Vaiṣṇava-toṣaṇī 27 страница

sahasotthā ya govindo dadā v ā sanam uttamam

upaviṣ ṭ aṁ tadā rā maṁ papraccha kuś alaṁ vraje

bā ndhaveṣ u ca sarveṣ u goṣ u caiva janā rdanaḥ

pratyuvā ca tato rā mo bhrā taraṁ sā dhu-bhā ṣ iṇ am

sarveṣ ā ṁ kuś alaṁ kṛ ṣ ṇ a yeṣ ā ṁ kuś alam icchasi

tatas tayor vicitrā ś ca paurā ṇ yaś ca kathā bhavan /

vasudevā grataḥ puṇ yā rā makeś avayos tadā //

Balarā ma, still wearing a traveler’s dress, beautiful with a new garland on his chest, embraced Kṛ ṣ ṇ a. Seeing Balarā ma coming quickly, Kṛ ṣ ṇ a rose and offered him an excellent seat. Seeing him, Kṛ ṣ ṇ a asked him about the welfare of all his friends and the cows. Balarā ma answered his brother who spoke sweetly. “O Kṛ ṣ ṇ a! All those for whose good health you desire, are fine. ” Then the two spoke on various subjects of former times in front of Vasudeva.

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It seemed like a single night because of newer and newer experiences. The gopī s were endowed with more sweetness than the women of Svarga. From far off, Kṛ ṣ ṇ a sent this enjoyment to Balarā ma because he was pleased in his heart with how Balarā ma had appeased his gopī s. Balarā ma consoled all of Kṛ ṣ ṇ a’s friends and even his gopī s when he came, more than they had been previously, because he revealed to them their eternal pastimes with Kṛ ṣ ṇ a. Kṛ ṣ ṇ a, understanding this, was also consoled. Balarā ma says sarveṣ ā m kuś alaṁ kṛ ṣ ṇ a yeṣ ā ṁ kuś alam icchasi: O Kṛ ṣ ṇ a, all those whose good health you desired are in good health. (Hari-vaṁ ś a) In showing the prakaṭ a pastimes, there is no detailed description of Balarā ṁ a leaving Vraja, since that portion was filled with suffering. Viṣ ṇ u Purā ṇ a merely says mā sa-dvayena yā taś ca punaḥ sa dvā rakā ṁ purī m: staying two months, Balarā ma returned to Dvā rakā. Hari-vaṁ ś a describes Kṛ ṣ ṇ a’s meeting with Balarā ma:

tathaivā dhvanyaveṣ eṇ a sopaś liṣ ṭ o janā rdanam

pratyagra-vana-mā lena vakṣ asā bhivirā jatā

sa dṛ ṣ ṭ vā tū rṇ am ā yā ntaṁ rā maṁ lā ṅ gala-dhā riṇ am

sahasotthā ya govindo dadā v ā sanam uttamam

upaviṣ ṭ aṁ tadā rā maṁ papraccha kuś alaṁ vraje

bā ndhaveṣ u ca sarveṣ u goṣ u caiva janā rdanaḥ

pratyuvā ca tato rā mo bhrā taraṁ sā dhu-bhā ṣ iṇ am

sarveṣ ā ṁ kuś alaṁ kṛ ṣ ṇ a yeṣ ā ṁ kuś alam icchasi

tatas tayor vicitrā ś ca paurā ṇ yaś ca kathā bhavan /

vasudevā grataḥ puṇ yā rā makeś avayos tadā //

Because they were in the assembly, general questions and answers were given. In private Kṛ ṣ ṇ a asked about his gopī s.

Chapter Sixty-six

Text 1

ś rī -ś uka uvā ca

nanda-vrajaṁ gate rā me karū ṣ ā dhipatir nṛ pa

vā sudevo ’ham ity ajñ o dū taṁ kṛ ṣ ṇ ā ya prā hiṇ ot

Translation

Ś ukadeva Gosvā mī said: O King, while Balarā ma was away visiting Nanda’s village of Vraja, the ruler of Karū ṣ a, foolishly thinking “I am the Supreme Lord, Vā sudeva, ” sent a messenger to Lord Kṛ ṣ ṇ a.

