple of goddess Parvati:

 

 

Texts 23 and 24

 

 

ajanatiyam tava camba bala

     tatha vadantishu sakhishu bhaishmi

gandhakshatair dhupa-vibhushaëadyaih

     sran-malya-dipavali-bhoga-vastraih

 

apupa-tambula-phalekshubhish ca

     bheje bhavanim paraya ca bhaktya

natvatha tam va bahu-bhushaëadyaih

     sampujya saubhagyavatir nanama

 

     ajanati—ignorant; iyam—thus; tava—of you; ca—and; amba—O mother Durga; bala—a little girl; tatha—so; vadantishu—speaking; sakhishu—friends; bhaishmi—Rukmiëi; gandha—sweet fragrances; akshataih—with grains; dhupa-vibhushaëadyaih—with incense, ornaments, and other things; sran-malya—with garlands; dipavali—lamps; bhoga-vastraih—and delicious foods; apupa—cakes; tambula—betelnuts; phala—fruits; ikshubhih—with sugarcane; ca—and; bheje—worshiped; bhavanim—goddess Durga; paraya—with great; ca—and; bhaktya—devotion; natva—bowing down; atha—then; tam—to her; va—or; bahu-bhushaëadyaih—with many ornaments and other gifts; sampujya—worshiping; saubhagyavatih—fortunate; nanama—bowed down.

 

 

     "O Mother Parvati, my friends that say this are only little girls. They do not understand the truth about you." Then with great devotion Rukmiëi worshiped goddess Parvati by offering her sweet fragrances, unbroken grains, incense, ornaments, garlands, necklaces, lamps, delicious foods, garments, cakes, betelnuts, fruits, sugarcane, and many other gifts. Then Rukmiëi bowed down before the fortunate brahmaëa women and worshiped them with many ornaments and other gifts.

 

 

Text 25

 

 

sarvah striyas tah pradadur varaëi

     su-mangalashir-vacanani tasyai

rupam sada te shatarupaya samam

     shilam sada shailasuta-samam prabhau

 

     sarvah—to all; striyah—the women; tah—to them; pradaduh—gave; varaëi—gifts; su-mangala—very auspicious; ashih—blessings; vacanani—words; tasyai—to her; rupam—beauty; sada—always; te—of you; shatarupaya—to Satarupa; samam—equal; shilam—character; sada—always; shailasuta-samam—equal to Parvati; prabhau—manifested.

 

 

     All the brahmaëa women reciprocated by giving gifts to Rukmiëi. They also blessed her by saying, "May you be beautiful like Shatarupa. May you be virtuous like goddess Parvati.

 

 

Text 26

 

 

sushrushaëam bhartur arundhati-samam

     kshama hi bhuyaj janakatmaja-sama

saubhagyam evam tava dakshiëa-samam     su-vaibhavam bhishma-sut/e shaci-samam

sarasvati te ca sarasvati-sama

     bhaktih patau syac ca satam harau yatha

 

     sushrushaëam—of the faithful; bhartuh—of the husband; arundhati-samam—like Atundhati; kshama—tolerant; hi—indeed; bhuyaj—may be; janakatmaja-sama—like Sita; saubhagyam—good fortune; evam—thus; tava—of you; dakshiëa-samam—like Daksina; su-vaibhavam—glory; bhishma-sut/e—O Rukmiëi; shaci-samam—like Saci; sarasvati—learning; te—of you; ca—and; sarasvati-sama—like Sarasvati; bhaktih—devotion; patau—to husband; syac—may be; ca—and; satam—of the saintly devotees; harau—for Lord Hari; yatha—as.

 

 

     "May you have a faithful husband as Arudhnati has. May you be forgiving like Sita. May you be fortunate like Dakshiëa. May you be glorious like Shaci. May you be learned like Sarasvati. May you be devoted to your husband as the saintly devotees are devoted to Lord Hari."

