Vaiṣṇava-toṣaṇī 45 страница

Text 28

tato yudhiṣ ṭ hiro raja suhṛ t-sambandhi-bā ndhavā n

premṇ ā nivā rayā m ā sa kṛ ṣ ṇ aṁ ca tyā ga-kā taraḥ

Translation

At that time Yudhiṣ ṭ hira stopped a number of his friends, immediate family members and other relatives from departing, among them Kṛ ṣ ṇ a. Out of love Yudhiṣ ṭ hira could not let them go, for he felt the pain of imminent separation.

Commentary

It was already said briefly that Kṛ ṣ ṇ a along with his wives left, though Yudhiṣ ṭ hira did not want this to happen. This happened later. After sending off persons related to the sacrifice, he made some who wanted to return home stay, out of great affection for them. After the sacrifice (tataḥ ) after sending the priests to their abodes, he prevented close friends like Bhī ṣ ma, relatives like Drupada, other well-wishers and Kṛ ṣ ṇ a, Svayam Bhagavā n from leaving. The reason was previously stated. Now the effects of that impeding separation are described: he was overcome with suffering from separation.

Text 29

bhagavā n api tatrā ṅ ga nyā vā tsī t tat-priyaṁ -karaḥ

prasthā pya yadu-vī rā ṁ ś ca sā mbā dī ṁ ś ca kuś asthalī m

Translation

My dear Parī kṣ it, the Supreme Lord remained there for some time to please the King, after first sending Sā mba and the other Yadu heroes back to Dvā rakā.

Commentary

One should not think that Kṛ ṣ ṇ a who is independent did not want to stay. Rather, because having affection for his devotee, his affection manifested in staying. Though he was supremely independent (bhagavā n api) he stayed in Indraprastha along with his queens constantly (ni — avā tsī t) in order to please his devotee Yudhiṣ ṭ hira (tat-priyaṁ -karaḥ ). “But he should also please the people of Dvā rkā who were suffering from his long absence. ” He sent the Yadu heroes back in order to pacify them. “How could they be pacified by his sending them? ” They were his expansions. He sent back Sā mba and others back since Pradyumna had stayed in Dvā rakā. He sent Sā mba and others back with their sons and their mothers.

Text 30

itthaṁ rā jā dharma-suto manoratha-mahā rṇ avam

su-dustaraṁ samuttī rya kṛ ṣ ṇ enā sī d gata-jvaraḥ

Translation

Thus King Yudhiṣ ṭ hira, the son of Dharma, was at last relieved of his burning ambition, having by the grace of Kṛ ṣ ṇ a successfully crossed the vast and formidable ocean of his desires.

Commentary

Previously Yudhisṭ hira said that he wanted to worship Kṛ ṣ ṇ a’s expansions by performing the sacrifice (SB 10. 72. 3-5). Now he had crossed the ocean of that desire, with complete happiness (sam — uttī rnya) because of Kṛ ṣ ṇ a’s assistance.

Text 31

ekadā ntaḥ -pure tasya vī kṣ ya duryodhanaḥ ś riyam

atapyad rā jasū yasya mahitvaṁ cā cyutā tmanaḥ

Translation

One day Duryodhana, while observing the riches of King Yudhiṣ ṭ hira’s palace, felt greatly disturbed by the magnificence of both the rā jasū ya sacrifice and its performer, the King, whose life and soul was Acyuta.

Having mentioned that Yudhiṣ ṭ hira’s sacrifice was a cause of Duryodhana’s sorrow, Ś ukadeva now describes the reason until verse 39. Seeing the wealth in the palace, he was pained by the greatness of the sacrifice and king (mahitvam). Or he was pained by the worship given by all people (mahitvam) to Yudhiṣ ṭ hira, caused by the sacrifice. The wealth and the greatness of the sacrifice were causes. Yudhiṣ ṭ hira’s heart was focused on Kṛ ṣ ṇ a, who was full of all powers and sweetness (acyutā tmanaḥ ). This was the particular cause of Duryodhana’s hatred. Or the verse shows the extraordinary greatness of Yudhiṣ ṭ hira’s wealth.

