Vaiṣṇava-toṣaṇī 13 страница

Text 54

tā n asyataḥ ś ara-vrā tā n bandhu-priya-kṛ d arjunaḥ

gā ṇ ḍ ī vī kā layā m ā sa siṁ haḥ kṣ udra-mṛ gā n iva

Translation

Arjuna, wielder of the Gā ṇ ḍ ī va bow, was always eager to please his friend Kṛ ṣ ṇ a, and thus he drove back those opponents, who were shooting torrents of arrows at the Lord. He did this just as a lion drives away insignificant animals.

Arjuna drove them away easily because he had the Gā ṇ ḍ ī va bow. Why did he do this? He did it to please his friend. Arjuna came there because he heard of the attempts of evil kings to obstruct Kṛ ṣ ṇ a on the road.

Text 55

pā ribarham upā gṛ hya dvā rakā m etya satyayā

reme yadū nā m ṛ ṣ abho bhagavā n devakī -sutaḥ

Translation

Kṛ ṣ ṇ a, the chief of the Yadus, then took his dowry and Satyā to Dvā rakā and continued to live there happily.

Holding the wealth closely (upa — ā — gṛ hya), he went with Satyā to Dvā rakā. The kings could not prevent him from taking the wealth. The best of the Yadus, he was served by them. He was cared for by Devakī (devakī -sū taḥ ) since he appeared on earth for various pastimes (bhagavā n) as the supreme Lord. Or endowed will all powers (bhagavā n), he enjoyed.

Text 56

ś rutakī rteḥ sutā ṁ bhadrā ṁ upayeme pitṛ -ṣ vasuḥ

kaikeyī ṁ bhrā tṛ bhir dattā ṁ kṛ ṣ ṇ aḥ santardanā dibhiḥ

Translation

Bhadrā was a princess of the Kaikeya kingdom and the daughter of Kṛ ṣ ṇ a’s paternal aunt Ś rutakī rti. The Lord married Bhadrā when her brothers, headed by Santardana, offered her to him.

The brothers gave Bhadrā because Kṛ ṣ ṇ a was he who attracts all hearts (kṛ ṣ ṇ aḥ ).

Text 57

sutā ṁ ca madrā dhipater lakṣ maṇ ā ṁ lakṣ aṇ air yatā m

svayaṁ -vare jahā raikaḥ sa suparṇ aḥ sudhā m iva

Translation

Then the Lord married Lakṣ maṇ ā, the daughter of the King of Madra. Kṛ ṣ ṇ a appeared at her svayaṁ vara ceremony and took her away by himself, just as Garuḍ a once stole the devatā s’ nectar.

The king of Madra was named Bṛ hatsena. Lakṣ maṇ ā was endowed with auspicious marks (lakṣ aṇ aiḥ ). The king according to royal custom arranged for a svayaṁ vara, and later, knowing the desires of his daughter, arranged for the impossible piercing of the fish so that Kṛ ṣ ṇ a could attain her. It was pierced by Kṛ ṣ ṇ a. She accepted him. He conquered the kings on the road, who had come to oppose him with battle. By himself, he took her away to Dvā rakā. This is described later during the meeting at Kurukṣ etra. The example of Garuḍ a stealing nectar shows how alone he took her by defeating a host of kings.

Text 58

anyā ś caivaṁ -vidhā bhā ryā ḥ kṛ ṣ ṇ asyā san sahasraś aḥ

bhaumaṁ hatvā tan-nirodhā d ā hṛ tā ś cā ru-darś anā ḥ

Translation

Kṛ ṣ ṇ a also acquired thousands of other wives equal to these when he killed Bhaumā sura and freed the beautiful maidens the demon was holding captive.

He acquired thousands of wives who were endowed with qualities like Lakṣ maṇ ā ’s (evaṁ vidhā ḥ ). They were beautiful (cā ru-darś anā ḥ ). Or like the princesses starting with Rukmiṇ ī and ending with Lakṣ maṇ ā, he also attained many daughters of devatā s. This will be described in later chapters. Bhauma was born from Varā hā in the womb of Bhū mi (earth).

In Viṣ ṇ u Purā ṇ a earth says:

yadā ham uddhṛ tā nā tha tvayā sū kara-mū rtinā

tvat sparś a-saṁ bhavaḥ putras tadā yaṁ mayy ajā yata

O Lord! When you lifted me up in the form of a boar, by your touch, this son was born to me.

