॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्विचत्वारिंशोऽध्यायः - ४२ ॥
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Discourse XLII
A description of the amphitheatre for wrestlers (set up by Kamsa) (Preamble)
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श्रीशुक उवाच ।
अथ व्रजन् राजपथेन माधवः
स्त्रियं गृहीताङ्गविलेपभाजनाम् ।
विलोक्य कुब्जां युवतीं वराननां
पप्रच्छ यान्तीं प्रहसन् रसप्रदः ॥ १॥
का त्वं वरोर्वेतदु हानुलेपनं
कस्याङ्गने वा कथयस्व साधु नः ।
देह्यावयोरङ्गविलेपमुत्तमं
श्रेयस्ततस्ते न चिराद्भविष्यति ॥ २॥
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Śrī Śuka began again : Proceeding further along the main road, Śrī Kṛṣṇa (a scion of Madhu), who affords delight liberally to all, saw a hunchbacked young woman of comely appearance passing (that way) with a vessel full of sandal-paste (used for smearing one's body with) and laughingly questioned her (as follows):—(1)
"Hallo ! who are you, O handsome woman? And for whom is this sandal-paste intended? (Please) tell us the truth. (Pray,) give us both the excellent paste; goodwill betide you not long afterwards through this (piece of service)." (2) (1-2)
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सैरन्ध्र्युवाच ।
दास्यस्म्यहं सुन्दर कंससम्मता
त्रिवक्रनामा ह्यनुलेपकर्मणि ।
मद्भावितं भोजपतेरतिप्रियं
विना युवां कोऽन्यतमस्तदर्हति ॥ ३॥
रूपपेशलमाधुर्यहसितालापवीक्षितैः ।
धर्षितात्मा ददौ सान्द्रमुभयोरनुलेपनम् ॥ ४॥
ततस्तावङ्गरागेण स्ववर्णेतरशोभिना ।
सम्प्राप्तपरभागेन शुशुभातेऽनुरञ्जितौ ॥ ५॥
प्रसन्नो भगवान् कुब्जां त्रिवक्रां रुचिराननाम् ।
ऋज्वीं कर्तुं मनश्चक्रे दर्शयन् दर्शने फलम् ॥ ६॥
पद्भ्यामाक्रम्य प्रपदे द्व्यङ्गुल्युत्तानपाणिना ।
प्रगृह्य चिबुकेऽध्यात्ममुदनीनमदच्युतः ॥ ७॥
सा तदर्जुसमानाङ्गी बृहच्छ्रोणिपयोधरा ।
मुकुन्दस्पर्शनात्सद्यो बभूव प्रमदोत्तमा ॥ ८॥
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The maid-servant replied : "I am a maid-servant, Trivakrā* by name, esteemed by Karhsa for my art of preparing sandal-pastes, O pretty youth ! Sandal-paste prepared by me is much to the taste of Karhsa (the ruler of the Bhojas). Who else other than you two deserves (to have) it?" (3)
Her mind bewitched by the comeliness and delicacy of form, loving disposition, laughter, conversation and penetrating glances of the two Brothers, the hunchback gave Them both the thick sandal-paste. (4)
Painted (severally) with the pigment which shone in contrast with Their complexion and adorned the upper part of Their body, They then looked (most) charming. (5)
The propitious Lord made up His mind to straighten the hunchback—who was curved at three places, though possessed of a charming countenance—(thereby) showing (to the world) the (immediate) reward of His sight. (6)
Pressing the forepart of her feet with His own feet and supporting her chin on the two (viz., the index and middle) fingers, raised upwards, of His open (right) hand, Śrī Kṛṣṇa (the infallible Lord) straightened up her body. (7)
By the (magic) touch of Śrī Kṛṣṇa (the Bestower of Liberation) she then turned at once into a most beautiful woman with a straight and symmetrical body, bulky hips and full breasts. (8)
- She was curved at three places, viz., the neck, the breast and the waist, hence the name.