The incident of killing Pauṇ ḍ raka took place while Balarā ma was in Vraja. Foolish Pauṇ ḍ raka though that since Kṛ ṣ ṇ a was alone he could kill him by himself. Because he was a fool, he sent a messenger to Kṛ ṣ ṇ a, directly bhagavā n, saying “I am Vā sudeva. ” Ś ukadeva calls to Parī kṣ it in amusement. O king!

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On remember how Balarā ma consoled Gokula, becoming contented in heart, he then spoke on remembering a funny incident in Dvā rakā after Balarā ma had gone to Vraja. When Balarā ma went to Vraja, Pauṇ ḍ raka thought Kṛ ṣ ṇ a would be alone in Dvā rakā. If Balarā ma had been present, the incident would not have taken place since he would have become uncontrollably angry in the beginning. Pauṇ ḍ raka announced through the messenger that he was Vā sudeva, since he was a fool (ajñ ah), without intelligence at all. Because of this he thought that the title of Supreme Lord had been assigned to Kṛ ṣ ṇ a as it had done so for himself. Ś ukadeva calls out to Parī kṣ it in amusement.

Text 2

tvaṁ vā sudevo bhagavā n avatī ṛ no jagat-patiḥ

iti prastobhito bā lair mena ā tmā nam acyutam

Translation

Pauṇ ḍ raka was emboldened by the flattery of childish men, who told him, “You are Vā sudeva, the Supreme Lord and master of the universe, who have now descended to the earth. ” Thus he imagined himself to be the infallible Lord.

Commentary‘

His foolishness and sending the messenger are described in two verses. Fools praised him. “You are Vā sudeva since you pervade all beings, and you are Bhagavā n, endowed with all powers. Thus you, the Lord of the universe, have not appeared on earth. ” He thought he was the Lord, full of all powers (acyutam).

Text 3

dū taṁ ca prā hiṇ on mandaḥ kṛ ṣ ṇ ā yā vyakta-vartmane

dvā rakā yā ṁ yathā bā lo nṛ po bā la-kṛ to ’budhaḥ

Translation

Thus slow-witted King Pauṇ ḍ raka sent a messenger to the inscrutable Kṛ ṣ ṇ a at Dvā rakā. Foolish Pauṇ ḍ raka thought himself to be the Lord just like an unintelligent child whom other children make a king thinks he is a king.

Not only did he think this, but he sent a messenger to Dvā rakā. He is again called a fool out of amusement. He was completely foolish or the lowest human (mandaḥ ) because Kṛ ṣ ṇ a was invisible to the non-devotees (avyakta-rū pā ya). Or he sent him a message, though Kṛ ṣ ṇ a was clearly the Lord (ā vyakta-rū pā ya) since he manifested all powers. Another version has avyakta-vartmane: his path is not visible, since Pauṇ ḍ raka could not understand the truth about him. Or this shows Pauṇ ḍ raka’s foolishness. He thought himself to be the Lord just as a child thinks himself a king, made a king by other boys. Or he was like a child, unintelligent.

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Not only did he think this, but he sent a messenger to Dvā rakā, which was filled with devatā s, sages and kings. He is again called a fool out of amusement. He was completely foolish (mandaḥ ) since he thought he was the Lord just as a foolish child is made into a king by other children and believes it. He sent the messenger to Kṛ ṣ ṇ a whose path is not clear. Thus it was suitable to send such a message, since it was impossible for him to know the truth about Kṛ ṣ ṇ a. Pauṇ ḍ raka was foolish like a child.

Text 4

dū tas tu dvā rakā m etya sabhā yā m ā sthitaṁ prabhum

kṛ ṣ ṇ aṁ kamala-patrā kṣ aṁ rā ja-sandeś am abravī t

Translation

Arriving in Dvā rakā, the messenger found lotus-eyed Kṛ ṣ ṇ a in his royal assembly and relayed the King’s message to that almighty Lord.

The messenger was also a fool (tu). He spoke to Kṛ ṣ ṇ a, lord of the Yadus or of the universe (prabhum), since he was directly Bhagavā n (kṛ ṣ ṇ am). He was full of all powers (prabhum) and most beautiful (kamala-patrā kṣ am). Thus he was qualified as bhagavā n. Or with his lotus eyes he glanced at the messenger curiously, intently.

