Vaiṣṇava-toṣaṇī 48 страница

Translation

With the sinful Ś ā lva now dead and his Saubha airship destroyed, the heavens resounded with kettledrums played by groups of devatā s. Then Dantavakra came to perform funeral rites as a favor to his friend.

Sā lva fell down, completely dead (nipatite). His condition could not be reversed. He attained liberation. The vehicle was also destroyed. The devatā s, rejoicing by sounding drums, indicates that they had no worry that Ś ā lva’s sons would attack. O shining king! Ś ukadeva gives joy to Parī kṣ it who was shining (rā jan) with joy. Dantavakra came paid his debts (apacitam) to Ś iś upā la and others at that time only. This shows his foolishness. He came because he was angry. His anger took away his intelligence.

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Dantavakra came there to honor Ś ā lva with death rites (apacitam), showing gratitude for a person of similar hatred of the Lord. He was foolish in doing this since he was angry.

Chapter Seventy-eight

Texts 1–2

ś rī -ś uka uvā ca

ś iś upā lasya ś ā lvasya pauṇ ḍ rakasyā pi durmatiḥ

para-loka-gatā nā ṁ ca kurvan pā rokṣ ya-sauhṛ dam

ekaḥ padā tiḥ saṅ kruddho gadā -pā ṇ iḥ prakampayan

padbhyā m imā ṁ mahā -rā ja mahā -sattvo vyadṛ ś yata

Translation

Ś ukadeva Gosvā mī said: Acting out of friendship for Ś iś upā la, Ś ā lva and Pauṇ ḍ raka, who had all passed on to the next world, the wicked Dantavakra appeared on the battlefield in a great rage, O King. All alone, on foot and wielding a club in his hand, the mighty warrior shook the earth with his footsteps.

Though they had died (ca), Dantavarka acted out of friendship to them because he was a fool (durmatiḥ ). He made the earth (imam) tremble greatly, because he had great strength or a huge body (mahā -sattvaḥ ). He was seen by Kṛ ṣ ṇ a or by everyone.

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With great strength or huge body (mahā -sattvaḥ ) he shook the earth (imam) with his footsteps.

He was seen (vyadṛ ś yata) by the Lord.

Text 3

taṁ tathā yā ntam ā lokya gadā m ā dā ya satvaraḥ

avaplutya rathā t kṛ ṣ ṇ aḥ sindhuṁ veleva pratyadhā t

Translation

Seeing Dantavakra approach, Kṛ ṣ ṇ a quickly picked up his club, jumped down from his chariot and stopped his advancing opponent just as the shore holds back the ocean.

Seeing Dantavakra approaching with club in hand (tathā ), Kṛ ṣ ṇ a jumped quickly from his chariot since one should fight on foot with an opponent who is on foot, according to kṣ atriya principles because Kṛ ṣ ṇ a was directly bhagavā n, who appeared to institute all dharma. Thus when Kṛ ṣ ṇ a appeared, Dantavakra stopped and could do nothing, just as the shore stops the ocean.

— — — — — — — — — -

Kṛ ṣ ṇ a jumped from his chariot because according to dharma he should fight with his opponent who was on foot in the same manner. Instead of ā dā ya sometimes udyamya (took up) is seen.

Text 4

gadā m udyamya kā rū ṣ o mukundaṁ prā ha durmadaḥ

diṣ ṭ yā diṣ ṭ yā bhavā n adya mama dṛ ṣ ṭ i-pathaṁ gataḥ

Translation

Raising his club, the reckless Dantavakra said to Lord Mukunda, “What luck! What luck — to have you come before me today!

Dantavakra was born in Karū ṣ a province (kā rū ṣ aḥ ). He spoke with pride (pra ā ha) even to the Lord, because he was evil (durmadaḥ ).

Text 5

tvaṁ mā tuleyo naḥ kṛ ṣ ṇ a mitra-dhruṅ mā ṁ jighā ṁ sasi

atas tvā ṁ gadayā manda haniṣ ye vajra-kalpayā

Translation

“You are our maternal cousin, Kṛ ṣ ṇ a, but you committed violence against my friends, and now you want to kill me also. Therefore, fool, I will kill you with my thunderbolt club.

