Adhyaya 48

हिन्दी अर्थ

“साधारण मनुष्योंको भी स्त्रियोंपर दया हो जाती है, परंतु मेरे द्वारा अपने पतिके मारे जानेपर जो इस प्रकार आर्त होकर रो रही हैं, उन रानियोंके प्रति केवल पश्चात्ताप प्रकट करके मैं अपना शोक प्रकाशित कर रहा हूँ। इन भोली-भाली स्त्रियोंक विलापको सुनकर तो यमराजके हृदयमें भी करुणाका संचार हो सकता है॥ ५-६॥ मैंने तो पहलेसे ही यह निश्चय कर लिया था कि कंसका वध ही श्रेष्ठ है। जो सदा पापोंमें तत्पर रहनेके कारण साधु पुरुषोंकी दृष्टिमें भी उद्देजनीय (उद्देगमें डालने योग्य) हो गया हो, संसारमें सदाचारसे गिर गया हो तथा सब लोग जिससे विद्वेष रखने लगे हों, ऐसे मन्दबुद्धि पुरुषका मर जाना ही श्रेयस्कर है। वही उसे क्लेशसे छुटकारा दिलानेवाला है, जीवित रहना नहीं ॥ ७-८ ॥ कंस सदा पापोंमें ही लगा रहता था, साधु पुरुष भी (उसे दुष्ट समझकर) उसका आदर नहीं करते थे तथा वह सबका धिक्कार पाकर पतित हो गया था,

English

One day while tending his kine, Krishna, having the eyes of a bull, repaired to the bank of Yamunā abounding in trees adorned with creepers (28). He saw the delightful wind blowing on the water; and the foremost of rivers Yamunā, embellished with lilies and lotuses, was as if with her waves, casting her glances (29). All her landing stairs were well-levelled and her water was sweet; she had many lakes and her current was strong. And all the trees (on her bank) were shaken by the watery air (30). It was resonant with the notes of swans, Karandavas and Sārasas and resorted to by Chakravākas and other fowls that range in pairs (31) Her water was filled with acquatic animals, was endued with all the good qualities, was variegated with various water-born flowers and was rendered yellow by water-born corals (32). The passing currents were her feet, the bank was her hip, the whirlpool was her navel, the lotuses were her hairs, the cavity of the bank was her belly, the three curves of the wave were her three marks on the fore-head, the sides of the bank were her expansive face, the foams were her teeth, the swans were her smiles, the dark-blue lotuses were her lips, the water-born flowers were her eyes having bent down eye-brows, the lakes were her forehead, the corals were her beautiful hairs, the long extending currents were her high arms, the serpents were her ears, the geese were her ear-rings, the lotuses were her beautiful eyes, the trees grown on her banks were her ornaments, the fishes were her ornaments for the waist, the other sorts of corals were her silken raiment, the notes of Sārasas were the sound of her Nupuras, the Kāsa flowers were her cloth, the Swans and tortoises were the auspicious marks, fishes and crocodiles were her pastes; the animals were playing in the ditch and men formed her rising breasts. The animals were agitating her water and her banks were filled with hermitages. Seeing this beautiful river Yamunā, the queen of the ocean, Krishna, as if to beautify her the more, was ranging there (33—41). Ranging thus he saw there a vast lake filled with deep water and resembling the sky crested with clouds. It extended over a _Yojana_ and even the celestials could not cross it. Its water was deep and motionless like that of the ocean. It was cast off by beasts, acquatic animals and water-fowls. There being many ponds with serpents on its bank, people, with very great difficulty, could traverse it. It was enveloped with smoke proceeding from poisonous trees. The sages, desirous of performing three oblations in a day, could not enjoy its water. What to speak of its being used by men requiring water it was unworthy even of the beasts. Even the birds could not range in the sky overhanging it and the grass burnt up in no time as soon as it fell into it. Even the gods could not approach that lake extending over a _Yojana_ on all sides. And the trees there were being consumed by the dreadful poisonous fire (42–47). Beholding in that province freed from all calamities, such a huge lake at a distance of a Krosa north of Vraja Krishna began to think (48). "To whom does this huge and deep lake belong? Methinks that dreadful king of serpents Kalya, resembling a heap of collyrium of whom I had heard before and who has left the ocean in fear of the king of birds Garuda, who feeds on serpents, is living here. By him this Yamunā, flowing to the ocean, has been polluted (49–51). And in fear of that king of serpents no one lives here. Protected by the ministers of that serpent king, doing him good, this dreadful forest, filled with grass and various trees and creepers, has become unworthy of being resorted to like the sky and being touched like a poisonous food (52–54). The banks, filled with corals, trees and creepers, are being protected by his attendants, doing him good. And two artificial roads are seen running over its two banks (55). I should, however, vanquish this king of serpents. I should defeat the serpent in such a way as may render the water of lake useful to the inhabitants of Vraja, and so that delightful winds may blow here and the landing stairs may become worthy of use (56–57). In order to vanquish these wicked ones always following the wrong ways I have taken my birth as a milkman and am living amongst the cow-herds (58). Therefore sporting like a child I shall climb this Kadamba tree, jump into the lake and vanquish Kalya (59). Doing this my superior power of arms will be known to all" (60).