— — — — — — — — — — -

Having mentioned that Yudhiṣ ṭ hira’s sacrifice was a cause of Duryodhana’s sorrow, Ś ukadeva now describes the reason until verse 39. Out of great pride Duryodhana usually stayed in his own camp. But one time, burning with envy on constantly hearing about it, he went to the palace and saw the wealth of the kingdom and the sacrifice’s influence and prominence (mahitvam). Previously he did not pay much attention because of the crowds at the time of the sacrifice and occupation with his duties. Now however, with absence of these distraction he saw everything in detail (vi — ī kṣ ya). He showed great pain. But Yudhiṣ ṭ hira’s wealth and the sacrifice’s greatness was proper, without the fault of pride, since his heart was focused on Kṛ ṣ ṇ a, who was full of all powers and sweetness (acyutā tmanaḥ ).

Text 32

yasmiṁ s narendra-ditijendra-surendra-lakṣ mī r

nā nā vibhā nti kila viś va-sṛ jopakяptā ḥ

tā bhiḥ patī n drupada-rā ja-sutopatasthe

yasyā ṁ viṣ akta-hṛ dayaḥ kuru-rā ḍ atapyat

Translation

In that palace all the collected wealth of the kings of men, demons and gods were brilliantly manifest, having been brought there by the cosmic inventor, Maya Dā nava. With those riches Draupadī served her husbands, and Duryodhana, the prince of the Kurus, lamented because he was attracted to that wealth.

Commentary

The grandeur of the sacrifice has been described. Now the wealth of the palace is briefly described, as the cause of Duryodhana’s grief. In the palace (yasmin), various types of wealth from kings and devatā s shone brilliantly. Sma indicates certainty. This was because the palace was made by Viś vakarmā or because the hall was made by Maya (viś vasṛ jā ). By the construction of the city, Draupadī served her husband Yudhiṣ ṭ hira. Citsukha’s version has patī n (husbands). She was the daughter of King Drupada. This suggests her extraordinary beauty and qualities, through her remarkable birth. His heart became filled with envy of that wealth (yasyā m). Out of envy he thought of himself as the king of the Kurus (kuru-rā ṭ ).

Text 33

yasmin tadā madhu-pater mahiṣ ī -sahasraṁ

ś roṇ ī -bhareṇ a ś anakaiḥ kvaṇ ad-aṅ ghri-ś obham

madhye su-cā ru kuca-kuṅ kuma-ś oṇ a-hā raṁ

ś rī man-mukhaṁ pracala-kuṇ ḍ ala-kuntalā ḍ hyam

Translation

Kṛ ṣ ṇ a’s thousands of queens were also staying in the palace. Their feet moved slowly, weighed down by their hips, and the bells on their feet tinkled charmingly. Their waists were very slender, the kuṅ kuma from their breasts reddened their pearl necklaces, and their swaying earrings and flowing locks of hair enhanced the exquisite beauty of their faces.

Commentary

It is said reme ramā bhir nija-kā ma-samplutaḥ : although fully satisfied within himself, Kṛ ṣ ṇ a enjoyed with his pleasing wives. (SB 10. 59. 43) As Kṛ ṣ ṇ a’s Lakṣ mī s, they played in that palace, after the rā jasū ya sacrifice (tadā ). They were the wives of Kṛ ṣ ṇ a, Svayam Bhagavā n (madhupateḥ ). They were beautiful because of their jingling feet, which moved slowly because of the weight of their hips. Their faces were beautiful because of their moving earrings. One should understand that this description only indicates a portion of their beauty.

Texts 34–35

sabhā yā ṁ maya-kяptā yā ṁ kvā pi dharma-suto ’dhirā ṭ

vṛ to ’nugair bandhubhiś ca kṛ ṣ ṇ enā pi sva-cakṣ uṣ ā

ā sī naḥ kā ñ cane sā kṣ ā d ā sane maghavā n iva

pā rameṣ ṭ hya-ś rī yā juṣ ṭ aḥ stū yamā naś ca vandibhiḥ

Translation

It so happened that Emperor Yudhiṣ ṭ hira, the son of Dharma, was sitting just like Indra on a golden throne in the assembly hall built by Maya Dā nava. Present with him were his attendants and family members, and also Kṛ ṣ ṇ a, his special eye. Displaying the wealth of Brahma himself, King Yudhiṣ ṭ hira was being praised by the court poets.

