In this chapter kR^iShNa releases his parents from prison and anoints his grandfather ugrasena as king; brings the dead son of his teacher sandiipa to life; defeats jaraasandha and other enemies in battle; paaNDu raaja's demise; keeps the fatherless paaNDavaa-s with him and and trains thjem in warfare; and removes the sorrow of nanda and others by his message sent through Uddhava. And the return of uddhava - uddhava prati yanam to the feet of kR^iShNa marks the end of this chaptrer.
kR^ishhNo vimochya pitarau abhivandya sarva
vandyo.api rAma sahitaH pratipAlanAya |
dharmasya rAjya padavIM praNidhAya cha ugra
sene dvijatvam upagamya mumocha nandam || 14 .1||
kR^iShNa got his parents, devaki and vasudeva, released from prison, and though he is a venerated by one and all, he has venerated them, along with balaraama. He then positioned ugrasena, father of vasudeva, on throne. Undergoing the ceremony of upa-nayana,[upa- near at god; nayana- being led – a ceremony leading unto god], he bid farewell to his parents to proceed to the place of his guru, sage sandiipini. [14-1]
nando.api sAntva vachanaiH anunIya muktaH
kR^ishhNena tat charaNa paN^kajam Atma saMstham |
kR^itvA jagAma saha gopa gaNena kR^ichchhrAt
dhyAyan janArdanam uvAsa vane sa bhAryaH || 14 .2||
Comforting his father nandagopa with pleasantries, because nandagopa is perturbed to stay back without kR^iShNa, kR^iShNa bade farewell to that village of cowherds. And nandagopa, somehow controlling himself for the departure of kR^iShNa, kept up his heart with the imprint of the lotus-feet of kR^iShNa, accompanied him upto the outskirts of village, along with other villagers. [14-2]
kR^ishhNaH api avanti pura vAsinam etya vipraM
sAndIpaniM saha balena tato.adhyagIshhTa |
vedAn sakR^it nigaditAn nikhilAH cha vidyAH
sampUrNa saMvit api daivata shixaNAya || 14 .3||
kR^iShNa and balaraama then went to a braahmaNa in avanti, called sandiipani, for education, and when that teacher recited veda-s, or scriptures just for once, kR^iShNa used to catch them. Thus they studies all scriptures in one go, as they are eka santhaa graahi-s – learners in a single spell. Though he is omniscient, kR^iShNa underwent this process of education, only to become a role model for gods incarnating on earth. [14-3]
dharmo hi sarvavidushhAmapi daivatAnAM
prApte nareshhu janane naravat pravR^ittiH |
tajj~nApanArthamavasad bhagavAn gurau cha || 14 .4||
Gods maybe all-knowing entities. But they should conduct themselves as humans if they come to earth – be an earthling while on earth. They are not supposed to exhibit their all-knowing intelligence, nor refuse to undergo studentship b because they are gods descendant. Only to remind them of these protocols, kR^iShNa underwent studentship.
gurvarthameshha mR^itaputramadAt punashcha
rAmeNa sArddhamagamanmadhurAM rameshaH |
mabhyarchito nyavasadishhTakR^idAtmapitroH || 14 .5||
kR^iShNa brought back the dead son of his guru alive, and presented that boy as his only gift to guru. Later, he came to the city of mathura along with balaraama, and stayed there while attending to his parents, to the adoration of citizens, rural folks and his own relatives.
sarve api te patim avApya hariM purA abhitaptA hi
bhoja patinA mumudur nitAntam |
kiM vAchyam atra sutam Apya hariM sva pitroH
yatra akhilasya sujanasya babhUva modaH || 14 .6||
All of the subjects who were earlier troubled by bhoja king, namly kamsa, are now gladdened for having kR^iShNa as their king. When it is said that ‘all are happy’, what more can be said about his parents? They are highly delighted to have such a son, acceptable to one and all.
kR^ishhNAshrayo vasati yatra jano.api tatra
vR^iddhirbhavet kimu ramAdhipaternivAse |
vR^indAvanaM yadadhivAsata Asa sadhryaN^
mAhendrasadmasadR^ishaM kimu tatra puryAH || 14 .7||
Where people are living confiding in kR^iShNa, there flourishes affluence. Then, where is the need to reiterate that one thing is flourishing while the other is not flourishing, whereat the god presiding over omni-affluence, namely lakshmi, is stay put? And there is no need to recapitulate that everything flourished in mathura, as with the abode of devendra, because kR^iShNa is there.
yena adhivAsam R^ishhabho jagatAM vidhatte
vishhNuH tato hi varatA sadane vidhAtuH |
tasmAt prabhoH nivasanAn madhurA purI sA
shashvat samR^iddha jana saN^kulitA babhUva || 14 .8||
What for satya loka, say vaikuNTha, the abode of nārāyaNa, is said to be super-affluent? Because nārāyaNa is there. So also, mathura too became like that, with people having super abundance in everything, owing to the presence of kR^iShNa in that city.
raxatyaje trijagatAM pariraxake.asmin
sarvAn yadUn magadharAjasute svabhartuH |
kR^ishhNAnmR^itiM pituravApya samIpamasti
prAstI shashaMsaturatIva cha duHkhite.asmai || 14 .9||
While that birthless entity, namely kR^iShNa, who is a conservator of all the three worlds is conserving yaadava-s, the princesses of magadha province, named asti and praasti, approached their father jaraasandha and whiningly said that their husband kamsa is dead at the hand of kR^iShNa.
shrutvaiva tanmagadharAja uruprarUDha
bAhvorbalena najito yudhi sarvalokaiH |
mR^ityUjjhitashcha vijayI jagatashchukopa || 14 .10||
On hearing the complaint from his daughters about the elimination of his son-in-law kamsa, he who is unconquerable for any in a given war, invincible owing to the blessings of brahama, rudra and sage duurvaasa, indestructible for any in the world, such a jaraasandha is enraged.
dattAM shivena jagR^ihe shivabhaktavandyaH |
shaivAgamAkhilavidatra cha susthiro.asau
chixepa yojanashataM sa tu tAM parasmai || 14 .11||
And frenzied in this way, jaraasandha, a venerable one for all devotees of shiva, and who is well-aware of all the quintessence of all scriptures according to shaivaite outlook, took up his irrepressible mace, a mace given by shiva, and hurled it to distance of hundred yojana-s from his place, targeting kR^iShNa.
arvAk papAta cha gadA madhurA pradeshAt
sA yojanena yat imaM prajagAda pR^ishhTaH |
eka uttarAm api shatAt shata yojane iti
devarshhiH atra madhurAM bhagavat priyArthe || 14 .12||
That mace fell exactly at a distance of hundred yojana-s from the place of jaraasandha, where the target, kR^iShNa’s place mathura, is situated at hundred and one yojana-s. The mater of difference of one yojana is as reported by sage naarada to jaraasandha. jaraasandha once asked sage naarada about the distance of kR^iShNa’s mathura from his place. Sage naarada informed that it is at a distance of hundred yojana-s, while it is actually at 101 yojana-s. naarada said so to please the god, kR^iShNa. So the mace did not reach target which fell short of a yojana.
shaktasya chApi hi gadApravighAtane tu
shushrUshhaNaM maduchitaM tviti chintayAnaH |
vishhNormuniH sa nijagAda ha yojanonaM
mArgaM puro bhagavato magadheshapR^ishhTaH || 14 .13||
Though kR^iShNa is capable of rendering the impact of that mace futile, he appreciated the action of naarada in informing jaraasandha about the distance of mathura from magadha, i.e., as hundred yojana-s instead of 101 yojana-s.