.pa

 

 

 

Chapter Six

Shri Rukmiëi-haraëe Yadu-vijaya

The Yadavas' Victory When Shri Rukmiëi is Kidnapped

 

 

Text 1

 

 

ittham vipra-vadhunam sad-

     ashirbhir abhinandita

devim punar vipra-vadhuh

     praëanama muhur muhuh

 

     ittham—thus; vipra-vadhunam—of the brahmaëa women; sad-ashirbhih—wil blessings; abhinandita—blessed; devim—to the goddess; punah—again; vipra-vadhuh—the brahmaëa women; praëanama—bowed down; muhuh—again; muhuh—and again.

 

 

     Blessed in this way by the brahmaëa women, Rukmiëi again and again bowed down before them and before goddess Parvati.

 

 

Text 2

 

 

tyaktva muni-vratam bhaishmi

     girija-grihatas tatah

sahalibhih sakhibhish ca

     nishcakrama shanaih shanaih

 

     tyaktva—abandoning; muni-vratam—the vow of silence; bhaishmi—Rukmiëi; girija-grihatah—from the temple of Parvati; tatah—then; sahalibhih—with her friends; sakhibhish—friends; ca—and; nishcakrama—went; shanaih shanaih—gradually.

 

 

     Now abandoning her vow of silence, in the company of her friends Rukmiëi left Parvati's temple, walking with exaggerated slowness.

 

 

Text 3

 

 

koöi-candra-pratikasham

     bhaishmim kamala-locanam

akasmad dadrishur virah

     su-nidhim nirdhana yatha

 

     koöi—millions; candra—of moons; pratikasham—splendor; bhaishmim—Rukmiëi; kamala-locanam—lotus-eyed; akasmat—suddenly; dadrishuh—saw; virah—soldiers; su-nidhim—a great treasure; nirdhana—overty-stricken beggars; yatha—as.

 

 

     As poverty-stricken beggars stare at a priceless treasure, so the host of soldiers stared at lotus-eyed Rukmiëi, who was glorious as millions of moons.

 

 

Text 4

 

 

ashvaruhash ca rathino

     gajinash ca padatayah

samagata rakshiëas te

     mumuhur vikshya rukmiëim

 

     ashvaruhah—riding on horses; ca—and; rathinah—riding on chariots; gajinah—riding on elephants; ca—and; padatayah—footsoldiers; samagata—arrived; rakshiëah—guards; te—they; mumuhuh—became bewildered; vikshya—staring; rukmiëim—at Rukmiëi.

 

 

     Riding on horses, chariots, and elephants, and some walking on foot, many guards came, stared at Rukmiëi, and became bewildered with desire.

 

 

Text 5

 

 

tad-apanga-smitais tikshëair

     baëaih kama-dhanush-cyutaih

ujjhitastra nipetuh kav

     arditah sainikas tada

 

     tad-apanga-smitaih—with smiling glances; tikshëaih—sharp; baëaih—with arrows; kama-dhanush-cyutaih—shot from Kama's bow; ujjhita—dropped; astrah—weapons; nipetuh—fell; kau—to the ground; arditah—overcome; sainikah—soldiers; tada—then.

 

 

     Wounded by the sharp Kama's arrows of her smiling eyes, the soldiers dropped their weapons and fell to the gound.

 

 

Texts 6-8

 

 

rathena vayu-vegena

     ghaëöa-manjira-nadina

naihshreya-sambhavair ashvair

     yutenati-patakina

 

shighram sva-sainya-sanghaööat

     tat-sainyam samvidarayat

vayur yatha padma-vanam

     harir daruka-sarathih

 

stri-kadambakam etyashu

     pashyatam dvishatam prabhuh

samaropya ratham bhaishmim

     tarkshya-putrah sudham iva

 

     rathena—by a chariot; vayu-vegena—fast as the wind; ghaëöa-manjira-nadina—with the tinkling of bells and ornaments; naihshreya-sambhavaih—with the best; ashvaih—horses; yutena—with; ati-patakina—with a glorious flag; shighram—quickly; sva-sainya-sanghaööat—from His own army; tat-sainyam—that army; samvidarayat—cut; vayuh—the wind; yatha—like; padma-vanam—a forestb of lotuses; harih—Krishëa; daruka—Daruka; sarathih—His charioteer; stri-kadambakam—the women; etya—approaching; ashu—quickly; pashyatam—looking; dvishatam—the enemies; prabhuh—the Lord; samaropya—placing; ratham—on the chariot; bhaishmim—Rukmiëi; tarkshya-putrah—Garuda; sudham—nectar; iva—like.

