Vaiṣṇava-toṣaṇī 18 страница

Because he is the one Lord (vibhuḥ ), he could expand in all the houses. This will explained later. In all houses he behaved like a householder (gṛ havā n iva) and performed actions according to Vedic rules for householders and actions filled with prema suitable for couples (gṛ ha-medhī yā n dharmā n) in order to teach the people (loka-guruḥ ) because he removes all suffering (hariḥ ). Or the word reme (enjoyed) from the previous verse is understood as well as the phrase “pastimes resembling the actions of ordinary people. ” Though he was full of all powers (vibhuḥ ) he acted like a householder. This indicates sweetness.

I gather a little of the merciful remnants of the sweet conversations joyfully sipped by Ś rī dhara Svā mī.

Chapter Sixty-one

Text 1

ś rī -ś uka uvā ca

ekaikaś as tā ḥ kṛ ṣ ṇ asya putrā n daś a-daś ā balā ḥ

ajī janann anavamā n pituḥ sarvā tma-sampadā

Translation

Ś ukadeva Gosvā mī said: Each of Kṛ ṣ ṇ a’s wives gave birth to ten sons, who were not less than their father, having all his personal opulence.

All the young women with slender bodies (tā ḥ abalā ḥ ) belonging to Kṛ ṣ ṇ a, endowed with all powers, gave birth to ten sons, not less in abundance than him.

Text 2

gṛ hā d anapagaṁ vī kṣ ya rā ja-putryo ’cyutaṁ sthitam

preṣ ṭ haṁ nyamaṁ sata svaṁ svaṁ na tat-tattva-vidaḥ striyaḥ

Translation

Because each of these princesses saw that Acyuta never left her palace, each thought herself the Lord’s favorite. These women did not understand the full truth about him.

Describing the attachment of the Lord for his wives and his wives for him, first the cause is described. They each thought they he did not leave their house, because he was personally present there at all times. They thought like this because they were princesses, the best among all daughters and the most important among all women. He never took leave from any house (acyutam). They each thought like this constantly to themselves (svam svam). But they did not know the truth: that he was in one house, but also in the other houses, because they were women (ś triyaḥ ), bewildered by intense prema.

Text 3

cā rv-abja-koś a-vadanā yata-bā hu-netra-

sa-prema-hā sa-rasa-vī kṣ ita-valgu-jalpaiḥ

sammohitā bhagavato na mano vijetuṁ

svair vibhramaiḥ samaś akan vanitā vibhū mnaḥ

Translation

The Supreme Lord’s wives were fully enchanted by his lovely, lotus face, his long arms and large eyes, his loving glances imbued with laughter, and his charming talks with them. With all their charms these ladies could conquer the mind of the all-powerful Lord.

The features of Kṛ ṣ ṇ a described are in order of increasing power to bewilder. More than his face, his long arms were attractive with their tight embrace. He could bewilder them because he was capable of astonishing attractiveness (bhagavā n). Though they were completely attracted to him (saṁ mohitā ḥ ), could they not at all control the mind of the powerful Lord by their intense bhakt? Yes, they could control his mind. Why? By their extraordinary charms, filled with special prema.

They were women, who could generate attraction in men. The Lord says:

ahaṁ bhakta-parā dhī no hy asvatantra iva dvija

sā dhubhir grasta-hṛ dayo bhaktair bhakta-jana-priyaḥ

O brā hmaṇ a! I am completely under the control of my devotees. I am not at all independent. My heart is controlled by the pure devotees. What to speak of my devotee, even those who are devotees of my devotee are very dear to me. SB 9. 4. 63

Thus by mutual love both parties became bewildered. Or they could control his mind in a special, way, like the gopī s controlled him.

Text 4

smā yā valoka-lava-darś ita-bhā va-hā ri

bhrū -maṇ ḍ ala-prahita-saurata-mantra-ś auṇ ḍ aiḥ

patnyas tu ś oḍ aś a-sahasram anaṅ ga-bā ṇ air

yasyendriyaṁ vimathitum karaṇ air na ś ekuḥ

Translation

The arched eyebrows of these sixteen thousand queens enchantingly expressed those ladies’ secret intentions through coyly smiling sidelong glances. Thus their eyebrows boldly sent forth conjugal messages. Yet even with these arrows of Cupid, and with other means as well, they could not agitate Lord Kṛ ṣ ṇ a’s senses.