Dantavakra’s mother was Ś rutadevī, sister of Vasudeva. Thus Kṛ ṣ ṇ a was his cousin from his mother’s side (mā tuleyaḥ ). O Kṛ sṇ a, who took away the life of Ś iś upā la, and black in color! The real meaning is O Kṛ ṣ ṇ a, who appeared to display unlimited powers, who is directly bhagavā n! I must pay my debt to my friends.

— — — —

Dantavakra’s mother was Ś rutadevī, sister of Vasudeva. Thus Kṛ ṣ ṇ a was his cousin from his mother’s side (mā tuleyaḥ ). But you killed my friends. You desire to kill me. O fool (manda)! But there is another meaning. You desire to accept me, though I attack your friends. O intelligent one (amanda)! I will attain you by means of your Kaumadakī club, which shines like a diamond (vajra-kalpayā ).

Text 6

tarhy ā nṛ ṇ yam upaimy ajñ a mitrā ṇ ā ṁ mitra-vatsalaḥ

bandhu-rū pam ariṁ hatvā vyā dhiṁ deha-caraṁ yathā

Translation

“Then, O unintelligent one, I who am affectionate to my friends will have repaid my debt to them by killing you, my enemy disguised as a relative, who are like a disease within my body. ”

Though you are my relative in form (bandhu-rū pam), internally you have great hatred for me. Though related to my body, you cause great suffering, like a disease in the body. The true meaning can also be found in the words.

— — — — — — — — -

It is necessary that I repay my debts. I will kill you who appear to be a friend but are actually a great enemy (bandhu-rū pam). You are like a disease causing great suffering to my body. The real meaning is as follows. Having known (hatvā ) you, an enemy, as a friend, dwelling with the body (deha-caram), thought of in the mind (vyā dhim), I will repay my debts. Or, having known you, who destroy all mental suffering (vyā dhim) since you are antaryā mī (deha-caram), I will repay my debts.

Text 7

evaṁ rū kṣ ais tudan vā kyaiḥ kṛ ṣ ṇ aṁ totrair iva dvipam

gadayā tā ḍ ayan mū rdhni siṁ ha-vad vyanadac ca saḥ

Translation

Thus trying to harass Kṛ ṣ ṇ a with harsh words, as one might prick an elephant with sharp goads, Dantavakra struck the Lord on the head with his club and roared like a lion.

He spoke harsh words like goads on an elephant. The words did not cause any inner pain to the Lord. They were insignificant. Kṛ ṣ ṇ a was full of bliss (kṛ ṣ ṇ am).

Text 8

gadayā bhihato ’py ā jau na cacā la yadū dvahaḥ

kṛ ṣ ṇ o ’pi tam ahan gurvyā kaumodakyā stanā ntare

Translation

Although hit by Dantavakra’s club, Kṛ ṣ ṇ a, the deliverer of the Yadus, did not budge from his place on the battlefield. Rather, with his massive Kaumodakī club the Lord struck Dantavakra in the middle of his chest.

Situated on level ground (ajau) Kṛ ṣ ṇ a did not move from the fight. Or he was not unsteady in the fight (ajau) because of his determination. Or though attacked in battle, he did not move. He did not move from his place because he was directly bhagavā n (yadū dvahaḥ ). Or though capable of fooling Dantavkara, he accepted his attack inorder to play at fighting, showing his bravery, because he appeared in the Yadu dynasty to play at fighting (yadū dvahaḥ ). Kṛ ṣ ṇ a would take away his life (kṛ ṣ ṇ aḥ ) witih his huge club or chief among all clubs (gurvyā ).

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Hit by his club in the fighting (ā jau), the chief of the Yadus did not fall since he was Svayam Bhagavā n Kṛ ṣ ṇ a.

Text 9

gadā -nirbhinna-hṛ daya udvaman rudhiraṁ mukhā t

prasā rya keś a-bā hv-aṅ ghrī n dharaṇ yā ṁ nyapatad vyasuḥ

Translation

His heart shattered by the club’s blow, Dantavakra vomited blood and fell lifeless to the ground, his hair disheveled and his arms and legs sprawling.

His chest was split completely (nirbhinna-hṛ dayaḥ ). He vomited plenty of blood and spread his arms and legs. He then fell down flat (nyapatat) on the ground.

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The phrase keś a-bā hv-aṅ ghrī n in the plural instead of the singular is poetic license. Instead of gadā sometimes gā ḍ ha is seen.

