Vaiṣṇava-toṣaṇī 5 страница

He laughed loudly to destroy her fear since he was directly the supreme Lord (bhagavā n). That is mentioned by Kapila:

hā saṁ harer avanatā khila-loka-tī vra-

ś okā ś ru-sā gara-viś oṣ aṇ am atyudā ram

One should meditate on the generous smile of the Lord which completely dries up the ocean of tears of intense grief in his devotees caused by separation. SB 3. 28. 32

O lotus-eyed one! Your eyes have become more beautiful by the agitation of fear. The enemy troops will be destroyed by the Yadu troops related to you (tā vakaiḥ ). They will all die. His troops were many indicated by the plural. This will pacify her. The enemy troops is in the singular to indicate their small army.

Text 6

teṣ ā ṁ tad-vikramaṁ vī rā gada-saṅ karṣ anā dayaḥ

amṛ ṣ yamā ṇ ā nā rā cair jaghnur haya-gajā n rathā n

Translation

The heroes of the Lord’s army, headed by Gada and Saṅ karṣ aṇ a, could not tolerate the aggression of the opposing kings. Thus with iron arrows they began to strike down the enemy’s horses, elephants and chariots.

Commentary

The word vikramam (courage) is used to indicate the very nature of the enemy warriors, such as the word blue in blue lotus indicates the lotus’s nature. Gada and others could not tolerate the enemies’ courage. Gada is mentioned first because out of great devotion he was in front. Since the horses travelled the fastest, they were first to receive the arrows. The elephants were next. Last, they destroyed all the chief chariots with a desire for complete victory.

Text 7

petuḥ ś irā ṁ si rathinā m aś vinā ṁ gajinā ṁ bhuvi

sa-kuṇ ḍ ala-kirī ṭ ā ni soṣ ṇ ī ṣ ā ṇ i ca koṭ iś aḥ

Translation

The heads of soldiers fighting on chariots, horses and elephants fell to the ground by the millions; some heads wore earrings and helmets, others turbans.

Commentary

The heads fell in order of excellence again from those riding on horses, those riding on elephants and those riding on chariots. The majority fell with earrings etc. though some fell with the earrings and crowns falling separately. By indicating the numbers of dead, the valor of the Yadus is known. “By the millions” is understood with the words in the next verse also.

Text 8

hastā ḥ sā si-gadeṣ v-ā sā ḥ karabhā ū ravo ’ṅ ghrayaḥ

aś vā ś vatara-nā goṣ ṭ ra- khara-martya-ś irā ṁ si ca

Translation

Lying all around were thighs, legs and fingers, along with hands clutching swords, clubs and bows, and also the heads of horses, donkeys, elephants, camels, wild asses and humans.

The weapons in the hand are mentioned according to the distance they inflict injury — from close to far: swords, clubs, arrows. The limbs are mentioned in order of the height from which they fell. The horses, donkeys and elephants were carriers of warriors and the camels, wild asses and humans carried weapons for fighting.

Text 9

hanyamā na-balā nī kā vṛ ṣ ṇ ibhir jaya-kā ṅ kṣ ibhiḥ

rā jā no vimukhā jagmur jarā sandha-puraḥ -sarā ḥ

Translation

Seeing their armies being struck down by the Vṛ ṣ ṇ is, who were behaving like victors, the kings headed by Jarā sandha were discouraged and left the battlefield.

The Yadus desired victory or manifested victory, or manifested Kṛ ṣ ṇ a (jaya). They were the best of devotees.

Text 10

ś iś upā laṁ samabhyetya hṛ ta-dā ram ivā turam

naṣ ṭ a-tviṣ aṁ gatotsā haṁ ś uṣ yad-vadanam abruvan

Translation

The kings approached Ś iś upā la, who was disturbed like a man who has lost his wife. His complexion was drained of color, his enthusiasm was gone, and his face appeared dried up. The kings spoke to him as follows.

The kings gathered (samabhyetya) and spoke to Ś iś upā la after the Yadu victory. Or meeting Ś iś upā la, they spoke, since he was intensely suffering, as if he had lost his wife. His complexion was gone. His power of body, mind and words was gone (gatotsā ham). His face was dried up. This indicates he could not speak also. The descriptive elements show increasing results of pain.