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The messenger was also a fool (tu). He went to Dvā rakā, filled with amazing wealth. He spoke the message to Kṛ ṣ ṇ a, Svayam Bhagavā n, endowed with all powers (prabhum), endowed with the highest beauty (kamala-patrā kṣ am) who was seated in the assembly protected by the mighty. The three phrases prabhum, kṛ ṣ ṇ am and kamala-patrā kṣ am, are in order to increasing excellence. These words indicate that he was worthy of being the Lord. The Lord looked at the messenger curiously with his lotus eyes which were especially bright.

Text 5

vā sudevo ’vatī rno ’ham eka eva na cā paraḥ

bhū tā nā m anukampā rthaṁ tvaṁ tu mithyā bhidhā ṁ tyaja

Translation

[On Pauṇ ḍ raka’s behalf, the messenger said: ] I am the one and only Lord Vā sudeva, and there is no other. It is I who have descended to this world to show mercy to the living beings. Therefore give up your false name.

Commentary

I am the only Vā sudeva and have appeared to give mercy to all beings. There is no other Vā sudeva since there is only one Supreme Lord. Therefore give up the false name of Vā sudeva since the derivation of the word means he who lives in all beings. The meaning “son of Vasudeva” is a conventional usage only. Since I give mercy to all beings, it was not proper that you acted unfavorably to me by killing kings and their armies. Or, give up the designation of showing mercy to all beings. Otherwise, in the fight between us, there will be affliction of all beings or of the people of Dvā rakā.

Text 6

yā ni tvam asmac-cihnā ni mauḍ hyā d bibharṣ i sā tvata

tyaktvaihi mā ṁ tvaṁ ś araṇ aṁ no ced dehi mamā havam

Translation

O Sā tvata, give up my personal symbols, which out of foolishness you now carry, and come to me for shelter. If you do not, then you must give me battle.

He speaks further. You hold these symbols which are mine. O Sā tvata, member of the Yadu clan or O devotee! He says this in disrespect. There is another, real meaning to the verse. Make me give up my false designation. Accept my house.

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In verse 20 the Lord will order Pauṇ ḍ raka to do this.

The real meaning of the present verse is as follows. You eternally hold the symbols like the cakra, which I have imitated out of foolishness. Throw your cakra at me and make me surrender to you since you will liberate me. If you do not release your weapon quickly then give me a fight. In verse 8 the Lord says exactly these words to the messenger and to Pauṇ ḍ raka. Since the messenger spoke with hatred and mockery, seeing the Lord just as the wrestlers saw him in Kaṁ sa’s arena, concerning shelter, in verse 9 the Lord answers, “You will become the shelter of dogs. ” Later he answers in verse 20, “I will certainly take shelter of you if I do not wish to fight you. ”

Text 7

ś rī -ś uka uvā ca

katthanaṁ tad upā karṇ ya pauṇ ḍ rakasyā lpa-medhasaḥ

ugrasenā dayaḥ sabhyā uccakair jahasus tadā

Translation

Ś ukadeva Gosvā mī said: King Ugrasena and the other members of the assembly laughed loudly when they heard this vain boasting of unintelligent Pauṇ ḍ raka.

Hearing near the Lord (upakarṇ ya) the astonishing, boasting words of the fool Pauṇ ḍ raka, immediately (tadā ) the members loudly laughed together in the assembly (sabhyā ḥ ).

— — — — — — — — -

Hearing the boastful words of Pauṇ ḍ raka, who had little intelligence, Ugrasena and others laughed loudly in the presence (upa) of the Lord.

Text 8

uvā ca dū taṁ bhagavā n parihā sa-kathā m anu

utsrakṣ ye mū ḍ ha cihnā ni yais tvam evaṁ vikatthase

Translation

The Lord, after enjoying the jokes of the assembly, told the messenger [to relay a message to his master: ] “You fool, I will indeed let loose the weapons you boast of in this way.

Commentary

After the assembly had laughed loudly (parihā sa-kathā m anu) at the false talks, the Lord spoke to the messenger. You said, “Give up your weapons. ” Yes, I will release those weapons about which you boast. Or, I will release on you my weapons which you praise as my symbols (yaiḥ ).