हिन्दी अर्थ

मूलोच्छेद कर डाला है' तदेष सान्त्व्यतां सर्व: शोकार्त: प्रमदाजन:। पौराश्च पुर्या श्रेण्यश् सान्त्यन्तां सर्व एवं हि उग्रसेनो यदून् गृह्य पुत्रकिल्बिषशद्धितः स॒कृष्णं पुण्डरीकाक्षमुवाच यदुसंसदि। बाष्पसंदिग्धया वाच्ा दीनया सज्ममानया

English

"Out of foolishness Krishna is drowned in the lake Kālya. The king of serpents is devouring him. Do ye all come without delay (16). Do ye speedily go and communicate to Nanda and his followers that Krishna is being dragged into the lake by the serpent" (17).

हिन्दी अर्थ

स्वधर्माधिगता कीर्तिनाम विश्रावितं भुवि सामन्तेषु नरेन्‍्द्रेष प्रतापस्ते प्रकाशितः। मित्राणि त्वां भजिष्यन्ति संभ्रयिष्यन्ति पार्थिवा: प्रतिगृहाण कृष्णेदे कंसस्थ बलमव्ययम् प्रतीच्छन्तु नियुक्ता वै त्वदीया: कृष्ण पूरुषा: एवं हि विहिते योगे पर्याप्ते कृष्ण विग्रहे

English

Hearing those words like unto the fall of a thunderbolt the milk-man Nanda was greatly distressed with sorrow and speedily went to that most excellent lake (18). All the inhabitants of Vraja, accompanied by the youthful Sangkarshana, boys, old men and young ladies, arrived at the watery abode of that king of serpents (19). Having reached the the bank of that lake all the milkmen, headed by Nanda, stricken with shame, surprise and sorrow, began to bewail with their eyes full of tears. Some cried, exclaiming "Oh, son!" while others said "Alas! woe to us!" (20–21). Whereas others, assailed greatly by fear, cried "Alas! We are all slain!" The women, crying aloud, said to Yashodā "Alas! We are all killed. Behold your son brought under the control of the king of serpents. He is trembling there as if churned, like ambrosia, by the hood of the serpent (22–23). Forsooth, your heart is made of stone, since it is not breaking assunder even beholding your son in this plight (24). See, the milkman Nanda, filled with grief, is standing on the bank of the lake like one unconscious, fixing his look on the face of his son (25). Following Yashodā we shall rather enter into this lake, the abode of the serpents. And still we will not return to Vraja without Dāmodara (26). Without Krishna Vraja shall never appear beautiful like the day shorn of the sun, or the night shorn of the moon or the cow divorced from the bull. Separated from Krishna we shall not go there like a cow without her calf" (27).

हिन्दी अर्थ

क्रोधपूर्वक यमलोक पहुँचा दिया, धर्मके अनुसार कीर्ति प्राप्त कर ली और भूमण्डलमें अपने नामका डंका पीट दिया॥ १८॥ सत्पुरुषोंक हृदयमें अपनी महत्ता स्थापित कर दी और शत्रुओंको भयभीत कर दिया, यदुवंशकी जड़ जमा दी और सुहृदोंको अपने ऊपर गर्व करनेका अवसर दिया॥ १९॥ सामन्त राजाओंमें तुम्हारा प्रताप प्रकाशित हो गया, मित्रगण तुम्हें अपनायेंगे और भूमण्डलके राजा तुम्हारा आश्रय लेंगे प्रकृतियाँ (प्रजा, मन्‍्त्री आदि) तुम्हारा अनुसरण करेंगी, ब्राह्मणलोग तुम्हारी स्तुति करेंगे--तुम्हारे गुण गायेंगे और संधि-विग्रहके कार्योमें प्रमुखरूपसे भाग लेनेवाले मन्त्री तुम्हें प्रणाम करेंगे॥ २१॥ श्रीकृष्ण! हाथी, घोड़े, रथ और पैदल सैनिकोंसे भरी हुई कंसकी यह अक्षय सेना ग्रहण करो॥२२॥ श्रीकृष्ण! जो कुछ भी धन, धान्य, रत्न और वस्त्र आदि कंसके अधिकारमें थे, उन सबको तुम्हारे आदमी सँभाल लें। स्त्रियाँ, सुवर्ण, वाहन तथा अन्य जो कुछ भी धन, रत्र आदि हैं, उनपर भी वे अधिकार कर लें। यदुवंशियोंके शत्रुओंका संहार करनेवाले यदुनन्दन श्रीकृष्ण! जब इस प्रकार अप्राप्त वस्तुकी प्राप्तिरूप योग सम्पन्न हो गया, विग्रहकी

English

Hearing those wise words of Rohini's son, Krishna sportively raised up his arms and rose up snapping the fetters of the serpents (32). And placing his feet on the hoods of the serpent-king that were above the water he got hold of his bead with his hands (33). Then rising up, by force, on his middle head, Krishna, who was adorned with a beautiful Angada, began to dance there (34). Thus grinded by Krishna the hoods of that serpent-king became pale and blood came out therefrom. (Kālya) then with dreadful accents said to him (35). "O Krishna of a beautiful countenance, unwittingly did I display anger against thee. But now I have been vanquished and subdued by thee and my venom has been destroyed. Do thou give me my life and command me whom I am to serve along with my wife, children and friends (36–37)."

