VedaVyasa
Praneetha
The Mad Bhagavatam
Canto 10
Chapter 49
Akrûra's Mission in Hastinâpura
This chapter describes how Akrūra went to Hastināpura, saw Dhṛtarāṣṭra's unfair behavior toward his nephews, the Pāṇḍavas, and then returned to Mathurā.
On the order of Lord Kṛṣṇa, Akrūra went to Hastināpura, where he met the Kauravas and Pāṇḍavas and then set about to find out how Dhṛtarāṣṭra was treating the latter. This task would keep Akrūra in Hastināpura for several months.
Vidura and Kuntīdevī described to Akrūra in detail how Dhṛtarāṣṭra's sons, envious of the exalted qualities of the Pāṇḍavas, had tried to destroy them by various evil means and were contemplating further atrocities. With tearful eyes, Kuntīdevī asked Akrūra, "Do my parents and other relatives, headed by Kṛṣṇa and Balarāma, ever think of me and my sons, and will Kṛṣṇa ever come to console us in our distress?" Then Kuntīdevī began to chant Lord Kṛṣṇa's names for her protection, and she also chanted mantras expressing surrender to Him. Akrūra assured Kuntīdevī, "Since your sons were born from demigods like Dharma and Vāyu, there is no reason to expect that any misfortune will befall them; rather, you should be confident that very soon they will receive the greatest possible good fortune."
Akrūra then delivered to Dhṛtarāṣṭra the message from Kṛṣṇa and Balarāma. Akrūra told the King, "You have assumed the royal throne after the death of Pāṇḍu. Seeing all equally, which is the religious duty of kings, you should protect all your subjects and personal relations. By such fair behavior you will gain all fame and good fortune. But if you act otherwise, you will attain only infamy in this life and condemnation to a hellish existence in the next. A living being takes his birth all alone, and alone he gives up his life. Alone he enjoys the fruits of his piety and sin. If one fails to understand the true identity of the self and instead maintains his progeny by indulging in evil deeds, then surely he will go to hell. One should therefore learn to understand the unsteadiness of material existence, which is like a sleeper's dream, a magician's illusion or a flight of fancy, and should thus control his mind in order to remain peaceful and equipoised. "
To this Dhṛtarāṣṭra replied, "I cannot hear enough of your beneficial words, O Akrūra, which are like the sweet nectar of immortality. But because the tight knot of affection for my sons has made me biased toward them, your statements cannot become fixed within my mind. No one can transgress the arrangement of the Supreme Lord; His purpose for descending into the Yadu dynasty will inevitably be fulfilled."
Knowing now the mentality of Dhṛtarāṣṭra, Akrūra took permission from his dear relatives and friends and returned to Mathurā, where he related everything to Lord Kṛṣṇa and Lord Balarāma.
10.49.1-2
pauravendra-yaśo-'ńkitam
dadarśa tatrāmbikeyaḿ
pāṇḍavān suhṛdo 'parān
(1-2) S'rî S'uka said: 'He [Akrûra] going to Hastinâpura, the city standing out with the glory of the kings of the Pûru-dynasty [see family-tree], saw there the son of Ambikâ [Dhritarâshthra, see 9.22: 25] together with Bhîshma, Vidura and Prithâ [Kuntî], as also Bâhlika and his son [Somadatta], Dronâcârya and Kripâcârya, Karna, Duryodhana, the son of Drona [As'vatthâmâ], the Pândavas and other friends.
10.49.3
yathāvad upasańgamya
(3) After the son of Gândinî [Akrûra, see 9.24: 15] appropriately had greeted his relatives and friends inquired they with him for news about their kin and asked he on his turn how they were faring.
10.49.4
duṣprajasyālpa-sārasya
khala-cchandānuvartinaḥ
(4) He stayed there a couple of months to find out what the king, weak of determination with his wicked sons, all did tending to the desires of the mischievous [like Karna].
10.49.5-6
prajānurāgaḿ pārtheṣu
na sahadbhiś cikīṛṣitam
(5-6) Both Vidura and Kuntî told him everything indeed of the unbecoming, like the administering of poison, that the sons of Dhritarâshthra had done intolerantly being disposed to the influence, skill, strength, bravery, humility and so on of the sons of Prithâ, for whose excellent qualities the citizens had great affection.
10.49.7
smaranty aśru-kalekṣaṇā
(7) Prithâ having her [Vrishni-]brother Akrûra before her, approaching him said, as she, with tears in her eyes, remembered her place of birth [Mathurâ]:
10.49.8
(8) 'O gentle one, do our parents and brothers, my sisters, nephews and the women of the family as well as my [old girlhood] friends remember us still?
10.49.9
bhrātreyo bhagavān kṛṣṇaḥ
rāmaś cāmburuhekṣaṇaḥ
(9) Do my brother's son, Krishna, the Supreme Lord, the caring shelter to the devotees and Râma with His lotuspetal eyes, still think of the sons of His fathers sister?
