Vaiṣṇava-toṣaṇī 12 страница

She then answers the questions. Kā lindī means she is the figurative daughter of Kalinda Mountain (since Yamunā River arises from that mountain). This is my name (samā khyatā ). Other names like Kṛ ṣ ṇ ā are secondary. Why do you live in the water? I live there in a palace built by my father. This answers the question kutaḥ (where). Since my father was the best of devatā s, he could build the house in the water. Thus it was excellent, built out of affection. In that place I am not bewildered. The goal of my austerities is to see the Lord, who does not deviate from his promise (acyuta). Na me bhaktaḥ praṇ aś yati: I declare that my devotee will not be vanquished. (BG 9. 31)

Text 23

tathā vadad guḍ ā keś o vā sudevā ya so ’pi tā m

ratham ā ropya tad-vidvā n dharma-rā jam upā gamat

Translation

[Ś ukadeva Gosvā mī continued: ] Arjuna repeated all this to Vā sudeva, who was already aware of it. The Lord then took Kā lindī onto his chariot and went back to see King Yudhiṣ ṭ hira.

Arjuna repeated what she said. How? He had conquered mā yā (gudā keś aḥ ). He did it out of affection for his cousin, the son of Vasudeva. But Kṛ ṣ ṇ a already knew. She is fully dedicated to me only. Thus it is not proper to give her to Arjuna. It is also not suitable to ignore the criticism of being touched by lust by accepting many women in marriage. I will instruct all people by first sending Arjuna. He considered this first before sending Arjuna. Knowing dharma, the king will understand everything (dharma-rā jam).

Text 24

yadaiva kṛ ṣ ṇ aḥ sandiṣ ṭ aḥ pā rthā nā ṁ paramā dbutam

kā rayā m ā sa nagaraṁ vicitraṁ viś vakarmaṇ ā

Translation

[Describing a previous incident, Ś ukadeva Gosvā mī said: ] Upon the request of the Pā ṇ ḍ avas, Kṛ ṣ ṇ a had Viś vakarmā build them a most wonderful and amazing city.

The Lord acted for the benefit of the Pā ṇ ḍ avas in another way. This is a previous incident, explained in four verses. Only because of the Pā ṇ davas request (eva) he who is directly svayam bhgvavā n (kṛ ṣ ṇ aḥ ) had the city built by Viś vakarmā. It was most astonishing, indescribable or beyond all human capacity because it was endowed with the various beauties of the fourteen worlds. It was greater than Indra’s city.

Text 25

bhagavā ṁ s tatra nivasan svā nā ṁ priya-cikī rṣ ayā

agnaye khā ṇ ḍ avaṁ datum arjunasyā sa sā rathiḥ

Translation

The Supreme Lord stayed in that city for some time to please his devotees. On one occasion, Kṛ ṣ ṇ a wanted to give the Khā ṇ ḍ ava forest as a gift to Agni, and so the Lord became Arjuna’s charioteer.

Commentary

The Lord stayed there a long time happily (ni — vā san). He became Arjuna’s charioteer so Arjuna could gain his bow. This was a side effect of giving the forest to Agni.

Text 26

so ’gnis tuṣ ṭ o dhanur adā d dhayā n ś vetā n rathaṁ nṛ pa

arjunā yā kṣ ayau tū ṇ au varma cā bhedyam astribhiḥ

Translation

Being pleased, O King, Agni presented Arjuna with a bow, a set of white horses, a chariot, a pair of inexhaustible quivers, and armor that no fighter could pierce with weapons.

Having devoured the Khā ṇ dava forest (saḥ ) Agni gave to Arjuna a white chariot along with white horses.. The chariot was white since it was decorated with many pearl garlands and the white flag of Hanumā n. O king! Ś ukadeva shouts in joy at the attainments of Parī kṣ it’s grandfather.

Text 27

mayaś ca mocito vahneḥ sabhā ṁ sakhya upā harat

yasmin duryodhanasyā sī j jala-sthala-dṛ ś i-bhramaḥ

Translation

When the demon Maya was saved from the fire, Maya presented to his friend an assembly hall, in which Duryodhana would later mistake water for a solid floor.

The Lord saved the demon, and the demon gave the friend of Arjuna or the friend of the Lord the hall. Or he gave the hall out of friendship with the Pā ṇ ḍ avas. This was different from the Sudharma hall of Dvā rakā. It is further described: Duryodhana would mistake water for land.