He had great strength. This is described later.

Chapter Fifty-nine

Text 1

ś rī -rā jovā ca

yathā hato bhagavatā bhaumo yena ca tā ḥ striyaḥ

niruddhā etad ā cakṣ va vikramaṁ ś ā rṅ ga-dhanvanaḥ

Translation

[King Parī kṣ it said: ] How was Bhaumā sura, who kidnapped so many women, killed by the Supreme Lord? Please narrate this adventure of Lord who holds the Ś ā rṅ ga bow.

How was Bhauma who kept the women in his house (niruddhā ) killed directly by the Lord who appeared to destroy demons (bhagavatā )? Narrate the astonishing story or the valor of the Lord. That was suitable since he held the Ś ā rṅ ga bow. Etad instead etam is poetic license. Or it indicates the general followed by the particular.

Texts 2–3

ś rī -ś uka uvā ca

indreṇ a hṛ ta-chatreṇ a hṛ ta-kuṇ ḍ ala-bandhunā

hṛ tā marā dri-sthā nena jñ ā pito bhauma-ceṣ ṭ itam

sa-bhā ryo garuḍ ā rū ḍ haḥ prā g-jyotiṣ a-puraṁ yayau

giri-durgaiḥ ś astra-durgair jalā gny-anila-durgamam

mura-pā ś ā yutair ghorair dṛ ḍ haiḥ sarvata ā vṛ tam

Translation

Ś ukadeva Gosvā mī said: After Bhauma had stolen the earrings belonging to Indra’s mother, along with Varuṇ a’s umbrella and the devatā s’ playground at the peak of Mandara mountain, Indra went to Kṛ ṣ ṇ a and informed him of these misdeeds. The Lord, taking his wife Satyabhā mā with him, then rode on Garuḍ a to Prā gyotiṣ a-pura, which was surrounded on all sides by fortifications consisting of hills, unmanned weapons, water, fire and wind, and by obstructions of mura-pā ś a wire.

Commentary

It should be understood that Indra went to Dvā rakā and informed Kṛ ṣ ṇ a. Viṣ ṇ u Purā ṇ a says:

dvā ravatyā ṁ sthite kṛ ṣ ṇ e ś akras tri-bhuvaneś varaḥ

ā jagā mā tha maitreya mattairā vata-pṛ ṣ ṭ hagaḥ

Indra, lord of the three worlds, mounted on intoxicated Airā vata, came to Dvā rakā where Kṛ ṣ ṇ a was staying.

Bhauma had also stolen the mountain playground of the devatā s, Mandara mountain, with its jeweled peak.

Stealing Varuṇ a’s umbrella and other acts of Bhauma are also described in Viṣ ṇ u Purā ṇ a.

bhaumo 'yaṁ narako nā ma prā gjyotiṣ a-pureś varaḥ /

karoti sarva-bhū tā nā m upaghā tam arindama //

deva-sidda-surā dī nā ṁ nṛ pā ṇ ā ṁ ca janā rdana /

hṛ tvā tu so 'suraḥ kanyā rurudhe nijamandire //

chatraṁ yat salila-srā vi ujjahā ra pracetasaḥ /

mandarasya tathā ś ṛ ṅ gaṁ hṛ tavā n maṇ i-parvatam //

amṛ ta-srā viṇ ī divye man mā tuḥ kṛ ṣ ṇ a kuṇ ḍ ale /

jahā ra so 'suro ‘dityā vā ñ chaty airā vataṁ gajam //

Bhauma, also called Naraka, the controller of Pragjyotiṣ a, is disturbing all living beings, the devatā s, Siddhas, sages, and kings, O lord. He has kidnapped young women and locked them in his palace. He has stolen Varuṇ a’s umbrella which flows with water. He has stolen the jeweled peak of Mandara. The demon stole my mother Aditi’s shining earrings which flow with nectar. He desires my elephant Airā vata.

He made his request while offering respects on the ground. That is understood from verse 41. Garuḍ a arrived just by calling him in his mind or he was in the vicinity ready to serve. Kṛ ṣ ṇ a mounted Garuḍ a with his wife since she wanted to see the excitement of retrieving the goods, and he wanted to present her with the pā rijā ta tree. Having her accompany him also indicates disregard for Bhauma’s ferocity. ”She will go with me to the battle and then desire the pā rijā ta tree, which I will bring back. I will derive pleasure when Rukmiṇ ī desires it. It is not that I desire to fight with Bhauma. ” This is how he felt in all the battles with demons. Indra returned to his city.