Their charms are described. The phrases modify “with arrows of Cupid. ” Anaṅ ga-bā naiḥ also means “with arrows which pierce the sensitive points so that the limbs do not function. ” Their brows were like bows for the arrows. Arrow-like glances with intoxicated messages of love were released by their brows. But they could not agitate his senses as the gopī s did (vi-mathum).

The word tu means though. Though they were sixteen thousand (hundred and eight), they could not agitate his senses.

Text 5

itthaṁ ramā -patim avā pya patiṁ striyas tā

brahmā dayo ’pi na viduḥ padavī ṁ yadī yā m

bhejur mudā viratam edhitayā nurā ga-

hā sā valoka-nava-saṅ gama-lā lasā dyam

Translation

Thus these women obtained as their husband the master of the goddess of fortune, although even great devatā s like Brahmā do not know how to approach him. With ever-increasing pleasure, they felt loving attraction for him, exchanged smiling glances with him, eagerly anticipated associating with him in ever-fresh intimacy and enjoyed in many other ways.

Two verses are connected with the previous statement that they thought of themselves as dearest to the Lord. Or ramā -patim (husband of Lakṣ mī ) of this verse is illustrated in the next verse. Controlling his mind in this way (ittham) they attained the husband of Lakṣ mī.

This verse shows that Brahmā and others cannot compare to the queens in service. They had obtained the husband of Rukmiṇ ī or the husband of the gopī s as their husband. They enjoyed with him, experiencing increasing joy with great desire for fresh association through glances laden with love and smiles.

Text 6

pratyudgamā sana-varā rhaṇ a-pā da-ś auca-

tā mbū la-viś ramaṇ a-vī jana-gandha-mā lyaiḥ

keś a-prasā ra-ś ayana-snapanopahā ryaiḥ

dā sī -ś atā api vibhor vidadhuḥ sma dā syam

Translation

Although the Supreme Lord’s queens each had hundreds of maidservants, they chose to personally serve the Lord by approaching him humbly, offering him a seat, worshiping him with excellent paraphernalia, bathing and massaging his feet, giving him betel to chew, fanning him, anointing him with fragrant sandalwood paste, adorning him with flower garlands, dressing his hair, arranging his bed, bathing him and presenting him with various gifts.

Text 7

tā sā ṁ yā daś a-putrā ṇ ā ṁ kṛ ṣ ṇ a-strī ṇ ā ṁ puroditā ḥ

aṣ ṭ au mahiṣ yas tat-putrā n pradyumnā dī n gṛ ṇ ā mi te

Translation

Among Kṛ ṣ ṇ a’s wives, each of whom had ten sons, I previously mentioned eight principal queens. I shall now recite for you the names of those eight queens’ sons, headed by Pradyumna.

He will mention the names of the ten sons of the eight queens, and not the others. The mood of the story would be interrupted since there were so many sons to mention. Pradyumna was the first son.

Texts 8–9

cā rudeṣ ṇ aḥ sudeṣ ṇ aś ca cā rudehaś ca vī ryavā n

sucā ruś cā ruguptaś ca bhadracā rus tathā paraḥ

cā rucandro vicā ruś ca cā ruś ca daś amo hareḥ

pradyumna-pramukhā jā tā rukmiṇ yā ṁ nā vamā ḥ pituḥ

Translation

The first son of Queen Rukmiṇ ī was Pradyumna, and also born of her were Cā rudeṣ ṇ a, Sudeṣ ṇ a and the powerful Cā rudeha, along with Sucā ru, Cā rugupta, Bhadracā ru, Cā rucandra, Vicā ru and Cā ru, the tenth. None of these sons of Kṛ ṣ ṇ a was less than his father.

The sons were similar to their father, who was attractive (hariḥ ). With this intention they were all named Cā ru (attractive). They were not less (na avamaḥ ) than their father. This was stated before, but for emphasis it is repeated. The following lists are similar.