Text 9

mukhaṁ tad apidhā yā jñ a kaṅ ka-gṛ dhra-vaṭ air vṛ taḥ

ś ayiṣ yase hatas tatra bhavitā ś araṇ aṁ ś unā m

Translation

“When you lie dead, O fool, your face covered by vultures, herons and vaṭ a birds, you will become the shelter of dogs. ”

Commentary

You said that you would surrender to me. That fate will be accomplished with surrender to dogs and not others. After speaking like this, after turning your face downwards when you fall, cover it with sand and lie down dead. Other people when sleeping cover their faces with cloth. The vultures and herons will be your assistants at that time. The vaṭ a is a bird with a sharp beak that loves to eat meat. Another meaning by joining this verse with the previous verse is “I will throw my weapons at you and they will make you lie down dead. Those weapons about which you boasted will cover your face. ”

Text 10

iti dū tas tam ā kṣ epaṁ svā mine sarvam ā harat

kṛ ṣ ṇ o ’pi ratham ā sthā ya kā ś ī m upajagā ma ha

Translation

When the Lord had thus spoken, the messenger conveyed his insulting reply to his master in its entirety. Kṛ ṣ ṇ a then mounted his chariot and went to the vicinity of Kā ś ī.

Commentary

Instead of tam ā kṣ epam sometimes tad ā kṣ epam is seen. Kṛ ṣ ṇ a went near (upa) Kā ś ī. Ha indicates joy. Or he went to Karū ṣ a which was near Kā ṣ ī.

Text 11

pauṇ ḍ rako ’pi tad-udyogam upalabhya mahā -rathaḥ

akṣ auhiṇ ī bhyā ṁ saṁ yukto niś cakrā ma purā d drutam

Translation

Upon observing Kṛ ṣ ṇ a’s preparations for battle, the mighty warrior Pauṇ ḍ raka quickly went out of the city with two full military divisions.

Commentary

Pauṇ ḍ raka was a might warrior (mahā -rathaḥ ) or he is said to have mounted a great chariot (mahā -rathaḥ ) because he got on a chariot with the flag of Garuḍ a.

Texts 12–14

tasya kā ś ī -patir mitraṁ pā rṣ ṇ i-grā ho ’nvayā n nṛ pa

akṣ auhiṇ ī bhis tisṛ bhir apaś yat pauṇ ḍ rakaṁ hariḥ

ś aṅ khā ry-asi-gadā -ś ā rṅ ga- ś rī vatsā dy-upalakṣ itam

bibhrā ṇ aṁ kaustubha-maṇ iṁ vana-mā lā -vibhū ṣ itam

kauś eya-vā sasī pī te vasā naṁ garuḍ a-dhvajam

amū lya-mauly-ā bharaṇ aṁ sphuran-makara-kuṇ ḍ alam

Translation

Pauṇ ḍ raka’s friend, the King of Kā ś ī, followed behind, O King, leading the rear guard with three akṣ auhiṇ ī divisions. Kṛ ṣ ṇ a saw that Pauṇ ḍ raka was carrying the Lord’s own insignia, such as the conch, disc, sword and club, and also an imitation Ś ā rṅ ga bow and Ś rī vatsa mark. He wore a mock Kaustubha gem, was decorated with a garland of forest flowers and was dressed in upper and lower garments of fine yellow silk. His banner bore the image of Garuḍ a, and he wore a valuable crown and gleaming, shark-shaped earrings.

Nṛ paḥ indicates that he had great wealth. He had three akṣ auhiṇ is. The Lord had natural dress etc. being all attractive (hariḥ ). Or he would take Pauṇ ḍ aka’s life (hariḥ ). Pauṇ ḍ raka’s clothing and Ś rī vatasa were fake. This will be explained later. Viṣ ṇ u Purā ṇ a says vakṣ asy alaṅ kṛ taṁ cā sya ś rī vatsaṁ dadṛ ṣ e hariḥ: the Lord saw him with ornaments and Ś rī vatsa on his chest. The word ā di indicates the lotus and other symbols. He added two arms with effort, with some similarity to the Lord’s. His crown and ornaments were imitations that looked like the Lord’s fine ornaments.

Text 15

dṛ ṣ ṭ vā tam ā tmanas tulyaṁ veṣ aṁ kṛ trimam ā sthitam

yathā naṭ aṁ raṅ ga-gataṁ vijahā sa bhṛ ś aṁ harī ḥ

Translation

Kṛ ṣ ṇ a laughed heartily when he saw how the King had dressed in exact imitation of his own appearance, just like an actor on a stage.

His ornaments were imitation (kṛ trimam) whereas the Lord’s were naturally manifested. He had dressed with skill. Thus the Lord laughed especially loud.