Note: So, naarada, being a sage among gods, spoke lies to jaraasandha – isn’t it? Not so. naarada generally said that mathura is at ‘some’ 100 yojana-s, where a distance of yojana or two doesn’t matter in ordinary course. Further, misleading antagonists in this way, thus rendering service in the missions of gods, is not adharma. It is duty of a devotee. We offer food to gods, naivedyam, after usual puuja-s. Does it mean that god is so poor that he cannot acquire his food, or is it our part of duty to offer a little from the food we acquire, that too by that god’s grace? Such service itself is bhaagavata dharma.
xiptA tu sA bhagavato.atha gadA jara aakhyAM
tat sandhinIm asubhir Ashu viyojya pApAm |
martya ashinIM bhagavataH punaH Aj~nayaa eva
yAtA girIsha sadanaM magadhaM visR^ijya || 14 .14||
That mace of jaraasandha which fell short of a distance of 101 yojana-s killed a demoness called jara. She is none other than the man-eating demoness who gave existence to jaraassandha in his infancy by joining him into one, while he took birth with two halves of body. That mace too went to kailasha leaving off jaraasandha, as he misused it.
Note: tat sandhiniim = one who joined his body parts. jaraasandha took birth with vertically divided two halves of body. Midwives have thrown out those two pieces, fearing to show them to king. A demoness roaming about the province called praagjyothiSha saw these two parts and joined them. He became jaraasandha. And she returned the boy to the king, namely the father of jaraasandha. So she is the joiner of two halves of his body. Now she is dead at the hand of jaraasandha to whom she gave another life.
rAjA svamAtR^ita uto gadayA cha hInaH
krodhAt samastanR^ipatInabhisannipAtya |
darpoddhataH sapadi kR^ishhNapurIM jagAma || 14 .15||
He is further infuriated for loosing his mother-like demoness jara and divine mace. Then he foregathered all the kings on earth, who incidentally are the transfigurations of demons of yore, and with them and with an army of 23 akshauhiNi-s, he set out to invade mathura.
sarvAM purIM pratiniruddhya didesha vinda
vindAnujau bhagavataH kumatiH sa dUtau |
pUrNaM tathA bhagavato.apyapahAsayuktam || 14 .16||
On seizing whole mathura city, that evil-minded jaraasandha sent two emissaries, namely vinda and nuvinda, to kR^iShNa. They too reported the most boastful and laughable messages of jaraasandha to kR^iShNa.
saH ahaM hi durbalatamaH balinAM varishhThaM
kR^itvaa eva dR^ishhTi vishhayaM vigata pratApaH |
yAsye tapo vanam atho sahitaH sutAbhyAM
xipraM mam Adya vishhaye bhava chaxushho.ataH || 14 .18||
jaraasandha’s message is: “I for myself am most formidable warrior, and you boast that you supercedec me… If it were so, come.. give me a fight… if I win, I win, otherwise I repair to forests along with my daughters…”
I am a formidable one among all formidable beings; such as I am, I will repair to forests along with my daughters, if you just appear to me with your overrising nature… so, come in to my view…
sAxepamIritam idaM bala darpa pUrNam
Atma apahAsasa hitaM bhagavAn nishamya |
satyaM tat iti uru vacho.arthavadabhyudIrya
mandaM prahasya niragAt sahito balena || 14 .19||
On listening the words of jaraasandha which are vainglorious, holding kR^iShNa in derision, and yet form a desirable invitation, kR^iShNa smilingly said, ‘it is true…’ and proceeded with balaraama to confront jaraasandha.
trishhvabhyudIrya bhagavAn svayamuttareNa |
yoddhuM nR^ipendrakaTakena yutaM pareshaH || 14 .20||
And positioning his army headed by saatyaki and others at three gateways of mathura, kR^iShNa started along with balaraama to fight with jaraasandha who has come with a host of kings, i.e. demons transmuted as kings, and kR^iShNa exited mathura through northern gate.
tasya ichchhayaaa eva pR^ithivIm avateruH Ashu
tasyA ayudhAni sa balasya su bhAsvarANi |
shArN^ga asi chakra dara tUNa gadAH svakIyA
jagrAha dAruka gR^ihIta rathe sthitaH saH || 14 .21||
Just by the wish of kR^iShNa, his and balaraama’s weapons have descended to earth. And sitting the chariot brought by daaruka, he received his weapons, namely shaaranga –bow; nandaka – sword; disc – sudarshana; a quiver; mace – kaumoda.
Aruhya bhUmaya rathaM prati yuktam ashvaiH
veda aatmakaiH dhanuH adhi jyam atha pragR^ihya |
shArN^gaM sharA.nshcha nishitAn magadhAdhirAjam
ugraM nR^ipendrasahitaM prayayau javena || 14 .22||
Mounting a chariot called earth, which is yoked with four horses called veda-s, and handling a bow called shaaranga, which is stringed with bowstring, nocking sharp arrows on it, kR^iShNa dashed straight to confront jaraasandha who arrived with a host of demon-turned kings.
rAmaH pragR^ihya musalaM sa halaM cha yAna
mAsthAya sAyakasharAsanatUNayuktaH |
ddharshhAnnadannurubalo.aribalairadhR^ishhyaH || 14 .23||
balaraama too, taking musala – a pulverizer, and his hala aayudha – plough-weapon, along with bow, arrows and quivers, jumped at the army of jaraasandha uttering battle-cries.
rAjendravR^indasahito magadhAdhirAjaH |
nAnAvidhAyudhavarairabhivarshhamANaH || 14 .24||
On staring the approach of kR^iShNa with sempiternal might, jaraasandha furiously moved towards him, as an ocean oversteps its perimeter, called seashore, and speedily caused the downpour of numerous weapons on kR^iShNa.
taM vai chukopa yishhuH agrata ugrasenaM
kR^ishhNo nidhAya samagAt svayam asya pashchAt |
dR^ishhT vA.agrato magadha rAT sthitam ugrasenaM
kopAt chalat tanuH idaM vachanaM babhAshhe || 14 .25||
Just to incite further fury in jaraasandha, kR^iShNa placed his grandfather ugrasena in his front on chariot, himself remaining at the back of this old king ugrasena. This really infuriated jaraasandha, and spotting ugrasena in an attacking position, jaraasandha said this while his body shivered with fury.
pApa apa yAhi purato mama rAjya kAma
nir lajja putra vadha kAraNa shatru paxa |
tvaM jIrNa basta sadR^isho na maya iha avadhyaH
siMho hi siMham abhiyAti na vai sR^igAlam || 14 .26||
“You felon, get out of my fore… you kingship-monger… shameless… cause of infanticides… one with my enemies… you are unfit to be killed by me, for you are a goat-like … a lion attacks a lion, not jackals..