10.49.10
(10) And... will He with His words console me, who with young boys deprived of their father in the midst of enemies is lamenting like a doe between wolves?
10.49.11
śiśubhiś cāvasīdatīm
(11) Krishna, o Krishna, o Greatest of Yoga, o Soul and Protector of the Universe, please watch over this surrendered soul who along with her children is drowning in distress, o Govinda! [see also 1.8: 17-43]
"Since Lord Kṛṣṇa maintains the entire universe," thought Kuntīdevī, "surely He can protect our family." The word avasīdatīm indicates that Kuntīdevī was overwhelmed by troubles; thus exhausted, she was helplessly taking shelter of Śrī Kṛṣṇa. In her prayers in the First Canto of the Śrīmad-Bhāgavatam, Kuntī admits that all these troubles were actually a blessing, for they forced her to always be intensely Kṛṣṇa conscious.
10.49.12
nānyat tava padāmbhojāt
bibhyatāḿ mṛtyu-saḿsārād
īsvarasyāpavargikāt
(12) For mankind in fear of death and rebirth I see no other shelter than the lotusfeet of You, the Controller imparting liberation.
10.49.13
yogeśvarāya yogāya
(13) My obeisances unto Krishna, the pure Absolute Truth and Supersoul, the Controller of Yoga and Unifier of Consciousness; You whom I've approached for shelter.'
the word yogāya as "unto Kṛṣṇa, the source of knowledge." The word yoga indicates connection and also the means to achieve something. As conscious souls, we have a connection with the Supreme Soul through bhakti, or devotion. Through that relationship we experience perfect knowledge of the Supreme Soul. Since the Supreme Soul is the Absolute Truth, perfect knowledge of Him means perfect knowledge of everything. As stated in the Muṇḍaka Upaniṣad (1.3), kasmin bhagavo vijñāte sarvam idaḿ vijñātaḿ bhavati: When the Absolute is understood, everything is understood. Thus Lord Kṛṣṇa Himself, by His spiritual potency, establishes our connection with Him, and that connection is the source of all spiritual knowledge. Thus Ācārya Śrīdhara, by his thoughtful translation, stimulates us to deeper understanding of Kṛṣṇa conscious philosophy.
10.49.14
ity anusmṛtya sva-janaḿ
kṛṣṇaḿ ca jagad-īśvaram
(14) S'rî S'uka said: 'This way did, o King, your very great-grandmother, remembering her relatives and Krishna, the Controller of the Universe, loudly cry over her being unhappy.10.49.15
(15) Akrûra, equal in distress and happiness, and the illustrious Vidura both consoled Kuntî explaining the [divine] origins of her sons births [see family-tree].
Akrūra and Vidura reminded Queen Kuntī that her sons were born of heavenly gods and thus could not be vanquished like ordinary mortals. In fact, an extraordinary victory awaited this most pious family.
10.49.16
bandhubhiḥ sauhṛdoditam
(16) When it was about time to leave went he up to the king sitting among his supporters who so impetuously was biased for his sons, in order to speak with him about what in friendship was communicated by his well-wishing relatives [Krishna and Râma].
10.49.17
bhrātary uparate pāṇḍāv
adhunāsanam āsthitaḥ
(17) Akrûra said: 'O dear, beloved son of Vicitravîrya [9.22: 21-25], you to the greater glory of the Kurus have, with your bother Pându having passed away, now assumed the throne.
Akrūra was speaking ironically, since the young sons of Pāṇḍu should actually have been occupying the throne. Upon the death of Pāṇḍu, they were too young to immediately govern and so were put in Dhṛtarāṣṭra's care, but now sufficient time had passed, and their legitimate rights should have been recognized.
10.49.18
(18) To the dharma protecting the earth and the citizens will you, delighting by good character, achieve perfection and renown remaining equally disposed to your relatives!
Akrūra told Dhṛtarāṣṭra that even though he had usurped the throne, if he now ruled according to the principles of dharma and behaved properly, he could be successful.
10.49.19
(19) Acting to the contrary however will you, being condemned in this world, land in darkness; so therefore remain equipoised toward the Pândavas and the ones born from you.
Dhṛtarāṣṭra's whole problem was his excessive attachment to his nasty sons. That was the fatal flaw that caused his downfall. There was no lack of good advice from all sides, and Dhṛtarāṣṭra even admitted that the advice was sound, but he could not follow it. One can have clear, practical intelligence when the mind and heart are pure.
10.49.20
neha cātyanta-saḿvāsaḥ
(20) For whomever is there no enduring association with anyone in this world, o King, not even with one's own body; so what to say about a wife, children and so on?
10.49.21
(21) One is born alone and alone one also meets one's end, and alone one enjoys one's merit as surely also one's demerit.
he term anubhuńkte is significant here. Bhuńkte means "(the living being) experiences," and anu means "following," or "in sequence." In other words, we experience happiness and distress according to the moral and spiritual quality of our activities. We are responsible for what we do. Dhṛtarāṣṭra was falsely and obsessively attached to his evil-minded sons, forgetting that he alone would have to suffer for his imprudent behavior.