Text 11

bho bhoḥ puruṣ a-ś ā rdū la daurmanasyam idaṁ tyaja

na priyā priyayo rā jan niṣ ṭ hā dehiṣ u dṛ ś yate

Translation

[Jarā sandha said: ] Listen, Ś iś upā la, O tiger among men, give up your depression. After all, embodied beings’ happiness and unhappiness is never seen to be permanent, O King.

Commentary

Ś ukadeva mocks Ś iś upā la through Jarā sandha’s words. He repeats “Bho, bho” to make Ś iś upā la, in great pain, face him. It is not proper for a tiger among men to become depressed. Since you are king you should know that the jī va takes many bodies. That is indicated when he says, “O king (rā jan)! ”

Text 12

yathā dā ru-mayī yoṣ it nṛ tyate kuhakecchayā

evam ī ś vara-tantro ’yam ī hate sukha-duḥ khayoḥ

Translation

Just as a puppet in the form of a woman dances by the desire of the puppeteer, so this world, controlled by the Supreme Lord, struggles in both happiness and misery.

Why is everything impermanent? It is the desire of the Lord. To show that the universe is dependent on the Lord, an example is given. Women like to dance. All people (ayam) experience happiness and distress, dependent on the Lord. When the Lord desires a person’s happiness, he is happy. When he desires his suffering he suffers. In happiness he attains what he likes. In suffering he attains what he does not like. Suffering is mentioned after happiness because there is no choice for the jī va. One cannot search out a cause, since it is by the desire of the Lord. If there were some other cause, the Lord’s independence would be faulty. It would mean no supreme Lord.

Text 13

ś aureḥ sapta-daś ā haṁ vai saṁ yugā ni parā jitaḥ

trayo-viṁ ś atibhiḥ sainyair jigye ekam ahaṁ param

Translation

In battle with Kṛ ṣ ṇ a I and my twenty-three armies lost seventeen times; only once did I defeat him.

Commentary

Though they gathered and spoke to Ś iś upā la he did not give up his depression. Jarā sandha then consoled him by citing his personal experience. I was defeated even with twenty-three akṣ auhiṇ ī s.

This is well known (vai). The possessive (ś aureḥ ) is used to indicate the instrumental ś aurena.

I was defeated by the son of a warrior (ś aureḥ ). He hides the fact that Kṛ ṣ ṇ a is the Supreme Lord out of pride. To protect his pride he says “I defeated him once. ”

Text 14

tathā py ahaṁ na ś ocā mi na prahṛ ṣ yā mi karhicit

kā lena daiva-yuktena jā nan vidrā vitaṁ jagat

Translation

But still I never lament or rejoice, because I know this world is driven by time and fate.

He gives the conclusion. I never lament in defeat. I never rejoice in victory. Karhicit should be understood with both statements. I know the world is agitated by time. “Since time is equal everywhere, there should be no appearance of happiness or sorrow. ” Time is linked with karma, which gives various results to various people. Previously he said it was the will of the Lord. Now he says it is time endowed with karma (daiva). One cannot find another cause. Or time is related to the Lord (kā lena daiva-yuktena). It is under his control.

Text 15

adhunā pi vayaṁ sarve vī ra-yū thapa-yū thapā ḥ

parā jitā ḥ phalgu-tantrair yadubhiḥ kṛ ṣ ṇ a-pā litaiḥ

Translation

And now all of us, great commanders of military leaders, have been defeated by the Yadus and their small entourage, who are protected by Kṛ ṣ ṇ a.

All the kings speak together to comfort him since it is later said that ḥ e was persuaded by his friends. We were defeated. Or Jarā sandha speaks but indicates all the kings present. Though we were leaders of leaders of armies — most valorous, we were defeated by the Yadus protected by the son of a cowherd. This indicates the Yadus’ inferior status.

Text 16

ripavo jigyur adhunā kā la ā tmā nusā riṇ i

tadā vayaṁ vijeṣ yā mo yadā kā laḥ pradakṣ iṇ aḥ

Translation

Now our enemies have conquered but in the future, when time is auspicious for us, we shall conquer.

Commentary

He uses his philosophy to pacify Ś iś upā la. When time is favorable to ourselves (ā tma), we will defeat them more soundly (vi — jeṣ yā maḥ ) than they have conquered us now. Some versions have vayam ca which means “we also. ”

Text 17

ś rī -ś uka uvā ca

evaṁ prabodhito mitraiś caidyo ’gā t sā nugaḥ puram

hata-ś eṣ ā ḥ punas te ’pi yayuḥ svaṁ svaṁ puraṁ nṛ pā ḥ

Translation

Ś ukadeva Gosvā mī said: Thus persuaded by his friends, Ś iś upā la took his followers and went back to his capital. The surviving warriors also returned to their respective cities.