हिन्दी अर्थ

एतत्ते कृष्ण विज्ञाप्यं स्नेहोउत्र मयि युज्यताम्। प्राप्योति सुगतिं तत्र कृपण: पश्चिमां क्रियाम् एतच्छुत्वा वचस्तस्य कृष्ण: परमविस्मितः । प्रत्युवाचोग्रसेन॑ वै सान्त्वपूर्वमिंदं बच: कालयुक्तमिदं तात तवैतद् यत् प्रभाषितम्। सदूशं राजशार्दूल वृत्तस्थय च कुलस्य च प्राप्स्यते नृपसत्कारं कंस: प्रेतगतो 5पि सन् पूर्वजन्मकृतं कर्म कालेन परिपच्यते

English

(Thus accosted by the Lord) that foremost of serpents Kalya, carrying on his head Krishna's foot-marks, fled away stealthily from the lake in the very presence of the milk-men (43). After the king of serpents had thus fled away vanquished the Lord came out from the water and stood on the bank. Filled with surprise the milk-men chanted his glories and circumambulated him (44). Thereupon those milk-men, living in the forest, delightedly said to Nanda: "Indeed thou art fortunate and a favourite of the gods since your son is (so very powerful) (45). From to-day, O sinless one, the powerful Krishna, having large eyes, will be a refuge of the milk-men in their perils and a protector of the kine in the cow-shed (46). The water of the Yamunā has become everywhere delightful and wholesome. From now all our kine will happily range in every landing stair (47). Really we are milk-men for we have not been able to know Krishna truly in Vraja like fire covered with ashes" (48). Thereupon eulogising the immortal Krishna the milk-men, filled with surprise, entered their hamlet like unto the celestials entering the Chitraratha garden (49).

हिन्दी अर्थ

स काल: सर्वभूतानां निग्रहानुग्रहे रतः। तस्मात् सर्वाणि भूतानि कालस्य वशगानि वै नाहं वै कारणं तत्र कालस्तत्र च कारणम् अथवाहं भविष्यामि कारणं नात्र संशय: । 'परायणपर: काल: कि करिष्यत्यकारण: कालस्तु बलवान् राजन् दुर्विज्ेया हि सा गति: । परावरविश्ेषज्ञा यां यान्ति समदर्शिन:

English

Hearing the words of Dāmodara, Rohini's son smilingly shook the trees with a view of felling down the fruits (10). Appearing like a desert, although very useful, that forest of palm trees was unworthy of being resorted to and traversed by men like a habitation of the Rākshasas (11). For encircled by a herd of mules that huge and dreadful demon Dhenuka used always to live there, in the shape of an ass (12). Terrifying men, beasts and birds there that wicked minded ass used to protect the forest of palm trees (13). Hearing the sound of the fall of palm fruits he grew exceedingly enraged and could not bear it like unto an elephant (14). Shaking his manes in anger, lifting up his tail in delight and scratching the earth with his hoof that Daitya, of motionless eyes and wide lips, followed the sound of palm fruits and arrived where the son of Rohini was (15–16). Beholding under the palm tree that immortal son of Rohini resembling a flag in form, that Daitya-chief Khara, having the teeth for his weapon, all on a sudden bit him; and then turning back his face he struck his breast with his long legs (17–18) Then holding that demon in the shape of an ass by the legs and whirling his head and shoulders (Sangkarshana) threw him up on the top of the palm tree (16). He too, with his thighs, waist, neck and back mutilated and a disfigured form, fell down on earth along with palm fruits (20). Beholding that ass thus dead and shorn of beauty Baladeva threw up his other relations too on the top of the tree (21). At that time the ground there was covered with palm fruits and bodies of the asses and it shone there like the autumnal sky covered with clouds (22).

हिन्दी अर्थ

गतिः कालस्य सा येन सर्व कालस्य गोचरम्। ब्रवीमि यदहं तात तदनुष्ठीयतां बचः न हि राज्येन मे कार्य नाप्यहं नृप काड्सक्षित: । नचापि राज्यलुब्धेन मया कंसो निपातित: कि तु लोकहितार्थाय कीर्त्यर्थ च सुतस्तव। व्यड्रभूतः कुलस्यास्थ सानुजो विनिषपातित: प्रीतिमान् विचरिष्यामि कामचारी यथा गज: न मे कार्य नृपत्वेन विज्ञाप्यं क्रियतामिदम्

English

Thus when that Daitya, in the form of an ass, was slain with all his followers that forest of palm trees assumed again a picturesque view (23). When that most excellent white forest of palm trees was shorn of fear the kine began to range there with great glee (24). And entering that forest the milkmen, rangers of woods, began to move about on all sides divested of sorrow and fear (25). Observing the kine roam on all sides at ease the two sons of Vasudeva, powerful like elephants, spread there seats of grass and sat down at ease (26).

हिन्दी अर्थ

हिरण्यस्य सुवर्णस्य दश कोटीस्तथा हरिः गावो रल्लानिवासांसि ग्रामानूनगरसम्मतान् पुरस्कृत्योग्रसेनं वे विविशुर्मथुरां पुरीम् वैशम्पायनजी कहते हैं--जनमेजय ! श्रीकृष्णकी यह बात सुनकर उग्रसेनने कोई उत्तर नहीं दिया। वे लज्जित होकर सिर झुकाये चुपचाप खड़े रह गये। उस समय धर्मके ज्ञाता गोविन्दने राजा उग्रसेनको यादवोंके राज्यपर अभिषिक्त कर दिया॥ ५४॥ सिरपर मुकुट बाँधे महातेजस्वी श्रीमान् राजा उग्रसेनने श्रीकृष्णके साथ रहकर कंसका अन्त्येष्टि-संस्कार किया