10.49.22
adharmopacitaḿ vittaḿ
sambhojanīyāpadeśair
jalānīva jalaukasaḥ
(22) As an unintelligent person in need of support is by others in disguise [as relatives] the wealth stolen that was acquired against the dharma, just like to an aquatic the water [the territory, is occupied by its own offspring].
Ordinary people feel they cannot live without their wealth, although their possession of it is circumstantial and temporary. Just as wealth gives life to an ordinary man, water gives life to a fish. One's dear dependents, however, steal one's wealth, just as a fish's offspring drink up the water sustaining the fish. In the words of Śrīla Bhaktivinoda Ṭhākura, this world is "a weird abode."
10.49.23
te 'kṛtārthaḿ prahiṇvanti
(23) Indulging against the dharma, thinking uneducated the things one feeds on to be one's own, is he in his purpose frustrated by them in loss of his life-air, wealth, children and others [see 4.31 6.15: 21-23 and 7.15].
In these verses, Akrūra is giving rather frank advice to Dhṛtarāṣṭra. Those who know the story of the Mahābhārata will realize how relevant and prophetic these instructions are, and how much Dhṛtarāṣṭra suffered for not accepting them. Although one tenaciously clings to his property, in the end all is lost, and the blundering soul is swept away by the wheel of birth and death.
10.49.24
tais tyakto nārtha-kovidaḥ
asiddhārtho viśaty andhaḿ
(24) By them abandoned taking the load upon him, not properly knowing the purpose of life enters he with his goals unfulfilled blind to his own religious duty indifferent the deepest darkness [see also 3.30; 5: 26; 6.1: 40].
It is sadly ironic that materialistic persons, who labor so assiduously to accumulate insurance, security, property and family, enter the darkness of hell equipped with nothing but the painful reactions of their sins. On the other hand, those who cultivate Kṛṣṇa consciousness, spiritual life, while apparently neglecting to accumulate property, a large family and so on, enter the next life enriched with many spiritual assets and thus enjoy the deep pleasures of the soul.
10.49.25
vīkṣyāyamyātmanātmānaḿ
(25) Therefore, with seeing this world, o King, as a dream, as something magical, as a thing of mind, bring the mind with intelligence under control and become equal and peaceful, prabhu.'
10.49.26
(26) Dhritarâshthra said: 'As you speak these words so auspicious, o charity master, can I, as a mortal, never get enough; they are like the nectar of immortality!10.49.27
putrānurāga-viṣame
(27) However pleasing though, o gentle one, are they, like lightening in a cloud, not fixed in my heart which is unsteady, with me being prejudiced by the affection for my sons.
10.49.28
bhūmer bhārāvatārāya
(28) What way would there ever be for a person to escape from what is ordained by the Controller, who to diminish the burden of the earth has descended in the Yadu-family? [see B.G. 9: 8]
Naturally, we would like to ask Dhṛtarāṣṭra, "If you know all this, why don't you behave properly?" Of course, this is exactly Dhṛtarāṣṭra's point: he feels that since events have already been set in motion, he is helpless to change them. In fact, events have been set in motion by his attachment and sinful propensities, and therefore he should have taken responsibility for his own acts. Lord Kṛṣṇa clearly states in the Bhagavad-gītā (5.15), nādatte kasyacit pāpam: "The Supreme Lord does not accept responsibility for anyone's sinful activities." It is a dangerous policy to claim that we are acting improperly because of "destiny" or "fate." We should take up Kṛṣṇa consciousness seriously and create an auspicious future for ourselves and our associates.
Finally, one may argue that, after all, Dhṛtarāṣṭra is involved in the Lord's pastimes and is actually His eternal associate. In answer to this we may say that the Lord's pastimes are not only entertaining but also didactic, and the lesson here is that Dhṛtarāṣṭra should have acted properly. This is what the Lord wanted to teach. Dhṛtarāṣṭra claims that Kṛṣṇa came to relieve the burden of the earth, but the earth's burden is precisely the improper behavior of its inhabitants. So, let us take the lesson the Lord wants to teach here and be instructed for our benefit.
10.49.29
yo durvimarśa-pathayā nija-māyayedaḿ
(29) He whose path is inconceivable, creates this universe by His own creative energy, distributes the modes and enters into it; unto Him, unfathomable in the purport of His pastimes, the Supreme Controller from whom we find liberation from the cycle of birth and death, my obeisances.'
When all is said and done, Dhṛtarāṣṭra was not an ordinary person but an associate of the Supreme Lord, Kṛṣṇa. Certainly an ordinary person could not offer such a learned hymn to the Lord.
10.49.30
ity abhipretya nṛpater
(30) S'rî S'uka said: 'Thus convincing himself of the mentality of the king, was Akrûra by his well-wishers permitted to leave and went he back again to the city of the Yadus.