Axipta itthamamunA.atha sa bhojarAja
stUNAt pragR^ihya nishitaM sharamAshu tena |
vivyAdha sAyakagaNaishcha punastamugraiH || 14 .27||
Thus ridiculed, that king of bhoja, namely ugrasena, quickly drew a sharp arrow from quiver, and shot at jaraasandha shattering his bow, and went on showering many other fierece arrows.
anyachchharAsanavaraM pratigR^ihya kopa
saMraktanetramabhiyAntamudIxya kR^ishhNaH |
bArhadrathaM pratiyayau paramo rathena || 14 .28||
jaraasandha took up another bow, and with bloodshot eyes rushed very speediliy to eliminate ugrasena, whereupon kR^iShNa too moved ahead towards jaraasandha.
chedIshapauNDramukharAjagaNaiH sametaH |
meruM yathA ghana udIrNaravo jalaughaiH || 14 .29||
When kR^iShNa is befalling on him, jaraasandha too advanced in his direction along with the king of chedi, namely shishupaala, with paunDraka-vaasudeva, and with other kings of that genus, and as if a cloud bursts on Mt. meru, jaraasandha poured arrows on kR^iShNa.
shastrAstravR^ishhTimabhito bhagavAn vivR^ishchya
chakre nirAyudhamasau magadhendramAshu
chchhinnAtapatravaraketumachintyashaktiH || 14 .30||
And kR^iShNa whose might is unimaginable shot innumerable arrows from his bow shaaranga, not only nullifying all the weapons and missiles of jaraasandha, but rendering him destitute of chariot, horses and weaponry, and his pride is floored when his flags and parasol are downed.
na enaM jaghAna bhagavAn sushakaM cha bhIme
bhaktiM nijAM prathayituM yasha uchchadharmam |
chedi iisha pauNDraka sa kIchaka madra rAja
sAlva ekalavyaka mukhAn virathA.n chakAra || 14 .31||
Only to mirror up bhiimasena’s steadfast devoutness to almighty viShNu, to re-establish his renown, and to reconfirm his loftiest ideals – utkR^iSTa dharmam – to world, kR^iShNa has not eliminated jaraasandha then. And shishupaala, paunDraka-vaasudeva, kiichaka, shalya, saalva, ekalavya et al warriors are jettisoned from their chariots along with their pride.
ye chApi haMsaDibhaka druma rugmi [rukmi] mukhyA
bAhlIka bhauma suta mainda purassarAH cha |
sarve pradudruvuH ajasya sharaiH vibhinnA
anye cha bhUmipatayo ya iha aasuH urvyAm || 14 .32||
Such of those who have come as allies to jaraasandha, like hamsa, dibhaka, druma, rukmi and others, and some more like the king of baahliika, and bhagadatta – the son of naraka, mainda and vivida, they are all disarrayed, and other petty kings available in the army of jaraasandha have fled.
chhinna aayudha dhvaja patAka ratha ashva sUta
varmANa ugra shara tADita bhinna gAtrAH |
srasta ambara aabharaNa mUrdhaja mAlya [hiina] dInA
raktaM vamanta uru dudruvur mAshu bhItAH || 14 .33||
While their weapons, flags posts, flags, chariots, horses, charioteers have fallen to pieces, and armours splintered with fierce arrows, thus bodies impaled, and with slipping ornaments, garlands, robes and coiffures, thus kings took to heels vomiting blood.
shochyAM dashAmupagateshhu nR^ipeshhu sarve
shhvastAyudheshhu hariNA yudhi vidravatsu |
nAnAyudhADh yamaparaM rathamugravIrya
AsthAya mAgadhapatiH prasasAra rAmam || 14 .34||
And when all the petty kings attained this wretched state, and fleeing as their weapons stripped, then jaraasandha took many weapons, got up into another sturdy chariot, and infuriatingly rushed towards balaraama.
AdhAvato.asya musalena rathaM babhaJNja
rAmo gadAmurutarorasi so.api tasya |
chixepa taM cha musalena tatADa rAma
stAvuttamau balavatAM yuyudhAta ugram || 14 .35||
Then balaraama with his musala-weapon shattered that chariot rushing towards him, and jaraasandha too, hurled his mace onto the chest of balaraama, which balaraama shoved away with his musala-weapon. Those two mighty warriors warred ferociously.
tau chakratuH puru niyuddhamapi sma tatra
saJNchUrNya sarvagirivR^ixashilAsamUhAn |
dIrghaM niyuddhamabhavat samametayostu
vajrAd dR^iDhAN^gatamayorbalinornitAntam || 14 .36||
Those two, jaraasandha and balaraama, came to grips with each other, by which trees, boulders and mountains available there are pulverised, and those two diamond-body wrestlers continued to grapple for a long time.
vidrAvitAnapi nR^ipAnabhivIxya rAmaH |
yuddhyantamIxya cha ripuM vavR^idhe balena
tyaktvA ripuM musalamAdada Ashvamogham || 14 .37||
On listening the sound of kR^iShNa’s conch, seeing the fleeing petty kings, and considering the competence of co-wrestler, jaraasandha, balaraama’s intensity of fighting has increased. Then to take up his musala-weapon, balaraama withdrew from jaraasandha for a while.
tenA.ahataH shirasi sammumuhe.ativelaM
bArhadratho jagR^iha enamatho halI saH |
tatraikalavya uta kR^ishhNasharaiH palAyann
astrANi rAmashirasi pramumocha shIghram || 14 .38||
jaraasandha swooned when balaraama hit him with musala-weapon. Then balaraama laid hold on that swooned jaraasandha. And then, ekalavya, who is fleeing away from the incessant arrows of kR^iShNa, saw this, and shot many arrows targeting the head of balaraama.
bhItena tena samaraM bhagavAnanichchhan
pradyumnamAshvasR^ijadAtmasutaM manojam |
pradyumna enamabhiyAya mahAstrajAlaiH
Amastu mAgadhamathA.atmarathaM ninAya || 14 .39||
Disinterested to fight back ekalavya for himself, the lord kR^iShNa brought forth pradyumna, who is his offspring in elemental creation, and who later became the brainchild of brahma, whereupon pradyumna confronted ekalavya with numerous divine weapons. And relieved by pradyumna, balaraama, again mounted on his chariot proceeded towards jaraasandha.
Note: aadi sR^iSTau swa putram manojam, atha utpatti anantaram brahmaNaH manasaa j~naatam, kaamam pradyumna naamaanam asR^jat – pa. di. At the time of elemental creation – aadi sRishhTi - pradyumna emerged at the grace of viShNu. Later in the creation of brahma – brahma sRiSTi - he came out as a brainchild of brahma. Still later, in dwaapa yuga - he became the son of kR^iShNa and rukmiNi.
yuddhvA chiraM raNa mukhe bhagavat sutaH asau
chakre nirAyudham amuM sthiram ekalavyam |
aMshena yo bhuvam agAt maNimAn iti sma
sa krodha tantraka gaNeshhu adhipo nishhAdaH || 14 .40||
Combating for a long time with ekalavya, who is steadfast in battlefield, pradyumna rendered him weaponless. Earlier there was a group of demons called krodha tantra gaNaa-s; krodha tantraka gaNa – krodha vasha gaNaa-s; among them there was an important demon named maNi-manta; ekalavya is the transfiguration of a shade – amsha - of that maNimanta.
pradyumnamAtmani nidhAya punaH sa kR^ishhNaH
saMhR^itya mAgadhabalaM nikhilaM sharaughaiH |
bArhadrathaM tvamuchadaxayapaurushho.ajaH || 14 .41||
He who does generous deeds and of unmitigated entity, kR^iShNa, then retracted pradyumna into his own body, and eliminated whole of the army of jaraasandha with his fierce arrow. But he let off jaraasandha for this time, enabling him to attack at another time with hosts of his army.
vrILA anatAt cha vimukhaH sahito nR^ipaH taiH
bArhadrathaH prati yayau sva purIM sa pApaH |
Atma abhishhiktam api bhoja vara adhipati e
dauhitram agrata uta praNidhAya mandaH || 14 .42||
Keeping his grandsons in the van, whom he alone enthroned in bhoja kingdom, and along with the petty kings who came as his allies, jaraasandha shamefacedly retreated to his place.
