Gopalacampu 1.31

Now the thirty-third chapter,

The Fulfillment of All Desires.

[1] Then, hesitant and yet eager in narrating the events of the night, Madhukaṇṭha spoke with a choked voice: [2] 'Thus day after day, the uninterrupted sporting of the younger brother of Rāma with these fair maidens attained utter equivalence to life itself; [3] wherein even eagerness became unbounded. For:

Although the mutual union of Hari and the gopīs was not severed for a long time,
even so their thirst was not quenched, like that of thirsty folk drinking in a dream. ||1

[4] There, the sporting was as follows:

In secret, the couple—gopī and Kṛṣṇa—approach one another, meet, embrace, fully kiss, / play, rejoice, speak, instruct, and adorn each other every day in many ways; / yet they never independently think: / 'What, alas, am I doing? What have I done? Or what should I do?'

In [the case of] longing, however, that very verse should be read in this way after [the words] 'in many ways':

The couple—gopī and Kṛṣṇa—again and again think in many ways only this: / 'And this is not waking reality, but a delusion of the mind like a dream.'

What more [need be said]? And during their experience, their thought was this:

The arising of two eyes is completely without good fruit / if by them His wondrous form has not been seen. / Alas, neither is that [arising] of two ears at all purposeful / by which the sweet speech of Hari has not been heard.

Alas, if eyes and the rest had come together at Hari's arrival, / and the functions of hearing and the rest as well, / then these would not have wandered off toward worldly objects; / out of jealousy, fie on this intense torment! Thus.

And sometimes:

Even during the elegance of full bodily embrace, even during contact with bracelets on the limbs, the wielder of the Śārṅga bow / appeared to the gopīs as though far away, because of the flood of the river of love; / since, casting off external engagement in the motion of waves of longing, / and giving the appearance of a dream, it repeatedly destroys the manifestation that has appeared clearly to the eye. / But with respect to Śrī Rādhā, everything was entirely beyond words, because she was foremost among them, and even between that couple themselves. For instance:

In non-union, Rādhā felt union with the conqueror of demons nearby to be without association; / and in union, likewise, all around her were home, the season, pleasure, dream, cool breezes, and so forth. / When this condition of hers suddenly arose, then another wondrous thing occurred: / alas, even the nature of lover and beloved turned into its opposite for the two of them!

Then, as this abundance of emotion thus reached an extreme degree, and by that all events seemed to have reached everyone's ears, and the elders appointed townswomen to restrain their respective daughters-in-law because of noticing it, Kṛṣṇa, his mind attached to longing and shame, reflected in his own mind thus: 'Alas! What is this that has arisen meanwhile? A scandal indeed puts a person of noble birth into the dust, as it were; therefore, my mind does not follow any ordinary consideration or conduct. And people will fall into grief; thus, concerning my own kin, I myself have caused distress that is bound to happen. So what should I do?'

Reflecting attentively again, he discerned: 'This does not appear to be improper conduct. Indeed, my mind shines because of it, and does not fall into despondency.'

And he reflected once more: 'Moreover, they are perceived by me as the highest women, not as others' wives. Therefore, there must be a special case here, a particular context. Since this people, just like me, failing to discern this, and indeed determining our departure on account of Garga's ominous account, has become worn out and embraced cowardice out of fear—because of which these women also surely reproach themselves. For instance:'

From birth in Vraja came a nature identical to that of the people of Vraja; / from that came love for Kṛṣṇa; after that, suddenly, going to him; / after that, non-attachment there; after that, something quite contrary; / and after that, it became manifest. O friend of love, fie! What indeed shall I do? Thus.

Now, in this circle of cowherdesses, which is beloved to the river of my love that surges with waves of their respective desires, and which trembles even at the slightest breeze touching my limbs, we find no opportunity to properly investigate this text containing the deliberation on others' wives and supreme women.

Moreover, even if in reality no fault exists, still, even the talk of it spreads embarrassment for me; thus, the disposition of my mind intends, as it were, to separate itself from Vraja. And this very separation will bring about purity of future outcome in the future, by the maxim that 'debts, wounds, and blemishes will disappear in time', through my thorough investigation, and through those people accepting sound counsel following their remorse.