10.49.31
(31) To the purpose for which he was sent, reported he to Râma and Krishna what the position was that Dhritarâshthra had taken in relation to the Pândavas, o descendant of Kuru.'
Thus end of the Tenth Canto, Forty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Akrūra's Mission in Hastināpura."
Canto 10
Chapter 50
Krishna Uses Jarâsandha and Establishes the City of Dvârakâ
This chapter relates how Lord Kṛṣṇa defeated Jarāsandha seventeen times in battle and then constructed the city of Dvārakā.
After Kaḿsa was killed, his two queens, Asti and Prāpti, went to the home of their father, Jarāsandha, and sorrowfully described to him how Kṛṣṇa had made them widows. Upon hearing this account, King Jarāsandha became angry. He vowed to rid the earth of all the Yādavas, and he gathered an immense army to lay siege to Mathurā. When Śrī Kṛṣṇa saw Jarāsandha attacking, the Lord considered the reasons for His descent to this world and then decided to destroy Jarāsandha's army, which was a burden to the earth.
Two effulgent chariots suddenly appeared, equipped with drivers and furnishings, together with all the Lord's personal weapons. Seeing this, Lord Kṛṣṇa addressed Lord Baladeva, "My dear brother, Jarāsandha is now attacking Mathurā-purī, so please mount Your chariot and let Us go destroy the enemy's army." The two Lords took up Their weapons, mounted Their chariots and went forth from the city.
When Lord Kṛṣṇa came before His opponent's army, He sounded His conchshell, striking fear into His enemies' hearts. King Jarāsandha surrounded Kṛṣṇa and Balarāma with his soldiers, chariots and so on, and the women of the city, having climbed up to the roofs of the palaces, became extremely unhappy because they could not see the Lords. Then Kṛṣṇa twanged His bow and started to rain down a torrent of arrows upon the enemy soldiers. Soon Jarāsandha's unfathomable army had been annihilated.
Then Lord Baladeva arrested Jarāsandha and was about to bind him up with ropes when Śrī Kṛṣṇa had Baladeva release the King. Lord Kṛṣṇa reasoned that Jarāsandha would assemble another army and return again to fight; this would facilitate Kṛṣṇa's goal of removing the earth's burden. Released, Jarāsandha returned to Magadha and vowed to perform austerities with the aim of avenging his defeat. The other kings advised him that his defeat was only a reaction of his karma. Thus informed, King Jarāsandha withdrew to his kingdom with a heavy heart.
Śrī Kṛṣṇa rejoined the citizens of Mathurā, who began rejoicing, singing songs of triumph and arranging victory celebrations. The Lord brought all the warriors' jewelry and ornaments that had been picked up from the battlefield and presented them to Mahārāja Ugrasena.
Jarāsandha attacked the Yādavas in Mathurā seventeen times, and each time his armies were totally destroyed. Then, as Jarāsandha prepared to attack for the eighteenth time, a warrior named Kālayavana, who had been searching for a worthy opponent, was sent by Nārada Muni to fight the Yādavas. With thirty million soldiers Kālayavana laid siege to the Yādava capital. Lord Kṛṣṇa looked upon this attack with concern, for He knew that with Jarāsandha's arrival imminent, there was a serious danger that the simultaneous attack of these two enemies might endanger the Yādavas. Therefore the Lord constructed a wonderful city within the sea as a safe haven for the Yādavas; then He brought them all there by His mystic power. This city was fully populated with members of all four social orders, and within it no one felt the pangs of thirst and hunger. The various demigods, headed by Indra, each offered as tribute to Lord Kṛṣṇa the same opulences they had originally obtained from Him to establish their positions of authority.
Once He saw His subjects safely settled, Lord Śrī Kṛṣṇa took permission from Lord Baladeva and went out of Mathurā unarmed.
10.50.1
mahiṣyau bharatarṣabha
(1) S'rî S'uka said: 'Asti and Prâpti, the two queens of Kamsa, o hero of the Bhâratas, unhappy that their husband had been killed, went distressed to their father's house.
10.50.2
(2) Their father, the king of Magadha named Jarâsandha [see also 1.15: 9, 9.22: 8, 10.2: 1-2, 10.36: 36], they told all about the cause of their widowhood.
10.50.3
śokāmarṣa-yuto nṛpa
(3) He hearing those bad tidings, full of sorrow and indignation o King, embarked upon the extreme endeavor of ridding the earth of the Yâdavas.
10.50.4
akṣauhiṇībhir viḿśatyā
tisṛbhiś cāpi saḿvṛtaḥ
(4) With twenty-three akshauhinîs amassed he around Mathurâ to besiege the royal capital of the Yadus on all sides.
The numbers involved in an akṣauhiṇī division are given in the word meanings. An akṣauhiṇī was a standard fighting force in ancient times.