jitvA tamUrjitabalaM bhagavAnajeshasha
krAdibhiH kusumavarshhibhirID yamAnaH |
rAmAdibhiH sahita Ashu purIM pravishya
reme.abhivanditapado mahatAM samUhaiH || 14 .43||
And gods like brahma, rudra, mahendra have showered flowers on kR^iShNa for his winning the battle with jaraasandha, the mightiest. On receiving honour from gods kR^iShNa returned to his city along with balaraama and others, where too he is held in high reverence by the elite.
varddhatsu pANDutanayeshhu chaturdashaM tu
janmarxamAsa tanayasya sahasradR^ishhTeH |
pratyAbdikaM munigaNAn pariveshhayantI
kuntI tadA.a.asa bahukAryaparA nayaj~nA || 14 .44||
The sons of paaNDu-raaja are flourishing day by day, and on a day which is arjuna’s fourteenth birthday, where his birth star matched with the ruling on that day, kunti, a meticulous performer of housewife duties, is serving food to sages, though she is occupied with many other household works.
tatkAla eva nR^ipatiH saha mAdravatyA
puMskokilAkulitaphullavanaM dadarsha |
tasmin vasantapavanasparshedhitaH sa
kandarpamArgaNavashaM sahasA jagAma || 14 .45||
At this time, paaNDu is strolling along with maadri in a flowery garden filled with the callings of kokila birds. And then he is succumbed to the arrows of love-god, owing to that environ filled with spring time breezes.
jagrAha tAmatha tayA ramamANa eva
yAto yamasya sadanaM haripAdasaN^gI |
pUrvaM shachIramaNamichchhata eva vighnaM
shakrasya taddarshanopagato hi chakre || 14 .46||
tenaiva mAnushhamavApya ratistha eva
paJNchatvamApa rativighnamaputratAM cha |
svAtmottameshhvatha sureshhu visheshhatashcha
svalpo.api doshha urutAmabhiyAti yasmAt || 14 .47||
That devotee of shriihari, namely paaNDu, self-indulgently took his wife maadri into his arms, and passed away while conjugating with her. In his earlier birth, this paaNDu is a windgod, marut, called varaaha, and at certain time this varrahaka went to see indra, at which time indra and his consort shachi devi are in a compromising position. indra cursed this marut varaahaka exasperatedly to take birth among humans, and to die when in conjugation. The repercussions of least wrongs committed in respect of gods would be fatal.
Note: Sage kindama’s curse to paaNDu plays a second fiddle before the curse of indra, while both curses have a same result – not a two-time-death.
mAdrI patiM mR^itamavexya rurAva dUrAt
tachchhushruvushcha pR^ithayA saha pANDuputrAH |
teshhvAgateshhu vachanAdapi mAdravatyAH
putrAn nivArya tu pR^ithA svayamatra chA.agAt || 14 .48||
On seeing her dead husband maadri started to wail. On listening to the wail of maadri, kunti and the sons of paaNDu started to reach her. But maadri yelled to not to bring children along with kunti. So, kunti alone reached there, asking the children to stay back.
patyuH kaLevaramavexya nishamya mAdryAH
kuntI bhR^ishaM vyathitahR^itkamaLaiva mAdrIm |
dhikkR^itya chAnumaraNAya matiM chakAra
tasyAH svano ruditajaH shruta Ashu pArthaiH || 14 .49||
On seeing the dead body of her husband, and on listening to the words of maadri in this regard, kunti is heartbroken. Rebuking maadri, kunti readied herself to commit immolation with husband. For these wails and whimps, children too arrived there.
teshhvAgateshhvadhika Asa virAva etaM
sarve.api shushruvur R^ishhipravarA athAtra |
patnI nR^ipAnugamanAya cha paspR^idhAte || 14 .50||
With the arrival of children at that spot, their squalling and bawling has increased, listening which all the kind-hearted sages available there have rushed to that spot. maadri and kunti then started to wrangle over their immolation with husband.
te sannivArya tu pR^ithAmatha mAdravatyA
bhartuH sahAnugamanaM bahu chArthayantyAH |
saMvAdameva nijadoshhamavexya tasya
shchakruH sadA.avagatabhAgavatochchadharmAH || 14 .51||
And those sages who are well-aware of what is right, have dissuaded kunti from immolation. But maadri went on to plead her eligibility to self-immolate. And the sages had to agree judging her by her blemishes.
mAdryA kR^itau suravarAvadhikau svato.api |
tenaiva bhartR^imR^itiheturabhUt samasta
lokaishcha nAtimahitA suguNA.api mAdrI || 14 .52||
The only blemish of maadri is to invite twin-gods, ashvanii devataa-s, to accord sons to her. These two, ashvini devata-s, may be superior to maadri, but they are lower/equal in rank to paaNDu, while paaNDu was a marut, windgod. Thus maadri, though a lady of high virtue by herself, became instrumental for the demise of paaNDu.
Note: In the categories of gods, this varaahaka marut, windgod, now paaNDu, and ashvini devata-s are in 18th echelon. paaNDu wanted his wives to invite some god who is superior to him in position. But maadri did not follow it, because she aimed at two birds at one shot.
pANDoH sutA munigaNaiH pitR^imedhamatra
chakruryathAvadatha tena sahaiva mAdrI |
hutvA.a.atmadehamuru pApamadaH kR^itaM cha
sammArjya lokamagamannijabhartureva || 14 .53||
Then the sons of paaNDu, along with the sages, have performed obsequial rites to their father. maadri submitted her body to fire on the pyre of her husband, thus she attained higher worlds, on cleansing her misdeeds in calling twin gods for two sons.
pANDushcha putrakaguNaiH svaguNaishcha sAxAt
kR^ishhNAtmajaH satatamasya padaikabhaktaH |
lokAnavApa vimalAn mahitAn mahadbhiH
kiM chitramatra haripAdavinamrachitte || 14 .54||
King paaNDu attained the heaven of higher souls, owing to his own merit, and owing to the good virtue of his sons. Further he is the son of kRiShNa dwaipaayana, as such, there can hardly be any surprise in such an attainment, because paaNDu is an absolute dedicatee at the feet of shriihari.
pANDoH sutAshcha pR^ithayA sahitA munIndrair
nArAyaNAshramata Ashu puraM svakIyam |
jagmustathaiva dhR^itarAshhTrapuro munIndrAH
vR^ittaM samastamavadannanujaM mR^itaM cha || 14 .55||
The sons of paaNDu then went to hastinaapura from nārāyaNa hermitage, accompanied by kunti and sages, whereat sages have informed dhRitaraaShTa about the death of paaNDu, and the situations leading to it.
tUshhNIM sthite tu nR^ipatau tanuje cha nadyAH
xattaryutA.apta urumodamatIva pApAH |
UchuH suyodhanamukhAH saha saubalena
pANDormR^itiH kila purA tanayAH kva tasya || 14 .56||
na xetrajA api mR^ite pitari svakIyaiH
samyaN^ niyogamanavApya bhavAya yogyAH |
teshhAmitIritavacho.anu jagAda vAyur
AbhAshhya kauravagaNAn gaganastha eva || 14 .57||
dhRitarāShTa remained unexpressive while the son of river, namely bhīShma, is silent. However vidura is very happy because he could meet paaNDavaa-s; and dhRitarāShTa and bhiimasena accepted by their silence the fact that panadava-s as the bona fide children of Pandu. But, suyodhana along with shakuni and other accomplices started to ponder, as to how pāNDu got sons as he died before the birth of any sons.