Then, having reflected on this, he again contemplated with agitation:

Alas, how shall I abandon the cowherd settlement, the forest, the beasts, the people of Vraja, the servants, the friends, the beloved maidens, / father, and even mother—alas, and also this Rādhā? / For without me, O body, they will somehow not maintain their very existence for even a moment; / and causing them to shine with internal burning, I myself shall attain the condition of burning.

Reflecting again, he addressed himself:

You treat the forests like an inner palace; you treat the wild beasts like friends; / you treat the cowherd women as your own body; / seen by these women with eyes like cakora birds, / as if gazing upon the moon, Kṛṣṇa, how do you bear a desire for elsewhere?

Reflecting again on the beloved maidens:

Alas, on that heart of theirs where necklaces were placed by me, / even there, alas, drops of tears will hold sovereign sway.

And there, meditating on Śrī Rādhā, crying 'Alas, alas!', he said once more:

Alas! That slender vine of Rādhā's body, sprinkled by me with affection / using sandalwood paste mixed with the nectar of the moon, / now, sinking into tears born of separation from me, / is withering away and scorches me here at present.

She who was formerly perceived as like the crescent of the new moon / has become like a flame of fire; Rādhā burns my heart continuously.

Having followed the path of love for Rādhā, I have come here; / alas, how can I quickly become obedient [to duty]? / Therefore, making it ready, let the operations of the intellect / proceed along that very path, nowhere else!

[21] Thus, for a moment, he remained silent, his eyes welling with tears. And again, as such a host of thoughts arose, he reflected: “Alas, alas! How is it that I, acting like a coward, am once again entering into an elaboration of sorrow, lest my fragile heart should presently become utterly desolate?”

[22] Thus, taking care, suddenly leaving that solitude and returning to the companionship of his friends, though not feeling very cheerful, he spoke with a choked voice: “The tale after this I shall proclaim only tomorrow morning!” Having so said, Snigdhakaṇṭha, together with Madhukaṇṭha, covering his face with his garment and weeping aloud without finding an end to it, remained so for a long time. But desisting from that after a long time, and approaching Śrī Rādhā, Mādhava, and the others, who were his equals, he spoke this:

“Make this path of your own joy directly perceptible; / but let this grief that has entered the tale torment this narrator!” Thus [he spoke].

[23] Thus, when those two had approached their abode, Śrī Rādhā, Mādhava, and the rest, having understood that grief—which was like something experienced in a dream—to culminate in joy, retired to their respective dwellings.

[24] Then, in the morning discourse, Snigdhakaṇṭha said: Thus, having subdued the other partisans of Kaṃsa who were given to injustice, prior to the slaying of the horse-demon Keśin, at daybreak, the glorious Govinda, moving his lotus-eyes, thought in his mind: “Nearly all who belong to Kaṃsa’s faction have been slain, and Keśin will fall today or tomorrow. Only the elephant Kuvalayāpīḍa remains.

[25] Once an opportunity is found, without relying on the prominence of the others, I have no reason to go there. For I am indeed under the authority of my parents, not one who follows an independent counsel. But a suitable other pretext must be sought. Well, what is to come must be finished. Therefore, enough with this thinking about it!”

[27] And considering this: “Alas, alas, if a journey there were to take place, I know not how great an obstruction to the sequence of duties there might be! How shall I spend time without Vraja?” [28] Again he thought with tears:

“Without me, father first drinks no water, and that mother / without me repeatedly breathes out sighs as if they were her very life-airs! / Alas, just as those two are, so are all the people following [us in] Vraja; / let that be, even the beasts, alas, plant a dart in my heart! //”

[29] “And I venture to make this known even to my elder brother. For:

A certain man suffers, or a certain man rejoices; / there is no compassion for the former, but compassion for the latter! //”

[30] Thus, having made this reflection in the morning, and having then brought death to Keśin, who had arrived by destiny, the glorious divine sage, delighted by the beloved of Śrī roaming the forest on foot to herd cows in a certain solitary place, suddenly approached in person. And He saw the glorious Nārada, clad in pure raiment, drawing near.