English

Krishna knew very well the character and strength of Rohini's son and therefore smilingly and quietly said to him in joyous words (34):–"O god, thou art identical with the universe and art subtler than the subtle. Thou art merely showing the conduct of a man (35). Do thou meditate thy own Nārāyana form at the time of the revolution of the worlds. Do thou now know of thy own true form and body (which thou didst manifest at the time of the) union of the ancient Rishis, powerful on account of their own faculties, of the oceans, Brahmā and water (36–37). The sky is thy head, the water is thy form, the earth is thy forgiveness, the fire is thy mouth, the life of all the worlds is thy breath, the air is thy abode, and thy mind is the creator all (38). Thou art of thousand faces, thousand limbs, thousand feet, thousand eyes, thousand lotus-navels and thousand rays, and the slayer of thy enemies (39). The celestials behold what thou didst display before. None can find out what had not been said by thee before (40). Whatever is capable of being known in this world thou hast made them all known. All the celestials do not know what thou alone dost know (41). The deities see thy own natural etherial form and worship that artificial form of thine, begotten of thy own self (which thou didst assume in the golden age) (42). The gods can not see thy end and therefore thou dost pass by the appellation of Ananta.²¹⁶ Thou art alone subtle and beyond the comprehension of the subtle (43). O god, thou art the pillar of this universe. And stationed in thee this world, the source of the origin of all creatures, is upholding all the regions (44). My body extends over the four oceans²¹⁷ and thou hast instituted the division of the four Varnas.²¹⁸ Thou art the lord of the four Yugas²¹⁹ and the eater of the fruits of the four Hotras²²⁰ (45). Although we both are of one body, we have assumed two different forms for protecting the universe, mobile and immobile. As I am the Lord of the universe so thou art (46). I am the eternal Krishna and thou art the ancient Sesha.²²¹ Thou art the ever-existent god Sesha of the world. The world is upheld by our body divided in twain (47). I am identical with thee and thou art at one with me. Both of us are highly powerful and of one body (48). What is the use, O God, of waiting like one having no sense? Do thou strike forcibly, with thy fist, firm as a thunder-bolt, the head of this Dānava, the enemy of the celestials" (49).

हिन्दी अर्थ

अलंकृत करके दोनों ही स्वाध्याय करने लगे बलराम और श्रीकृष्ण दोनों गुरुकी सेवामें तत्पर रहते थे। अहंकार तो उन्हें छू भी नहीं सका था। काशिदेशीय गुरुने उन दोनोंको शिष्यरूपसे ग्रहण किया और उन्हें विशुद्ध विद्याएँ प्रदान कीं ॥ ५॥ वे दोनों वीर श्रुतिधर थे--किसी भी बातको एक बार सुन लेनेमात्रसे ही ग्रहण कर लेते थे, अतः उन्होंने यथावत् रूपसे विद्याओंको प्राप्त किया। चौंसठ दिन-रातमें ही छहों अद्भोंसहित सम्पूर्ण वेदका - अध्ययन कर लिया॥ ६॥ गुरुजीने उन्हें थोड़े ही समयमें दीक्षा, संग्रह, सिद्धि और प्रयोग--इन चार पादोंसे युक्त धनुर्वेदकी तथा रहस्यसहित शस्त्रसमूहोंकी शिक्षा दे दी

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

उनकी अत्यन्त अलौकिक बुद्धिका विचार करके गुरुने यही माना कि इन दोनों बीरोंके रूपमें मेरे यहाँ साक्षात् चन्द्रदेव और सूर्यदेव पधारे हैं॥ ८ ॥ उन्होंने पर्वके अवसरोंपर उन दोनों महात्माओंको अर्चाविग्रहमें प्रतिष्ठित महान् देखा था॥ ९॥ भारत ! विद्या पढ़कर कृतकृत्य हो बलराम- सहित श्रीकृष्णने अपने गुरु सान्दीपनिसे पूछा--' भगवन्! आपको गुरुदक्षिणाके रूपमें मैं क्या दूँ?'॥१०॥उन दोनोंका प्रभाव जानकर हर्षमें भरे हुए गुरुने कहा--' मेरा जो पुत्र खारे पानीके समुद्रमें डूबकर मर गया था, उसे ही तुम ले आकर दे दो, यही मेरी इच्छा है पुत्रएको5पि मे जातः सचापितिमिना हतः । प्रभासे तीर्थयात्रायां त॑ं मे त्वं पुनरानय तथेत्येवाब्रवीत् कृष्णो रामस्यानुमते स्थित: । गत्वा समुद्र तेजस्वी विवेशान्तर्जलं हरि:

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

तमाह कृष्ण: क्वासौ भोः पुत्र: सान्दीपनेरिति यस्तु देवमनुष्येषु पाक्नजन्य इति श्रुतः तमुवाचाथ वै कृष्णो गुरुपुत्र: प्रदीयताम् । तयोस्तत्र तदा युद्धमासीद् घोरतरं महत् दीर्घकालगत:ः प्रेतः पुनरासीच्छरीरवान्। तदशक्यमचिन्त्यं च दृष्ठ्ठा सुमहदद्भुतम्