Text 28

sa tena samanujñ ā taḥ suhṛ dbhiś cā numoditaḥ

ā yayau dvā rakā ṁ bhū yaḥ sā tyaki-pramakhair vṛ taḥ

Translation

Then Kṛ ṣ ṇ a, given leave by Yudhiṣ ṭ hira and other well-wishing relatives and friends, returned to Dvā rakā with Sā tyaki and the rest of his entourage.

Commentary

After speaking of previous events, Ś ukadeva returns to the events after receiving Kā lindī. Receiving definite permission (sam — anujñ ā taḥ ) from Yudhiṣ ṭ hira (tena), after repeatedly asking. He did not go previously because he understood affectionate Yudhiṣ ṭ hira’s unwillingness to let him leave. Arjuna and others (suhrḍ bhiḥ ) also permitted this. The word saḥ (he) also indicates that Kṛ ṣ ṇ a went with Kā lindī, whom he would marry.

Text 29

athopayeme kā lindī ṁ su-puṇ ya-rtv-ṛ kṣ a ū rjite

vitanvan paramā nandaṁ svā nā ṁ parama-maṅ galaḥ

Translation

The supremely auspicious Lord then married Kā lindī on a day when the season, the lunar asterism and the configurations of the sun and other heavenly bodies were all propitious. In this way he brought the greatest pleasure to his devotees.

After coming to Dvā rakā (atha) he married Kā lindī. Or atha simply indicates auspiciousness. Thus auspiciousness is indicated. The constellations of the season were strong (ū rjite). Naturally they were auspicious but to teach the people, uttarā yaṇ a, Mā gha month etc. should be chosen. After the four months of monsoon during Mā rgaś ī rṣ a month, after Kṛ ṣ ṇ a returned to Dvā rakā, with all its wealth, the marriage was performed, because Kṛ ṣ ṇ a himself was most auspicious (parama-maṅ galaḥ ). By his influence everything became auspicious. He gave bliss to Vasudeva and other relatives. He always gave bliss, but now, with the marriage to Kā lindī he gave especially (vitanvan) the highest bliss.

Text 30

vindyā nuvindyā v ā vantyau duryodhana-vaś ā nugau

svayaṁ -vare sva-bhaginī ṁ kṛ ṣ ṇ e saktā ṁ nyaṣ edhatā m

Translation

Vindya and Anuvindya, who shared the throne of Avantī, were followers of Duryodhana’s. When the time came for their sister [Mitravindā ] to select her husband in the svayaṁ vara ceremony, they forbade her to choose Kṛ ṣ ṇ a, although she was attracted to him.

Though it was a matter of choice (svyaṁ vare), the brothers prevented their sister who was attracted to Kṛ ṣ ṇ a from marrying him. Or she was attracted to Kṛ ṣ ṇ a, who stole her (svayaṁ vare). Or the brothers forbade her to choose by herself (svayaṁ vare). They were followers of Duryodhana. They followed his desire. Kṛ ṣ ṇ a stole her though she was the daughter of his aunt because his heart was attracted by the prema of his dear devotee (kṛ ṣ ṇ e).

Text 31

rā jā dhidevyā s tanayā ṁ mitravindā ṁ pitṛ -ṣ vasuḥ

prasahya hṛ tavā n kṛ ṣ ṇ o rā jan rā jñ ā ṁ prapaś yatā m

Translation

My dear King, Kṛ ṣ ṇ a forcibly took away Princess Mitravindā, the daughter of his aunt Rā jā dhidevī, before the eyes of the rival kings.

O king! Ś ukadeva calls out in joy at the mercy given to the Lord’s devotee. Or Kṛ ṣ ṇ a was shining (rā jan). He stole her while the kings watched in bliss, or though they saw it, he disregarded them.

Since she came from Ś ibi province, she was called Ś aibyā. Later Draupadī addresses her in this way during the journey to Kurukṣ etra. Ś rī dhara Svā mī explains that in his commentary on that episode.

Text 32

nagnajin nā ma kauś alya ā sī d rā jā ti-dhā rmikaḥ

tasya satyā bhavat kanyā devī nā gnajitī nṛ pa

Translation

O King, Nagnajit, the very pious King of Kauś alya, had a lovely daughter named Satyā, or Nā gnajitī.