ā ruhyairā vataṁ nā gaṁ ś akro 'pi tridivaṁ yayau

tato jagā ma kṛ ṣ ṇ aś ca paś yatā ṁ dvā rakaukasā m

Mounting Airā vata, Indra returned to Svarga. Kṛ ṣ ṇ a went to Bhauma’s city while the people of Dvā rakā watched.

The wind defense was a strong wind, whirling around like a potter’s wheel. The various obstacles are here described as the Lord came to them. The order in which he pierced them is described later. The fortress of weapons consists of weapons used as obstacles (not held by warriors) which on begin touched produced injuries on the body. They were terrible (ghoraiḥ ) because they were sharp. Viṣ ṇ u Purā ṇ a describes the city:

prā gjyotiṣ a-purasyā pi samantā cchata-yojanam

ā citā mauravaiḥ pā ś aiḥ kṣ urā ntair dvija-sattama

The city was a hundred yojanas in length and breadth, piled up with sharp ropes of the Mura demon.

The word mauravaiḥ comes from Mura just as saukara comes from sū kara. The ropes were difficult to cut (dṛ ḍ haiḥ ).

Text 4

gadayā nirbibhedā drī n ś astra-durgā ṇ i sā yakaiḥ

cakreṇ ā gniṁ jalaṁ vā yuṁ mura-pā ś ā ṁ s tathā sinā

Translation

With his club the Lord broke through the rock fortifications; with his arrows, the weapon fortifications; with his disc, the fire, water and wind fortifications; and with his sword, the mura-pā ś a cables.

By throwing his club, Kṛ ṣ ṇ a pierced the mountains. It is understood he also used other weapons such as the cakra for piercing the mountains. He did this from afar, and destroyed all the fortifications completely (nir — bibheda). Previous the order was water, fire and wind fortresses. Here the fire is mentioned first. With the cakra possessing fire, he destroyed the fire wall easily by penetrating it with fire. Tathā indicates all or “in the same way. ”

Text 5

ś aṅ kha-nā dena yantrā ṇ i hṛ dayā ni manasvinā m

prā kā raṁ gadayā gurvyā nirbibheda gadā dharaḥ

Translation

With the sound of his conch shell Gadā dhara then shattered the traps on the fortress, along with the hearts of its brave defenders, and with his heavy club he demolished the surrounding ramparts.

The machines were placed on the fortress and threw balls of iron with special herbs. The sound of the conch shattered the machines and the hearts of the defenders. The heavy club destroyed the heavy walls. He did not take effort to destroy these walls because he did it simply by holding the club in his hand.

Text 6

pā ñ cajanya-dhvaniṁ ś rutvā yugā ntaś ani-bhī ṣ aṇ am

muraḥ ś ayā na uttasthau daityaḥ pañ ca-ś irā jalā t

Translation

The five-headed demon Mura, who was sleeping in the city’s moat, awoke and rose up out of the water when he heard the vibration of Kṛ ṣ ṇ a’s Pā ñ cajanya conch shell, a sound as terrifying as the thunder at the end of the cosmic age.

Mura slept in the water because he was a demon. By nature they indulge in drinking intoxicants. Or he was without worry, being unconquerable by weapons.

Text 7

tri-ś ū lam udyamya su-durnirī kṣ aṇ o

yugā nta-sū ryā nala-rocir ulbaṇ aḥ

grasaṁ s tri-lokī m iva pañ cabhir mukhair

abhyadravat tā rkṣ ya-sutaṁ yathoragaḥ

Translation

Shining with the blinding, terrible effulgence of the sun’s fire at the end of a millennium, Mura seemed to swallow up the three worlds with his five mouths. He lifted up his trident and attacked the Lord just as a snake attacks Garuḍ a.

Commentary

A longer meter is used in this verse as if one would sing it with excitement in describing the battle. Mura was difficult to behold because he shone like the sun at the end of the yuga. By nature he was terrifying (ulbaṇ aḥ ) since he seemed to swallow the three worlds with his five mouths.

With his mouths gaping, he rushed at the Lord just as snake attacks Garuḍ a. Or he rushed at Garuḍ a since he appeared to be a bigger target.