Texts 10–12

bhā nuḥ subhā nuḥ svarbhā nuḥ prabhā nur bhā numā ṁ s tathā

candrabhā nur bṛ hadbhā nur atibhā nus tathā ṣ ṭ amaḥ

ś rī bhā nuḥ pratibhā nuś ca satyabhā mā tmajā daś a

sā mbaḥ sumitraḥ purujic chatajic ca sahasrajit

viyayaś citraketuś ca vasumā n draviḍ aḥ kratuḥ

jā mbavatyā ḥ sutā hy ete sā mbā dyā ḥ pitṛ -sammatā ḥ

Translation

The ten sons of Satyabhā mā were Bhā nu, Subhā nu, Svarbhā nu, Prabhā nu, Bhā numā n, Candrabhā nu, Bṛ hadbhā nu, Atibhā nu (the eighth), Ś rī bhā nu and Pratibhā nu. Sā mba, Sumitra, Purujit, Ś atajit, Sahasrajit, Vijaya, Citraketu, Vasumā n, Draviḍ a and Kratu were the sons of Jā mbavatī. These ten, headed by Sā mba, were approved by their father.

The eighth son is particularly singled out because he was more effulgent than Cā rudeṣ ṇ a and others. Though Jā mbavatī was elder, Satyambhā ma’s sons are mentioned first because her sons were born first and were elder, or Satyabhā mā ’s love was superior. Ete indicates that Kṛ ṣ ṇ a had special affection for those sons. Thus Sā mba’s offenses was nullified. Actually his act was illusory, for teaching people.

Text 13

vī raś candro ’ś vasenaś ca citragur vegavā n vṛ ṣ aḥ

ā maḥ ś aṅ kur vasuḥ ś rī mā n kuntir nā gnajiteḥ sutā ḥ

Translation

The handsome sons of Nā gnajitī were Vī ra, Candra, Aś vasena, Citragu, Vegavā n, Vṛ ṣ a, Ā ma, Ś aṅ ku, Vasu and the Kunti.

Ś rī mā n (possessing beauty) can modify Vasu or Kunti. Or since Satyambhā mā ’s son was named Bhā nu, one son of Nā gnajiti was named Bhā nuś candra (instead of vī raś and candra in the text) and another son was named Ś rī mā n.

Text 14

ś rutaḥ kavir vṛ ṣ o vī raḥ subā hur bhadra ekalaḥ

ś ā ntir darś aḥ pū rṇ amā saḥ kā lindyā ḥ somako ’varaḥ

Translation

Ś ruta, Kavi, Vṛ ṣ a, Vī ra, Subā hu, Bhadra, Ś ā nti, Darś a and Pū rṇ amā sa were sons of Kā lindī. Her youngest son was Somaka.

Ekalaḥ means one and refers to each of the sons.

Text 15

praghoṣ o gā travā n siṁ ho balaḥ prabala ū rdhagaḥ

mā dryā ḥ putrā mahā ś aktiḥ saha ojo ’parā jitaḥ

Translation

Lakṣ maṇ ā ’s sons were Praghoṣ a, Gā travā n, Siṁ ha, Bala, Prabala, Ū rdhaga, Mahā ś akti, Saha, Oja and Aparā jita.

Saha,, Oja and Aparijita are the names. Or Saha, Oja and Aparijit. Saha and Oja are masculine. Or they are neuter forms, being the personifications of sahas and ojas.

Text 16

vṛ ko harṣ o ’nilo gṛ dhro vardhano ‘nnā da eva ca

mahā ṁ saḥ pā vano vahnir mitravindā tmajā ḥ kṣ udhiḥ

Translation

Mitravindā ’s sons were Vṛ ka, Harṣ a, Anila, Gṛ dhra, Vardhana, Annā da, Mahā ṁ sa, Pā vana, Vahni and Kṣ udhi.

Eva means api. Annā do pi mahā ṁ saś ca. The three words (including vardhana) have similar meaning. Sometimes mahā ṣ a is seen instead of mahā ṁ ś a.

Text 17

saṅ grā majid bṛ hatsenaḥ ś ū raḥ praharaṇ o ’rijit

jayaḥ subhadro bhadrā yā vā ma ā yuś ca satyakaḥ

Translation

Saṅ grā majit, Bṛ hatsena, Ś ū ra, Praharaṇ a, Arijit, Jaya and Subhadra were the sons of Bhadrā, together with Vā ma, Ā yur and Satyaka.

Ś rī dhara Svā mī mentions Ś aibya as another name of Bhadrā. However Ś aibya is another name of Mitravindā. This is probably a scribe’s error. This is understood from Viṣ ṇ u Purā ṇ a and at the meeting at Kurukṣ etra, where Mitrā vindā is addressed as Ś aibya. (SB 10. 83. 7)

Text 18

dī ptimā ṁ s tā mrataptā dyā rohiṇ yā s tanayā hareḥ

pradyamnā c cā niruddho ’bhū d rukmavatyā ṁ mahā -balaḥ

putryā ṁ tu rukmiṇ o rā jan nā mnā bhojakaṭ e pure

Translation

Dī ptimā n, Tā mratapta and others were the sons of Kṛ ṣ ṇ a and Rohiṇ ī. Kṛ ṣ ṇ a’s son Pradyumna fathered the greatly powerful Aniruddha in the womb of Rukmavatī, the daughter of Rukmī. O King, this took place while they were living in the city of Bhojakaṭ a.