10.50.5-6
svāvatāra-prayojanam
(5-6) When Krishna, the Supreme Lord Hari, saw how by his force, like an ocean having overflowed its boundaries, His city lay under siege and His subjects were confounded of fear, considered He as the Ultimate Cause in a Human Form what to the purpose of His descend into this world would be right to the time and place:
The ācāryas point out that the Supreme Godhead did not have to worry about a mortal attack from Jarāsandha and his soldiers. But, as stated here, Śrī Kṛṣṇa was playing the part of a human being (kāraṇa-mānuṣaḥ), and He played the part well. This play is called līlā, the Lord's enactment of spiritual pastimes for the pleasure of His devotees. Although ordinary persons may be dumbfounded by the Lord's pastimes, the devotees derive tremendous pleasure from His inimitable style of behavior. Thus Śrīla Śrīdhara Svāmī points out that Śrī Kṛṣṇa thought as follows: "How should I defeat Jarāsandha? Should I kill the army but not Jarāsandha, or should I kill Jarāsandha and take the army for Myself? Or perhaps I should just kill both of them." Lord Kṛṣṇa's conclusion is described in the following verses.
10.50.7-8
haniṣyāmi balaḿ hy etad
bhaṭāśva-ratha-kuñjaraiḥ
(7-8) 'For sure I will annihilate his army, this burden on earth gathered by the king of Magadha in which he brought together all who subservient assumed leadership and now can be counted in akshauhinîs of infantry, cavalry, chariotry and elephantry; Jarâsandha however, I should spare so that he again will try to assemble an army.
After due consideration, Lord Kṛṣṇa decided that since He had descended to the earth to destroy the demons, and since Jarāsandha was so enthusiastic to bring all the demons to the Lord's front door, it was definitely more efficient to keep Jarāsandha alive and busy.
10.50.9
etad-artho 'vatāro 'yaḿ
(9) This is the purpose of My descend: that from this earth the burden is removed, that the saintly are fully protected and that those who wage in opposition are killed.
10.50.10
virāmāyāpy adharmasya
(10) Also other bodies are by Me assumed for the protection of the dharma as soon as after a certain period of time injustice predominates [see also 2.7 and B.G. 4: 7].'
10.50.11
rathāv upasthitau sadyaḥ
(11) While meditating in this manner appeared the very instant from the sky [from Vaikunthha] two chariots with an effulgence like the sun complete with drivers and equipment.
10.50.12
sańkarṣaṇam athābravīt
(12) So did also on their own accord the Lord His weapons ancient and divine, and seeing them said the Lord of the Senses to Sankarshana:
10.50.13-14
trayo-viḿśaty-anīkākhyaḿ
(13-14) 'Please take notice, o Respected One, of this imminent danger for the Yadus who are protected by You Prabhu, and of this chariot that has arrived with Your favorite weapons. For this purpose indeed have We been born: to act o Lord, to the benefit of the saintly; so please remove now the burden of these twenty-three armies from this earth.'
10.50.15
nirjagmatuḥ svāyudhāḍhyau
balenālpīyasā vṛtau
(15) Thus inviting Him did the two descendants of Das'ârha, in armor resplendent with their weapons, depart from the city in their chariots accompanied by a very small contingent.
10.50.16
tato 'bhūt para-sainyānāḿ
(16) As the Supreme Personality with Dâruka at the reins appeared, blew He His conch shell which caused the hearts of the enemy soldiers to tremble in terror.
10.50.17
he kṛṣṇa puruṣādhama
bālenaikena lajjayā
(17) Jarâsandha looked at the two of Them and said: 'Krishna You worst of persons, I do not desire to contest with You, a boy only, hiding in shame! With a fool like You I won't fight, get lost You murderer of relatives!
Jarāsandha's words as follows. Puruṣādhama can be understood as puruṣā adhamā yasmāt, meaning "Kṛṣṇa, to whom all men are inferior." In other words, here Lord Kṛṣṇa is being addressed as "O Puruṣottama, best of living beings." Similarly, the word guptena, "hidden," indicates Lord Kṛṣṇa's aspect of being in everyone's heart and invisible to material vision. The words tvayā manda can also be divided, according to Sanskrit grammar, as tvayā amanda. In this case Jarāsandha is indicating that Kṛṣṇa is not foolish but rather most alert. The word bandhu was used by Jarāsandha in the sense of "relative," since Lord Kṛṣṇa killed His maternal uncle, Kaḿsa. However, bandhu comes from the verb bandh, "to bind," and therefore bandhu-han can be understood as "one who destroys the bondage of ignorance." Similarly, the word yāhi, "please go," indicates that Lord Kṛṣṇa should approach the living beings and bless them to become Kṛṣṇa conscious.
10.50.18
(18) And if You, Râma, have the guts to fight, then muster the courage; either You drop Your body cut by my arrows and go to heaven or You kill me!'
Jarāsandha suspected that Lord Balarāma's body was indestructible, and thus he offered what might be a more practical alternative, that Balarāma kill Jarāsandha.