Six verses describe what happened at that time. Yudhiṣ ṭ hira was sitting in that hall made by Maya. This suggests its wondrous nature. This is described in Mahā bhā rata, Sabhā -parva.

sabhā tu sā mahā rā ja ś ā takumbha-maya-drumā

daś a kiṣ kusahasrā ṇ i samantā d ā yatā bhavat

yathā vahner yathā rkasya somasya ca yathaiva sā

bhrā jamā nā tathā divyā babhā ra paramaṁ vapuḥ

tā ṁ sma tatra mayenoktā rakṣ anti ca vahanti ca

sabhā m aṣ ṭ au sahasrā ṇ i kiṅ karā nā ma rā kṣ asā ḥ

That hall had pillars of gold, ten thousand hands wide. Its exalted, divine form shone like fire, like the sun and like the moon. Eight thousand Rā kṣ asa and Kiṅ karas, directed by Maya, protected and maintained the hall.

Though Yudhiṣ ṭ hira was the emperor (adhirā ṭ ), he was not proud of his position because he was dedicated to dharma (dharma-sutaḥ ). Kṛ ṣ ṇ a was like his eye, advising what was beneficial or harmful (sva-cakṣ uṣ ā ). Or Kṛ ṣ ṇ a was the object of Yudhiṣ ṭ hira’s eyes. Yudhiṣ ṭ hira was always looking at Kṛ ṣ ṇ a, not fully satisfied. Thus being absorbed in Kṛ ṣ ṇ a, he did not see Duryodhana fall in the water. If he had seen him, he would have sent his brother to bring him. He was like Indra, and served by wealth of a kingdom (pā rameṣ ṭ hya) like Indra’s. Or what to speak of being like Indra’s rule, it was directly like Brahmā ’s (pā rameṣ ṭ hya) rule.

Or, just as one cannot enjoy such wealth without eyes, Yudhiṣ ṭ hira could not enjoy his wealth without Kṛ ṣ ṇ a. What more can be said? He was like Indra, and served by wealth equal to Brahmā ’s.

Text 36

tatra duryodhano mā nī parī to bhrā tṛ bhir nṛ pa

kirī ṭ a-mā lī nyaviś ad asi-hastaḥ kṣ ipan ruṣ ā

Translation

Proud Duryodhana, holding a sword in his hand and wearing a crown and necklace, went into the palace in the company of his brothers. O King, in anger he then made insulting remarks.

Commentary

In that hall, thinking he would be praised for wearing his crown and necklace so he could display his own wealth, out of pride (mā nī ), thinking they were very valuable, he entered the hall. To show his valor he held a sword in his hand. To show his support, he came surrounded by his brothers. Proud and angry, shouting abusive words, he entered without any respect (ni — ā viś at). O king! This indicates “Kings will become proud like this. ” Giving up going on the regular path because of fear of the guards, but not knowing the presence of water, because of his deep envy, he began wandering here and there to see the splendor of the hall as described in Mahā bhā rata. Not understanding the hall’s nature, he lifted his cloth to avoid the water. He then fell into the water, and his crown fell off. By falling in the water he became ashamed.

Text 37

sthale ’bhyagṛ hṇ ā d vastrā ntaṁ

jalaṁ matvā sthale ’patat

jale ca sthala-vad bhrā ntyā

maya-mā yā -vimohitaḥ

Translation

Bewildered by the illusions created through Maya Dā nava’s magic, Duryodhana mistook the solid floor for water and lifted his lower garment. And elsewhere he fell into the water, mistaking it for the solid floor.

Commentary

He lifted his lower garment (vasrā ntam). He mistook water for solid ground and then fell in the water because he was confused. This was arranged especially to destroy his pride (vi — mohitaḥ ) by the expert craft of Maya who made things appear opposite to their true nature (mā yā ). What to speak of the illusions created by devatā s, and even more the illusions created by the Lord. This was arranged to mock Duryodhana’s pride. Mahā bhaṛ ata describes this.

sphā ṭ ika-sthalam ā sā dya jalam ity abhiś aṅ kayā

sva-vastrotkarṣ aṇ aṁ rā jā kṛ tavā n buddhi-mohitaḥ

tataḥ sphā ṭ ika-toyā ṁ vai sphā ṭ ikā mbuja-ś obhitā m

vā pī ṁ matvā sthalam iti savā sā ḥ prā pataj jale

Coming to a crystal floor, he thought it was water and in illusion lifted his cloth. Thinking water to be crystal, decorated with crystal lotuses, he fell into the water with his clothing on.