(3-8)
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ततो रूपगुणौदार्यसम्पन्ना प्राह केशवम् ।
उत्तरीयान्तमाकृष्य स्मयन्ती जातहृच्छया ॥ ९॥
एहि वीर गृहं यामो न त्वां त्यक्तुमिहोत्सहे ।
त्वयोन्मथितचित्तायाः प्रसीद पुरुषर्षभ ॥ १०॥
एवं स्त्रिया याच्यमानः कृष्णो रामस्य पश्यतः ।
मुखं वीक्ष्यानुगानां च प्रहसंस्तामुवाच ह ॥ ११॥
एष्यामि ते गृहं सुभ्रूः पुंसामाधिविकर्शनम् ।
साधितार्थोऽगृहाणां नः पान्थानां त्वं परायणम् ॥ १२॥
विसृज्य माध्व्या वाण्या तां व्रजन् मार्गे वणिक्पथैः ।
नानोपायनताम्बूलस्रग्गन्धैः साग्रजोऽर्चितः ॥ १३॥
तद्दर्शनस्मरक्षोभादात्मानं नाविदन् स्त्रियः ।
विस्रस्तवासःकबरवलयालेख्यमूर्तयः ॥ १४॥
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Endowed with the wealth of beauty and good qualities, Trivakrā, who had the fire of love kindled in her heart, then smilingly submitted (as follows) to Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva), pulling the end of His upper garment—(9)
"Come, O gallant youth, let us go home. I am unable to leave you here; (hence,) be gracious to me, whose mind has been robbed of its patience by you, O jewel among men !" (10)
Being solicited by the woman thus, while Balarāma stood looking on, Śrī Kṛṣṇa gazed on the latter's face as well as on that of His followers and laughingly replied to her as follows:—(11)
"Having accomplished my errand I shall call at your house, which assuages the agony of men, O pretty girl; (for) you are the last refuge of us shelterless wayfarers." (12)
Dismissing her with honeyed words and proceeding (further) along the road, Śrī Kṛṣṇa alongwith Balarāma (His elder brother) was honoured by those following the trade of a merchant with various presents, betel-leaves seasoned with catechu, lime and areca-nut parings, garlands and sandal-paste. (13)
Due to agitation (of mind) caused by love at His sight, the women (of Mathurā) forgot (all about) themselves. (Standing spell-bound) with their garments unsettled, bangles slipped off and braids loosened, they looked like painted figures. (14) (9-14)
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ततः पौरान् पृच्छमानो धनुषः स्थानमच्युतः ।
तस्मिन् प्रविष्टो ददृशे धनुरैन्द्रमिवाद्भुतम् ॥ १५॥
पुरुषैर्बहुभिर्गुप्तमर्चितं परमर्द्धिमत् ।
वार्यमाणो नृभिः कृष्णः प्रसह्य धनुराददे ॥ १६॥
करेण वामेन सलीलमुद्धृतं
सज्यं च कृत्वा निमिषेण पश्यताम् ।
नृणां विकृष्य प्रबभञ्ज मध्यतो
यथेक्षुदण्डं मदकर्युरुक्रमः ॥ १७॥
धनुषो भज्यमानस्य शब्दः खं रोदसी दिशः ।
पूरयामास यं श्रुत्वा कंसस्त्रासमुपागमत् ॥ १८॥
तद्रक्षिणः सानुचराः कुपिता आततायिनः ।
ग्रहीतुकामा आवव्रुर्गृह्यतां वध्यतामिति ॥ १९॥
अथ तान् दुरभिप्रायान् विलोक्य बलकेशवौ ।
क्रुद्धौ धन्वन आदाय शकले तांश्च जघ्नतुः ॥ २०॥
बलं च कंसप्रहितं हत्वा शालामुखात्ततः ।
निष्क्रम्य चेरतुर्हृष्टौ निरीक्ष्य पुरसम्पदः ॥ २१॥
तयोस्तदद्भुतं वीर्यं निशाम्य पुरवासिनः ।
तेजः प्रागल्भ्यं रूपं च मेनिरे विबुधोत्तमौ ॥ २२॥
तयोर्विचरतोः स्वैरमादित्योऽस्तमुपेयिवान् ।
कृष्णरामौ वृतौ गोपैः पुराच्छकटमीयतुः ॥ २३॥
गोप्यो मुकुन्दविगमे विरहातुरा याः
आशासताशिष ऋता मधुपुर्यभूवन् ।
सम्पश्यतां पुरुषभूषणगात्रलक्ष्मीं
हित्वेतरान् नु भजतश्चकमेऽयनं श्रीः ॥ २४॥
अवनिक्ताङ्घ्रियुगलौ भुक्त्वा क्षीरोपसेचनम् ।
ऊषतुस्तां सुखं रात्रिं ज्ञात्वा कंसचिकीर्षितम् ॥ २५॥