10.50.19
na gṛhṇīmo vaco rājann
(19) The Supreme Lord said: 'Truly, heroes don't have to vaunt, they simply show their prowess; how can We take the words serious, o King, of a man who with his death impending is delirious?'
10.50.20
jarā-sutas tāv abhisṛtya mādhavau
mahā-balaughena balīyasāvṛnot
sūryānalau vāyur ivābhra-reṇubhiḥ
(20) S'rî S'uka said: 'The son of Jarâ, with his gigantic number of mighty forces then marched forward to the two descendants of Madhu, who were then surrounded by the soldiers, chariots, flags, horses and charioteers like the wind covers the sun with clouds or a fire with dust.
that clouds only seem to cover the sun: the sun remains shining in the vast sky. Nor is the potency of fire affected by a thin covering of dust. Similarly, the "covering" of Jarāsandha's military strength was only apparent.
10.50.21
samāśritāḥ sammumuhuḥ śucārditaḥ
(21) When Hari's and Râma's two chariot banners marked by the palm tree and Garuda could not be seen anymore in the battle, did the women of the city positioned in the watchtowers, palaces and gateways, swoon stricken by grief.
10.50.22
vyasphūrjayac chārńga-śarāsanottamam
(22) When the Lord saw how His army was harassed by the savage clouds of arrows the enemy forces repeatedly rained upon Them, twanged He who is worshiped by Sura and Asura, S'ârnga, His most excellent bow.
10.50.23
nirantaraḿ yadvad alāta-cakram
(23) From His quiver then fixing, pulling back and releasing floods of sharp arrows, stroke He, like a burning torch whirled around, the chariots, elephants, horses and foot soldiers relentlessly.
10.50.24
anekaśo 'śvāḥ śara-vṛkṇa-kandharāḥ
padāyataś chinna-bhujoru-kandharāḥ
(24) Elephants fell with their foreheads split open, many a horse of the cavalry and the chariots simultaneously had their necks and flags severed by the arrows and the charioteers, their masters and the foot soldiers had their arms, legs and shoulders cut.
10.50.25-28
sañchidyamāna-dvipadebha-vājinām
pravartitā bhīru-bhayāvahā mṛdhe
sańkarṣaṇenāparīmeya-tejasā
balaḿ tad ańgārṇava-durga-bhairavaḿ
kṣayaḿ praṇītaḿ vasudeva-putrayor
vikrīḍitaḿ taj jagad-īśayoḥ param
(25-28) Of the limbs of the two-legged ones, the elephants and the horses being cut, flowed the blood in hundreds of streams that were filled with arms looking like snakes, people's heads that were like turtles, dead elephants like islands and dead horses like crocodiles. Replete with hands and thighs as fish, human hair like waterweeds, bows like waves and weapons as separate bushes were the chariot wheels like frightening whirlpools and the precious gems and fine jewelry as the stones and gravel. Terrifying to the timid and inspiring the intelligent with joy, stroke Sankarshana, with His unbounded potency, one after the other His furious enemies down with His plow. Those troops supervised by the king of Magadha for destruction, my dear, that were unfathomable, frightening and insurmountably limitless like the ocean, were for the Lords of the Universe, the two sons of Vasudeva, not more than a plaything.
10.50.29
(29) It is not at all surprising when He, of Unlimited Qualities, who effects the maintenance, creation and annihilation of the three worlds, subdues an opposing party, but nevertheless is it [in response to philosophers who proclaim His being unconcerned] described as a game of His in imitation of the human ways.
The philosopher Aristotle once argued that the Supreme God would hardly take part in human activities, since all ordinary activities are unworthy of such a divine being. Similarly, Śrīla Viśvanātha Cakravartī, who almost certainly never read the works of Aristotle, raises a similar point. Since Śrī Kṛṣṇa creates, maintains and annihilates the entire universe, isn't it an uninteresting mismatch when He fights against Jarāsandha?
The answer is as follows: The Lord plays the part of a human being and, expanding His pleasure potency, creates thrilling transcendental pastimes full of suspense and dynamic action. By the Lord's Yogamāyā potency, He appears exactly like a human being, and thus we may enjoy the spectacle of the Supreme Person acting on the earthly stage. Undoubtedly, stubborn agnostics will argue that since Kṛṣṇa is God, there is no real suspense involved. Such skeptics simply do not understand Kṛṣṇa's attractive potency. Beauty and drama, even on the material stage, possess their own fascinating logic, and similarly we love Kṛṣṇa for His own sake, we appreciate His beauty for its own sake, and we enjoy Kṛṣṇa's pastimes because they are in fact wonderful in and of themselves. In fact, Kṛṣṇa executes His pastimes not for a mundane egotistical purpose but for our pleasure. Thus the presentation of spiritual pastimes is itself an act of love that Kṛṣṇa performs for the infinite spiritual happiness of pure-hearted souls who have transcended material envy of the Godhead.