 

 

     Riding on a chariot fast as the wind, a chariot decorated with a glorious flag and tinkling bells and ornaments, pulled by the best of horses, and driven by Daruka, Lord Krishëa left His army, cut apart the opposing army, and raced to the cluster of women as a wind enters a lotus forest. As His enemies looked on, He placed Rukmiëi on His chariot as Garuda would gather up a flood of nectar.

 

 

Text 9

 

 

devanam pashyatam rajan

     raja-kanyam jahara ha

divyam shastrottamam sharngam

     dhanush öankarayan muhuh

 

     devanam—as the demigods; pashyatam—looked on; rajan—O king; raja-kanyam—the princess; jahara—kidnapped; ha—indeed; divyam—splendid; shastrottamam—the best of weapons; sharngam—the Sarnga; dhanuh—bow; öankarayan—twanging; muhuh—again and again.

 

 

     O king, again and again Lord Krishëa twanged His Sharnga bow, the best of weapons, and, as the demigods looked on, kidnapped beautiful Princess Rukmiëi.

 

 

Text 10

 

 

tato vegena mahata

     sva-sainyam cagate harau

deva-dundubhayo nedur

     yadu-dundubhayas tada

 

     tatah—then; vegena—with speed; mahata—great; sva-sainyam—to His own army; ca—and; agate—arrived; harau—Krishëa; deva-dundubhayah—the drums of the demigods; neduh—sounded; yadu-dundubhayah—the drums of the Yadavas; tada—then.

 

 

     When Krishëa quickly returned to His own army, the demigods and the Yadavas sounded drums of victory.

 

 

Text 11

 

 

siddhash ca siddha-kanyash ca

     shri-krishëasya rathopari

harshita vavrishur devah

     pushpair nandana-sambhavaih

 

     siddhah—the siddhas; ca—and; siddha-kanyash—the siddhas' daughters; ca—and; shri-krishëasya—of Shri Krishëa; rathopari—on the chariot; harshita—happy; vavrishuh—showered; devah—the demigods; pushpaih—flowers; nandana-sambhavaih—from the Nandana gardens.

 

 

     Filled with happiness, the demigods, siddhas, and the siddhas' young daughters showered on Lord Krishëa's chariot flowers from the Nandana gardens.

 

 

Text 12

 

 

tato yayau jayaravaih

     shanai rama-yuto harih

shrigala-sangha-madhyac ca

     kesari bhaga-hrid yatha

 

     tatah—then; yayau—went; jayaravaih—with calls pf "Victory!"; shanai—slowly; rama-yutah—with Balarama; harih—Krishëa; shrigala—of jackals; sangha—of a pack; madhyat—from the middle; ca—and; kesari—a lion; bhaga-hrit—taking the prize; yatha—as.

 

 

     As a lion takes a prize from a pack of jackals, so Lord Krishëa took Rukmiëi. As Krishëa, Balarama by His side, slowly proceeded, a great cry of "Victory!" arose.

 

 

Text 13

 

 

tada kolahale jate

     rukmiëi-haraëe sati

babhuva rakshakanam ca

     shastrashastri parasparam

 

     tada—then; kolahale—a great uproar; jate—manifested; rukmiëi-haraëe—in the kidnappin gof Rukmiëi; sati—being so; babhuva—was; rakshakanam—of the guards; ca-—and; shastrashastri—weapon against weapon; parasparam—each other.

 

 

     When Rukmiëi was kidnapped there was a great uproar, many soldiers fighting each other, weapon pitted against weapon.