Nagnajit was dedicated to bhagavat-dharma (atidhā rmikaḥ ). Nagnajit means he who conquers even the naked Jains. O king! You know the beauty and good conduct of princesses! Why do I have to describe it?

Text 33

na tā ṁ ś ekur nṛ pā voḍ hum ajitvā sapta-go-vṛ ṣ ā n

tī kṣ ṇ a-ś ṛ ṅ gā n su-durdharṣ ā n vī rya-gandhā sahā n khalā n

Translation

The kings who came as suitors were not allowed to marry her unless they could subdue seven sharp-horned bulls. These bulls were extremely vicious and uncontrollable, and they could not tolerate even the smell of warriors.

Commentary

Thought the father wanted to give his daughter to the Lord, because of fear of rivals like Jarā sandha, he devised a method for her marriage. Go-vṛ ṣ ā ṇ simply means bulls using two words, or the best (vṛ ṣ ā n) bulls (go), or the most uncontrollable bulls (vṛ ṣ ā n) among all the cattle (go). Without tying up (ajitvā ) the bulls they could not marry her. The bulls were violent (khalā n), having the nature of demons. In the Second Canto these bulls are counted among the demons. (SB 2. 7. 34) It is stated there that after being killed, by the power of the Lord’s touch, they attained liberation.

Text 34

tā ṁ ś rutvā vṛ ṣ a-jil-labhyā ṁ bhagavā n sā tvatā ṁ patiḥ

jagā ma kauś alya-puraṁ sainyena mahatā vṛ taḥ

Translation

When the Lord, the protector of the devotees, heard of the princess who was to be won by the conqueror of the bulls, he went to the capital of Kauś alya with a large army.

Commentary

The Lord, endowed with all powers (bhagavā n), the protector of the devotees (sā tvatā ṁ patiḥ ), understanding all the kings would be going there, went there, surrounded by a huge army.

Text 35

sa koś ala-patiḥ prī taḥ pratyutthā nā sanā dibhiḥ

arhaṇ enā pi guruṇ ā pū jayan pratinanditaḥ

Translation

The King of Koś ala, pleased to see Kṛ ṣ ṇ a, worshiped him by rising from his throne and offering him a seat of honor and substantial gifts. Kṛ ṣ ṇ a also greeted the King respectfully.

The king was famous for following dharma (saḥ ) or wanted to give his daughter to Kṛ ṣ ṇ a. Ā dibhiḥ indicates giving arghya, pā dya and other items. He worshipped him with the best (gurunā ) items, such as ornaments. This could also include arghya etc. but to stress the importance they are mentioned separately or they are mentioned separately because of the particular method he used in offering separately.

Text 36

varaṁ vilokyā bhimataṁ samā gataṁ

narendra-kanyā cakame ramā -patim

bhū yā d ayaṁ me patir ā ś iṣ o ’nalaḥ

karotu satyā yadi me dhṛ to vrataḥ

Translation

When the King’s daughter saw her chosen suitor arrive, she immediately desired to have him, the husband of Rukmiṇ ī. She prayed, “May he become my husband. If I have kept my vows, may the sacred fire bring about the fulfillment of my hopes. ”

She long cherished (abhimatam) Kṛ ṣ ṇ a since he was the lord of Lakṣ mī or he was approved by all (abhimatam) by form and qualities or as the husband of Rukmiṇ ī (ramā -patim). Seeing him directly coming with his friends (samā gatam), she desired him because she was ornamented with all good form and qualities. What did she desire? May the fire, long worshipped by me, make my desires (ā ś iṣ aḥ ) true if my vow was performed according to rules, or if the rules of worship were followed with care. Plural of desires (ā ś iṣ aḥ ) is used to show respect.