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

रथ्या: पताकामालिन्यो भ्राजन्ते सम समन्ततः मुदिताश्चाथ गायन्ति राजमार्गेषु गायका: । तत्रासीत् प्रधिता गाथा यादवानां प्रियड्ररा गोविन्दरामौ सम्प्राप्ती ँभ्रातरा लोकविश्रुतौ। स्वे पुरे निर्भया: सर्वे क्रीडध्वं सह बान्धवै: शिवाश्च वाता: प्रववुर्विरजस्का दिशो दश। देवतानि च हृष्टानि सर्वेष्वायतनेषु च

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

मलिन था और न चेतनासे शून्य ही था॥ ३५॥ पक्षी मनमें सुखका अनुभव करते थे॥३६॥ शीतल सुखद हवा चलती थी। दसों दिशाओंमें धूल नहीं उड़ती थी और सभी मन्दिरोंमें हर्षपूर्वक देवता निवास करते थे भगवान् श्रीकृष्णके मथुरापुरीको लौट आनेपर वहाँ सारे चिह्न वैसे ही दिखायी देने लगे, जो सत्ययुगके समय पहले जगतूमें प्रकट होते थे॥ ३८ ॥ तदनन्तर मज्भलमयी पुण्यवेलामें शत्रुमर्दन भगवान् गोविन्दने घोड़े जुते हुए रथपर बैठकर मथुरापुरीमें प्रवेश किया अनुजम्मुर्यदुगणा: शक्रं देवगणा इब

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

वसुदेवस्थ भवन ततस्तौ यदुनन्दनौ। प्रविष्टी हृष्टवदनौ चन्द्रादित्याविवाचलम् मुमुदाते यदुवरा वसुदेवसुताबुभौ। उद्यानेषु विचित्रेष फलपुष्पावनामिषु पद्मपत्रविवृद्धासु कारण्डवयुतासु च। रमणीय मथुरापुरीमें प्रवेश करते समय समस्त यादव, उन शबत्रुदमन उपेन्द्र श्रीकृष्णके पीछे-पीछे उसी प्रकार चले, जैसे देवता देवेन्द्रका अनुसरण करते हैं

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

तदनन्तर यदुकुलको आनन्दित करनेवाले वे दोनों बन्धु वसुदेवके भवनमें प्रविष्ट हुए। उस समय उनके मुखपर चन्द्रमा और सूर्यके समान प्रतीत होते थे। वे महान् तेजसे सम्पन्न तथा देवेश्वरोंके समान मनोहर रूपधारी श्रीकृष्ण-बलराम आयुधोंको अपने घरमें रखकर उस पुरीमें स्वेच्छानुसार विचरने लगे॥ ४१-४२॥ वसुदेवके वे दोनों पुत्र यदुकुलतिलक श्रीकृष्ण-जलराम फल और फूलोंके भारसे झुके हुए वृक्षोंवाले विचित्र उद्यानोंमें सानन्द विचरते थे॥४३॥ यादवोंसे घिरे हुए वे दोनों महात्मा रैवतक पर्वतके समीपवर्ती प्रदेशोंमें तथा बढ़े हुए पद्म-पत्रोंसे युक्त एवं कारण्डव पक्षियोंके कलरवोंसे मुखरित निर्मल सरिताओंके तटोंपर भ्रमण करते थे। वे दोनों भाई एक तत्त्वके बने हुए थे (एक ही सच्चिदानन्दघन परमात्मा इन दोनोंके रूपोंमें प्रकट हुए थे)। उन दोनोंके मुख बड़े ही सुन्दर एवं मड्गलकारी थे। वे कुछ कालतक उग्रसेनका अनुसरण करते हुए

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

उग्रसेनानुगौ भूत्वा कंचित् काल॑ मुमोदतु: ॥ ४५ मथुरामें बड़े सुखसे रहे इति श्रीमहाभारते खिलभागे हरिवंशे विष्णुपर्वणि रामकृष्णप्रत्यागमने त्रयस्त्रिशोउध्याय: इस प्रकार श्रीमहाभारतके खिलभाग हरिवंशके अन्तर्गत विष्णुपर्वमें श्रीबलराम और कृष्णका मथुरामें प्रत्यागमनविषयक तैंतीसवाँ अध्याय पूरा हुआ जरासंधका अपनी विशाल सेनाके द्वारा आकर मथुरापुरीपर घेरा डालना

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

हुआ मथुरापुरीपर चढ़ आया। वह कंससे उऋण होनेकी बातका ध्यान रखकर कुपित हो समस्त यादवोंका विनाश कर डालना चाहता था। नरेश्वर! मगधराज जरासंधके दो कल्याणमयी कन्याएँ थीं, जिनके नाम थे अस्ति और प्राप्ति। इन दोनोंके कटिप्रदेशके पिछले अपनी वे दोनों कन्याएँ कंसको दे दी थीं। वे दोनों कंसकी पत्नियाँ थी॥ ४--६॥ शूरसेनदेशका स्वामी कंस जरासंधका आश्रय ले यादवोंका अनादर करके अपने पिता उग्रसेनको कैद कर स्वयं ही राजा बन बैठा था बन्धुओंके कार्य और प्रयोजनकी सिद्धिके लिये वसुदेवजी सदा उग्रसेनके हितमें तत्पर रहते थे; किंतु कंस उनके इस बर्तावको सहन नहीं कर पाता था॥८॥ बलराम और श्रीकृष्णसे भिड़कर जब दुरात्मा कंस मारा गया,