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Enquiring of the citizens about the place where the bow had been kept (for the purpose of a bow-sacrifice), Śrī Kṛṣṇa (the immortal Lord) then entered the sacrificial hall and beheld (there) the wonderful bow—which resembled the rainbow (in point of size and picturesqueness, studded as it was with jewels of various colours), was guarded by many men, had been (duly) worshipped and was attended with a large fortune (in the shape of valuable gold ornaments)—and, even though being stopped by the men, He forcibly seized it. (15-16)
Having strung the bow, which had (already) been playfully lifted (by Him) with His left hand, and pulling the string to its utmost capacity, Lord Śrī Kṛṣṇa (of immeasurable prowess) broke it in two in the middle in the twinkling of an eye—while the men (guarding the bow) stood looking on—(even) as an elephant in rut would snap a sugar-cane. (17)
The crash of the bow, while it was being broken, filled heaven and earth and the intermediate region as well as the (four) quarters. Hearing it Kāṁsa was seized with consternation. (18)
Full of wrath and eager to apprehend the Lord, the custodians of the bow alongwith their followers surrounded Him with their bows drawn (in order to kill Him), exclaiming; "Let the intruder be seized, let him be bound!" (19)
Immediately perceiving them to be of wicked intent, Balarāma and Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva) grew angry and, seizing the two pieces of the (broken) bow, made short work of them. (20)
Having also destroyed a detachment sent by Kāṁsa the two Brothers came away through the entrance of the amphitheatre and roamed about delighted to witness the wealth of the city. (21)
Perceiving such wonderful prowess, indomitable spirit, intrepidity and comeliness of the two Brothers, the citizens thought them to be two foremost gods. (22)
While They were (yet) roving at will, the sun set on Them. Surrounded by the cowherds, Śrī Kṛṣṇa and Balarāma (now) returned to Their carts outside the city. (23)
In the case of those who gazed in Mathurā (the city founded by the demon Madhu) on the elegance of the personality of Śrī Kṛṣṇa (the Jewel among men)—which lo! Śrī (the goddess of beauty and prosperity) coveted as Her abode, leaving (all) others who sought Her—the predictions that the cowherd women, afflicted at the thought of their separation (from Śrī Kṛṣṇa), had made at the time of departure (from Vraja) of Śrī Kṛṣṇa came to be (literally) true. (24)
With Their feet duly washed and partaking of rice cooked in milk (with sugar), and having come to know what Karhsa intended to do (the next day), the two Brothers passed that night happily. (25) (15-25)
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कंसस्तु धनुषो भङ्गं रक्षिणां स्वबलस्य च ।
वधं निशम्य गोविन्दरामविक्रीडितं परम् ॥ २६॥
दीर्घप्रजागरो भीतो दुर्निमित्तानि दुर्मतिः ।
बहून्यचष्टोभयथा मृत्योर्दौत्यकराणि च ॥ २७॥
अदर्शनं स्वशिरसः प्रतिरूपे च सत्यपि ।
असत्यपि द्वितीये च द्वैरूप्यं ज्योतिषां तथा ॥ २८॥
छिद्रप्रतीतिश्छायायां प्राणघोषानुपश्रुतिः ।
स्वर्णप्रतीतिर्वृक्षेषु स्वपदानामदर्शनम् ॥ २९॥
स्वप्ने प्रेतपरिष्वङ्गः खरयानं विषादनम् ।
यायान्नलदमाल्येकस्तैलाभ्यक्तो दिगम्बरः ॥ ३०॥
अन्यानि चेत्थं भूतानि स्वप्नजागरितानि च ।
पश्यन् मरणसन्त्रस्तो निद्रां लेभे न चिन्तया ॥ ३१॥
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Karhsa, on the other hand, felt dismayed to hear of the breaking of the (huge) bow and the destruction of its keepers as well as of his own detachment— which was a mere child's play on the part of Śrī Kṛṣṇa (the Protector of cows) and Balarāma. Getting no sleep for a long time, the evil-minded fellow saw both in dream and while awake many an evil portent foreboding death and foreshadowing infamy. (26-27)