Text 37

yat-pā da-paṅ kaja-rajaḥ ś irasā bibharti

ś ṛ ī r abja-jaḥ sa-giriś aḥ saha loka-pā laiḥ

lī lā -tanuḥ sva-kṛ ta-setu-parī psayā yaḥ

kā le ’dadhat sa bhagavā n mama kena tuṣ yet

Translation

“Lakṣ mī, Brahmā, Ś iva and the rulers of the various planets place the dust of his lotus feet on their heads, and to protect the codes of religion, which he has created, he assumes pastime incarnations at various times. By what sā dhana will Kṛ ṣ ṇ a, Svayam Bhagavā n, become pleased with me? ”

“I am satisfied by bhakti. ” Brahmā, who arose from the lotus in the Lord’s navel and who is thus his son, holds only one particle of his foot dust on his head. Ś iva is considered secondary (sa-giriś aḥ ) because Ś iva appeared from Brahmā, and holds the dust by Brahmā ’s order. Indra and others are also secondary. Ś rī, first in the list, is the best. Ś rī being closest to the Lord is mentioned first. Brahmā has the Lord’s affection, being his son. Then Ś iva has the Lord’s affection. And then the devatā s such as Indra have his affection. By his mercy, Indra and others carry the foot dust.

Or Ś iva (giriś aḥ ), having great powers (sa), is famous as the friend of the Lord. But even he, to attain the rarely attained Lord, holds the dust along with the devatā s like Indra. They all worship the Lord. This made clear in Hari-vaṁ ś a, in describing the theft of the pā rijā ta tree. Ś rī and the others show devotion to the Lord. So who am I?

Even in his avatā ra forms it is rare for them to hold his foot dust. In order to protect the laws he has made, he accepts forms having various pastimes (lī lā -tanuḥ ) at appropriate times. When you become absorbed in your pastimes, they cannot attract your attention. Or among the avatā ras manifested by your mercy, someone may satisfy one of them by some bhakti. But it is not possible to satisfy you, the source of the avatā ras. But I, trespassing my dharma, am not qualified with bhakti. How, by what method, will the Lord who manifests unlimited powers (bhagavā n), be satisfied with me? The potential form of the verb expresses possibility (tuṣ yet). He cannot be satisfied.

Text 38

arcitaṁ punar ity ā ha nā rā yaṇ a jagat-pate

ā tmā nandena pū rṇ asya karavā ṇ i kim alpakaḥ

Translation

King Nagnajit first worshiped the Lord properly and then addressed Him: “O Nā rā yaṇ a, Lord of the universe, you are full in your own spiritual pleasure. Therefore what can this insignificant person do for you? ”

The king again worshipped the Lord, because of great affection or in order to speak to him. O shelter of all jī vas! O protector of the universe! We cannot protect the citizens by levying taxes etc. You depend on nothing else. Your experience bliss in yourself. You have happiness by your nature. Or O Nā rā yaṇ a! O supreme Lord! O protector of the universe, master of all things! You are full of your own happiness. First the king expressed the Lord who is visible and then invisible out of great respect. What can I do for you, being very small? I can do nothing.

Text 39

ś rī -ś uka uvā ca

tam ā ha bhagavā n hṛ ṣ ṭ aḥ kṛ tā sana-parigrahaḥ

megha-gambhī rayā vā cā sa-smitaṁ kuru-nandana

Translation

Ś ukadeva Gosvā mī said: O beloved descendant of Kuru, the Supreme Lord was pleased, and after accepting a comfortable seat he smiled and addressed the King in a voice as deep as the rumbling of a cloud.

The Lord was endowed with unlimited qualities like affection for his devotee (bhagavā n).

He accepted a seat which was offered for a long time. He stood for some time because he was being praised, and then sat. He smiled out of his nature or to give mercy to the king. Or knowing the king’s arrangements and desires, he felt inner joy at the request of the daughter. Out of excitement Ś ukadeva calls to Parī kṣ it, “O son of the Kurus! ”

Text 40

ś rī -bhagavā n uvā ca

narendra yā cñ ā kavibhir vigarhitā

rā janya-bandhor nija-dharma-vartinaḥ

tathā pi yā ce tava sauhṛ decchayā

kanyā ṁ tvadī yā ṁ na hi ś ulka-dā vayam

Translation

The Supreme Lord said: O ruler of men, learned authorities condemn begging for a person in the royal order who is executing his religious duties. Even so, desiring your friendship, I ask you for your daughter, though we offer no gifts in exchange.

I will be satisfied by your giving your daughter. Begging by kṣ atriyas is condemned by poets like Vyā sa and especially condemned (vi-garhitaḥ ) for those following their own dharma. Stealing the girl in the svayaṁ bara is praised for kṣ atriyas. O king you know this (narendra)! For having a good relationship with you (tava sauhṛ decchayā ), or desiring that you have prema for me, I do not give a gift for certain (hi) for respecting the family. He uses the plural (vayam) to indicate the Yadu dynasty, out of respect for being born among them or to indicate the huge family of Yadus. Otherwise others would think him insignificant.