jale nipatitaṁ dṛ ṣ ṭ vā kiṁ karā jahasur bhṛ ś am

vā sā ṁ si ca ś ubhā ny asmai pradadū rā jaś ā sanā t

tathā gataṁ tu taṁ dṛ ṣ ṭ vā bhī maseno mahā balaḥ

arjunaś ca yamau cobhau sarve te prā hasaṁ s tadā

nā marṣ ayat tatas teṣ ā m avahā sam amarṣ aṇ aḥ

ā kā raṁ rakṣ amā ṇ as tu na sa tā n samudaikṣ ata

punar vasanam utkṣ ipya pratariṣ yann iva sthalam

ā ruroha tataḥ sarve jahasus te punar janā ḥ

dvā raṁ ca vivṛ tā kā raṁ lalā ṭ ena samā hanat

saṁ vṛ taṁ ceti manvā no dvā ra-deś ā d upā ramat

The guards laughed loudly on seeing him fall in the water. They gave him fresh cloth on the order of the king. Seeing him, Bhī ma, Arjuna, Nakula and Sahadeva all laughed. Being unused to putting up with insults, Duryodhana could not bear that laugh of theirs. Concealing his emotions he did not even cast his glance on them. And beholding him once more draw up his clothes to cross a piece of dry land which he had mistaken for water, they all laughed again. Thinking a door was open, he hit his forehead. Coming upon another door that was really open, the king thinking it as closed, went away from it.

Text 38

jahā sa bhī mas taṁ dṛ ṣ ṭ vā striyo nṛ patayo pare

nivā ryamā ṇ ā apy aṅ ga rā jñ ā kṛ ṣ ṇ ā numoditā ḥ

Translation

My dear Parī kṣ it, Bhī ma laughed to see this, and so did the women, kings and others. King Yudhiṣ ṭ hira tried to stop them, but Kṛ ṣ ṇ a showed his approval.

Commentary

Seeing Duryodhana and his brothers in this condition, Bhī ma laughed, since it happened in front of him. The other kings related to the Pā ṇ ḍ avas also laughed. Or kings and others, the guards called kiṅ karas, laughed. Of all of them, Bhī ma was of the highest position. Others are mentioned in order of their position. The laugher was permitted by Kṛ ṣ ṇ a who attracts all hearts, by his smile and glances. Ś ukadeva addresses Parī kṣ it with a laugh, on remembering the deep laughter which even the king could not stop, since it was permitted by the Lord.

Text 39

sa vrī ḍ ito ’vag-vadano ruṣ ā jvalan

niṣ kramya tū ṣ ṇ ī ṁ prayayau gajā hvayam

hā -heti ś abdaḥ su-mahā n abhū t satā m

ajā ta-ś atrur vimanā ivā bhavat

babhū va tū ṣ ṇ ī ṁ bhagavā n bhuvo bharaṁ

samujjihī rṣ ur bhramati sma yad-dṛ ś ā

Translation

Humiliated and burning with anger, Duryodhana turned his face down, left without uttering a word and went back to Hastinā pura. The saintly persons present loudly cried out, “Alas, alas! ” and King Yudhiṣ ṭ hira was somewhat saddened. But the Supreme Lord, whose mere glance had bewildered Duryodhana, remained silent, for his intention was to remove the burden of the earth.

Duryodhana left the assembly in silence because he was ashamed. Because of his shame, he hung his head. He was also angry. He returned to Hastinā pura with pomp (pra-yayau), with Yudhiṣ ṭ hira’s servants, or quickly, being consoled by his brothers

People cried out because they worried about some mischief, since Duryodhana was most evil. Yudhiṣ ṭ hira, being without an enemy, was somewhat (iva) saddened because of his natural compassion. The Lord who appeared to show unlimited powers to spread bhakti, by destroying the demons and protecting the righteous, directly the supreme (bhagavā n), was silent because his desire was fulfilled: removing the burden of the earth. Or the Lord, omniscient (bhagavā n), knowing the seed of suffering for the Pā ṇ ḍ avas, remained silent, because he desired to remove the burned of the earth. Or the Lord, possessing all powers (bhagavā n), able to bewilder Duryodhana by his glance, remained silent. The maker of the hall Maya did not have the power of such bewilderment on his own.