[31] And seeing him, who seemed like the goddess of speech's very body assuming the form of letters, like the stream of the Gaṅgā descending from Viṣṇu's foot, like Mount Kailāsa embodying Śiva, an object of a hundred thousand Vaiṣṇavas' [veneration], like [Kṛṣṇa's] own heap of fame filling the ears with diverse songs, like the Ocean of Milk bearing inwardly the name of Nārāyaṇa and others, like the moon rich in copious arts holding within itself the splendour of Kṛṣṇa, like an autumn cloud showering streams of tears that were tears of joy, like the laughing burst of his own devotee manifested through attachment to a special devotion, [Kṛṣṇa] embraced him with joyful delight.

[32] And he saw him thus: like a fine lotus in the perfection of its virtuous conduct; like the celebrated divine tortoise who assumed such a form, in having the back of his feet constantly imparting all happiness; like a victory banner adorned with a swift and noble army-base; like an emerald pillar in the natural excellence of having thighs that were not defective; like the slopes of his own Vraja in being broad across the hump-like shoulders; like Narasiṃha in bringing delight to the devotee held close to his auspicious beauty; like a lake—or like Nārāyaṇa—in having a navel beautiful as a cosmic lotus; like the fresh sunbeams in being draped in a yellow garment that was a girdle of supreme virtues; like a pippala leaf in the constant trembling of his belly's breathing; like a touchstone of sapphire marked with a streak of gold pleasing to the heart; like the ocean in having a heart that was a repository of the gems of good qualities; like a bolt made of victorious jewels in having arms that maintain proper decorum; like the auspicious son of Kauśalyā's womb in having his wrists encircled with armlets and the like; like the sprout of a wish-yielding vine in his hands forming radiant mudrās; like Pāñcajanya in embodying tones of longing; like the moon in his submission to the sovereign lord of stars, or the best among the twice-born; like himself alone in being graced with a nose vanquishing the beauty of a parrot's beak; like a fresh celestial fish in having eyes pleasing to his devotee whose vow is truth; like a raincloud at the arrival of the monsoon in the fashioning of hair lovely with peacock-tail feathers; like the god of love in having ears adorned with shark-shaped earrings; again like the moon in constantly and everywhere achieving completion with a dark form showering nectar; like the son of Rohiṇī in delighting Rohiṇī, Yaśodā, and Nanda; again like Narasiṃha in having a firm physique united with man-lion vigour; again like the grand Great Fish in repeatedly displaying extraordinary size; like Lord Vāmana in having his immense power, wherein he destroyed Bali, accomplished through supreme dexterity; like the son of Jina in censuring bulls marked by heretical outcasts; again like the glorious divine tortoise in taking up the burden of lifting up the massive mountains sinking into the ocean; like the Boar incarnation in his charming pastimes of lifting the earth; like Rāma, descendant of Bhṛgu, in destroying the wicked kṣatriyas born of Kṛtavīrya; like the son of Viṣṇuyaśas in subjugating the future Kālayavana; and again like glorious Rāmacandra in causing abundant joy through the deeds of Lakṣmaṇa.

[33] Thus, as the two mutually contemplated these excellent comparisons through puns on identical forms and puns on words, the glorious divine sage, having praised him who was a treasury of fortune delighting Śrī, made his disclosure, speaking as one who has mastered the Veda:

"The dānava has been quelled, by whom quelling had been quelled—that evil being, always an enemy of the gods. / He, the supreme foe, has reached non-supremacy; you, the ever-risen, are without any rising. // Without delay, O child, with a mere laugh you laughed away / all those beginning with Pūtanā; and in every way, you, the purifier, purified them. // Though beyond all qualities, you have taken on qualities, O son of Nanda! / How wonderful it is that, while standing upon the earth, you bear the earth! // The form of the moon is white, the Gaṅgā is bright, Sarasvatī is fair; / but your fame, O slayer of Baka, being pure white, makes everything appear white! // 'Even Kaṃsa has been turned white by your fame'—this, O Kṛṣṇa, is spoken falsely; / for he has no contact with it at all; it is merely the pallor from his terror of you! //"

[35] "Such being the case, I have a certain submission to make, namely:

'Love indeed brings everyone under its control'—this proverb certainly does not shine forth falsely, / since even you, O Kṛṣṇa, do not consider what comes before and after. // Therefore, I have come to you whose mind is overwhelmed, / to remind you of that necessary pastime of yours that must take place. // In this world, you have many devotees, and they must be protected one by one; / therefore, those pastimes must necessarily arise in due order. //"

"You who slew that son of Diti, Keśin, who had assumed the form of a horse, / are you indeed, although unborn; / and in order to deal with those other enemies of the virtuous, / you, the protector of all, will powerfully manifest.