Ś iś upā la was enlightened by logic and sympathetic words (pra-bodhitaḥ ) by well-wishers (mitraiḥ ). Because they were friends, he was obliged to follow their words. With his father and others he returned to his city. The remainder, returned to their cities. This indicates that many died.

Text 18

rukmī tu rā kṣ asodvā haṁ kṛ ṣ ṇ a-dviḍ asahan svasuḥ

pṛ ṣ ṭ hato ’nvagamat kṛ ṣ ṇ am akṣ auhiṇ yā vṛ to balī

Translation

Powerful Rukmī, however, was especially envious of Kṛ ṣ ṇ a. He could not bear the fact that Kṛ ṣ ṇ a had carried off his sister to marry her in the Rā kṣ asa style. Thus he pursued the Lord with an entire military division.

Tu indicates a different topic. He could not tolerate his sister being carried off since he hated Kṛ ṣ ṇ a, the supreme lord (kṛ ṣ ṇ a-dvit). This shows his foolishness and wickedness. Afterwards, he pursued Kṛ ṣ ṇ a. Kṛ ṣ ṇ a had departed for Dvā rakā, leaving the fighting to Balarā ma and others.

ā dā ya rukmiṇ ī ṁ kṛ ṣ ṇ o jagā mā ś u purī ṁ prati /

rā me cā sajya taṁ bhā raṁ yuyudhā ne ca vī ryavā n //

akrū re vipṛ thau cā pi gade ca kṛ tavarmaṇ i /

cakradeve sudeve sā raṇ e ca mahā bale //

nivṛ ttaś atrau vikrā nte bhaṅ gakā re vidū rathe /

ugrasenā tmaje kaṅ ke ś atadyumne ca keś avaḥ //

rā jā dhideve mṛ dare prasene citrake tathā /

atidā nte bṛ haddurge ś vaphalke satyake pṛ thau //

vṛ ṣ ṇ yandhakeṣ u cā nyeṣ u mukhyeṣ u madhusū danaḥ /

Taking Rukmiṇ ī, courageous Kṛ ṣ ṇ a departed for Dvā rakā. He gave the responsibility of fighting to Balarā ma, Yuyudhā na, Akrū ra, Vipṛ thu, Gada, Kṛ tavarmā, Cakradeva, Sudeva, Sā raṇ a, Mahā bala, Nivṛ ttaś atru, Vikrā nta, Bhaṅ gakā ra, Vidū ratha, Ugrasena’s son named Kaṅ ka, Ś atadyumna, Rā jā dhideva, Mṛ dara, Prasena, Citraka, Atidā nta. Bṛ haddurga, Ś vaphalka, Satyaka and Pṛ thu as well as many other leading Vṛ ṣ nis and Andhakas. Hari-vaṁ ṣ a

Surrounded by one akṣ auhiṇ ī or many, Rukmī pursued the Lord. He was capable of fighting (baliḥ ).

Texts 19–20

rukmy amarṣ ī su-saṁ rabdhaḥ ś ṛ ṇ vatā ṁ sarva-bhū bhujā m

pratijajñ e mahā -bā hur daṁ ś itaḥ sa-ś arā sanaḥ

ahatvā samare kṛ ṣ ṇ am apratyū hya ca rukmiṇ ī m

kuṇ ḍ inaṁ na pravekṣ yā mi satyam etad bravī mi vaḥ

Translation

Intolerant and enraged, mighty-armed Rukmī, dressed in armor and wielding his bow, had sworn before all the kings, “I shall not again enter Kuṇ ḍ ina if I do not kill Kṛ ṣ ṇ a in battle and bring Rukmiṇ ī back with me. I swear this to you. ”

Commentary

To show his great courage he made a fitting promise to all the kings who were listening while he raised his arms (mahā -bahū ḥ ). He was already wearing his armor. Without killing Kṛ ṣ ṇ a in battle, without him playing some trick, and without bringing back Rukmiṇ ī, I will not enter Kuṇ ḍ ina. This was because he could not show his face to the citizens if he were defeated. This was like a prediction of the future.