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

हंस और डिम्भकद्दारा संन्यासकी निन्‍्दा तथा जनार्दनद्वारा संन्यास-आश्रमका मण्डन हंसडिम्भकावूचतु: दम्भ एवं भवान् व्यक्त शड्जे नास्त्यत्र कारणम् लोकांश्वेमान् सदा मूढ नाशयिष्यसि निर्वृतः । एतानू सर्वान् विनेतासि नरके पातयिष्यसि सर्वथा त्वद्विनेता च पापो नास्त्यत्र संशय: । त्यक्त्वेममाश्रमं विप्र गृही भव यतात्मवान्

English

Vaishampāyana said:—Having said "So be it" the Danava-king Bali made the Lord Nārāyana of unmeasured energy touch land covering three foot-steps. When his hand fell into water the Lord Dwarf considered himself insulted and displayed his universal form. The earth was his feet, the sky was his head, the sun and moon were his eyes, the Pishacas were the fingers of his feet and the Guhyakas were the fingers of his hands. The Vishwadevas were on his thighs, the Sāddhyas were on his knees and the Devas and Apsaras emanated from his nails. Lightning formed his vision, the rays of the sun were his hairs, the stars were the holes of the hairs of his body and the Rishis were those hairs. The two Ashwinis were his two feet, and the highly powerful Vayu was his nose. The contrary quarters were his arms and the quarters were his ears. The moon was his delightfulness, virtue was his mind, truth was his speech, the goddess Saraswati was his tongue, the great goddess Aditi was his neck, the effulgent sun was his throat, the gate of heaven was his navel, Mitras and Twastha were his two eye-brows, fire was his mouth, Prajāpati was his testes, Brahmā was his heart, and Kashyapa was his organ of pro-creation. Vasava was his back and the Maruts were his joints. The Vedas constituted his presence, lustre was his effulgence, Rudra was his breast, the great ocean was his patience, the highly powerful Gandhatvas and serpents were his belly, Lakshmi was his intelligence, Dhriti was his beauty, learning was his waist, and the seat of the soul was his fore-head. All the luminous bodies formed his ascetic penance, and the king of gods Sakra was his energy, on his breast and sides were the gods, sacrifices Ishti rites, the works of the twice-born and beasts. Beholding that universal form of Vishnu the great Asuras were worked up with anger. And like insects going to a fire they approached him

हिन्दी अर्थ

शक्तिका पता लगानेके लिये उसकी सेनाका निरीक्षण करने लगे॥८॥ अविनाशी यदुकुलतिलक मन्त्रवेत्ता श्रीकृष्ण उन सब राजाओंको देखकर अपने-आप ही मनमें इस प्रकार कहने लगे--॥९॥ “ये हैं वे भूपाल, जो राजोचित मार्गपर स्थित हैं और शास्त्रोक्त विधिसे विनाशको प्राप्त होनेवाले हैं॥१०॥ मैं समझता हूँ कि मृत्युने रण-यज्ञकी आहुति बनानेके लिये इन श्रेष्ठ नरेशोंका प्रोक्षण किया है। इनके स्वर्गगामी शरीर भी प्रकाशित हो उठे हैं॥११॥ यह पृथ्वी इन मुख्य-मुख्य नरेशोंके सैन्य-समुदायसे पीड़ित हो महान् भारसे थककर जो देवलोकमें गयी थी, वह इसका जाना उचित ही था इन राजाओंके सैन्य-समुदायसे आवृत होकर यहाँकी भूमि ठसाठस भर गयी है। कहीं थोड़ा-सा भी अवकाश नहीं रह गया है; परंतु थोड़े ही समयमें जब ये सैकड़ों नरेश सैन्य-सहित मार गिराये जायँगे, तब यह भूतल

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

वैशम्पायनजी कहते हैं--जनमेजय ! तदनन्तर समस्त राजाओंका स्वामी महातेजस्वी जरासंध कुषित हो सहस्रों नरेश-समुदायोंके साथ आगे बढ़ा। कहीं सुन्दर ढंगसे सुसज्जित सुन्दर वाहन, रथ युद्धोपयोगी सामग्रियोंसे सम्पन्न थे। उनमें विशाल एवं प्रचण्ड वेगवाले अश्व जुते हुए थे। उन रथोंकी गति कहीं भी अवरुद्ध नहीं होती थी (ऐसे रथोंद्वारा रथी योद्धा युद्धेके लिये आगे बढ़ रहे थे)। कहीं बहुसंख्यक हाथी चल रहे थे, जिन्हें सोनेकी जंजीरोंसे कसा गया था। उनके दोनों ओर बड़े-बड़े घण्टे लटक रहे थे। वे हाथी काले मेघोंके समान प्रतीत होते थे। महामात्रोत्तमारूढै: कल्पिते रणकोविदे:। स्वारूढे: सादिभिर्युक्त: प्रेड्डमाणै: प्रवल्गितै: वाजिभिर्वायुसंकाशै: प्लवद्धिरिव पत्रिभि: । खड़्गचर्मधरोदग्रै: पत्तिभिबलिनां वरे:

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

स राजा सागराकारः ससैन्य: प्रत्यदृश्यत। तदबलं पृथिवीशानां हृष्टयोधजनाकुलम् बीतरात्रे ततः काले समुत्तस्थुमहीक्षित: । आरोहणार्थ पुर्यास्ते समीयुर्युद्धलालसा: निविष्टा मन्त्रयामासुर्युद्धकालकुतूहला: उनके ऊपर अच्छे महावत बैठे थे तथा रणकुशल योद्धाओं-