Text 16

ś ulair gadā bhiḥ parighaiḥ ś akty-ṛ ṣ ṭ i-prā sa-tomaraiḥ

asibhiḥ paṭ ṭ iś air bā ṇ aiḥ prā harann arayo harim

Translation

The enemies of Kṛ ṣ ṇ a attacked him with tridents, clubs, bludgeons, pikes, ṛ ṣ tis, barbed darts, lances, swords, axes and arrows.

Commentary

These enemies (arayaḥ ) were cruel in attacking.

Text 17

kṛ ṣ ṇ as tu tat pauṇ ḍ raka-kā ś irā jayor

balaṁ gaja-syandana-vā ji-patti-mat

gadā si-cakreṣ ubhir ā rdayad bhṛ ś aṁ

yathā yugā nte huta-bhuk pṛ thak prajā ḥ

Translation

But Kṛ ṣ ṇ a fiercely struck back at the army of Pauṇ ḍ raka and Kā ś irā ja, which consisted of elephants, chariots, cavalry and infantry. The Lord tormented his enemies with his club, sword, Sudarś ana disc and arrows, just as the fire of annihilation torments the various kinds of creatures at the end of a cosmic age.

The word tu indicates that though the enemies attacked they could do nothing or it can mean “then. ” Kṛ ṣ ṇ a then completely destroyed their armies. He afflicted them terribly. Elephants to infantry are in decreasing order of power of the troops. And his club etc. are in order of decreasing power of inflicting pain.

Text 18

ā yodhanaṁ tad ratha-vā ji-kuñ jara-

dvipat-kharoṣ ṭ rair ariṇ ā vakhaṇ ḍ itaiḥ

babhau citaṁ moda-vahaṁ manasvinā m

ā krī ḍ anaṁ bhū ta-pater ivolbaṇ am

Translation

The battlefield, strewn with the dismembered chariots, horses, elephants, humans, mules and camels that had been cut to pieces by the Lord’s disc weapon, shone like the gruesome playground of Ś iva, giving pleasure to the wise.

Commentary

This was done especially by his cakra, the best of all weapons. The chariots, as previously, went in front, but the cakra completely destroyed them because of its actions since it was the best weapon.

The battlefield was a fearful sight (ulbaṇ am) for the enemy.

Text 19

athā ha pauṇ ḍ rakaṁ ś aurir bho bho pauṇ ḍ raka yad bhavā n

dū ta-vā kyena mā m ā ha tā ny astraṇ y utsṛ jā mi te

Translation

Kṛ ṣ ṇ a then addressed Pauṇ ḍ raka with laughter: My dear Pauṇ ḍ raka, the very weapons you spoke of through your messenger, I now release unto you.

Commentary

After the armies were destroyed, when all obstacles were completely removed, Kṛ ṣ ṇ a who had appeared in a warrior dynasty (ś auriḥ ), Svayam Bhagavā n, laughed (bho bho). I now release on you those weapons which were mentioned by your messenger.

Text 20

tyā jayiṣ ye ’bhidhā naṁ me yat tvayā jñ a mṛ ṣ ā dhṛ tam

vrajā mi ś aranaṁ te ’dya yadi necchā mi saṁ yugam

Translation

O fool, now I shall make you renounce my name, which you have falsely assumed. And I will certainly take shelter of you if I do not wish to fight you.

Commentary

You told me to give up my false name. I will make you renounce your false name. Tyā jya (give up) can have a causative meaning (make you give up). Thus Kṛ ṣ ṇ a says that he is giving another meaning to Pauṇ ḍ raka’s words. “You should act according the messenger’s words. ” Yes, on seeing you today, I will surrender according to your words, if I do not fight. Instead of adya (today) sometimes ajñ a (fool) is seen. By this Kṛ ṣ ṇ a mocks him.

Text 21

iti kṣ iptvā ś itair bā ṇ air virathī -kṛ tya pauṇ ḍ rakam

ś iro ’vṛ ś cad rathā ṅ gena vajreṇ endro yathā gireḥ

Translation

Having thus derided Pauṇ ḍ raka, Kṛ ṣ ṇ a destroyed his chariot with his sharp arrows. The Lord then cut off his head with the Sudarś ana disc, just as Indra lops off a mountain peak with his thunderbolt weapon.