And when duryodhana started to dispute by saying, “these are not the bona fide descendents – kshetrajaa-s - of paaNDu… if a wife begets children through another person, after the demise of her husband, that too, without resorting to niyoga method of begetting progeny, that progeny cannot be bona fide…” then vaayudeva, airgod, addressed him from firmament.
ete hi dharma marut indra bhishhak varebhyo
jAtAH prajIvati pitaH uru dhAma sArAH |
shakyAH cha na eva bhavatAM kvachit agrahAya
nArAyaNena satataM pari raxitA yat || 14 .58||
“These boys have come to existence only when paaNDu is alive, at the grace of best gods like dharma, marut, indra, and by the grace of bhishak vareNya-s - divine physicians – ashwini devata-s; these boys are the best adherents of viShNu, where the expression ‘uru’ indicates that viShNu, who guards them ever and anon… thus it is infeasible to reject them…
shhvAvirbabhUva bhagavAn svayamabjanAbhaH |
AdAya tAnagamadAshu cha pANDugeham || 14 .59||
Even then, suyodhana et al started to doubt airgod’s words spoken from thin air. Then the almighty with lotus-in-navel, and who is an abode of high virtues, himself has come in the form of vedavyaasa, and took away paaNDavaa-s, to their father’s residence – to the palace of paaNDu.
Note: This arrival of vyaasa is like the arrival of nara-simha avataara from a pillar. In order to make a truthful saying as a fact, satyam vidhaatum nija bhR^itya bhaaShitam – bhaagavata – nara-simha came to actualize prahlaada’s words, and now vyaasa has come in the same manner to actualizes vaayudeva’s words.
tatsvIkR^iteshhu sakalA api bhIshhmamukhyA
vaichitravIryasahitAH paripUjya sarvAn |
kuntyA sahaiva jagR^ihuH subhR^ishaM tadA.a.artA
vaichitravIryatanayAH saha saubalena || 14 .60||
When sage vyaasa took the boys into his fold, then dhRitarāShTa along with other elders like bhiiShma et al held paaNDavaa-s along with kunti in high respect, as a result which the sons of dhRitarāShTa along with shakuni became aggrieved.
vaichitra vIrya tanayAH kR^ipato mahAstrA
NyApushcha pANDutanayaiH saha sarvarAj~nAm |
putrAshcha tatra vividhA api bAlacheshhTAH
kurvatsu vAyutanayena jitAH samastAH || 14 .61||
Along with the sons of paaNDu, the sons of dhRitarāShTa, and the princes of other dynasties have received the science of archery from kRipaachaarya. bhiimasena used to outdo the boys when they played schoolboy pranks on paaNDavaa-s.
pakvoru bhojya phala sannayanAya vR^ixeshhu
ArUDha rAja tanayAn abhivIxya bhImaH |
pAda prahAram uru vR^ixa taLe pradAya
sAkaM phalairvinipatatsu phalAnyabhuN^kta || 14 .62||
On certain occasion, some princes have climbed a well-fruited tree to pluck fruits. Seeing them on treetop, kicked and felled that tree. And he alone consumed all the fruits dropped from that tree when he kicked it.
yuddhe niyuddha uta dhAvana utplave cha
vAriplave cha sahitAn nikhilAn kumArAn |
eko jigAya tarasA paramAryakarmA
vishhNoH supUrNasadanugrahataH sunityAt || 14 .63||
bhiima, who is fully endowed with the grace of shriihari, is excelling all the other princes in any fray, duel, running, high jumping, and floating.
sarvAn pragR^ihya vinimajjati vArimadhye
shrAntAn visR^ijya hasati sma sa vishhNupadyAm |
sarvAnudUhya cha kadAchidurupravAhAM
gaN^gAM sutArayati sArasupUrNapauMsyaH || 14 .64||
bhiimasena, at whose behind the bounteous shriihari stands, used to sink the troublemaker in river ganga, yet used to release them that are water-fatigued; and he also used to carry them all to the other side of the river, even when it is full flow.
Note: The words ‘vinimajjati, taarayati’ indicate the purpose of the character of bhiimasena, aadhyaatmika anusandhaanam – a transcendental betokening to future events. He makes good people like dharmaja, arjuna et al to cross over the river, called life, though it is in full spate; and he drowns them that are habituated to foul play, say duryodhana and others, as such mischief-makers are destined to be drowned in andham tamaH – utter nihility, oblivion.
dveshhaM hyR^ite nahi harau tamasi praveshaH
prANe cha tena jagatImanu tau prapannau |
tatkAraNAnyakurutAM paramau karAMsi
devadvishhAM satatavistR^itasAdhupauMsyau || 14 .65||
aasurii-beings, say demons, cannot be ensconced in utter nihility if they do not rebel against shriihari. And to rebel against shriihari, demons should have a grudge against him. As such, hari and vaayudeva came to earth as kRiShNa and bhiima, and they have undertaken deeds that inflame wrath in demons against themselves.
dR^ishhT vA.amitAnyatha karAMsi marutsutena
nityaM kR^itAni tanayA nikhilAshcha rAj~nAm |
tasyAmitaM balamudIxya sadoruvR^iddha
dveshhA babhUvuratha mantramamantraya.nshcha || 14 .66||
On observing his aberrant deeds, and also his abnormal strength, the other princes held bhiimasena in scorn, and wanted to settle old scores by eliminating him.
ye ye hi tatra naradevasutAH surAMshAH
prItiM parAM pavanaje nikhilA akurvan |
tAMstAn vihAya ditijA naradevavaMsha
jAtA vichArya vadhanishchayamasya chakruH || 14 .67||
Those princes that are the transfiguration of gods, they all admired bhiima, and those that are the descendants of asura-s, left off the admirers of bhiima, and plotted to eliminate bhiima by poisoning him.
asmin hate vinihatA akhilAshcha pArthAH
shakyo balAchcha na nihantumayaM balADh yaH |
chhadmaprayogata imaM vinihatya vIryAt
pArthaM nihatya nigaLe cha vidadhmahe.anyAn || 14 .68||
evaM kR^ite nihatakaNTakamasya rAjyaM
duryodhanasya hi bhavenna tato.anyathA syAt |
asmin hate nipatite cha surendrasUnau
sheshhA bhaveyurapi saubaliputradAsAH || 14 .69||
“If bhiima is dead, all the other paaNDava-s are almost dead… and killing the mighty bhiima with might is an impossibility… so, let us eliminate with some wiliness, and arjuna with velour… then we can enchain other paaNDavaa-s… duryodhana will get kingdom, only if we can execute in this way… and when bhiimasena is dead, arjuna is dead, then the other paaNDavaa-s will become slaves to the sons of gaandhaari…” This is the thinking of those plotters.
evaM vichArya vishham ulbaNam antaka aabhaM
xIra udadheH mathana jaM tapasA girIshAt |
shukreNa labdhamam utaH subala aatmajena
prAptaM pratoshhya marutaH tanayAya cha aaduH || 14 .70||
Thinking in this way, they obtained a poison. That poison has emerged as a byproduct when milky ocean is churned. Sage shukraachaarya performed a great ascesis praying shiva to give that poison to him, and shiva gave it to the sage. Later, shakuni appeased sage shukrachaarya and got that poison from him. And obtaining from shakuni, those princes have administered it on bhiimasena.
sammantrya rAja tanayaiH dhR^itarAshhTrajaiH tu
dattaM sva sUda mukhato akhila nbhaxya bhojye |
j~nAtvA yuyutsu gaditaM balavAn sa bhImo
vishhNoH anugraha balAt jarayAJN chakAra || 14 .71||
Conspiring with other princes, the sons of dhRitarāShTra have given that poison to their cook, for mixing it in the foodstuff of bhiima, which that cook has done faithfully. Though bhiimasena came to know about it through yuyutsu, another son of dhRitarāShTra, he consumed all the food mixed with the poison, and just digested it, owing to the grace of viShNu.