Text 21

ity uktvā ratham ā ruhya sā rathiṁ prā ha satvaraḥ

codayā ś vā n yataḥ kṛ ṣ ṇ aḥ tasya me saṁ yugaṁ bhavet

Translation

Having said this, he had mounted his chariot and told his charioteer, “Drive the horses quickly to where Kṛ ṣ ṇ a is. He and I must fight.

Commentary

Drive the horses to where Kṛ ṣ ṇ a is, even it is his impenetrable fort of Dvā rakā. Why? He should fight with me. The potential mood is used (bhavet) to express his strong wish or to express purpose. Drive the horses so that I may fight with him.

Text 22

adyā haṁ niś itair bā ṇ air gopā lasya su-durmateḥ

neṣ ye vī rya-madaṁ yena svasā me prasabhaṁ hṛ tā

Translation

“This wicked-minded cowherd boy has violently abducted my sister. But today I will remove his pride in his prowess with my sharp arrows. ”

What is the purpose of doing this? I will take away his pride in his prowess. The other meaning is this. I will offer my pride with arrows to the Lord, Gopā la, famous as the devatā of the mantra, since he has made me his younger brother.

Text 23

vikatthamā naḥ kumatir ī ś varasyā pramā ṇ a-vit

rathenaikena govindaṁ tiṣ ṭ ha tiṣ ṭ hety athā hvayat

Translation

Boasting thus, foolish Rukmī, ignorant of the true extent of the Supreme Lord’s power, in his lone chariot, approached the Lord who had appeared on earth and challenged him. “Just stand and fight! ”

Commentary

Vikatthamā naḥ means speaking badly, or boasting. He was foolish (kumatiḥ ). And he was ignorant of the Lord’s glories. Fooling Balarā ma by taking another path, he was with one chariot. He called out to fight personally with Kṛ ṣ ṇ a alone in great pride, since he had left all the troops far behind.

avasthā pya ca tat sainyaṁ rukmī mada-balā nvitaḥ /

cikī rṣ ur dvairathaṁ yuddham abhyayā n madhusū danam //

With great pride Rukmī, in the midst of his army, called to Kṛ ṣ ṇ a, desiring combat between the two chariots. Hari-vaṁ ś a

Govinda means bhagavā n who has directly appeared on earth (go). The word Kṛ ṣ ṇ a which appeared later in the text will have a similar meaning. His repeating “Stop, stop” indicates he foolishness.

Text 24

dhanur vikṛ ṣ ya su-dṛ ḍ haṁ jaghne kṛ ṣ ṇ aṁ tribhiḥ ś araiḥ

ā ha cā tra kṣ aṇ aṁ tiṣ ṭ ha yadū nā ṁ kula-pā ṁ sana

Translation

Rukmī drew his bow with great strength and struck Kṛ ṣ ṇ a with three arrows. Then he said, “Stand here for a moment, O defiler of the Yadu dynasty!

Commentary

By ignoring Rukmī, with a desiring to incite him further, Kṛ ṣ ṇ a ignored his call and kept moving. Rukmī then shot at him with arrows from behind. Again he spoke as Kṛ ṣ ṇ a kept moving. Or when he called, Kṛ ṣ ṇ a faced him. He then spoke with the pride of a warrior. “Stop for a moment, O enemy! ” Or the real meaning can be “Please stop so that I may see you quickly (kṣ anam). ” Kṣ aṇ am can mean “quickly. ”

Text 25

yatra yā si svasā raṁ me muṣ itvā dhvā ṅ kṣ a-vad dhaviḥ

hariṣ ye ’dya madaṁ manda mā yinaḥ kū ṭ a-yodhinaḥ

Translation

“Wherever you go, carrying off my sister like a crow stealing sacrificial butter, I will follow. This very day I shall relieve you of your false pride, you fool, you deceiver, you cheater in battle!

Stealing my sister was highly improper, like a crow stealing butter. Ś rī dhara Svā mī explains the other meaning. Because of deception, you fight by cheating. The real meaning is “I will offer you my pride. Why? You are merciful (mā yinaḥ ), determined in fighting (kū ṭ a-yodhinaḥ ). ”

Text 26

yā van na me hato bā ṇ aiḥ ś ayī thā muñ ca dā rī kā m

smayan kṛ ṣ ṇ o dhanuś chittvā ṣ aḍ bhir vivyā dha rukmiṇ am

Translation

“Release the girl before you are struck dead by my arrows and made to lie down! ” In response to this, Kṛ ṣ ṇ a smiled, and with six arrows he struck Rukmī and broke his bow.