In this regard, Śrīla Viśvanātha Cakravartī quotes an important verse from the Gopāla-tāpanī Upaniṣad: narākṛti para-brahma kāraṇa-mānuṣaḥ. "The Supreme Absolute Truth, for His own purpose, appears in a humanlike form, although He is the source of everything." Similarly, in the Śrīmad-Bhāgavatam (10.14.32) we find, yan-mitraḿ paramānandaḿ pūrṇaḿ brahma sanātanam: "The source of transcendental bliss, the eternal Supreme Brahman, has become their friend."
10.50.30
hatānīkāvaśiṣṭāsuḿ
(30) The so very strong Jarâsandha, whose army had been destroyed and who, deprived of his chariot, was left with his breath only, was seized by Râma as forcibly as one lion would seize another lion.
10.50.31
badhyamānaḿ hatārātiḿ
pāśair vāruṇa-mānuṣaiḥ
(31) But, in the process of tying up, with the ropes of Varuna [compare 5.24: 23] and of normal man, him who had killed so many adversaries, was He checked by Govinda for He needed him to serve another purpose.
10.50.32-33
sā mukto loka-nāthābhyāḿ
vākyaiḥ pavitrārtha-padair
yadubhis te parābhavaḥ
(32-33) He, honored by heroes, was ashamed to be released by the two Lords of the Universe and thought of performing austerities, but was in his resolve half way home stopped by the rest of the royalty who explained to him in clear terms, in meaningful words as also with practical arguments: 'This being defeated by the Yadus has accrued because of your own karmic bondage'.
10.50.34
hateṣu sarvānīkeṣu
nṛpo bārhadrathas tadā
upekṣito bhagavatā
(34) The son of Brihadratha with all his soldiers killed and left alone by the Supreme Lord, then arrived depressed back in Magadha.
10.50.35-36
mukundo 'py akṣata-balo
nistīrṇāri-balārṇavaḥ
vikīryamāṇaḥ kusumais
trīdaśair anumoditaḥ
māthurair upasańgamya
vijvarair muditātmabhiḥ
(35-36) Mukunda with His forces unbroken having crossed the ocean of the armies of His enemy, was showered with flowers by the servants of the three worlds in praise. Being met by the people of Mathurâ, who with their fever allayed felt great joy, was His glory sung by bards, heralds and panegyrists.
10.50.37-38
śańkha-dundubhayo nedur
patākābhir abhyalańkṛtām
kautukābaddha-toraṇām
(37-38) As He entered the city with its sprinkled roads and many a banner, resounded conch shells, kettledrums, drums and horns all together with vinâs, flutes and mridangas [two-sided devotional drums] and chanted the elated citizens loudly vedic verses at the festively decorated gateways.
10.50.39
nicīyamāno nārībhir
mālya-dadhy-akṣatāńkuraiḥ
(39) With eyes wide open full of love gazing affectionately covered the women Him with flowergarlands, yogurt, parched rice and sprouts.
10.50.40
(40) The countless valuables of the heroes fallen on the battlefield were by the Lord all together presented to the king of the Yadus [Ugrasena].
that jeweled ornaments had also been collected from the horses and other animals. What might be added here, for the sake of the squeamish, is that Jarāsandha came to Mathurā with the clear intention of slaughtering every last man in the city, including Kṛṣṇa and Balarāma. It is out of the causeless mercy of the Lord that He gives the conditioned souls a taste of their own medicine and thus helps them become more sensitive to the laws of nature and the existence of a Supreme Godhead. Ultimately, Kṛṣṇa awarded Jarāsandha and others killed on the battlefield spiritual liberation. The Lord is strict, but He is not malicious. In fact, He is an ocean of mercy.
10.50.41
tāvaty akṣauhiṇī-balaḥ
(41) And so it happened this way seventeen times that the king of Magadha with his akshauhinîs fought the Yadus who were protected by Krishna's military strength.
10.50.42
tyakto 'gād aribhir nṛpaḥ
(42) The Vrishnis by the power of Krishna entirely destroyed the king his force: every time his soldiers were dead, was he deserted and went he away again.
10.50.43
aṣṭādaśama sańgrāma
nārada-preṣito vīro
(43) Just as the eighteenth battle was about to take place appeared a foreign fighter [Kâlayavana] sent by Nârada.
10.50.44
tisṛbhir mleccha-koṭibhiḥ
(44) Having heard about the Vrishnis arrived he there with three crores of barbarians [mlecchas] and besieged he Mathurâ, as he among the human beings had found no one to match him.
from the Viṣṇu Purāṇa concerning the history of Kālayavana: "Once, Gārgya was ridiculed by his brother-in-law as a eunuch, and when the Yādavas heard this they laughed heartily. Infuriated by their laughter, Gārgya set out for the south, thinking, 'May I have a son who will bring terror to the Yādavas.' He worshiped Lord Mahādeva, eating powdered iron, and after twelve years obtained his desired benediction. Elated, he returned home.