Even though his reflection could be seen (in a mirror etc.) the head was not visible. Nay, the luminaries likewise appeared duplicated although no other object (such as a finger etc.) intervened (between his eye and the luminary). (28)
Holes were seen by him in his shadow and the (whizzing) sound which is heard inside the ears on closing them was not heard by him. Trees appeared (to him) golden (in hue) and he failed to see his footprints (on sands, mud etc.). (29)
In dreams he was embraced by his deceased relations, rode on a donkey, swallowed poison and went about all alone adorned with a wreath of china roses, smeared with oil and having no covering on his body except the quarters. (30)
Beholding similar other scenes both in dreams and in waking life and terribly afraid of death, Karhsa did not have a wink of sleep in his anxiety. (31) (26-31)
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व्युष्टायां निशि कौरव्य सूर्ये चाद्भ्यः समुत्थिते ।
कारयामास वै कंसो मल्लक्रीडामहोत्सवम् ॥ ३२॥
आनर्चुः पुरुषा रङ्गं तूर्यभेर्यश्च जघ्निरे ।
मञ्चाश्चालङ्कृताः स्रग्भिः पताकाचैलतोरणैः ॥ ३३॥
तेषु पौरा जानपदा ब्रह्मक्षत्रपुरोगमाः ।
यथोपजोषं विविशू राजानश्च कृतासनाः ॥ ३४॥
कंसः परिवृतोऽमात्यै राजमञ्च उपाविशत् ।
मण्डलेश्वरमध्यस्थो हृदयेन विदूयता ॥ ३५॥
वाद्यमानेषु तूर्येषु मल्लतालोत्तरेषु च ।
मल्लाः स्वलङ्कृता दृप्ताः सोपाध्यायाः समाविशन् ॥ ३६॥
चाणूरो मुष्टिकः कूटः शलस्तोशल एव च ।
त आसेदुरुपस्थानं वल्गुवाद्यप्रहर्षिताः ॥ ३७॥
नन्दगोपादयो गोपा भोजराजसमाहुताः ।
निवेदितोपायनास्त एकस्मिन् मञ्च आविशन् ॥ ३८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे मल्लरङ्गोपवर्णनं नाम द्विचत्वारिंशोऽध्यायः ॥ ४२॥
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When the night passed and the sun rose from the (eastern) waters, O scion of Kuru, Karhsa actually had a grand festival of wrestling bouts to be celebrated. (32)
The men (of Karhsa) swept the arena, sprinkled it with water and decorated it with flowers and garlands etc.; trumpets and tabors were sounded and the galleries (for the spectators) were adorned with garlands, flags, tapestries and temporary arches. (33)
On them were comfortably seated the people of the city and the country, headed by Brāhmaṇas and Kṣatriyas, as well as chiefs and princes on their (respective) thrones. (34)
Surrounded by (his) ministers, Karhsa took his seat on the royal dais in the midst of feudal lords and with a sore aching heart. (35)
Amidst a flourish of trumpets, which was drowned (at intervals) by the clapping of the wrestlers' arms, proud wrestling champions picturesquely adorned majestically entered the arena alongwith their masters. (36)
Feeling greatly cheered by the stirring (music of the) trumpets and other instruments—Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala too, (all) eminent wrestlers, found their way into the arena. (37)
Specially invited by Karhsa (the ruler of the Bhojas), the aforementioned cowherds headed by Nanda, the chief of the Gopas, who had (just) offered their presents, took their seats on a (separate) dais. (38)
Thus ends the forty-second discourse entitled "A description of the amphitheatre for wrestlers (set up by Karhsa)", in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā. (32-38)
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