Before you are injured by my arrows and are made to lie down, free the girl. The other meaning is strike me, having come to lie down with being injured by my arrows. Or until, being injured by your arrows, I remove my pride, do not remain complacent. Do not free the girl. It is not proper to give up fighting. The word me modifies madam and manda in the previous verse. He criticizes himself because of his pride. Kṛ ṣ ṇ a smiled. In either case he should not speak in this way. Kṛ ṣ ṇ a released six arrows to strike his head, two hands, two feet, and waist.

Text 27

aṣ ṭ abhiś caturo vā hā n dvā bhyā ṁ sū taṁ dhvajaṁ tribhiḥ

sa cā nyad dhanur ā dhā ya kṛ ṣ ṇ aṁ vivyā dha pañ cabhiḥ

Translation

The Lord struck Rukmī ’s four horses with eight arrows, his chariot driver with two, and the chariot’s flag with three. Rukmī grabbed another bow and struck Kṛ ṣ ṇ a with five arrows.

Commentary

Kṛ ṣ ṇ a struck each of the four horses with two arrows, to injure their two front feet. He shot two arrows at the driver to pierce his two hands. With three arrows he pierced the insignia, the flag and the pole. He did this to comfort Rukmiṇ ī.

Text 28

tais tā ditaḥ ś araughais tu ciccheda dhanur acyutaḥ

punar anyad upā datta tad apy acchinad avyayaḥ

Translation

Although hit by these many arrows, Acyuta again broke Rukmī ’s bow. Rukmī picked up yet another bow, but the infallible Lord broke that one to pieces as well.

Though hit by all these arrows, Kṛ ṣ ṇ a broke his bow. Then he took another bow. Instead of avyayaḥ at the end of the verse sometimes acyutaḥ is seen. That means he did not move from his place or never failed to be affectionate to his devotees.

Text 29

parighaṁ paṭ ṭ iś aṁ ś ū laṁ carmā sī ś akti-tomarau

yad yad ā yudham ā datta tat sarvaṁ so ’cchinad dhariḥ

Translation

Iron bludgeon, three-pointed spear, lance, sword and shield, pike, javelin — whatever weapon Rukmī picked up, the Lord who destroys the wicked smashed it.

Instead of ś akti-tomarau sometimes ś akti-tomarā ni is seen. Paṭ tiś a and asi, aas well as the ś ula and ś akti are slightly different in shape. Tomara is a type of arrow. They are listed from heavy to light items. Other weapons were also used (yad yad). The Lord was he who is our master, controlled by his devotees (saḥ ). Though he was capable of killing him immediately, he smashed his weapons.

Text 30

tato rathā d avaplutya khaḍ ga-pā ṇ ir jighā ṁ sayā

kṛ ṣ ṇ am abhyadravat kruddhaḥ pataṅ ga iva pā vakam

Translation

Then Rukmī leaped down from his chariot and, sword in hand, rushed furiously toward Kṛ ṣ ṇ a to kill him, like a bird flying into the wind.

Because his weapons were destroyed (tataḥ ), being angry, he jumped from the chariot and ran towards Kṛ ṣ ṇ a, like a bird in the wind: he was running to his death.

Text 31

tasya cā patataḥ khaḍ gaṁ tilaś aś carma ceṣ ubhiḥ

chittvā sim ā dade tigmaṁ rukmiṇ aṁ hantum udyataḥ

Translation

As Rukmī attacked him, the Lord shot arrows that broke Rukmī ’s sword and shield into small pieces. Kṛ ṣ ṇ a then took up his own sharp sword and prepared to kill Rukmī.

Tigmam modifies asim (sharp sword). Or it can modify rukmiṇ am (Rukmī, sharp with energy).

Text 32

dṛ ṣ ṭ vā bhrā tṛ -vadhodyogaṁ rukmiṇ ī bhaya-vihvalā

patitvā pā dayor bhartur uvā ca karuṇ aṁ satī

Translation

Seeing Lord Kṛ ṣ ṇ a ready to kill her brother, saintly Rukmiṇ ī was filled with alarm. She fell at her husband’s feet and piteously spoke as follows.

Seeing Kṛ ṣ ṇ a about to kill him, she became unsteady with because people would blame her. She fell at the feet of Kṛ ṣ ṇ a because he was her husband. She spoke pitifully to invoke his mercy or out of fear. Someone may argue, “It is proper to kill such an evil person. ” But she was full of good qualities like natural compassion (satī ). She has affection because he was her brother.