— — — — — — — —

With downcast head (arvag-vadanaḥ ) Duryodhana left. People cried out because they worried about some mischief, since Duryodhana was most evil. Yudhiṣ ṭ hira, being without an enemy, was somewhat (iva) saddened because of his natural compassion. The Lord was silent because his desire was fulfilled. That desire is mentioned: he wanted to remove the burden of the earth. Instead of samujjihī rṣ ḥ r sometimes jihī rṣ ur ucchaiḥ is seen. But this is not accepted by Ś rī dhara Svā mī.

Text 40

etat te ’bhihitaṁ rā jan yat pṛ ṣ ṭ o ’ham iha tvayā

suyodhanasya daurā tmyaṁ rā jasū ye mahā -kratau

Translation

I have now replied to your question, O King, concerning why Duryodhana was dissatisfied on the occasion of the great rajasū ya asacrifice.

I have replied to your question about why Duryodhana was unhappy in the assembly or on the bank of the Gaṅ gā (iha) at the sacrifice. It has been explained by me. There is no doubt about it. Do not think there was any other cause of his dissatisfaction. His dissatisfaction arose just from the sacrifice. The disrespect was not from anything else. This was because he thought he was a good fighter (suyodhanasya). O king! Endowed with all qualities, you can understand this.

— — — — — — — — — — — — — — — — — — -

Duryodhana was dissatisfied after the rā jasū ya sacrifice.

Chapter Seventy-six

Text 1

ś rī -ś uka uvā ca

athā nyad api kṛ ṣ ṇ asya ś ṛ ṇ u karmā dbhutaṁ nṛ pa

krī ḍ ā -nara-ś arī rasya yathā saubha-patir hataḥ

Translation

Ś ukadeva Gosvā mī said: Now please hear, O King, another wondrous deed performed by Kṛ ṣ ṇ a, who appeared in his humanlike body to enjoy pastimes. Hear how he killed the master of Saubha.

After this (atha), when Kṛ ṣ ṇ a returned to Dvā rakā, he killed Sā lva. That is explained now. This act was astonishing because Kṛ ṣ ṇ a had a human like body for pastimes. He distributed various sweet pastimes in this form, because he attracted everyone’s heart (kṛ ṣ ṇ asya). O king! You are suitable for protecting the people by hearing this. What was the action? Killing Sā lva was amazing. Hear how he killed Sā lva.

Text 2

ś iś upā la-sakhaḥ ś ā lvo rukmiṇ y-udvā ha ā gataḥ

yadubhir nirjitaḥ saṅ khye jarā sandhā dayas tathā

Translation

Ś ā lva was a friend of Ś iś upā la’s. When he attended the wedding of Rukmiṇ ī, the Yadu warriors defeated him in battle, along with Jarā sandha and the other kings.

He had more hatred for the Lord than Jarā sandha.

— — — — — — — — — — — — — — — — — —

Ś ā lva was defeated, and even Jarā sandha was defeated.

Text 3

ś ā lvaḥ pratijñ ā m akaroc chṛ ṇ vatā ṁ sarva-bhū bhujā m

ayā davā ṁ kṣ mā ṁ kariṣ ye pauruṣ aṁ mama paś yata

Translation

Ś ā lva swore in the presence of all the kings: “I will rid the earth of Yā davas. Just see my prowess! ”

\same

He made a promise to kill all the Yā davas while the kings listened. The possessive case is used to suggest that they listened, but did not respect his oath, since it was impossible to fulfill. Or the possessive case can stand for the locative. Then the meaning is that they supported his promise.

Text 4

iti mū ḍ haḥ pratijñ ā ya devaṁ paś u-patiṁ prabhum

ā rā dhayā m ā sa nṛ paḥ pā ṁ ś u-muṣ ṭ iṁ sakṛ d grasan

Translation

Having thus made his vow, the foolish king proceeded to worship Ś iva as his deity by eating a handful of dust each day and nothing more.

He then worshipped Ś iva because Ś iva was his family deity or deity of the demons (devam), the protector of animals or people who were like animals (such as Sā lva), indicating his very merciful nature, and who could quickly fulfill his desires (prabhum). The king (nṛ paḥ ), though qualified for enjoying happiness, ate dust.

— — — — — -

He made this promise because he was foolish, with no intelligence, since it was impossible to kill them. He then worshipped Ś iva because he was his family deity (devam), the master of people who were like animals (such as Sā lva), and who could fulfill his desires (prabhum). He should enjoy happiness (nṛ paḥ ). His vow was quite suitable: eating dust. It was ridiculous.