Text 10

tataḥ sū kṣ mataraṁ jyotiḥ kṛ ṣ ṇ am ā viś ad adbhutam

paś yatā ṁ sarva-bhū tā nā ṁ yathā caidya-vadhe nṛ pa

Translation

A most subtle and wondrous spark of light then [rose from the demon’s body and] entered Lord Kṛ ṣ ṇ a while everyone looked on, O King, just as when Ś iś upā la was killed.

From his body (tataḥ ) a light which could not be seen by the eye (sū kṣ mataram), and thus most unusual, attained Kṛ ṣ ṇ a. Or a light, though very fine, attained Kṛ ṣ ṇ a while amazingly, all entities could directly see it. Ś ukadeva calls out to Parī kṣ ti in amazement. Since the two were similarly associates of the Lord, Dantavakra attained (ā viś at) Kṛ ṣ ṇ a like Ś iś upaā la

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From his body (tataḥ ) a light which could not be seen by the eyes or other senses, very small in size, entered Kṛ ṣ ṇ a. When Ś iś upā la died, it is said ulkeva bhuvi khā c cyutā : he was like a meteor falling from the sky to the earth. (SB 10. 74. 45) Since it could not been seen by the eye it was extraordinary (adbhū tam). But all people saw it directly. By the Lord’s will, they could see it. In astonishment Ś ukadeva called to Parī kṣ it. As associates of the Lord, his death was similar to Ś iś upā la’s. This means that Dantavakra also entered the spiritual world as the Lord’s devotee again.

Text 11

vidū rathas tu tad-bhrā tā bhrā tṛ -ś oka-pariplutaḥ

ā gacchad asi-carmā bhyā m ucchvasaṁ s taj-jighā ṁ sayā

Translation

But then Dantavakra’s brother Vidū ratha, immersed in sorrow over his brother’s death, came forward breathing heavily, sword and shield in hand. He wanted to kill the Lord.

Tu indicates a new subject. Vidū ratha was Dantavakra’s brother. He was not a Yā dava. He was overcome with grief for his brother. He approached breathing heaveily, with sword and shield in his hand.

— — — — — — — — — — — — — — — — -

The word tu indicates that this Vidū ratha, brother of Dantavakra, was not considered a Yā dava.

Text 12

tasya cā patataḥ kṛ ṣ ṇ aś cakreṇ a kṣ ura-neminā

ś iro jahā ra rā jendra sa-kirī ṭ aṁ sa-kuṇ ḍ alam

Translation

O best of kings, as Vidū ratha fell upon him, Kṛ ṣ ṇ a used his razor-edged Sudarś ana disc to remove his head, complete with its helmet and earrings.

But (ca) when suddenly he approached Kṛ ṣ ṇ a with speed, Kṛ ṣ ṇ a cut off his head. O king! Ś ukadeva calls out in joy.

— — — — — — — — — -

When he rushed forward (ā patataḥ ), Kṛ ṣ ṇ a cut off his head.

Texts 13–15

evaṁ saubhaṁ ca ś ā lvaṁ ca dantavakraṁ sahā nujam

hatvā durviṣ ahā n anyair ī ḍ itaḥ sura-mā navaiḥ

munibhiḥ siddha-gandharvair vidyā dhara-mahoragaiḥ

apsarobhiḥ pitṛ -gaṇ air yakṣ aiḥ kinnara-cā raṇ aiḥ

upagī yamā na-vijayaḥ kusumair abhivarṣ itaḥ

vṛ taś ca vṛ ṣ ṇ i-pravarair viveś ā laṅ kṛ tā ṁ purī m

Translation

Having thus destroyed Ś ā lva and his Saubha airship, along with Dantavakra and his younger brother, all of whom were invincible before any other opponent, the Lord was praised by devatā s, human beings and great sages, by Siddhas, Gandharvas, Vidyā dharas and great snakes, and also by Apsarā s, Pitṛ s, Yakṣ as, Kinnaras and Cā raṇ as. As they sang his glories and showered him with flowers, the Supreme Lord entered his festively decorated capital city in the company of the most eminent Vṛ ṣ ṇ is.