Rohiṇ ī was the chief of the other sixteen thousand one hundred queens. The word ca means “but” to introduce a new topic, about grandsons. Also Rukmī was an enemy of the Lord. Rukmavatī gave birth to Aniruddha in his city. In astonishment Ś ukadeva says “O king! ” Or Aniruddha was shining (rā jan).

Text 19

eteṣ ā ṁ putra-pautrā ś ca babhū vuḥ koṭ iś o nṛ pa

mā taraḥ kṛ ṣ ṇ a-jā tī nā ṁ sahasrā ṇ i ca ṣ oḍ aś a

Translation

My dear King, the sons and grandsons of Kṛ ṣ ṇ a’s children numbered in the tens of millions. Sixteen thousand mothers gave rise to this dynasty.

Commentary

O king! Ś ukadeva expresses astonishment. Eteṣ ā ṁ refers to the Pradyumna and other sons of Kṛ ṣ ṇ a.

Text 20

ś rī -rā jovā ca

kathaṁ rukmy arī -putrā ya prā dā d duhitaraṁ yudhi

kṛ ṣ ṇ ena paribhū tas taṁ hantuṁ randhraṁ pratī kṣ ate

etad ā khyā hi me vidvan dviṣ or vaivā hikaṁ mithaḥ

Translation

King Parī kṣ it said: How could Rukmī give his daughter to his enemy’s son? After all, Rukmī had been defeated by Kṛ ṣ ṇ a in battle and was waiting for an opportunity to kill him. Please explain this to me, O learned one — how these two inimical parties became united through marriage.

How did Rukmī give his daughter to the son of his enemy? He was defeated by Kṛ ṣ ṇ a. He was waiting or searching for an opportunity to kill Kṛ ṣ ṇ a. O learned Ś ukadeva! You know the truth.

Text 21

anā gatam atī taṁ ca vartamā nam atī ndriyam

viprakṛ ṣ ṭ aṁ vyavahitaṁ samyak paś yanti yoginaḥ

Translation

Mystic yogī s can perfectly see that which has not yet happened, as well as things in the past or present, beyond the senses, remote or blocked by physical obstacles.

An explanation is given. Yogī s can see the future and past and even the present, beyond normal perception — at a great distance or with intervening obstacles. Since yogī s can see in this way, what to speak of you, the best of devotees? Or they can see Brahman (atī ndram), which is obstructed by mā yā (vyavahitam). They see he who is most excellent (viprakṛ ṣ tam), Kṛ ṣ ṇ a, greater than Nā rā yaṇ a because they practice bhakti-yoga. So Rukmī can definitely be seen.

Text 22

ś rī -ś uka uvā ca

vṛ taḥ svayaṁ -vare sā kṣ ā d anaṇ go ’ṇ ga-yutas tayā

rā jñ aḥ sametā n nirjitya jahā raika-ratho yudhi

Translation

Ś rī Ś ukadeva Gosvā mī said: At her svayaṁ -vara ceremony, Rukmavatī herself chose Pradyumna, who was the re-embodiment of Cupid. Then, although he fought alone on a single chariot, Pradyumna defeated the assembled kings in battle and took her away.

He was surrounded by the assembled kings who gathered to fight with him out of enmity, because they were foolish, though Pradyumna was chosen by her at the svayamvara. But he defeated them in battle. This shows his valor. After the marriage, to please his uncle he stayed a long time in his city. Or going to Dvā rakā he again came to that city and Aniruddha was born there.

Text 23

yady apy anusmaran vairaṁ rukmī kṛ ṣ ṇ ā vamā nitaḥ

vyatarad bhā gineyā ya sutā ṁ kurvan svasuḥ priyam

Translation

Though Rukmī always remembered his enmity toward Kṛ ṣ ṇ a, who had insulted him, in order to please his sister he sanctioned his daughter’s marriage to his nephew.