Note: This yuyutsu is the son of dhRitarāShTa through a vaishya lady. He is the shade of nirR^ita, and has the astral vigor of naasikya vaayu. He is an adherer of viShNu.
jIrNe vishhe kumatayaH parama abhitaptAH
prAsAdam Ashu vidadhuH hari pAda toye |
j~nAtvA yuyutsu mukhataH svayam atra cha ante
sushhvApa mArutiH amA dhR^itarAshhTra putraiH || 14 .72||
When bhiimasena digested that poison, duryodhana and others have become woeful, and built a building on the riverbank of ganga. Though bhiima is aware through yuyutsu about the awful consequences of his stay in that building, he himself initiated to stay there, and slept in that building along with duryodhana and others.
Note: hari paada toye – the water that emerged from the feet of hari; the construction of building is some times taken to have been constructed under the deep water of ganga.
doshhAn prakAshayitumeva vichitravIrya
putrAtmajeshhu nR^ivaraM pratisuptamIxya |
pAshairvichixipurude haripAdajAyAH || 14 .73||
Only to make the wrongdoings of the sons of dhRitarāShTa known to everyone, bhiimasena decided to sleep in that building. On seeing bhiimasena in sound sleep, the sons of dhRitarāShTra enchained him with iron chains that are hallowed with hymns to yield results as they desired. And then they have thrown him in to the water of river ganga.
tat koTi yojana gabhIra mudaM vigAhya
bhImo vijR^imbhaNata eva vivR^ishchya pAshAn |
uttIrya sajjana gaNasya vidhAya harshhaM
tasthAu ananta guNa vishhNu sada ati hArdaH || 14 .74||
bhiima, who is an absolute dedicate of shriihari with umpteen good traits, then fell in to river ganga at a depth of one crore yojana-s. There he drowsily yawned and wriggled his body, whereby the iron chains splintered. Thus he came out to the utter gladness of virtuous people.
Note: The depth of ganga is said to be endless as that river with her speed of stream cleaves kuurma pR^iShTa of earth, say the core or earth - yawning chasm. This is according to puraaNa-s.
taM vIxya dushhTamanaso.ativipannachittAH
sammantrya bhUya urunAgagaNAnathAshhTau |
shukroktamantrabalataH pura AhvayitvA
pashchAt supaJNjaragatAn pradaduH svasUte || 14 .75||
statsArathiH phaNigaNAn pavanAtmajasya |
suptasya vistR^ita urasyamuchad vishIrNa
dantA babhUvuramumAshu vidashya nAgAH || 14 .76||
tadvaMshajAn sa vinihatya pipIlikAvat |
jaghne cha sUtamapahastata eva bhImaH
sushhvApa pUrvavadanutthita eva talpAt || 14 .77||
On seeing the emergence of bhiima from the yawning chasm of river ganga, duryodhana and others are saddened. Again they have plotted against him and this time they obtained eight deadly venomous snakes, whose names are: ananta, vaasuki, padma, mahaa-padma, takshaka, karkoTaka, sankha-paala, mahaa-shanka. (Also called as : Ananta, Vasuki, Takshaka, Karkotaka, Padma, Sankha, and Gulika – pa. di). These eight snakes with lethal poison are summoned with the hymnal power endowed by shukraachaarya, and keeping them in cage, kaurava-s have handed them over to a suuta, duryodhana’s attendant.
At that time bhiima is in an outhouse meant for recreation. That servant of duryodhana released those eight snakes on the broad chest of bhiimasena. bhiima slightly fidgeted his body, whereby the snakes are flung to a long distance, and rendered fangless, because their fangs are stuck, or broken, when they have bitten the steely body of bhiima. And without getting out of the bed bhiima eliminated every snake of that fauna, and continued his pleasant sleep.
tat tasya naijabalamapramayaM nirIxya
sarve xitIshatanayA adhikaM vishheduH |
nishvAsato darshanAdapi bhasma yeshhAM
bhUyAsureva bhuvanAni cha te mR^ishhA.a.asan || 14 .78||
dadbhirvidashya na vikAramamushhya kartuM
shekurbhujaN^gamavarA api suprayatnAH |
kasyApi nedR^ishabalaM shrutapUrvamAsIt
dR^ishhTaM kimu sma tanaye.api hiraNyakasya || 14 .79||
On observing the unmatchable biotic energy of bhiima, the kaurava princes are again saddened. Those serpents that are capable of annihilating worlds just with their venomous suspires, or just by casting glances, have become futile in the case of bhiimasena.
“Such as they are those serpents though actually fanged bhiimasena, caused no impact on him. Someone with such strength is unheard so far… how then can we chance upon someone with such strength… we have not heard that prahlaada, the son of hiraNyakashipu, has strength in this manner…” This is the thinking of kaurava princes.
svAtmAvanArthamadhikAM stutimeva kR^itvA
vishhNoH sa daityatanayo hariNA.avito.abhUt |
natvaurasaM balamamushhya sa kR^ishhyate hi
bhR^ityairbalAt sa pituraurasamasya vIryam || 14 .80||
prahlaada prayed for the mercy of shrihari to save himself from the torture imposed by his father, and it is shriihari who saved him. prahlaada, as a boy, has no intrinsic strength because he could not resist the pull and push of the servants of his father… but, bhiima too is a boy… nevertheless he has a natural stalwartness...
naisargikapriyamimaM pravadanti viprA
vishhNornitAntamapi satyamidaM dhruvaM hi |
naivAnyathaurasabalaM bhavatIdR^ishaM ta
dutsAdya eshha hariNaiva sahaishha no.arthaH || 14 .81||
“braahamaNa-s say that bhiimasena is dear one to shriihari, and their saying is always true… if bhiimasena is not favoured by viShNu, he cannot have an inbuilt brawniness… so, hari is to be eliminated along with bhiimasena… and the elimination of these two will become advantageous for us…
kR^ishhNaH kilaishha cha hariryadushhu prajAtaH
so.asyA.ashrayaH kuruta tasya bahu pratIpam |
sammantrya chaivamatipApatamA narendra
putrA hareshcha bahu chakruratha pratIpam || 14 .82||
“And that hari took birth in yaadava-s as kRiShNa, and he is the patronizer of this bhiimasena; hence, we have to firstly antagonize kRiShNa…” Thinking in these way kaurava princes made much enmity with kRiShNa.
taiH preritA nR^ipatayaH pitarashcha teshhAM
sAkaM bR^ihadrathasutena hareH sakAsham |
yuddhAya jagmuramunA.ashhTadasheshhu yuddhe
shhvatyantabhagnabaladarpamadA nivR^ittAH || 14 .83||
Instigated by the sons of dhRitarāShTra, the princes and their fathers have joined the cam of the son of bRihatratha, namely jaraasandha, and campaign against kRiShNa for eighteen times. On all these occasions kR^iShNa has reduced their might, vanity and presumptuousness.
shastraiH parixatatanUbhiralaM vamantaH |
srastAmbarAH shlathitamUrddhajino nivR^ittAH || 14 .84||
When kR^iShNa stripped them of their chariots, horses and elephants, they fled with bodies multiply wounded by arrows and weapons, vomiting blood, weaponless, armourless, flagless, and reft of charioteers and horses, and while their robes are peeling off, and hairstyles disheveled.