In the manner stated (evam), having destroyed the Saubha vehicle and Dantavakra, etc. impossible to kill by anyone except Kṛ ṣ ṇ a (anyaiḥ ), or whose prowess was intolerable for others, he entred the city. Three verses describe this. He was praised by devatā s and others with prayers of glorification. His victory over the Saubha vehicle was sung by sages and others. The list of praisers starts with the best. There was more expected from the singing of the Apsaras than the Pitṛ s. They all sprinkled him with flowers completely. He was surrounded by the Vṛ ṣ ṇ is, who had previously come to fight, such as Pradyumna, who now approached him, after all the demons had been killed. Vasudeva, Balarā ma, Ugrasena and others also surrounded him. The city was decorated naturally, or on this occasion was especially decorated because of the festival on victory over the great demons.

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After killing the demons, though they had intolerable prowess, Kṛ ṣ ṇ a was worshipped by others. He was praised by devatā s and men with cries of “Victory! Victory! ” His victory of Ś ā lva and others was sung by the sages and others. They all sprinkled him with flowers completely. He was surrounded by the Vṛ ṣ ṇ is, who had previously come to fight, such as Pradyumna, who now approached him after all the demons had been killed and Vasudeva, Balarā ma, Ugrasena and others. He entered the city which was naturally decorated, or was especially decorated after the killing of the great demons. The details concerning the killing of Dantavakra are given in the Padma Purā ṇ a, Uttara-khaṇ ḍ a.

atha ś iś upā laṁ nihataṁ ś rutvā dantavakraḥ kṛ ṣ ṇ ena saha yoddhuṁ mathurā m ā jagā ma. kṛ ṣ ṇ as tu tac chrutvā ratham ā ruhya mathurā m ā yayau. Tayor dantavakra-vā sudevayor aho-rā traṁ mathurā -dvā ri saṅ grā maḥ samavartata. kṛ ṣ ṇ as tu gadayā taṁ jaghā na. sa tu cū rṇ ita-sarvā ṅ go vajra-nirbhinno mahī dhara iva gatā sur avani-tale nipapā ta. so ’pi hareḥ sā rū pyeṇ a yogi-gamyaṁ nityā nanda-sukha-daṁ ś ā ś vataṁ paramaṁ padam avā pa. Itthaṁ jaya-vijayau sanakā di-ś ā pa-vyā jena kevalaṁ bhagavato lī lā rthaṁ saṁ sṛ tā v avatī rya janma-traye ’pi tenaiva nihatau janma-trayā vasā ne muktim avā patuḥ

Then, hearing that Ś iś upā la had been killed, Dantavakra went to Mathurā to fight against Kṛ ṣ ṇ a. When Kṛ ṣ ṇ a, moreover, heard of this, he mounted his chariot and went to Mathurā. Between the two of them — Dantavakra and Vā sudeva — there then began a battle at the gate of Mathurā that lasted all day and night. Finally Kṛ ṣ ṇ a struck Dantavakra with his club, at which point Dantavakra fell lifeless to the ground, all his limbs smashed like a mountain shattered by a lightning bolt. Dantavakra achieved the liberation of gaining a form like the Lord’s, and thus he also achieved the Lord’s eternal, supreme abode, attainable by perfect yogī s, which bestows the happiness of everlasting spiritual bliss. So it was that Jaya and Vijaya — apparently because of being cursed by Sanaka and his brothers but actually to facilitate the Supreme Lord’s pastimes — descended to this material world and in three consecutive lifetimes were killed by the Lord himself. Then, at the completion of these three lifetimes, they attained liberation.

One should not think that this version is from another kalpa. Correlation of the two stories should be made. It is said that after Ś ā lva was killed, Dantavakra immediately came there to pay his debt to his friends. Previously informed of Pauṇ ḍ raka’s death, on understanding that Ś iś upā la had been killed, in great anger he immediately left his province and came to Indraprastha (where Ś iś upā la was killed by Kṛ ṣ ṇ a. ) He wandered about at that place alone, holding his club, making the earth tremble, like a fierce animal, an ocean, a mountain struch by lightning. By worship of Ś iva, immediately he had attained the power of Hiraṇ yā kṣ a.