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

जान पड़नेवाले पैदल सैनिकोंसे मिश्रित हुई उस सेनाकी सब ओरसे बड़ी शोभा हो रही थी। मतवाले हाथियोंसे व्याप्त हुई वह विशाल वाहिनी वर्षा-ऋतुमें समुद्रके भीतर लक्षित होनेवाले मेघोंके समूहकी शोभा धारण करती सेनाके साथ मथुरापुरीको चारों ओरसे घेरकर छावनी डालनेकी तैयारी करने लगे॥ २५॥ वहाँ डेरा डाले हुए जरासंधके सैनिक-शिविरोंकी शोभा वैसी ही प्रतीत होती थी, जैसा कि शुक्लपक्षकी पूर्णिमाको अपनी उत्ताल तरज्ोंसे परिपूर्ण हुए महासागरका रूप देखनेमें आता है॥ २६ ॥ तदनन्तर रात बीतनेपर प्रातःकाल सब राजा उठे और युद्धकी लालसासे मथुरापुरीपर चढ़ाई करनेके लिये एकत्र होने लगे॥ २७ ॥ यमुनाके किनारे एकत्र होकर वे सभी नरेश बैठे और युद्धके शुभ अवसरके लिये उत्सुक हो आपसमें

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

ध्वनि प्रलय-कालमें मर्यादाको तोड़कर बहनेवाले समुद्रोंकी भयंकर गर्जनाके समान सुनायी देती थी तेषां सकशञ्जलुकोष्णीषा: स्थविरा वेत्रपाणय: । चेरु्मा शब्द इत्येवं वदन्‍तो राजशासनातू कार्या भूमि: समा सर्वा जलौघैश्न परिप्लुता। ऊर्ध्व चापा निवाहान्तां प्रासा वै तोमरास्तथा अद्यप्रभृति सैन्यैमें पुरीरोध: प्रवर्त्यताम्। यावदेताौ रणे गोपौ वसुदेवसुतावुभौ संकर्षणं च कृष्णं च घातयामि शितैः शरैः। आकाशमपि बाणोौघैर्निःसम्पातं यथा भवेत्ू

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

नीतिमान् जरासंधने यह महत्त्वपूर्ण बात कही-- राजाओंकी सेनाएँ शीघ्र आक्रमण करें और इस मथुरा- नगरीको सब ओरसे सैनिक-समूहोंद्वारा घेर लें पत्थरोंके गोले बरसानेवाले यन्त्र लगा दिये जाय॑ँ। क्षेपणीय सारी भूमि समतल कर दी जाय और उसे जलराशियोंसे आप्लावित किया जाय। धनुषोंको ऊपर उठा लेना चाहिए, प्रासों और तोमरोंको भी हाथमें ले लिया जाय॥ ३४॥ टंक आदिके द्वारा तथा खनित्रोंसे इस पुरीको तुरंत ही विदीर्ण कर दिया जाय। युद्धकी प्रणालीको जाननेवाले नरेशोंको उसके समीप ही यथास्थान खड़ा किया जाय

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

प्रतिजग्मुर्दशा्हास्तं व्यूढानीका: प्रहारिण: । तद् युद्धमभवद् घोर तेषां देवासुरोपमम्। अल्पानां बहुभि: सार्ध व्यतिषक्तरथद्विपम् नगरान्निस्सृताौ दृष्ठा वसुदेवसुताबुभौ। मकराविव संरब्धौ समुद्रक्षोभणावुभौ आयुधानां पुराणानामादानकृतलक्षणा

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

हों॥ ५५॥ उस संग्राममें जूझते हुए उन दोनों महात्मा वीरोंके मनमें यह संकल्प उठा, यदि हमारे पुरातन अस्त्र आ जाते तो हम उन्हें ही लेकर युद्ध करते उनके इतना सोचते ही उस युद्धमें आकाशसे वे दिव्य आयुध नीचे आने लगे। वे सब-के-सब सुदृढ़, महान् और देदीप्यमान थे तथा शत्रुओंको चाट जानेके लिये उद्यत दिखायी देते थे क्रव्याहैरनुयातानि मूर्तिमन्ति बृहन्ति च। तृषितान्याहवे भोक्तुं नृपमांसानि वै भूशम् धनुषां प्रवरं शा गदा कौमोदकी तथा चत्वार्येतानि तेजांसि विष्णुप्रहरणानि च। ताभ्यां समवतीर्णानि यादवाभ्यां महामृथे

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

सौनन्दं च ततः श्रीमान् निरानन्दकर द्विषाम्। सव्येन सात्वतां श्रेष्ठो जग्राह मुसलोत्तमम् दर्शनीयं॑ च लोकेषु धनुर्जलदनिःस्वनम्। नाप्ला शार्डमिति ख्यातं कृष्णो जग्राह वीर्यवान् देवैर्निंगदितार्थम्य गदा तस्यापरे करे। निश्षिप्ता कुमुदाक्षस्थ नाम्ना कौमोदकीति सा तौ सप्रहरणौ बीरौ साक्षाद् विष्णुतनूपमौ। समरे रामगोविन्दौ रिपूंस्तान् प्रत्ययुद्धयताम्