Rukmī always thought of his enemy Kṛ ṣ ṇ a, but gave his daughter out of affection for his sister Rukmiṇ ī. Pradyumna had excellence since he was the embodiment of Cupid (anaṅ ga aṅ ga-yutaḥ ).

Text 24

rukmiṇ yā s tanayā ṁ rā jan kṛ tavarma-suto balī

upayeme viś ā lā kṣ ī ṁ kanyā ṁ cā rumatī ṁ kila

Translation

O King, Balī, the son of Kṛ tavarmā, married Rukmiṇ ī ’s young daughter, large-eyed Cā rumatī.

Balī had the quality of strength and Cā rumatī was beautiful (viś ā lā kṣ ī m). He shone (rā jan) or O king (rā jan)! Kila means certainly. One should have no doubt about the marriage of the Lord’s daughter with a devotee since the Lord is affectionate to his devotee.

Text 25

dauhitrā yā niruddhā ya pautrī ṁ rukmy ā dadā d dhareḥ

rocanā ṁ baddha-vairo ’pi svasuḥ priya-cikī rṣ ayā

jā nann adharmaṁ tad yaunaṁ sneha-pā ś ā nubandhanaḥ

Translation

Rukmī gave his granddaughter Rocanā to his daughter’s son, Aniruddha, despite Rukmī ’s relentless feud with Kṛ ṣ ṇ a. Although Rukmī considered this marriage irreligious, he wanted to please his sister, bound as he was by the ropes of affection.

Though a sworn enemy of Kṛ ṣ ṇ a, Rukmī gave his grand-daughter to Aniruddha. He considered the marriage improper (adharmam), against normal custom but he consented to the marriage out of strong bonds of affection for his sister.

Text 26

tasminn abhyudaye rā jan rukmiṇ ī rā ma-keś avau

puraṁ bhojakaṭ aṁ jagmuḥ sā mba-pradyumnakā dayaḥ

Translation

On the joyous occasion of that marriage, O King, Rukmiṇ ī, Balarā ma, Kṛ ṣ ṇ a and several of the Lord’s sons, headed by Sā mba and Pradyumna, went to the city of Bhojakaṭ a.

On the occasion of the festival (abhyudaye), everyone including the young Yadus (ā dayaḥ ) went. Pradyumna is mentioned after Sā mba because he was in a minor position, since Rukmī would worry about his death when he came. The suffix ka also indicates the minor role. Ś ukadeva calls in bliss at the immanent death of the evil Rukmī.

Texts 27–28

tasmin nivṛ tta udvā he kā liṅ ga-pramukhā nṛ pā ḥ

dṛ ptā s te rukmiṇ aṁ procur balam akṣ air vinirjaya

anakṣ a-jñ o hy ayaṁ rā jann api tad-vyasanaṁ mahat

ity ukto balam ā hū ya tenā kṣ air rukmy adī vyata

Translation

After the wedding, a group of arrogant kings headed by the King of Kaliṅ ga told Rukmī, “You should defeat Balarā ma at dice. He’s not expert at dice, O King, but still he’s quite addicted to it. ” Thus advised, Rukmī challenged Balarā ma and began a gambling match with him.

The kings were mostly from the south, and were friends of Rukmī. Hari-vaṁ ś a describes this:

saṁ yuktā jñ ā tayaś caiva rukmiṇ aḥ suhṛ daś ca ye

ā hū tā rukmiṇ ā te 'pi tatrā jagmur narā dhipā ḥ

Kings who were relatives and friends of Rukmī, called by Rukmī, came there.

The proud kings instigated Rukmī against Balarā ma who was very strong (balam). Defeat him decisively (vi) and take away everything (ni). As a king (rā jan) you have great knowledge of dice. He has no knowledge. They gambled in the assembly.

te ś ubhā ṁ kā ñ cana-stambhā ṁ kusumair bhū ṣ itā jirā m /

sabhā m ā viviś ur hṛ ṣ ṭ ā ḥ siktā ṁ candana-vā riṇ ā //

nikṛ tyā taṁ jigī ṣ anto dā kṣ iṇ ā tyā narā dhipā ḥ /

maṇ imuktā ḥ suvarṇ aṁ ca tatrā ninyuḥ sahasraś aḥ //

tataḥ prā vartata dyū taṁ teṣ ā m arati-nā ś anam /

kalahā yā spadaṁ ghoraṁ durmatī nā ṁ kṣ ayā vaham //

Joyfully they entered the auspicious assembly hall with gold pillars, sprinkled with sandal wood water, decorated with flowers. The southern kings, desiring that Rukmī win over Balarā ma and defeat him, brought gems, pearls, and gold pieces by the thousands. The game started, destroying their anxiety. The game was filled with commotion, frightening and destructive to the wicked. Hari-vaṁ ś a