As Ś ukadeva has said, he had a wicked mind. He thought of how Kṛ ṣ ṇ a took the advice of Uddhava to kill Jarā sandha. He thought that Kṛ ṣ ṇ a had strength only through his cakra. He then took up his club with the aim of single combat, understanding that Balarā ma and Bhī ma were skillful at using the club. He came to Mathurā to challenge Kṛ ṣ ṇ a to single combat and attack him. Then from Nā rada he heard that Kṛ ṣ ṇ a had gone to Dvā rakā and killed Ś ā lva. He was eager to go there. But Kṛ ṣ ṇ a, after killing Ś ā lva, came to Mathurā as quick as the mind travels, on his chariot. Dantavakra came out of Mathurā to meet him. At this time Kṛ ṣ ṇ a saw him coming, in an angry mood. Then he killed Dantavakra. The gate of Mathurā facing Dvā rakā is called Dantavakra- ha or in local dialect it is called Datiha. A village where Vajra lived remains there. Though Vidū ratha did not come with Dantavakra because of some disagreement, he came later out of affection and seeing Dantavakra dead, he fell like a moth into a fire (he merged into Kṛ ṣ ṇ a). Padma Purā ṇ a describes events after this also.

Kṛ ṣ ṇ a, after killing Vidū ratha, crossed the Yamunā and came to Vraja. He greeted his mother and father who longed to see him and comforted them. With tears in their throats, they embraced him. He offered respects to all the elder cowherds and comforted them. He gave them all cloth and ornaments in profusion. Thus it is said:

kā lindyā ḥ puline ramye puṇ ya-vṛ kṣ a-samā vṛ te

gopa-nā rī bhir aniś aṁ krī ḍ ayā mā sa keś avaḥ

Kṛ ṣ ṇ a constantly played with the gopī s on the bank of the Yamunā covered with pure trees.

By his desire he could manifest many powers, as seen in Brahmā ’s stealing of the cowherd boys. Thus all wealth, with lots of clothing, immediately appeared since he was the Lord of Lakṣ mī. His coming to Vraja is also approved by Bhā gavatam:

tā s tathā tapyatī r vī kṣ ya sva-prasthā ne yadū ttamaḥ

sā ntvayā m ā sa sa-premair ā yā sya iti dautyakaiḥ

As he departed, that best of the Yadus saw how the gopī s, were lamenting, and thus he consoled them by sending a messenger with this loving promise: “I will return. ” SB 10. 39. 35

yā ta yū yaṁ vrajaṁ tā ta vayaṁ ca sneha-duḥ khitā n

jñ ā tī n vo draṣ ṭ um eṣ yā mo vidhā ya suhṛ dā ṁ sukham

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10. 45. 23

hatvā kaṁ saṁ raṅ ga-madhye pratī paṁ sarva-sā tvatā m

yad ā ha vaḥ samā gatya kṛ ṣ ṇ aḥ satyaṁ karoti tat

ā gamiṣ yaty adī rgheṇ a kā lena vrajam acyutaḥ

priyaṁ vidhā syate pitror bhagavā n sā tvatā ṁ patiḥ

Having killed Kaṁ sa, the enemy of all the Yadus, in the wrestling arena, Kṛ ṣ ṇ a will now surely fulfill his promise to you by coming back. SB 10. 46. 35

Infallible Kṛ ṣ ṇ a, the Lord of the devotees, will soon return to Vraja to satisfy his parents. SB 10. 46. 34

Through his own mouth and the mouths of his devotees, he has made many vows, which could not be ignored. ī ś varā ṇ ā ṁ vacaḥ satyam: the words of the devotee are true. (SB 10. 33. 31) If he satisfied the request of Akrū ra and Kubjā to come to their houses, when they asked only once, would he not fulfill his promise to the people of Vraja? Not only that, he actually came, as stated in the Bhā gavatam:

yarhy ambujā kṣ ā pasasā ra bho bhavā n

kurū n madhū n vā tha suhṛ d-didṛ kṣ ayā

tatrā bda-koṭ i-pratimaḥ kṣ aṇ o bhaved

raviṁ vinā kṣ ṇ or iva nas tavā cyuta

O lotus-eyed Lord, whenever you go away to Mathurā, Vṛ ndā vana or Hastinā pura to meet your friends and relatives, every moment of your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun. SB 1. 11. 9

The people of Vraja remained there within Mathurā district, though all the people of Mathurā were brought to Dvā rakā. Desiring to see these people of Vraja (madhū n), Kṛ ṣ ṇ a went there. It is logical to conclude that Kṛ ṣ ṇ a went at this particular time. The people of Vraja were also convinced that he would now return, since he had completed killing the demons. Uddhava saidthat Kṛ ṣ ṇ a would give happiness to his friends in Vraja. Now, by having defeated countless enemies, the people of Vraja were certain that he would return. When the people of Vraja went to meet him during the eclipse at Kurukṣ etra, this return, accepted as a traditional pastime, will be discussed. The Lord himself says:

api smaratha naḥ sakhyaḥ svā nā m artha-cikī rṣ ayā

gatā ṁ ś cirā yitā ñ chatru- pakṣ a-kṣ apaṇ a-cetasaḥ

My dear girī friends, do you still remember me? It was for my relatives’ sake that I stayed away so long, intent on destroying my enemies. SB 10. 82. 41