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

नेत्र खिले हुए कुमुदके समान शोभा पाते हैं, उन भगवान् श्रीकृष्णके दूसरे हाथमें वह सुप्रसिद्ध कौमोदकी गदा स्वत: आ गयी॥६५॥ उन आयुधोंसे युक्त हो साक्षात् विष्णु-विग्रहके समान शरीरवाले दोनों बीर बलराम और श्रीकृष्ण समराद्गणमें उन शत्रुओंके साथ युद्ध करने लगे॥६६॥ उन दिव्य आयुधोंको ग्रहण करके एक-दूसरेको सहारा देनेवाले वे अग्रज और अनुजरूप दोनों वीर बन्धु श्रीबलराम और श्रीकृष्ण शत्रुओंका सामना करते हुए ईश्वरकोटिके महापुरुषोंके समान पराक्रम दिखाने लगे। वसुदेवके बे दोनों पुत्र रणभूमिमें देवताओंके समान विचरते थे वीर बलराम क्रोधमें भरकर सर्पराजके समान हल उठाये शत्रुओंके लिये कालरूप होकर समरभूमिमें विचर रहे थे॥ ६९ ॥ वे महामनस्वी क्षत्रियोंके रथसमूहोंको पीछे ढकेलते हुए हाथियों और घोड़ोंपर अपना रोष सफल करने लगे॥ ७०॥ बलरामजी गजराजोंको हलसे खींचकर उन्हें मूसलकी मारसे घायल करते हुए समराज्गणमें अद्भुत शोभा पा रहे थे। उन्होंने पर्वतोंके समान हाथियोंको मथ डाला

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

बलदेवो धनुश्चास्य भल्लेनाजो द्विधाकरोत्। जवेनाभ्यर्दयच्चापि तानरीज्छरवृष्टिभि: तं चित्रसेन: संरब्धो विव्याध नवभिः शरैः पदञ्ञभिः पञ्नञभिश्वेव बलदेव: शितैः शरैः। रथं चैवास्य चिच्छेद चित्रसेनस्य वीर्यवान् बलदेवो धनुश्चास्य भल्लेनाजो द्विधाकरोत्।

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

सिसृक्षतस्तु॒ नाराचांश्रित्रसेनवधेषिण: । धनुश्चिच्छेद रामस्थ जरासंधो महाबल: चित्रसेनस्तु संसक्तं दृष्ठा रामेण मागधम्। रथमन्यं समारुहठ्य जरासंधमवारयत् ततो बलेन महता गजानीकेन चाप्यथ। उभयोरन्तरे ताभ्यां संकुलं समपद्यत रामकृष्णाग्रगान् भोजानाससाद महाबल: प्रादुर्बभूव तुमुल: सेनयोरुभयोरपि

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

इसके बाद पराक्रमी बलरामने चित्रसेनके रथके टुकड़े- टुकड़े कर दिये तथा एक भल्ल मारकर युद्धस्थलमें उसके धनुषके भी दो खण्ड कर डाले। धनुष और रथके नष्ट हो जानेपर रोषमें भरा हुआ पराक्रमी चित्रसेन मूसलधारी बलरामको मार डालनेकी इच्छासे हाथमें गदा लेकर उनकी ओर दौड़ा। यह देख बलराम चित्रसेनके वधकी इच्छासे उसपर नाराचोंकी वृष्टि करने लगे। इतनेहीमें महाबली जरासंधने बलरामजीके धनुषको काट दिया॥ ८७--९१॥ साथ ही क्रोधपूर्वक गदाका प्रहार करके महाबली वीर मगधराज जरासंधने उनके घोड़ोंको कालके गालमें भेज भी मूसल लेकर जरासंधपर टूट पड़े। एक-दूसरेके वधकी इच्छावाले उन दोनों वीरोंमें घोर युद्ध होने लगा उधर चित्रसेन मगधराजको बलरामजीके साथ उलझा हुआ देख दूसरे रथपर चढ़कर आ गया और जरासंधको लड़नेसे रोकने लगा॥ ९४ ॥ तदनन्तर वह विशाल गजसेनाके साथ जरासंध और बलरामके बीचमें आ गया और उन दोनों

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

दक्षिणं पश्चमासेदुः शत्रुसैन्यस्थ भारत। पालितं चेदिराजेन जरासंधेन वा विभो हषीकेशं पुरस्कृत्य सैन्यस्याद्धेन दंशिता: भीष्मकेणाभिगुप्तश्न रुक्मिणा च महात्मना। देवकेनापि राजेन्द्र तथा मद्रेश्वेरण च राजाधिदेवो मृदुरः शवफल्क श्व महारथ: सत्राजिच्च प्रसेनश्व बलेन महता वृताः। व्यूहस्य पुच्छे ते सर्वे प्रतीयुद्धिषतां मृथे

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.

हिन्दी अर्थ

इति श्रीमहाभारते खिलभागे हरिवंशे विष्णुपर्वणि मथुरोपरोधे युद्धवर्णने पञ्जत्रिंशोउध्याय: इस प्रकार श्रीमहाभारतके खिलभाग हरिवंशके अन्तर्गत विष्युपर्वमें जगासंधका मथुरापर घेरा और दोनों पक्षके योद्धाओंके युद्धका वर्णनविषयक पैंतीसवाँ अध्याय यूरा हुआ वृष्णिवंशियों तथा जरासंधके सैनिकोंका युद्ध, बलराम और जरासंधका गदायुद्ध तथा जरासंधका पराजित होकर पलायन करना रुक्मिणा वासुदेवस्य भीष्मकेणाहुकस्य च। क्रथेन वसुदेवस्य कैशिकस्य तु बश्युणा

English

²¹⁵ The word in the text literally means the _bow of Indra_. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.