Text 29

ś ataṁ sahasram ayutaṁ rā mas tatrā dade paṇ am

taṁ tu rukmy ajayat tatra kā liṅ gaḥ prā hasad balam

dantā n sandarś ayann uccair nā mṛ ṣ yat tad dhalā yudhaḥ

Translation

In that match Balarā ma first accepted a wager of one hundred coins, then one thousand, then ten thousand. Rukmī won this first round, and the King of Kaliṅ ga laughed loudly at Balarā ma, showing all his teeth. Balarā ma could not tolerate this.

Commentary

Balarā ma first accepted a wager of one hundred coins, then one thousand, then ten thousand in the gambling match (tatra). When Rukmī defeated Balarā ma, Rukmī laughed loudly, conspicuously showing (san — darś ayan) his teeth. Balarā ma, famous for his prowess with his weapon, the plough, could not tolerate this. He became internally anger.

Text 30

tato lakṣ aṁ rukmy agṛ hṇ ā d glahaṁ tatrā jayad balaḥ

jitavā n aham ity ā ha rukmī kaitavam ā ś ritaḥ

Translation

Next Rukmī accepted a bet of one hundred thousand coins, which Balarā ma won. But Rukmī tried to cheat, declaring “I’m the winner! ”

Commentary

Rukmī bet a hundred thousand, to be given by the loser.

Text 31

manyunā kṣ ubhitaḥ ś rī mā n samudra iva parvaṇ i

jā tyā ruṇ ā kṣ o ’ti-ruṣ ā nyarbudaṁ glaham ā dade

Translation

Shaking with anger like the ocean on the full-moon day, handsome Balarā ma, his naturally reddish eyes even redder in his fury, accepted a wager of one hundred million gold coins.

Though endowed with a wealth of patience (ś rī mā n), and though not inclined to agitation, sometimes he becomes agitated, like the ocean. By nature he had red eyes, but by the agitation the eyes became redder. Or though having red eyes by nature, agitated by great anger, he moved his brows. Thus he was beautiful (ś rī mā n).

Text 32

taṁ cā pi jitavā n rā mo dharmeṇ a chalam ā ś ritaḥ

rukmī jitaṁ mayā treme vadantu prā ś nikā iti

Translation

Balarā ma fairly won this wager also, but Rukmī again resorted to cheating and declared, “I have won! Let these witnesses here say what they saw. ”

Balarā ma alone (api) won this wager, fairly (dharmeṇ a). Or by unfair means (adharmeṇ a) Rukmī resorted to cheating.

Text 33

tadā bravī n nabho-vā ṇ ī balenaiva jito glahaḥ

dharmato vacanenaiva rukmī vadati vai mṛ ṣ ā

Translation

Just then a voice from the sky declared, “Balarā ma has fairly won this wager according to the rules since he accepted the wager. Rukmī is surely lying. ”

Commentary

Since the sinful kings would act as witnesses and tell a lie, a voice spoke from the sky in order to increase Balarā ma’s fury so that he would kill sinful Rukmī. Balarā ma has won the wager according to the rules (dharmataḥ ) because he made a statement (vacanena) that he would accept the bet. Rukmī speaks falsely. Viṣ ṇ u Purā ṇ a describes Rukmī ’s words:

tvayokto 'yaṁ glahaḥ satyaṁ na mayaiṣ o ‘numoditaḥ /

evaṁ tvayā ced vijitaṁ vijitaṁ na mayā katham //

I do not accept it as true that you have won the wager. If you won, how is it that I did not win?

In Viṣ ṇ u Purā ṇ a, the voice in the sky spoke as follows:

vijitaṁ baladevena rukmiṇ ā bhā ṣ itaṁ mṛ ṣ ā /

anuktvā pi vacaḥ kiñ cit kṛ tam bhavati karmaṇ ā //

The wager has been won by Balarā ma. Rukmī speaks falsely. Even if words are not spoken, what is done is accomplished by the action.

Text 34

tā m anā dṛ tya vaidarbho duṣ ṭ a-rā janya-coditaḥ

saṅ karṣ aṇ aṁ parihasan babhā ṣ e kā la-coditaḥ