Vaiṣṇava-toṣaṇī 20 страница

Translation

Ū ṣ ā worshiped Aniruddha with faithful service, offering him priceless garments, along with garlands, fragrances, incense, lamps, sitting places and so on. She also offered him beverages, all types of food, and sweet words. As he thus remained hidden in the young ladies’ quarters, Aniruddha did not notice the passing of the days, for his senses were captivated by Ū ṣ ā, whose affection for him ever increased.

As she was pleased with him, he was pleased with her. That is described in two verses. Ā dibhiḥ includes a bed. She worshipped him with drinks, chewable (bhojana) and unchewable (bhakṣ yaiḥ ) foods, with jokes (vā kyaiḥ ) and bhakti or services like washing his feet (ś uś ruṣ aṇ a).

His senses were stolen by Uṣ ā, famous for her beauty (tayā ), whose anurā ga increased in ever fresh ways (pravṛ ddha) continually. He thus became unware of how many days had passed, what was today and whether it was day or night. Why? His senses and mind were captured by Ū ṣ ā. This means he was bewildered by prema.

Texts 25–26

tā ṁ tathā yadu-vī reṇ a bhujyamā nā ṁ hata-vratā m

hetubhir lakṣ ayā ṁ cakrur ā pṛ ī tā ṁ duravacchadaiḥ

bhaṭ ā ā vedayā ṁ cakrū rā jaṁ s te duhitur vayam

viceṣ ṭ itaṁ lakṣ ayā ma kanyā yā ḥ kula-dū ṣ aṇ am

Translation

The guards eventually noticed unmistakable symptoms of romantic involvement in Ū ṣ ā, who, having broken her maiden vow, was being enjoyed by the Yadu hero and showing signs of conjugal happiness. The guards went to Bā ṇ ā sura and told him, “O King, we have detected in your daughter the kind of improper behavior that spoils the reputation of a young girl’s family.

In this way (tathā ) she was enjoyed by the hero of the Yadus (who was fearless and skillful), and had broken her vows as a maiden (hata-vratā m). Another version has hata-trapā m (destroyed shyness) since she was without shame. She was joyful (ā prī tā m). The signs of love could not be hidden. The guards — eunuchs or hunchbacks — servants of Bā ṇ a noticed this and told Bā ṇ a. O king! The servant should inform the king of his intentions. Or this is not respectable for the daughter of a king.

Text 27

anapā yibhir asmā bhir guptā yā ś ca gṛ he prabho

kanyā yā dū ṣ aṇ aṁ pumbhir duṣ prekṣ yā yā na vidmahe

Translation

“We have been carefully watching over her, never leaving our posts, O master, so we cannot understand how this maiden, whom no man can even see, has been corrupted within the palace. ”

We cannot understand how it happened. O master! By your power, no one can enter the inner chambers. She cannot even be seen by any man or even we cannot see her. She is kept inside the room. In this way they say they are not at fault.

Text 28

tataḥ pravyathito bā ṇ o duhituḥ ś ruta-dū ṣ aṇ aḥ

tvaritaḥ kanyakā gā raṁ prā pto ’drā kṣ ī d yadū dvaham

Translation

Very agitated to hear of his daughter’s corruption, Bā ṇ ā sura rushed at once to the maidens’ quarters. There he saw the pride of the Yadus, Aniruddha.

On hearing of his daughter’s corruption from the guards (tataḥ ) he went to her room, in pain, but quietly, secretly.

Texts 29–30

kā mā tmajaṁ taṁ bhuvanaika-sundaraṁ

ś yā maṁ piś aṅ gā mbaram ambujekṣ aṇ am

bṛ had-bhujaṁ kuṇ ḍ ala-kuntala-tviṣ ā

smitā valokena ca maṇ ḍ itā nanam

dī vyantam akṣ aiḥ priyayā bhinṛ mṇ ayā

tad-aṅ ga-saṅ ga-stana-kuṅ kuma-srajam

bā hvor dadhā naṁ madhu-mallikā ś ritā ṁ

tasyā gra ā sī nam avekṣ ya vismitaḥ

Translation

Bā ṇ ā sura saw before him Cupid’s own son, possessed of unrivaled beauty, with dark-blue complexion, yellow garments, lotus eyes and formidable arms. His face was adorned with effulgent earrings and hair, and also with smiling glances. As he sat opposite his most auspicious lover, playing with her at dice, there hung between his arms a garland of spring jasmines that had been smeared with kuṅ kuma powder from her breasts when he had embraced her. Bā ṇ ā sura was astonished to see all this.