Text 41

ś rī -rā jovā ca

ko ’nyas te ’bhyadhiko nā tha kanyā -vara ihepsitaḥ

guṇ aika-dhā mno yasyā ṅ ge ś rī r vasaty anapā yinī

Translation

The King said: My Lord, who could be a better husband for my daughter than you, the exclusive abode of all qualities? On your body the goddess of fortune herself resides, never leaving you for any reason.

O Lord whom all people request to attain. One should desire to attain you. Who else is there, with qualities greater than yours? There is no one. His form is described as the reason for attaining him. Lakṣ mī, always very steady, resides on the chest of your form (aṅ ge) since you are the extraordinary abode of all qualities like truth and cleanliness.

Text 42

kintv asmā bhiḥ kṛ taḥ pū rvaṁ samayaḥ sā tvatarṣ abha

puṁ sā ṁ vī rya-parī kṣ ā rthaṁ kanyā -vara-parī psayā

Translation

But to ascertain the proper husband for my daughter, O protector of the devotees, we previously set a condition to test the prowess of her suitors.

Commentary

I and my relatives have made a rule previously. With a desire to obtain for my daughter a qualified groom (kanyā -vara-parī psayā ), or because of the desire of the groom for my daughter, we have made a rule in order to test the courage and strength of the man. You should also follow our rule, O maintainter of the devotees.

Text 43

saptaite go-vṛ ṣ ā vī ra durdā ntā duravagrahā ḥ

etair bhagnā ḥ su-bahavo bhinna-gā trā nṛ pā tmajā ḥ

Translation

These seven bulls are impossible to tame and stubborn, O hero. They have defeated many princes, breaking their limbs.

These (ete) are the seven bulls. He indicates their presence by pointing with his finger. Because of them or by them, many princes have been defeated, because their limbs were broken. They were sons of kings — young and strong. O hero (vī ra)! By your prowess you will tie them up, all by yourself. O joy of the Yadus! You should to this to give joy to the Yadus. O husband of Lakṣ mī! I agree to this because you are the master of Lakṣ mī.

Text 44

yadī me nigṛ hī tā ḥ syus tvayaiva yadu-nandana

varo bhavā n abhimato duhitur me ś riyaḥ -pate

Translation

Since you can subdue them, O descendant of Yadu, you will certainly be the appropriate bridegroom for my daughter, O Lord of Ś rī.

O joy of the Yadus! You should to this to give joy to the Yadus. O husband of Lakṣ mī! I agree to this because you are the master of Lakṣ mī. By subduing the bulls, you have permission to take my daughter. Or you are the appropriate groom since you are the husband of Rukmiṇ ī.

Text 45

evaṁ samayam ā karṇ ya baddhvā parikaraṁ prabhuḥ

ā tmā naṁ saptadhā kṛ tvā nyagṛ hṇ ā l lī layaiva tā n

Translation

Upon hearing these terms, the Lord tightened his clothing, expanded himself into seven forms and easily subdued the bulls.

Commentary

After hearing this rule the Lord bound his clothing. It should be understood that he smiled. He bound his clothing tightly, showing he was fully capable (prabhuḥ ) or being capable because of previous practice as a cowherd. Expanding his form into seven, he easily subdued the bulls. The word eva can also indicate that it only appeared that he had seven forms, since he moved so quickly.

Text 46

baddhvā tā n dā mabhiḥ ś aurir bhagna-darpā n hataujasaḥ

vyakarsal lī layā baddhā n bā lo dā ru-mayā n yathā

Translation

Ś auri tied up the bulls, whose pride and strength were now broken, and pulled them with ropes just as a child playfully pulls wooden toy bulls.

Commentary

They were like wooden toys pulled by strings by a child.

Text 47

tataḥ prī taḥ sutā ṁ raja dadau kṛ ṣ ṇ ā ya vismitaḥ

tā ṁ pratyagṛ hṇ ā d bhagavā n vidhi-vat sadṛ ś ī ṁ prabhuḥ

Translation

Then King Nagnajit, pleased and astonished, presented his daughter to Kṛ ṣ ṇ a. The Supreme Lord accepted this suitable bride in the proper Vedic fashion.