Text 8

ā vidhya ś ū laṁ tarasā garutmate

nirasya vaktrair vyanadat sa pañ cabhiḥ

sa rodasī sarva-diś o ’mbaraṁ mahā n

ā pū rayann aṇ ḍ a-kaṭ ā ham ā vṛ ṇ ot

Translation

Mura whirled his trident and then hurled it fiercely at Garuḍ a, roaring from all five mouths. The sound filled the sky and sky, all directions and the limits of outer space, until it reverberated against the very shell of the universe.

He hurled his trident with all his strength. The roaring filled the whole universe, including the heavens and earth (rodasī ). Instead of ambaram sometimes antaram is seen. This means Pā tā la.

Since sound arises in ether, the sound went to the five upper planets including Svarga since the space was large and went upwards. Not able to leave the universe, the sound returned down to earth and then expanded in all directions. Then after filling everything above, it entered a hole into the lower planets. Thus the sound gradually filled (pū rayan) the universe completely (ā ).

Text 9

tadā patad vai tri-ś ikhaṁ garutmate

hariḥ ś arā bhyā m abhinat tridhojasā

mukheṣ u taṁ cā pi ś arair atā ḍ ayat

tasmai gadā ṁ so ’pi ruṣ ā vyamuñ cata

Translation

Then with two arrows, the Lord struck the trident flying toward Garuḍ a and broke it into three pieces. Next, the Lord hit Mura’s mouths with several arrows, and the demon angrily hurled his club at the Lord.

Commentary

The trident approached Garuḍ a but did not reach him. Quickly (ojasā ) Kṛ ṣ ṇ a shot two arrows. The word api indicates the Lord’s great ability. Out of anger Mura opened his mouths and Kṛ ṣ ṇ a shot arrows into them, striking them all at the same time.

Text 10

tā m ā patantī ṁ gadayā gadā ṁ mṛ dhe

gadā grajo nirbibhide sahasradhā

udyamya bā hū n abhidhā vato ’jitaḥ

ś irā ṁ si cakreṇ a jahā ra lī layā

Translation

As Mura’s club sped toward him on the battlefield, Gadā graja intercepted it with his own and broke it into thousands of pieces. Mura then raised his arms high and rushed at the unconquerable Lord, who easily sliced off his heads with his disc weapon.

Present on the battlefield (mṛ dhe), the Lord took pleasure in fighting, because he was born before Gada to Vasudeva to take pleasure in fighting (gadā grajaḥ ). Or he was personally present in the battle (mṛ dhe), not hiding by illusory powers, because as the Lord he appeared as the elder brother of Gada. The demon ran facing him or near him (abhidhā vataḥ ). The Lord was full of great valor (ajitaḥ ) and thus easily cut off the demon’s heads, throwing them far away. Instead of ś irā ṁ si cakreṇ a sometimes ś ī rā ṁ si pañ cā pi (five heads) is seen. This indicates his heads were severed with the club. However the version with cakreṇ a seems correct since the next verse describes the act by comparing it to Indra’s using his thunderbolt to sever the peak of a mountain.

Text 11

vyasuḥ papā tā mbhasi kṛ tta-ś ī rṣ o

nikṛ tta-ś ṛ ṅ go ’drir ivendra-tejasā

tasyā tmajā ḥ sapta pitur vadhā turā ḥ

pratikriyā marṣ a-juṣ aḥ samudyatā ḥ

Translation

Lifeless, Mura’s decapitated body fell into the water like a mountain whose peak has been severed by the power of Indra’s thunderbolt. The demon’s seven sons, lamenting their father’s death, prepared to retaliate.

The head was like the peak of a mount cut decisively (nikṛ tta). Overcome with grief by the killing, the seven sons became angry in order to take revenge and became eager to fight.

Text 12

tā mro ’ntarikṣ aḥ ś ravaṇ o vibhā vasur

vasur nabhasvā n aruṇ aś ca saptamaḥ

pī ṭ haṁ puraskṛ tya camū -patiṁ mṛ dhe

bhauma-prayuktā niragan dhṛ tā yudhā ḥ

Translation

Ordered by Bhaumā sura, Mura’s seven sons — Tā mra, Antarikṣ a, Ś ravaṇ a, Vibhā vasu, Vasu, Nabhasvā n and Aruṇ a — followed their general, Pī ṭ ha, onto the battlefield bearing their weapons.