Text 33

ś rī -rukmiṇ y uvā ca

yogeś varā prameyā tman deva-deva jagat-pate

hantuṁ nā rhasi kalyā ṇ a bhrā taraṁ me mahā -bhuja

Translation

Ś rī Rukmiṇ ī said: O controller of all mystic power, immeasurable one, Lord of lords, master of the universe! O all auspicious and mighty-armed one, please do not kill my brother!

O Kṛ ṣ ṇ a, with inconceivable powers (yogeś vara), with unlimited form (aprameyā tma), worshipped even by the brā hmaṇ as (devadeva)! This indicates that he is the supreme Lord because he is worshipped for his svarū pa of all powers. Moreover he is the great destroyer of the worlds (mahā -bhuja). Therefore you should not kill this insignificant person. Moreover you are the protector of the universe. “But this evil person should be killed. ” O knower of dharma! One should not kill relatives. You know dharma of the devotees. He is my brother. You should not kill him because you are auspicious for the universe (kalyā ṇ a).

Or the first two names indicate that he cannot be understood in his powerful form. Even devatā s cannot know him. You are worshipped by austerities. O devadeva! You should forgive all offenses committed since you cannot be understood. Moreover, you should not kill this insignificant, weak fellow since you are so strong (mahā bhuja).

Text 34

ś rī -ś uka uvā ca

tayā paritrā sa-vikampitā ṅ gayā

ś ucā vaś uṣ yan-mukha-ruddha-kaṇ ṭ hayā

kā tarya-visraṁ sita-hema-mā layā

gṛ hī ta-pā daḥ karuṇ o nyavartata

Translation

Ś ukadeva Gosvā mī said: Rukmiṇ ī ’s utter fear caused her limbs to tremble and her mouth to dry up, while her throat choked up out of sorrow. And in her agitation her golden necklace scattered. She grasped Kṛ ṣ ṇ a’s feet, and the Lord, feeling compassionate, desisted.

She was in a miserable condition because of great fear, lamentation and confusion. This is indicated by the three phrases describing her condition. They are successively intense. He was merciful to her (karuṇ aḥ ). Or he was by nature merciful, but because she held his feet, he desisted from killing her brother.

Text 35

cailena baddhvā tam asā dhu-kā rī ṇ aṁ

sa-ś maś ru-keś aṁ pravapan vyarū payat

tā van mamarduḥ para-sainyam adbhutaṁ

yadu-pravī rā nalinī ṁ yathā gajā ḥ

Translation

Kṛ ṣ ṇ a tied up the evil-doer with a strip of cloth. He then proceeded to disfigure Rukmī by comically shaving him, leaving parts of his mustache and hair. By that time, the Yadu heroes had crushed the extraordinary army of their opponents, just as elephants crush a lotus flower.

Kṛ ṣ ṇ a tore a piece of his cloth and tied up Rukmī. Forcibly he shaved him because he did wicked deeds. While Kṛ ṣ ṇ a did this, the Yadus defeated his armies. This happened simultaneously. The troops were situated far from the city and were unlimited and proud. Or though they were proud and valorous, the best warriors among the Yadus like Balaṛ ama crushed them easily. This is illustrated with the example of the elephants crushing a lotus.

Text 36

kṛ ṣ ṇ ā ntikam upavrajya dadṛ ś us tatra rukmiṇ am

tathā -bhū taṁ hata-prā yaṁ dṛ ṣ ṭ vā saṅ karṣ aṇ o vibhuḥ

vimucya baddhaṁ karuṇ o bhagavā n kṛ ṣ ṇ am abravī t

Translation

As the Yadus approached Kṛ ṣ ṇ a, they saw Rukmī in this sorry condition, practically dying of shame. When the all-powerful Balarā ma saw Rukmī, he compassionately released him and spoke the following to Kṛ ṣ ṇ a.

They saw Rukmī with his shaved heard. Balarā ma had a different bhā va from Kṛ ṣ ṇ a since he was the elder brother (vibhuḥ ). Thus he released him with affectionate words. “But it is not proper to release such an offender. ” He was merciful. He was omniscient (bhagavā n). He knew that if he spoke to Kṛ ṣ ṇ a roughly and spoke to Rukmī with affection he would relieve Rukmiṇ ī of lamentation.