evaM bR^ihadrathasuto.api sushochyarUpa
Arto yayau bahusha eva puraM svakIyam |
kR^ishhNena pUrNabalavIryaguNena mukto
jIvetyatIva vijitaH shvasitAvasheshhaH || 14 .85||
In a similar way the son of brihatratha, namely jaraasandha, is also illfated, when the all-mighty and all-powerful kRiShNa defeated him on many occasions. kRiShNa let him go saying ‘go and live just for the sake of living…’ Thus jarāsandha returned to his city, with nothing but breath left in his body.
evaM gateshhu bahusho natakandhareshhu
rAjasvajo.api madhurAM svapurIM pravishya |
rAmeNa sArdhamakhilairyadubhiH sameto
reme ramApatirachintyabalo jayashrIH || 14 .86||
When the kings are thus defeated and retreated with heads bowing down, on many occasions, then the mightiest of mighty and victories kR^iShNa left for mathura along with balarāma and there he stayed happily with other yādavā-s.
vyarthodyamAH punarapi sma sadhArtarA
shhTrA bhImaM nihantumuruyatnamakurvatAj~nAH |
rAj~nAM sutAstamakhilaM sa mR^ishhaiva kR^itvA
chakre jayAya cha dishAM balavAn prayatnam || 14 .87||
Even though all bids to end the life of bhīmasena are foiled, those preposterous sons of dhRitarāShTra tried time and again for the same. But bhīmasena thwarted them all. and then bhīmasena started expeditions to conquer all the quarters of earth.
prAchIM dishaM prathamameva jigAya pashchAt
yAmyAM jaleshaparipAlitayA sahAnyAm |
yau tau purAtanadashAnanakumbhakarNau
mAtR^ishhvasAtanayatAM cha gatau jigAya || 14 .88||
He firstly conquered eastern side, later south, and then the west along with northern side. Those that were raavaNa and kumbhakarNa in earlier era, viz., in treta yuga, have now emerged as the sons of the younger sister of kunti. bhīmasena conquered them.
pUrvaH tayoH hi damaghoshha sutaH prajAtaH
pra aahusH cha yaM nR^ipatayaH shishupAla nAmnA |
anyaM vadanti cha karUsha nR^ipaM tathA.anya
mAtR^I shhvaH tanayam eva cha dantavakram || 14 .89||
Among those two, raavaNa and kumbhakarNa, the first one, namely raavNa transfigured as the son of damaghoSha, whom the kings call as shishupaala. The other one, kumbhakarNa, is the son of another sister of kunti. He is the karuuSha and he is caled as dantavaktra.
jitvaiva tAvapi jigAya cha pauNDrakAkhyaM
shauraiH sutaM sutamajaidatha bhIshhmakasya |
yaH pUrvamAsa ditijo narahelvalAkhyo
rugmIti nAma cha babhUva sa kuNDineshaH || 14 .90||
On defeating those two, shishupaala and dantavaktra, bhīmasena even defeated the son of vasudeva, namely paunDraka-vaasudeva. In the past, there was a man-eating demon named ilvala, who tranfigured as the son of king bhiiShmaka, and who has become the king of kuNDina-pura. He is now called as rukmi, and bhiima defeated him too
bhAgeta eva tanayasya sa eva vahneH
nAmnA shucheH sa tu pitA.asya hi mitrabhAgaH |
rAhu aMsha yuk tat anujau kratha kaishika Akhyau
bhAgau tathA agni sutayoH pavamAna shundhyoH || 14 .91||
This rukmi has the astral shade of one called shuchi, who is the son of pradhaana agni, primary firegod. rukmi’s father, namely bhiiShmaka, took birth with the astral shade of a sungod, called mitra. This bhiiShmaka also possess the astral shade of raahu, the planet. And the brothers of bhiiShmaka, namely kratha and kaushika, have emerged with the astral shades of the sons of sungod, namely pavamaana and shundhi.
bandhornijasya tu balaM suparIxamANaH
shalyo.api tena yuyudhe vijitastathaiva |
bhImo jigAya yudhi vIramathaikalavyaM
sarve nR^ipAshcha vijitA amunaivameva || 14 .92||
Another king, namely shalya, a close relative of bhiima fought with bhiima and got defeated by him, because shalya combated with bhiima only to ascertain his capacity. Later bhiima subjugated ekalavya. In this way, bhiima conquered all the kings on earth.
tat bAhu vIrya paripAlita indra sUnuH
sheshhAn nR^ipAM cha samajait balavAn ayatnAt |
sAlvaM cha haMsa Dibhakau cha vijitya bhImo
nAga aahvayaM puram agAt sahito.arjunena || 14 .93||
Thus unimperilled by the might and valour of bhīmasena, arjuna effortlessly conquered all the kings. Defeating king of saalva, hamsa, Dibhaka, bhiima returned to hastinapura along with arjuna.
tadbAhuvIryamatha vIxya mumoda dharma
sUnuH samAtR^iyamajo viduraH sabhIshhmaH |
anye cha sajjanagaNAH sahapaurarAshhTrAH
shrutvaiva sarvayadavo jahR^ishhurnitAntam || 14 .94||
kunti, and dharmaja along with nakula and sahadeva gladdened on discerning the dexterity of bhiima. So also, bhiiShma and vidura, together with urbanites, subjects and other virtuous people are heartened. and on listening the valour of bhiima, yādavā-s too are delighted.
kR^ishhNaH suyodhana mukha aakramam AmbikeyaM
jAnan sva putra vasha vartinam eva gatvA |
shvAphalkino gR^iham amuM dhR^itarAshhTra shAntyai
gantuM didesha gaja nAma puraM pareshaH || 14 .95||
When kR^iShNa heard about suyodhana’s usurpation on dhRitarāShTra, and puppeteering his father, kR^iShNa went to akruura’s house, and asked him to go to hastinaapura to hold talks with dhRitarāShTra, and to bring him back from his evil designs.
so.ayAd gajAhvayamamutra vichitravIrya
putreNa bhIshhmasahitaiH kurubhiH samastaiH |
sampUjitaH katipayAnavasachcha mAsAn
j~nAtuM hi pANDushhu manaHprasR^itiM kurUNAm || 14 .96||
akruura went to hastinaapura, and he is much venerated by dhRitarāShTra, bhiiShma, vidura and by all the descendants in kuru dynasty. akruura stayed there for about a month, only to ascertain the thinking of kaurava-s in respect of paaNDavaa-s.
j~nAtvA sa kuntividuroktita AtmanA cha
mitrArimadhyamajanA.nstanayeshhu pANDoH |
vij~nAya putravashagaM dhR^itarAshhTramaJNjaH
sAmnaiva bhedasahitena jagAda vidvAn || 14 .97||
akruura came to know from kunti, and from scholarly vidura and his words, and by his own inference, about the friends, foes, and moderates of paaNDavaa-s. He also came to know that dhRitarāShTra has become an absolute puppet in the hands of his sons. As such, akruura sermonized dhRitarāShTra with words containing political manipulations, with saama, bheda vachanaa-s, for reconciliation or sowing dissensions .