Text 5

saṁ vatsarā nte bhagavā n ā ś u-toṣ a umā -patiḥ

vareṇ a cchandayā m ā sa ś ā lvaṁ ś araṇ am ā gatam

Translation

The great Lord Umā pati is known as “he who is quickly pleased, ” yet only at the end of a year did he gratify Ś ā lva, who had approached him for shelter, by offering him a choice of benedictions.

Ś iva was omniscient (bhagavā n). He knew the uselessness of the benediction requested. He was the husband of Umā, the devotee of the Lord. He was pleased with Salva, because he had surrendered by performing a difficult vow. Ś iva would be at fault if he ignored a surrendered person. The person’s actions would go in vain. A voice from the sky spoke, since Ś iva did not personally appear. He was not internally pleased with the demon. It is not stated that he appeared directly.

— — — — — — — — — — — — —

Ś iva (bhagavā n) appeared because he knew Ś ā lva’s benediction would fail. He was the master of Umā, whose portion was mā yā . Someone may say, “It would be better if Ś iva did not come. ” Sā lva was surrendered. If Ś iva did not respond, people of this world would think that Ś iva ignored those who surrendered. Generally as the lord of the animals he hides himself by living in places for burning bodies and associating with its residents or appearing as Durvasā along with Dattatreya. It is not proper that Ś iva encourage persons opposed to the Lord and increase their powers. He actually gave the benediction because the Lord had a great desire to fight.

Text 6

devā sura-manuṣ yā ṇ ā ṁ gandharvoraga-rakṣ asā m

abhedyaṁ kā ma-gaṁ vavre sa yā naṁ vṛ ṣ ṇ i-bhī ṣ aṇ am

Translation

Ś ā lva chose a vehicle that could be destroyed by neither devatā s, demons, humans, Gandharvas, Uragas nor Rā kṣ asas, that could travel anywhere he wished to go, and that would terrify the Vṛ ṣ ṇ is.

He chose a vehicle that would frighten the Vṛ ṣ ṇ is. It went on the land, water, mountains and sky. However it would not kill them. This last part of the benediction was inspired by Ś iva.

Text 7

tatheti giriś ā diṣ ṭ o mayaḥ para-puraṁ -jayaḥ

puraṁ nirmā ya ś ā lvā ya prā dā t saubham ayas-mayam

Translation

Ś iva said, “So be it. ” On his order, Maya Dā nava, who conquers his enemies’ cities, constructed a flying iron city named Saubha and presented it to Ś ā lva.

Giriś a means “he who resides without moving (ś a) on Kailā sa Mountain (giri). ” Through a message from the sky, ordered by Ś iva, Maya, who conquers cities of his enemies (para-purā m jayaḥ ), who favored the demons, using demonic skills, built a vehicle similar to the city named Saubha, which could hold armies. He gave it with excellence (pra adā t), by the order of Ś iva, to Sā lva.

— — — — — — — — — — — — — — — — — — — —

The vehicle or huge chariot had a form similar to the city called Saubha. Maya gave the vehicle to him with glee (pra — adā t), since he was also a demon.

Text 8

sa labdhvā kā ma-gaṁ yā naṁ tamo-dhā ma durā sadam

yayas dvā ravatī ṁ ś ā lvo vairaṁ vṛ ṣ ṇ i-kṛ taṁ smaran

Translation

This unassailable vehicle was filled with darkness and could go anywhere. Upon obtaining it, Ś ā lva went to Dvā rakā, remembering the Vṛ ṣ ṇ is’ enmity toward him.

The vehicle could not be harmed by weapons or was invisible (durā sadam) because it was filled with darkness. The demon, famous for his wickedness (saḥ ), went to Dvā rakā.

— — — — — — — — — — — — — -

Because it was filled with darkness it was invincible. It could not be seen by the eye. Instead of vṛ ṣ ṇ i-kṛ tam sometimes kṛ ṣ ṇ a-krṭ am is seen.

Texts 9–11

nirudhya senayā ś ā lvo mahatyā bharatarṣ abha

purī ṁ babhañ jopavanā n udyā nā ni ca sarvaś aḥ

sa-gopurā ṇ i dvā rā ṇ i prā sā dā ṭ ṭ ā la-tolikā ḥ