Two verses describe Aniruddha. Because he was the son of Pradyumna who was Cupid, he was the most beautiful person in the worlds. His beauty is then described. His face was decorated with the effulgence of his locks and earrings.

He was playing dice with his beloved who was auspiciously dressed (aninṛ mṇ ayā ). This indicates that he was fearless. The garland smeared with her kuṁ kuma indicates his skill in love. Bā ṇ a saw Aniruddha from a distance and was astonished by his beauty, and by his coming there. Though later the monsoon season is mentioned, he wore jasmines which blossom in spring. Out of fear of Bā ṇ a, all the seasons were present in his city. Or according to Hari-vaṁ ś a, Ū ṣ ā had her dream on the waxing dvā daś ī of Vaiś ā khā month. Thus jasmines would blossom then. After spring ended, during the summer they looked everywhere for Aniruddha. After the monsoon season, when Mā rgaś ī rṣ a month arrived, they lamented. Or the garland made of jasmines, endowed with honey (madhu), rested on his shoulders. He was sitting. He did not rise out of fear when Bā ṇ a came.

Text 31

sa taṁ praviṣ ṭ aṁ vṛ tam ā tatā yibhir

bhaṭ air anī kair avalokya mā dhavaḥ

udyamya maurvaṁ parighaṁ vyavasthito

yathā ntako daṇ ḍ a-dharo jighā ṁ sayā

Translation

Seeing Bā ṇ ā sura enter with many armed guards, Aniruddha raised his iron club and stood resolute, ready to strike anyone who attacked him. He resembled death personified holding his rod of punishment.

Aniruddha who was playing dice or who was indescribable (saḥ ) because he was born in the dynasty of Madhu (mā dhavaḥ ) saw Bā ṇ a surrounded by warriors. Aniruddha stood there, ferocious and eager (vyavasthitaḥ ), contemptuous, ready to attack. An example is given.

Text 32

jighṛ kṣ ayā tā n paritaḥ prasarpataḥ

ś uno yathā ś ū kara-yū thapo ’hanat

te hanyamā nā bhavanā d vinirgatā

nirbhinna-mū rdhoru-bhujā ḥ pradudruvuḥ

Translation

As the guards converged on him from all sides, trying to capture him, Aniruddha struck them just as the leader of a pack of boars strikes back at dogs. Hit by his blows, the guards fled her quarters, running for their lives with shattered heads, thighs and arms.

They wanted to seize him, based on the news they received, or according to Hari-vaṁ ś a, to take him away. He struck the guards with his club, just a huge boar strikes dogs who surround him with a desire to grab it. The guards fled from her room or the room for young girls. Some had their heads, or thighs or arms completely crushed. Thus they fled in panic (pra-dudruvuḥ ).

Text 33

taṁ nā ga-pā ś air bali-nandano balī

ghnantaṁ sva-sainyaṁ kupito babandha ha

ū ṣ ā bhṛ ś aṁ ś oka-viṣ ā da-vihvalā

baddhaṁ niś amyā ś ru-kalā kṣ y arautsī t

Translation

But even as Aniruddha was striking down the army of Bā ṇ a, that powerful son of Bali angrily caught him with the mystic nā ga-pā ś a ropes. When Ū ṣ ā heard of Aniruddha’s capture, she was overwhelmed with grief and depression; her eyes filled with tears, and she wept.

Commentary

Though he was the son of Bali, who should have given joy to Bali, he gave grief to Bali. This is like using the word maṅ gala (auspicious) to denote the inauspicious (Mars is called maṅ gala). By the will of the Lord he was now the opposite. Vidura asked the questions:

apisvid ā ste bhagavā n sukhaṁ vo

yaḥ sā tvatā ṁ kā ma-dugho ’niruddhaḥ

yam ā mananti sma hi ś abda-yoniṁ

mano-mayaṁ sattva-turī ya-tattvam

How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call the source of the Vedas, who is instigates action of the mind, who is ś uddha-sattva and who is the fourth member of the catur-vyū ha? SB 3. 1. 34

He is called the source of the Vedas (ś abda-yonim). The Vedas are his breathing. He is worshipped as the mind (manomayam), just as Vā sudeva is worshipped as citta. He is the Lord, composed of ś uddha-sattva. He is the fourth member of the catur-vyū ha. In Viṣ ṇ u Dharmottara it is said:

kas tv asau kā la-rū peṇ a kalpā nteṣ u punah punaḥ

dṛ ṣ ṭ o yo na tvayā jñ ā tas tatra kautū halaṁ mama

Who is this person with the form of time at the end of the kalpa, whom you look at again and again and recognize? I am curious about this.