This verse reinforces the last verse. Saptamaḥ indicates that there were no other brothers, only seven. Pī tha was in front because he was the general. They were engaged by Bhauma, going with Pī ṭ ha. They held weapons. Otherwise, overcome with grief, losing all power of discrimination, they could leave the battle, ignoring everyone. Or naturally anger to take revenge, engaged by Bhauma, holding their weapons, with Pī ṭ ha in front, they left the city to fight, or to the field (mṛ dhe).

Text 13

prā yuñ jatā sā dya ś arā n asī n gadā ḥ

ś akty-ṛ ṣ ṭ i-ś ū lā ny ajite ruṣ olbaṇ ā ḥ

tac-chastra-kū ṭ aṁ bhagavā n sva-mā rgaṇ air

amogha-vī ryas tilaś aś cakarta ha

Translation

These fierce warriors furiously attacked invincible Kṛ ṣ ṇ a with arrows, knives, clubs, spears, swords and tridents, but the Supreme Lord, with unfailing prowess, cut this mountain of weapons into tiny pieces with his arrows.

They attacked the Lord (ajite) using various weapons, though he could not be conquered, because they became cruel (ulbaṇ ā ḥ ) from anger. The weapons were progressively more effective in weight and ability to kill. Rṣ ṭ i is a type of sword. The Lord cut down all (kuṭ am) of the weapons into small pieces with his extraordinary (sva) arrows, because his valor was unfailing (amogha-vī ryaḥ ) since he had all powers (bhagavā n). Ha indicates joy.

Text 14

tā n pī ṭ ha-mukhyā n anayad yama-kṣ ayaṁ

nikṛ tta-ś ī rṣ oru-bhujā ṅ ghri-varmaṇ aḥ

svā nī ka-pā n acyuta-cakra-sā yakais

tathā nirastā n narako dharā -sutaḥ

nirī kṣ ya durmarṣ aṇ a ā sravan-madair

gajaiḥ payodhi-prabhavair nirā kramā t

Translation

The Lord severed the heads, thighs, arms, legs and armor of these opponents led by Pī ṭ ha by means of his arrows and cakra, and sent them all to the abode of Yamarā ja. Narakā sura, the son of the earth, could not contain his fury when he saw the fate of his military leaders. Thus he went out of the citadel with elephants born from the Milk Ocean who were exuding mada from their foreheads out of excitement.

Commentary

They all went to the abode of Yama. They died. However after that they attained liberation. Acyuta here means that his weapons were unfailing in their purpose. The leaders were killed (nirastā n) by having their heads cut off etc. with ease, from far away, by the Lord’s weapons. Bhauma saw this because he went up on top of the fort. He was called Naraka because from birth he had a wicked nature, taking human heads in his mouth as soon as he was born. The story is told in the Kā lika Purā ṇ a. He was the son of the earth and thus had great power. He emerged (nirakramat) from the fort with elephants born from the Milk Ocean. This means that the elephants came in the family of Airā vata, who came from the Milk Ocean. Previously they were of that family, but now on the enemy’s side.

Text 15

dṛ ṣ ṭ vā sa-bhā ryaṁ garuḍ opari sthitaṁ

sū ryopariṣ ṭ ā t sa-taḍ id ghanaṁ yathā

kṛ ṣ ṇ aṁ sa tasmai vyasṛ jac chata-ghnī ṁ

yodhā ś ca sarve yugapac ca vivyadhuḥ

Kṛ ṣ ṇ a and his wife, mounted upon Garuḍ a, looked like a cloud with lightning sitting above the sun. Seeing the Lord, Bhauma released his Ś ataghnī weapon at him, whereupon all of Bhauma’s soldiers simultaneously attacked with their weapons.

On seeing the Lord with his wife, Naraka became furious. The second ca means api (even). His troops attacked at the same time. Or even though he saw this beauty, he was hard-hearted.

The troops were mounted on elephants or were just troops accompanying Naraka. Those with elephants were most prominent. They threw their weapons at the same time.

Text 16

tad bhauma-sainyaṁ bhagavā n gadā grajo

vicitra-vā jair niś itaiḥ ś ilī mukhaiḥ

nikṛ tta-bā hū ru-ś irodhra-vigrahaṁ

cakā ra tarhy eva hatā ś va-kuñ jaram

Translation

At that moment Gadā graja shot his sharp arrows at Bhaumā sura’s army. These arrows, displaying variegated feathers, soon reduced that army to a mass of bodies with severed arms, thighs and necks. The Lord similarly killed the opposing horses and elephants.