The king was astonished by this direct experience of Kṛ ṣ ṇ a’s amazing abilities. Or because he was pleased he smiled (vi-smitaḥ ) in a special way. Kṛ ṣ ṇ a accepted the bride or married her who was equal to himself in form and qualities (sadṛ ś ī m) according to the rules because he was capable of fulfilling the desire of his devotee (prabhuḥ ), because he manifested all powers (bhagavā n).

Text 48

rā ja-patnyaś ca duhituḥ kṛ ṣ ṇ aṁ labdhvā priyaṁ patim

lebhire paramā nandaṁ jā taś ca paramotsavaḥ

Translation

The King’s wives felt the greatest ecstasy upon attaining Kṛ ṣ ṇ a as the dear husband of the royal princess, and a mood of great festivity arose.

Commentary

The king’s wives felt the highest bliss when their daughter obtained her desired (priyam) husband. Therefore a huge festival took place.

Text 49

ś aṅ kha-bhery-ā nakā nedur gī ta-vā dya-dvijā ś iṣ aḥ

narā nā ryaḥ pramuditā ḥ suvā saḥ -srag-alaṅ kṛ tā ḥ

Translation

Conch shells, horns and drums resounded, along with vocal and instrumental music and the sounds of brā hmaṇ as, invoking blessings. The joyful men and women adorned themselves with fine clothing and garlands.

Commentary

The various sounds of conches etc. helped produce the festivity mentioned in the previous verse. The instruments accompanied the singing with rhythm. Dancing was also present. This produced joy in the men and women who were wearing fine clothing, garlands and ornaments such as earrings.

Texts 50–51

daś a-dhenu-sahasrā ṇ i pā ribarham adā d vibhuḥ

yuvatī nā ṁ tri-sā hasraṁ niṣ ka-grī va-suvā sasam

nava-nā ga-sahasrā ṇ i nā gā c chata-guṇ ā n rathā n

rathā c chata-guṇ ā n aś vā n aś vā c chata-guṇ ā n narā n

Translation

As the dowry, powerful King Nagnajit gave ten thousand cows, three thousand young maidservants wearing golden ornaments on their necks and bedecked in fine clothing, nine thousand elephants, a hundred times as many chariots as elephants, a hundred times as many horses as chariots, and a hundred times as many male servants as horses.

Commentary

The cows given had newly given birth to calves. He gave them with the calves. The king was fully capable of giving (prabhuḥ ) all these items. Cows are mentioned first because they were the best donation or since cows were very pleasing to Kṛ ṣ ṇ a. The servant girls are mentioned before the elephants and chariots because of their superiority of service etc. Successively, more elephants, chariots, horses and foot soldiers were given. The number of maid servants was only a third of the number of elephants. Niṣ kas only are mentioned since this was their main ornament, but it is understood the maid servants also wore other ornaments. The singular nā gā t, rathā t, and aś vā t are used to indicate a class. Narā n refers to servants and foot soldiers.

Text 52

dampatī ratham ā ropya mahatyā senayā vṛ tau

sneha-praklinna-hṛ dayo yā payā m ā sa koś alaḥ

Translation

The King of Koś ala, his heart melting with affection, had the bride and groom seated on their chariot, and then he sent them on their way surrounded by a great army.

Commentary

The king had the couple surrounded by a great army because his heart was extremely moist (praklinna) with tears caused by his affection.

Text 53

ś rutvaitad rurudhur bhū pā nayantaṁ pathi kanyakā m

bhagna-vī ryā ḥ su-durmarṣ ā yadubhir go-vṛ ṣ aiḥ purā

Translation

When the intolerant kings who had been rival suitors heard what had happened, they tried to stop Kṛ ṣ ṇ a on the road as he took his bride home. But just as the bulls had broken the kings’ strength before, the Yadu warriors broke it now.

Commentary

The kings heard about this in their various lands and then came. Kṛ ṣ ṇ a was somewhat delayed in Koś ala because of waiting for the correct constellation etc. for the wedding, conducted according to the rules. They obstructed him on the road because they were extremely intolerant in nature (sudurmarṣ ā ḥ ), proud of their heroism. But their valor was immediately crushed by the Yadus. This was the same as their previous condition of being defeated by the bulls.