For example: / Since those demons were torn to pieces merely by your play, / Kaṃsa, having ripened from torment on that account, will go to his destruction. // That cruel one will soon send Akrūra to fetch you; / and you, leaving your mother and others, will embark on your journey to slay him. //"

[35] Then, observing him standing thus with a drained complexion, the sage, evoking another emotional state, said: "And then you will show anger toward Kaṃsa, who persecutes good men, as toward a jackal; for—

Like a frog in a well, Kaṃsa, seeking to scratch away his itch, / desires to encounter the friction of your hard, serpentine arms. //"

[36] "Indeed, that brother-in-law of your mother whom you, the Supreme Person, will capture alive here! You will destroy him utterly, roots and all; you will do to him what was never done before; and seizing him by the hand, with tireless valor you will cast him down to his ultimate repose.

Dragging that elephant-like demon with your hands amid applauding onlookers, / you, O lotus-eyed one, will clearly be seen having assumed the role of Hari.

[37] And this is the concise summary of the matter:

“Then, making Akrūra merely an instrument, having gone to the abodes of the Vṛṣṇis, / having broken the bow of the three-eyed Śiva, and having instantly crushed Kuvalayāpīḍa; / having slain the wrestlers, on the day after tomorrow, having destroyed Kaṃsa who bears the body of a demon-born, / and having given the kingdom to Ugrasena, You will surely liberate Your own parents. //”

[38] Here the citizens will be singers of a song, like an ancient legend:

“Whose eyes defeat blooming blue, white, and red lotuses, expressing a pride capable of crushing a pride of lions in their playfulness that destroys [the agility of] wagtails; / whose actions arrange skilled arts capable of subduing the multitude of the wicked, plunging the company of the virtuous into nectar in His prime of youth—who is this dark youth that approaches? //”

[39] Kṛṣṇa said to Himself: “It was indeed rightly said, ‘I shall give the kingdom to Ugrasena,’ because My returning to Vraja is indeed delightful.” [40] And aloud He said: “And what next, what next?”

[41] The sage said:

“The villagers, the citizens, the kings in the assembly, and in the sky the gods skilled in heavenly music, / the lords headed by the deities, Brahmā, Śiva, and Brahmā’s sons, as well as we, praising You— / we shall behold here both of You brothers, possessing the beauty of the elephant’s tusks from which the blood has departed, with unwounded shoulders, having slain the wrestlers, and You having swallowed the mighty Kaṃsa! //”

[42] There, this curious commotion will arise among those gathered in the wrestling arena:

“What is this dark form? Is it sweet or fierce? / Neither a woman nor a non-woman, because of whose divine garment and weapon respectively? //”

[43] “And when the sinful Kaṃsa has reached liberation:

Even though Kaṃsa is fit to be slain, the tear-drops of his women / falling upon the earth will melt Your heart! //”

[44] Kṛṣṇa said: “Alas, who are those two whom you called my own parents?”

[45] The sage said with a smile:

‘Formerly this son of yours was born somewhere as [the son] of Vasudeva; / therefore, the wise declare the glorious one to be Vāsudeva.’ //”

[46] Kṛṣṇa said with a smile of astonishment: “And what next, what next?”

[47] The sage said: “Vasudeva and the others, finding You clearly like a lost wish-fulfilling gem, will certainly not tolerate losing You. [48] And for You, whose mind is resolute to comply with them and to restrain the Yadus who are afflicted by fleeing and dispersing here and there, there will be a stay of several days. [49] Having gathered there through association with You, even the people of Vraja, headed by the lord of the land of Vraja, waiting upon that, will dwell in a tent-camp of wagons.”