This return to Vraja is not mentioned in other Purā ṇ as because of the method of secret or indirect reference which is preferred by the sages (parokṣ a-vā da). In this case indirect statements are used to hide the confidential pastimes from the materialists and to test the eagerness of the devotees. Though his return is not mentioned in many Purā ṇ as, the proof still exists in some places. Though Ś ukadeva has directly described the bewilderment of Brahmā, stealing the gopī s’ clothing and Kṛ ṣ ṇ a’s eating dirt, he indirectly mentions Kṛ ṣ ṇ a’s return.

Tat-smā ritā nanta-hṛ tā khilendriyaḥ : Ś ukadeva Gosvā mī, immediately remembering subject matters about Kṛ ṣ ṇ a within the core of his heart, externally lost contact with the actions of his senses. (SB 10. 12. 44) Sometimes Ś ukadeva would faint. Sometimes he could say what he wanted to say and sometimes not. Sometimes he describes pastimes in the wrong order. Though the meeting in Kurukṣ etra took place before the killing of Dantavakra, it is mentioned much later. Baladeva returned from pilgrimage after the Kurukṣ etra war when all the Kauravas were dead. Duryodhana was killed after that. For the eclipse in Kurukṣ etra however, Bhī ṣ ma, Droṇ a and others came. The order is as follows. First the eclipse at Kurukṣ etra occurred, then the Rā jasū ya sacrifice, then the gambling match, then exile of the Pā ṇ ḍ avas, then killing of Ś ā lva and Dantavakra, and finally his return to Vraja. When the Pā ṇ ḍ avas returned from the forest, Balarā ma was on pilgrimage. The journey to the eclipse at Kurukṣ etra took place not too long after Kṛ ṣ ṇ a had killed Kaṁ sa, for it is said at Kurukṣ etra when Vasudeva speaks to Kuntī:

kaṁ sa-pratā pitā ḥ sarve vayaṁ yā tā diś aṁ diś am

etarhy eva punaḥ sthā naṁ daivenā sā ditā ḥ svasaḥ

Harassed by Kaṁ sa, we all fled in various directions, but by the grace of Providence we have now finally been able to return to our homes, my dear sister. SB 10. 82. 22

Also Draupadī sees Rukmiṇ ī and the other queens at the Kurukṣ etra eclipse for the first time and asks about their marriages to Kṛ ṣ ṇ a. From the following statement concerning the gathering at Kurukṣ etra, it would appear that it took place some time later, since Aniruddha was mature. ā ste ’niruddho rakṣ ā yā ṁ kṛ tavarmā ca yū tha-paḥ: Aniruddha remained in Dvā rakā with Sucandra, Ś uka and Sā raṇ a to guard the city, together with Kṛ tavarmā, the commander of their armed forces. SB 10. 82. 6

However it is also said:

nā ti-dī rgheṇ a kā lena sa kā rṣ ṇ i rū ḍ ha-yauvanaḥ

janayā m ā sa nā rī ṇ ā ṁ vī kṣ antī nā ṁ ca vibhramam

After a short time, this son of Kṛ ṣ ṇ a — Pradyumna — attained his full youth. He enchanted all women who gazed upon him. SB 10. 55. 9

It did not take long for Aniruddha to mature. Therefore the promise that Uddhava gave is true. Ā gamiṣ yaty adī rgheṇ a kā lena vrajam acyutaḥ: Infallible Kṛ ṣ ṇ a, the Lord of the devotees, will soon return to Vraja. (SB 10. 46. 34) At the end of the Tenth Canto, the son of Kṛ ṣ ṇ a named Aniruddha (not his grandson) is described as a great warrior. (SB 10. 89. 30) Thus the Aniruddha who stayed in Dvā rakā while the others went to Kurukṣ etra could also be this person.

Padma Purā ṇ a clearly mentions Kṛ ṣ ṇ a’s return to Vraja. Also another confidential matter is mentioned there.