Markandeya Purā ṇ a says:

bhū yo bhū yas tv asau dṛ ṣ ṭ o mayā devo jagat-patiḥ

kalpa-kṣ aye na vijñ ā taḥ sa mā yā -mohitena vai

kalā -kṣ aye vyatī te tu taṁ devaṁ prapitā mahā t

aniruddha vijā mā mi pitaraṁ te jagat-patim.

The Lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmā that the Lord of the universe is your father, Aniruddha. Viṣ ṇ u-dharmottara 1. 79. 2-3

It is said in Padma Purā ṇ a:

aniruddho bṛ haḍ brahma pradyumir viś va-mohanaḥ

caturā tmā catur-varṇ aś catur-yuga-vidhā yakaḥ

catur bhedaika-viś vā tmā sarvotkṛ ṣ ṭ ā ṁ ś a-koṭ isuḥ

Aniruddha is the great Brahman, the son of Pradyumna, the enchanter of the universe. He has four forms, four colors and appears in the four yugas. He has four forms but is the one soul of the universe and gives rise to millions of attractive expansions.

rohiṇ ī -tanayo rā ma a-kā rā kś ara-saṁ bhavaḥ

taijasā tmakaḥ pradyumna u-kā rā kś ara-saṁ bhavaḥ

prā jñ ā tmako'niruddho'sau ma-kā rā kś ara-saṁ bhavaḥ

ardha-mā trā tmakaḥ kṛ ṣ ṇ o yasmin viś vaṁ pratiṣ ṭ hitam

Balarā ma gives rise to the syllable a. Pradyumna, in charge of dreaming, gives rise to the syllable u. Aniruddha, in charge of deep sleep, gives rise to the syllable m. Kṛ ṣ ṇ a in whom the universe is established is the candra bindu. Gopā la-tā panī Upaniṣ ad

Thus Aniruddha as an expansion of Kṛ ṣ ṇ a is supreme. Instead of balī sometimes balinam is seen. According to Hari-vaṁ ś a, Bā ṇ a was defeated in fighting with spears. Since he could not fight Aniruddha directly, Bā ṇ a tied him up using the wives of the snakes by trickery. Viṣ ṇ u Purā ṇ a says:

yudhyamā no yathā ś akti yadu-vī reṇ a nirjitaḥ //

mā yayā yuyudhe tena sa tadā mantricoditaḥ

Fighting as hard as he could, he was defeated by Aniruddha. Bā ṇ a, advised by his ministers, then fought using illusions.

Hearing the news, Ū ṣ ā lamented. The battle took place outside and she was within her room. Another version has niś ā mya instead of niś amya. Hari-vaṁ ś a says nagair viceṣ ṭ ataṁ dṛ ṣ tvā ū ṣ ā prā dymnim ā turā ḥ: seeing what the snakes did, Ū ṣ ā lamented for Aniruddha. Her eyes flowed with tears and she cried. The proper verb is arodī t. Araudiṣ ī t or arautsī t are poetic license.

Chapter Sixty-three

Text 1

ś ṛ ī -ś uka uvā ca

apaś yatā ṁ cā niruddhaṁ tad-bandhū nā ṁ ca bhā rata

catvā ro vā rṣ ikā mā sā vyatī yur anuś ocatā m

Translation

Ś ukadeva Gosvā mī said: O descendant of Bharata, the relatives of Aniruddha, not seeing him return, continued to lament after the four rainy months passed.