"Later, when the childless King of the Yavanas requested a son from him, Gārgya begot in the Yavana's wife a son, Kālayavana. Kālayavana possessed the fury of Lord Śiva in his aspect as Mahākāla. Once, Kālayavana asked Nārada, 'Who are now the strongest kings on earth?' Nārada replied that the Yadus were. Thus sent by Nārada, Kālayavana appeared at Mathurā."
10.50.45
taḿ dṛṣṭvācintayat kṛṣṇaḥ
sańkarṣaṇa sahāyavān
(45) Seeing him thought Krishna with Sankarshana His helper: 'Ah, from two sides; a great problem indeed has risen for the Yadus!
We may note here that although Śrī Kṛṣṇa had defeated Jarāsandha seventeen times against tremendous odds, He did not immediately annihilate the army of Kālayavana, thus keeping intact the benediction granted to Gargya by Lord Śiva, as explained in the previous purport.
10.50.46
paraśvo vāgamiṣyati
(46) This Yavana opposing us today is of the same great strength as Jarâsandha, who will also get here either today, tomorrow or the day after tomorrow.
10.50.47
(47) While the two of Us are fighting with him will the son of Jarâ, when he comes, kill our relatives or else move them to his own stronghold.
10.50.48
tasmād adya vidhāsyāmo
(48) Let's therefore today kill the barbarians and build us, for our intimates to settle there, a fortress impenetrable to the two-legged.'
10.50.49
kṛtsnādbhutam acīkarat
(49) The Supreme Lord thus deliberating arranged for a fortress twelve yojanas [around] within the sea where He had a city [called Dvârakâ or 'many-gated', see also 1: 11] containing all kinds of wonders.
10.50.50-53
vicitropavanānvitam
hema-śṛńgair divi-spṛgbhiḥ
sphaṭikāṭṭāla-gopuraiḥ
rājatārakuṭaiḥ koṣṭhair
hema-kumbhair alańkṛtaiḥ
ratna-kūtair gṛhair hemair
vāstoṣpatīnāḿ ca gṛhair
(50-53) Within it could the science of the architecture of Tvashthâ [Vis'vakarmâ] be admired who with his expertise constructed the main avenues, courtyards and service roads to the ample plots of land. It contained splendid gardens and parks with the trees and creepers of the godly and gateways made of quartz with upper levels that with turrets of gold touched the sky. The service buildings with silver and brass were decorated with pots of gold, had jeweled rooftops and the houses had floors with precious emeralds. The households occupied by the four varnas of people had temples housing their presiding deities and were constructed with watchtowers; and most beautiful with it were the residences of the Yadu godhead.
that the state highways (rathyāḥ) were in front and the secondary roads (vīthyaḥ) behind, and between them were courtyards (catvarāṇi). Within these courtyards were surrounding walls, and within the walls stood golden residences, atop which shone crystal watchtowers crowned with golden pots. Thus the buildings were multistoried. The word vāstu indicates that the houses and buildings were constructed on ample plots of land, with plenty of room for green areas.
10.50.54
mahendraḥ prāhiṇod dhareḥ
yatra cāvasthito martyo
(54) Lord Indra delivered to the Lord the pârijâta [coral-]tree as also the Sudharmâ-hall ['good law'] situated in which a mortal is not affected by the laws of mortality.
10.50.55
śyāmaika-varṇān varuṇo
loka-pālo nijodayān
(55) Varuna delivered horses swift as the wind that were colored white and exclusively dark-grey; the treasurer of the godly delivered the eight mystic treasures [see nidhi] and each of the local rulers brought in their own opulences.
"The master of the treasury is Kuvera, and the eight treasures are his nidhis. These are described as follows:
padmaś caiva mahāpadmo
matsya-kūrmau tathaudakaḥ
nidhayo 'ṣṭau prakīrtitāḥ
'The eight mystic treasures are called Padma, Mahāpadma, Matsya, Kūrma, Audaka, Nīla, Mukunda and Śańkha.' "10.50.56
sarvaḿ pratyarpayām āsur
(56) Whatever powers of control the Supreme Lord had given as their own perfections were all offered back to Krishna, now He had come to earth.
10.50.57
(57) Krishna after bringing over there by the power of His yoga all His subjects [*], then on the advise of Balarâma, the protector of the citizens, unarmed went out of the city gate, wearing a garland of lotus flowers.'
the following verses from Śrī Padma Purāṇa, Uttara-khaṇḍa, to describe how Lord Kṛṣṇa transferred the citizens from Mathurā to Dvārakā:
suṣuptān mathurāyān tu
paurāḿs tatra janārdanaḥ
"In the middle of the night, as the citizens of Mathurā slept, Lord Janārdana suddenly removed them from that city and placed them in Dvārakā. When the men awoke, they were all amazed to find themselves, their children and their wives sitting inside palaces made of gold."Thus end of the Tenth Canto, Fiftieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa Establishes the City of Dvārakā."
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