 

 

Text 14

 

 

jarasandha-vashah sarve

     manino nripa-sattamah

na sehire svabhibhavam

     param jatam yashah-kshayam

 

     jarasandha-vashah—the vassals of Jarasandha; sarve—all; maninah—proud; nripa-sattamah—great kings; na—not; sehire—tolerated; svabhibhavam—their own defeat; param—great; jatam—manifested; yashah-kshayam—the loss of their fame.

 

 

     The arrogant kings, all of them vassals of Jarasandha, could not tolerate their ignominious defeat in this way.

 

 

Text 15

 

 

aho dhig asman sva-yasho

     hritam gopaish ca dhanvinam

shrigalair iva simhanam

     atah kim syat parajayah

 

     ahah—ah; dhig—fie; asman—on them; sva-yashah—their honor; hritam—removed; gopaish—by gopas; ca—and; dhanvinam—bowmen; shrigalaih—by jackals; iva—like; simhanam—of lions; atah—then; kim—what?; syat—is; parajayah—defeat.

 

 

     "As jackals defeating a host of lions, these cowherd men have robbed the honor of us noble bowmen!"

 

 

Text 16

 

 

evam uktva krodha-para

     jagrihuh shastra-samhatim

visrijya kridaëakshadin

     damshitah sainya-samyutah

 

     evam—thus; uktva—speaking; krodha-para—angry; jagrihuh—took; shastra-samhatim—a host of wepaons; visrijya—abandoning; kridaëakshadin—games of dice and other diversions; damshitah—bitten; sainya-samyutah—with their armies.

 

 

     Speaking these words as they threw down their dice games and other diversions, the angry kings, their pride bitten, assembled their armies and took up a host of weapons.

 

 

Texts 17-19

 

 

akshauhiëi-dvayenapi

     pauëdrakah krodha-puritah

akshauhiëi-trayeëapi

     maha-viro vidurathah

 

akshauhiëi-panca-yuto

     dantavakro 'ti-daruëah

akshauhiëi-trayeëashu

     shalvo raja-pureshvarah

 

akshauhiëibhir dashabhir

     jarasandho maha-balah

ayayau sammukhe yoddhum

     yadavanam mahatmanam

 

     akshauhiëi-dvayena—with two Akshauhiëis; api—also; pauëdrakah—Paundraka; krodha-puritah—filled with anger; akshauhiëi-trayeëa—with three Akshauhiëis; api—also; maha-virah—heroic; vidurathah—Viduratha; akshauhiëi-panca-yutah—with fiveAkshauhiëis; dantavakrah—Dantavakjra; ati-daruëah—ferocious; akshauhiëi-trayeëa—with three Akshauhiëis; ashu—quickly; shalvah—Salva; raja-pureshvarah—the king of the kings of the kings; akshauhiëibhih—with Akshauhiëis; dashabhih—ten; jarasandhah—Jarasandha; maha-balah—very powerful; ayayau—came; sammukhe—in the presence; yoddhum—to fight; yadavanam—of the Yadavas; mahatmanam—noble-hearted.

 

 

     Then Pauëdraka, filled with anger and leading two Akshauhiëis, heroic Viduratha with three Akshauhiëis, ferocious Dantavakra with five Akshauhiëis, the great king Shalva with three Akshauhiëis, and very powerful Jarasandha with ten Akshauhiëis, all yearning for a fight, came before the noble-hearted Yadavas.

 

 

Text 20

 

 

anye 'pi caidya-pakshiya

     yoddhum shri-krishëa-sammukhe

dhanush öankarayantas te

     samajagmuh sahasrashah

 

     anye—others; api—also; caidya-pakshiya—the allies of Sisupala; yoddhum—to fight; shri-krishëa-sammukhe—in the presence of Shri Krishëa; dhanuh—bows; öankarayantah—twanging; te—they; samajagmuh—came; sahasrashah—by the thousands.

 

 

     Thousands of others, the allies of Shisupala, also came, twanging their bows, to fight with Krishëa.

 

 

Text 21

 

 

pralayabdhi-samam sainyam

     samalokya yaduttamah

tartum ajagmur arat te