The word ca means “but. ” This indicates a change of subject. All the Yadus (bandhū nā m) and their male and female servants (indicated by second ca) continually lamented (anu — ś ocatā m). Four months of the monsoon completely passed (vi — atī yuh). This means it was now Mā rgaś ī rṣ a (December). After Ū sā ’s dream which occurred on the Dvā daś ī during waxing phase of Vaiś ā kha month, Aniruddha was brought to her on the first days of Jyeṣ ṭ ha month, according to Citralekhā ’s words in Hari-vaṁ ś a. Sapta-rā treṇ a te bhī ru darś ayiṣ yā my ahaṁ priyam: I will show you your beloved in seven nights time. Six months passed, including even the four months of the monsoon, since it was not possible to fight during the monsoon period. Or by the will of the Lord, delay was created for the battle between Bā ṇ a and Aniruddha. The first ca can also mean “and though the four months of the monsoon passed. ”

Or according to Ś ukadeva the abduction took place at the beginning of the monsoon. Ś ukadeva addresses Parī kṣ it with amazement, since in spite of the presence of the Lord, the Yadus did not know the whereabouts of Aniruddha. Or it is similar to their activities while being seemingly ignorant of Abhimanyu’ fall, during the Kurukṣ etra war.

Text 2

nā radā t tad upā karṇ ya vā rtā ṁ baddhasya karma ca

prayayuḥ ś oṇ ita-puraṁ vṛ ṣ ṇ ayaḥ kṛ ṣ ṇ a-daivatā ḥ

Translation

After hearing from Nā rada the news of Aniruddha’s deeds and his capture, the Vṛ ṣ ṇ is, who worshiped Kṛ ṣ ṇ a as their personal deity, went to Ś oṇ itapura.

Then (tat) hearing (ā karṇ ya) the news about Aniruddha (tat) from Nā rada, closely, secretly (upa) the Yadus went with great zeal (pra) to Ś onitapura because their deity was the supreme Lord Kṛ ṣ ṇ a. Since they went by his order or by his mercy, they possessed all powers.

Texts 3–4

pradyumno yuyudhā naś ca gadaḥ sā mbo ’tha sā raṇ aḥ

nandopananda-bhadrā dyā rā ma-kṛ ṣ ṇ ā nuvartinaḥ

akṣ auhiṇ ī bhir dvā daś abhiḥ sametā ḥ sarvato diś am

rurudhur bā ṇ a-nagaraṁ samantā t sā tvatarṣ abhā ḥ

Translation

With Balarā ma and Kṛ ṣ ṇ a in the lead, the chiefs of the Sā tvata clan — Pradyumna, Sā tyaki, Gada, Sā mba, Sā raṇ a, Nanda, Upananda, Bhadra and others — converged with an army of twelve divisions and laid siege to Bā ṇ asura’s capital, completely surrounding the city on all sides.

Atha means even Ś ā raṇ a, who was well known for bravery. Or this means “after Sā mba” showing the order of the warriors following after Kṛ ṣ ṇ a and Balarā ma. Nanda, Upananda and Bhadra were members of the Yadu dynasty. Other warriors like Kṛ tavarmā are included. Or Nanda, Upananda, and Bhadrasena, and others such as Ś rī dā mā (ā dyā ḥ ), refer to the leaders of the cowherd troops who lived in Dvā rakā out of affection for Kṛ ṣ ṇ a, or who went to battle with the Yadus often. Or they came from Vraja at this time quickly out of affection, worried about a battle with Ś iva. The word atha can mean this. They followed in front of Pradyumna and the rest. Balarā ma is mentioned before Kṛ ṣ ṇ a because he was the elder brother. Or out of affection he went in front during battle. Balarā ma (rā ma) gave pleasure to all and Kṛ ṣ ṇ a attracted everyone because of his affection.

The troops gathered with affection (sametā ḥ ) and continually attacked the fortress because they were the best of the Yadus. Or because of the presence of the cowherds they were the best according to the example of the umbrella carriers go (said if one person, the king, has an umbrella, everyone is said to have an umbrella). Or the cowherds were also Yadus according to Skanda Purā nā. Or the Yadus were the best of devotees (sā tvata).

Text 5

bhajyamā na-purodyā na- prā kā rā ṭ ṭ ā la-gopuram

prekṣ amā ṇ o ruṣ ā viṣ ṭ as tulya-sainyo ’bhiniryayau

Translation

Bā ṇ ā sura became filled with anger upon seeing them destroy his city’s suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.

They destroyed progressively interior areas of the city or more excellent elements of the city. Seeing this directly and through spies, Bā ṇ a left the city to face them with an equal army of twelve akṣ auhiṇ ī s since he had a great number of troops. He had more troops, but to show he would fight justly out of great pride, he brought only the same number of troops to fight.