Commentary

“Arrows with variegated feathers” indicates that they went swiftly. Not only did the riders of the horses and elephants die but the horses and elephants also died.

Texts 17–19

yā ni yodhaiḥ prayuktā ni ś astrā strā ṇ i kurū dvaha

haris tā ny acchinat tī kṣ ṇ aiḥ ś arair ekaikaś as trī bhiḥ

uhyamā naḥ suparṇ ena pakṣ ā bhyā ṁ nighnatā gajā n

gurutmatā hanyamā nā s tuṇ ḍ a-pakṣ a-nakher gajā ḥ

puram evā viś ann ā rtā narako yudhy ayudhyata

Translation

Hari then struck down all the missiles and weapons the enemy soldiers threw at him, O hero of the Kurus, destroying each and every one with three sharp arrows. Meanwhile Garuḍ a, as he carried the Lord, struck the enemy’s elephants with his wings. Beaten by Garuḍ a’s wings, beak and talons, the elephants fled back into the city, leaving Narakā sura alone on the battlefield to oppose Kṛ ṣ ṇ a.

Ś astra means swords etc. and astrā ṇ i means arrows etc. The Lord was carried on Garuḍ a, who flew here and there with great speed at ease. This appeared most glorious and indicates Garuḍ a’s power. Though he was carrying the Lord, with his wings he beat the elephants. From this it is understood that the fighters were not riding the elephants. The elephants were situated separately. Some were killed and some injured. He attacked those in front with his beak, those on the sides with his wings, and those behind with his claws. This shows his speed and prowess. Naraka, remaining in the battle (yudhi), continued to fight. This indicates that he was fearless since he stayed after the elephants and troops were all defeated.

Text 20

dṛ ṣ ṭ vā vidrā vitaṁ sainyaṁ garuḍ enā rditaṁ svakaṁ

taṁ bhaumaḥ prā harac chaktyā vajraḥ pratihato yataḥ

nā kampata tayā viddho mā lā hata iva dvipaḥ

Translation

Seeing his army driven back and tormented by Garuḍ a, Bhauma attacked him with his spear, which had once defeated Indra’s thunderbolt. But though struck by that mighty weapon, Garuḍ a was not shaken. Indeed, he was like an elephant hit with a flower garland.

Commentary

He saw his troops scattered (vidrā vitam) since they were afflicted by Garuḍ a. Or he saw the troops somewhat scattered and somewhat afflicted. The army suffered because the elephants were their mainstay (and had fled). Or sainya can include the elephant drivers and horsemen. Struck by the weapon, Garuḍ a did not feel pain (he did not shake). A condition is indicated by the external symptoms. Or, Garuḍ a did not move (did not shake) from his place and his determination.

Text 21

ś ū laṁ bhaumo ’cyutaṁ hantum ā dade vitathodyamaḥ

tad-visargā t pū rvam eva narakasya ś iro hariḥ

apā harad gaja-sthasya cakreṇ a kṣ ura-neminā

Translation

Bhauma, frustrated in all his attempts, took up his spear to kill Kṛ ṣ ṇ a. But even before he could release it, the Lord cut off his head with his razor-sharp cakra as the demon sat atop his elephant.

Commentary

He cut off his head even before Bhauma could release his spear. He took off the head as if Bhauma was unaware (apa — aharat) because he used the cakra with sharp blades on its spokes.

Text 22

sa-kuṇ ḍ alaṁ cā ru-kirī ṭ a-bhū ṣ aṇ aṁ

babhau pṛ thivyā ṁ patitam samujjvalam

ha heti sā dhv ity ṛ ṣ ayaḥ sureś varā

mā lyair mukundaṁ vikiranta ī dire

Translation

Fallen on the ground, Bhaumā sura’s head shone brilliantly, decorated with earrings and an attractive helmet. As cries of “Alas, alas! ” and “Well done! ” arose, the sages and principal devatā s worshiped Mukunda by covering him with flower garlands.

Commentary

The head was attractive to people because it was the head of a demon that had fallen on the ground. Though the Lord created beauty, now it was confirmed. Thus in joy the head is described as shining (samujjvalam). The earrings were somewhat a cause of the head’s shining. Some who were very sinful at that place shouted in condemnation “Hā, hā ! ” This is according to Kṣ ī rasvā mī. The sages said (verb should be added) in joy “Good! ” The devatā s like Indra, covering Kṛ ṣ ṇ a with garlands, worshipped him.