After deriding (kṣ iptvā ) Pauṇ ḍ raka, Kṛ ṣ ṇ a destroyed his chariot. The example shows that Kṛ ṣ ṇ a cut off his head swiftly and easily. His head fell with a great noise in the city.

Text 22

tathā kā ś ī -pateḥ kā yā c chira utkṛ tya patribhiḥ

nyapā tayat kā ś ī -puryā ṁ padma-koś am ivā nilaḥ

Translation

With his arrows, Kṛ ṣ ṇ a similarly severed Kā ś irā ja’s head from his body, sending it flying into Kā ś ī city like a lotus flower thrown by the wind.

He released many arrows to make the head fall. Or the plural is used to indicate respect. The example shows the suddenness with which the head fell.

— — — — — — —

His head entering Kā ś ī is compared to the wind blowing a lotus, since the cause of his head appearing there was unseen. Or, though he cut his head off with his arrows, it happened so quickly that the cause could not been seen.

Text 23

evaṁ matsariṇ am hatvā pauṇ ḍ rakaṁ sa-sakhaṁ hariḥ

dvā rakā m ā viś at siddhair gī yamā na-kathā mṛ taḥ

Translation

Having thus killed envious Pauṇ ḍ raka and his ally, Kṛ ṣ ṇ a returned to Dvā rakā. As he entered the city, the jī vanmuktas glorified his feat.

Commentary

Pauṇ ḍ raka could not tolerate the excellence of Kṛ ṣ ṇ a. He is thus called envious (matsariṇ am). Kṛ ṣ ṇ a, whose action of killing Pauṇ ḍ raka (kathā mṛ taḥ ) was glorified by jī vanmuktas and persons in airplanes (siddhaiḥ ) who had gathered to see the great spectacle, then entered Dvā rakā.

Text 24

sa nityaṁ bhagavad-dhyā na- pradhvastā khila-bandhanaḥ

bibhrā ṇ aś ca hare rā jan svarū paṁ tan-mayo ’bhavat

Translation

By constantly meditating upon the Supreme Lord, Pauṇ ḍ raka shattered all his material bonds. Indeed, by imitating Kṛ ṣ ṇ a’s appearance, O King, he ultimately became absorbed in him.

Pauṇ ḍ raka was absorbed in Brahman (tan-mayaḥ ). This means he attained liberation. Why? By meditating on the Lord with hatred continually, he destroyed all bondage of saṁ ṣ ā ra or he destroyed all karmas of piety and sins. He destroyed the fault of hating the Lord (pra). By the power of Lord all his karmas were destroyed without having to experience them. Otherwise he could not achieve liberation. The reason for his constant meditation on the Lord was that he wore clothing similar (svarū pam) to the Lord’s (hareḥ ). The word ca indicates his friend the king of Kā ś ī also attained liberation.

Or all his sins were destroyed by meditating on the Lord in hatred and all his pious acts were destroyed by wearing clothing similar to the Lord’s. And (ca) by imitating the Lord’s form, he experienced special happiness. The Lord was most attractive. O king! Ś ukadeva calls out in astonishment at his meditation on the Lord.

— — — — — — — — -

After describing his envy, Ś ukadeva describes his liberation. Imitating the Lord’s form with four arms, Pauṇ ḍ raka developed a similar form (tan-mayaḥ ) because his material bondage was destroyed by his continual meditation on the Lord. He was like an insect trapped by another insect. By constantly thinking of other insect in hatred, the insect develops a similar body.

!!!!!!

Text 25

ś iraḥ patitam ā lokya rā ja-dvā re sa-kuṇ ḍ alam

kim idaṁ kasya vā vaktram iti saṁ ś iś ire janā ḥ

Translation

Seeing a head decorated with earrings lying at the gate of the royal palace, the people present were puzzled. Some of them asked, “What is this? ” and others said, “It is a head, but whose is it? ”

Commentary

“Is this his head or someone else’s? ” The ordinary people speculated in many ways.

Text 26

rā jñ aḥ kā ś ī -pater jñ ā tvā mahiṣ yaḥ putra-bā ndhavā ḥ

paurā ś ca hā hatā rā jan nā tha nā theti prā rudan

Translation

My dear King, when they recognized it as the head of their King — the lord of Kā ś i — his queens, sons and other relatives, along with all the citizens of the city, began to cry pitifully: “Alas, we are killed! O my lord, my lord! ”