Text 6

bā ṇ ā rthe bhagavā n rudraḥ sa-sutaḥ pramathair vṛ taḥ

ā ruhya nandi-vṛ ṣ abhaṁ yuyudhe rā ma-kṛ ṣ ṇ ayoḥ

Translation

Rudra, accompanied by his son Kā rtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarā ma and Kṛ ṣ ṇ a on Bā ṇ a’s behalf.

Ś iva had affection for his devotee (bhagavā n). Thus he drives away (dra) suffering (rud) of his devotees Thus he fought with Kṛ ṣ ṇ a and Balarā ma. Otherwise they would be displeased with him as a devotee.

Text 7

ā sī t su-tumulaṁ yuddham adbhutaṁ roma-harṣ aṇ am

kṛ ṣ ṇ a-ś aṅ karayo rā jan pradyumna-guhayor api

Translation

A most astonishing, tumultuous and hair-raising battle then commenced, with Kṛ ṣ ṇ a matched against Ś iva, and Pradyumna against Kā rtikeya.

There was great confusion (sutumulam), most astonishing or extraordinary. It made hairs stand on end. After the general description details are given. Ś ukadeva expresses astonishment at the battle, or the battle between Kṛ ṣ ṇ a and Ś iva. O king! Or the conflict was effulgent (rā jan).

Text 8

kumbhā ṇ ḍ a-kū pakarṇ ā bhyā ṁ balena saha saṁ yugaḥ

sā mbasya bā ṇ a-putreṇ a bā ṇ ena saha sā tyakeḥ

Translation

Balarā ma fought with Kumbhā ṇ da and Kū pakarṇ a, Sā mba with Bā ṇ a’s son, and Sā tyaki with Bā ṇ a.

Commentary

Balarā ma was paired with Kumbhā ṇ da and Kū pakarṇ a.

Text 9

brahmā dayaḥ surā dhī ś ā munayaḥ siddha-cā raṇ ā ḥ

gandharvā psaraso yakṣ ā vimā nair draṣ ṭ um ā gaman

Translation

Brahmā and the other ruling devatā s, along with Siddhas, Cā raṇ as and great sages, as well as Gandharvas, Apsarā s and Yakṣ as, all came in their celestial airplanes to watch.

The list of those who observed is from superior to inferior. The devatā s came mainly to make Ś iva come to his senses.

Texts 10–11

ś aṅ karā nucarā n ś aurir bhū ta-pramatha-guhyakā n

ḍ ā kinī r yā tudhā nā ṁ ś ca vetā lā n sa-vinā yakā n

preta-mā tṛ -piś ā cā ṁ ś ca kuṣ mā ṇ ḍ ā n brahma-rā kṣ asā n

drā vayā m ā sa tī kṣ ṇ ā graiḥ ś araiḥ ś ā rṅ ga-dhanuś -cyutaiḥ

Translation

With sharp-pointed arrows discharged from his bow Ś ā rṅ ga, Kṛ ṣ ṇ a drove away the various followers of Ś iva — Bhū tas, Pramathas, Guhyakas, Ḍ ā kinī s, Yā tudhā nas, Vetā las, Vinā yakas, Pretas, Mā tā s, Piś ā cas, Kuṣ mā ṇ ḍ as and Brahma-rā kṣ asas.

Kṛ ṣ ṇ a defeated the follows dispatched by Ś iva, in his fight with Kṛ ṣ ṇ a. This is described in two verses. The Bhū tas were born from devatā s. This list is progressively more ferocious and inferior in nature. Pretas are a type of Piś ā ca. Kṛ ṣ ṇ a drove them away, using arrows shot from his bow. Het did not kill them because they were followers of Ś iva. The arrows were thus unfailing in their target and swift.

Text 12

pṛ thag-vidhā ni prā yuṅ kta piṇ ā ky astrā ṇ i ś ā rṅ giṇ e

praty-astraiḥ ś amayā m ā sa ś ā rṅ ga-pā ṇ ir avismitaḥ

Translation

Ś iva, wielder of the trident, shot various weapons at Kṛ ṣ ṇ a, wielder of Ś ā rṅ ga. But Kṛ ṣ ṇ a was not in the least perplexed: he neutralized all these weapons with appropriate counterweapons.