putreshhu pANDutanayeshhu cha sAmyavR^ittiH
kIrtiM cha dharmamurumeshhi tathA.arthakAmau |
prItiM parAM tvayi karishhyati vAsudevaH
sAkaM samastayadubhiH sahitaH surAdyaiH || 14 .98||
“If you have an equal behaviour with your sons and the sons of paaNDu, you will get all the four in the fourfold object of life, viz., dharma, artha, kaama, moksha-s… then, kR^iShNa together with all gods and yaadava-s will have highest amity with you…
dharmArthakAmasahitAM cha vimuktimeshhi
tatprItitaH suniyataM viparItavR^ittiH |
yAsyeva rAjavara tatphalavaiparItya
mitthaM vacho nigaditaM tava kArshhNamadya || 14 .99||
“You will get the fourfold object of life fulfilled through kR^iShNa’s grace… and if you show disparity, you will reap negative fruits like going to hell and the like… I have stated here what kR^iShNa wanted me to say…
itthaM samastakurumadhya upAttavAkyo
rAjA.api putravashago vachanaM jagAda |
sarvaM vashe bhagavato na vayaM svatantrA
bhUbhArasaMhR^itikR^ite sa ihAvatIrNaH || 14 .100||
When akruura said this in the assembly of all kuru-s, the yes-man of his own sons, dhRitarāShTra, spoke this, “Everything is under the control of almighty… we are not independent entities… and that almighty has incarnated on earth to reduce the overburden of earth…”
etat ishamya vachanaM sa tu yAdavo.asya
j~nAtvA mano.asya kalushhaM tava naiva putrAH |
ityUchivAn saha maruttanayArjunAbhyAM
prAyAt purIM cha sahadevayutaH svakIyAm || 14 .101||
When dhRitarāShTra talked like this, akruura understood his tainted heart, and said, ‘You don’t have sons…” Saying so, akruura left for his city, mathura, taking all the five paaNDavaa-s along with him.
Note: tava naiva putrAH – you have no sons worth their definition; where a son is to keep up the prestige of family; here, the kaurava-s are not only collapsing the prestige of their father, but whole dynasty itself is at peril. Otherwise, it is – ‘you will soon become sonless’, by your inaction in stopping their atrocities on paaNDavaa-s. The philosophy spoken by dhRitarāShTra in earlier stanza, is just to palm off his and his sons doings on so-called god – because mano asya kaluSham – he is talking with a tainted heart.
j~nAnaM tu bhAgavatamuttamamAtmayogyaM
bhImArjunau bhagavataH samavApya kR^ishhNAt |
tatroshhaturbhagavatA saha yuktacheshhTau
sampUjitau yadubhiruttamakarmasArau || 14 .102||
And paaNDavaa-s staying mathura obtained empyreal wisdom from kR^iShNa, as befitting to them, and comporting themselves properly they have become adorable to yaadava-s.
prati udyamo bhagavatA api bhavet gadAyAH
shixA yadA bhagavatA kriyate na cha imam |
kuryAt iti sma bhagavat sam anuj~naya eva
rAmAt ashixat uru gAyapuraH sa bhImaH || 14 .103||
bhiimasena thought, “If I were to learn fighting with mace from kR^iShNa, I have to fling mace against him, which is inapposite…” and thus took permission from kR^iShNa to undergo training from balaraama, in the presence of kR^iShNa himself. Thus he is fully trained by balaraama.
Note: bhiima’s refusal to raise even his little finger, let alone mace, against kR^iShNa, even for the sake of training or fun, establishes him as an absolute devotee of kR^iShNa.
rAmo.api shixitamarIndradharAt puro.asya
bhIme dadAvatha varANi hareravApa |
astrANi shakratanayaH sahadeva Ara [aarya]
nItiM tathoddhavamukhAt sakalAmudArAm || 14 .104||
balarāma passed wh ole of the war-craft, as has been received by him from the disc wielding kR^iShNa, to bhiima, that too overseen by kR^iShNa; and arjuna learnt whole of the science of archery from kR^iShNa himself; while sahadeva learnt the science of ethics from uddhava.
sampreshhayannidamuvAcha ha gokulAya |
duHkhaM vinAshaya vachobhirare madIyaiH
nandAdinAM virahajaM mama chA.ashu yAhi || 14 .105||
Then kR^iShNa sent uddhava, the son of one yaadava named upagavi, to gokula with a message, “nanda and others in gokula might be worrying for my absence… you cheer them up with these words of mine…
matto viyoga iha kasyachidasti naiva
yasmAdahaM tanubhR^itAM nihato.antareva |
nAhaM manushhya iti kutracha vo.astu buddhiH
brahmaiva nirmalatamaM pravadanti mAM hi || 14 .106||
“Here, none is separated from me, because I am always with the embodied souls… never think that I am a human… and the wise say that I am the blemishless almighty…
pUrvaM yadA hyajagaro nijagAra nandaM
sarve na shekuratha tatpravimoxaNAya |
matpAdasaMsparshataH sa tadA.atidivyo
vidyAdharastaduditaM nikhilaM smarantu || 14 .107||
“Once, when a python caught nanda, all the cowherds have tried to get rid of it, but in vain… and, when I touched it with my foot, that python transfigured as vidyaadhara, and remember the words of that vidyaadhara, when he is restored from the form of a python…
pUrvaM sa rUpamadataH prajahAsa viprAn
nityaM tapaHkR^ishatarAN^giraso virUpAn |
taiH prApitaH sapadi so.ajagaratvameva
matto nijAM tanumavApya jagAda nandam || 14 .108||
“That vidyaadhara once heckled sages emaciated owing to arduous ascesis, because that vidyadhara prides himself on having a beautiful form… but, when those sages have cursed, that vidyaadhara got the form of a python… from which he is released owing to the touch of my feet… and he spoke like this to nanda about me when he got his original form, which words are to be remembered…
nAyaM naro harirayaM paramaH parebhyo
vishveshvaraH sakalakAraNa AtmatantraH |
vij~nAya chainamurusaMsR^itito vimuktA
yAntyasya pAdayugaLaM munayo virAgAH || 14 .109||
“ ‘He is not a human, but he is shriihari… an exalted one than the exalted brahma et al… omnipotent… causal factor of universe and its creation… self-acting… sages enunciating world will reach him, at his grace…’ “So said that vidyaadhara to nanda, which you all at gokula have to remember…” Thus kR^iShNa is continuing his message to nanda through uddhava.
nandaM yadA cha jagR^ihe varuNasya dUta
statrApi mAM jalapatergR^ihamAshu yAtam |
sampUjya vAripatirAha vimuchya nandaM
nAyaM sutastava pumAn paramaH sa eshhaH || 14 .110||
“Once, I accompanied nanda, when a messenger of varuNa, raingod, took nanda to the abode of varuNa… there varuNa, leaving off nanda, revered me much, and said this to nanda, “this kR^iShNa is not your son, but he is Supreme Soul…
sandarshito nanu mayaiva vikuNThaloko
gojIvinAM sthitirapi pravarA madIyA |
mAnushhyabuddhimapanetumaje mayi sma
tasmAnmayi sthitimavApya shamaM prayAntu || 14 .111||
“I have familiarised cowherds with vaikuNTha, the abode of viShNu… and I have shown my actuality to them only to clear away their thinking that I am just a human being… therefore, have a thinking that I am the Absolute, whereby you will achieve tranquillity…” kR^iShNa sent these messages to nanda and other cowherds through uddhava.
shrutvoddhavo nigaditaM paramasya puMso
vR^indAvanaM prati yayau vachanaishcha tasya |
duHkhaM vyapohya nikhilaM pashujIvanA
nAmAyAt punashcharaNasannidhimeva vishhNoH || 14 .112||
And uddahva, hearing all the sayings of kR^iShNa attentively, went to gokula and conveyed kR^iShNa’s message to all cowherds. Thus on assuaging the discontent f cowherds, uddhava returned to the gracious feet of viShNu.
Thus, this is the 14th chapter of mahaabhaarata taatparya nirNaya of shrii aananda tiirtha, shriimanmadhvaachaarya.