They used weapons like the brahmā stra, shooting them separately. Kṛ ṣ ṇ a, holder of the bow, fought only with a bow rather than use his cakra because he was at a great distance from Ś iva. Ś iva, holder the trident, also fought with a bow. Kṛ ṣ ṇ a was not proud (avismitaḥ ) when Ś iva used his weapons. Or he did not smile during this battle.

Text 13

brahmā strasya ca brahmā straṁ vā yavyasya ca pā rvatam

ā gneyasya ca pā rjanyaṁ naijaṁ pā ś upatasya ca

Translation

Kṛ ṣ ṇ a counteracted a brahmā stra with another brahmā stra, a wind weapon with a mountain weapon, a fire weapon with a rain weapon, and Ś iva’s personal pā ś upatā stra weapon with his own personal weapon, the nā rā yaṇ ā stra.

Commentary

When Ś iva used a brahmā stra, Kṛ ṣ ṇ a also used a brahmā stra. The verb is in the previous verse. Naijam means “his own. ”

Text 14

mohayitvā tu giriś aṁ jṛ mbhaṇ ā streṇ a jṛ mbhitam

bā ṇ asya pṛ tanā ṁ ś aurir jaghā nā si-gadeṣ ubhiḥ

Translation

After making Ś iva faint by making him yawn with a yawning weapon, Kṛ ṣ ṇ a proceeded to strike down Bā ṇ ā sura’s army with his sword, club and arrows.

Commentary

Kṛ ṣ ṇ a made Ś iva faint with his yawning weapon. Hari-vaṁ ś a says:

sa-ś araḥ sa-dhanuś caiva haras tenā ś u jṛ mbhitaḥ

saṁ jñ ā ṁ na lebhe bhagavā n vijetā sura-rakṣ asā m

Ś iva, still holding his arrows and bow, suddenly yawned and lost consciousness because of the Lord’s weapon. The Lord was the conqueror of the demons.

The sword, the club and arrows are progressively more effective at a distance.

Text 15

skandaḥ pradyumna-bā ṇ aughair ardyamā naḥ samantataḥ

asṛ g vimuñ can gā trebhyaḥ ś ikhinā pakramad raṇ ā t

Translation

Kā rtikeya was distressed by the flood of Pradyumna’s arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.

Having described Kṛ ṣ ṇ a’s victory, now Ś ukadeva describes other victories of his followers in two verses. He fled on the peacock because without it, he could not move, being in great pain.

Text 16

kumbhā ṇ ḍ a-kū pakarṇ aś ca petatur muṣ alā rditau

dudruvus tad-anī kani hata-nā thā ni sarvataḥ

Translation

Kumbhā ṇ ḍ a and Kū pakarṇ a, tormented by Balarā ma’s club, fell down dead. When the soldiers of these two demons saw that their leaders had been killed, they scattered in all directions.

Commentary

It should be understood that Bā ṇ a’s son was defeated by Sā mba.

Text 17

viś ī ryamā ṇ am sva-balaṁ dṛ ṣ ṭ vā bā ṇ o ’ty-amarṣ itaḥ

kṛ ṣ ṇ am abhyadravat saṅ khye rathī hitvaiva sā tyakim

Translation

Bā ṇ ā sura was furious to see his entire military force being torn apart. Leaving his fight with Sā tyaki, he charged across the battlefield on his chariot and attacked Kṛ ṣ ṇ a.

His troops were destroyed or broken. Or he saw in the fight with Sā tyakī that his power had withered away. Fighting with him was useless. Why waste my powers? I should fight with the main opponent, Kṛ ṣ ṇ a. He thus charged towards Kṛ ṣ ṇ a quickly since he mounted a chariot with a charioteer named Nandī ś vara.

nandī ś a-saṁ gṛ hī tā ś vam adhirū ḍ ho mahā ratham /

bā ṇ as tatrā yayau yoddhuṁ kṛ ṣ ṇ a-kā rṣ ṇ ibalaiḥ saha //

Bā ṇ a, mounted on a huge chariot with horses guided by Nandī ś a, then came to fight with Kṛ ṣ ṇ a and his armies. Viṣ ṇ u Purā ṇ a

Though it was not proper to give up fighting the opponent, he gave up Sā tyaki without winning (eva has meaning of vā ) because he was very angry.

Text 18

dhanū ṁ ṣ y ā kṛ ṣ ya yugapad bā ṇ aḥ pañ ca-ś atā ni vai