[50] Still, since the capital of the Yadu king, which had suffered ruin due to the long-standing distress caused by Kaṃsa, could hardly be put in order even by Ugrasena though he was radiant with a fierce army, without much personal attention from you, you will not find even a moment's leisure. While your departure for your own Vraja is thus delayed, you will deliberate and, walking together with Rāma in uniform conduct, approach the lord of Vraja who shines amidst his kinsmen in the encampment; then, deciding your return to Vraja to be an absolute duty, you will indeed set out for Vraja.

[51] Kṛṣṇa said: "Alas! Will they return leaving me behind?"

[52] The sage said:

"Nanda and the others will indeed reach the cowherd settlement only under great insistence,
and even then not in spirit with that body.
For it is obvious that a body must be visible;
hesitation in regard to it was proper, but not likewise for the soul." ||

[53] Kṛṣṇa said: "Alas, what shall I say?"

[54] The sage said: "Your noble self will utter these spoken words:

'Go, dear father, to Vraja; and we, having brought joy to our friends, / will come to see you, our kinsmen, who are grieved by affection.' ||BhP 10.45.23

[55] This very assurance of yours will cause them, trusting it, to constantly pine.
[56] Kṛṣṇa said: "When will I go?"

[57] The sage said: "When heartfelt joy arises for your friends."

[58] Kṛṣṇa said: "And when is that?"

[59] The sage said: "For their joy to arise, it must indeed be on the verge of far-reaching extent."

[60] Kṛṣṇa said: "Oh, alas! How great an extent is there, as if [spanning] the sky?"

[61] The sage said: "Even as you while away the delay of time through a multitude of various duties, it will take as long as the destruction of hundreds of thousands of Kaṃsa's faction, and as long as an array of wonderful riches, beginning with your sons, comes to pass."

[62] Kṛṣṇa said: "Oh great soul! A great calamity will indeed come to be placed upon me, since procrastination will become an obstacle to my bond [with Vraja]."

[63] The sage said: "Do not be troubled; this is your very nature: that sometimes, enduring the rupture of happiness of your intimate family members as if of your own limbs, you destroy the distress of outsiders."

[64] Kṛṣṇa said: "Be that as it may; let future events be related. For now, let this tale of my wickedness consisting of the sorrow of Vraja rest; let the story of the city be pursued hereafter, so that, diverted thereby, I may clearly attain peace of mind."

[65] The sage said: "Now your vow of the Gāyatrī will be celebrated by the host of Yadus headed by Vasudeva along with Garga. And there Rohiṇī, riding a covered chariot, will be brought from Vraja, but no person from Vraja. For in performing that [rite] due to their fitness for kṣatriya prescriptions, the distress of their separation will become the root of causing pain."

[66] Kṛṣṇa thought to himself: "Alas, in this connection that very sorrow becomes irremediable! For how will Rohiṇī, who is my mother's companion, break away from her?"

[67] Then, thinking 'Let me ask another story,' he asked clearly: "What then shall I do further after the observance of that vow?"

[68] The sage said: "Then, going to Avantī where the assembly of learning is illuminated by Sāndīpani, you two undaunted brothers, in order to acquire the entire collection of flawless sciences, will attain a venerable lineage through the dignity of studenthood. There, studying and retaining all knowledge at a single recitation, you will produce wonder everywhere. There the great multitude of people, reciting verses of grief, will gaze at each other in astonishment, as follows:

"He whose body is tender as a sprout, the source resting upon a myriad Lakṣmīs,
whose servitude shines like the sovereignty imagined by countless equal servants—
even he, the lover of Śrī, though longed for by the goddess of eloquence,
carried out the fetching of firewood ordered by his teacher's wife with the splendor of delight." ||

[69] "Thus, having learned all the arts in merely sixty-four days and nights, when you offer as teacher's fee the bringing back of his son who had been eaten by Pañcajana and requested by the teacher's wife, people will proclaim this, as follows:

"Whatever thing exists, let it be given to the guru,
whether easily obtained or exceedingly difficult to obtain;
behold, he brought back from Yama in bodily form
the guru's son whose body had been destroyed!" ||

And then:
"When the guru's child is brought back by you even from Yama,
then while rivals may argue with their mouths, enemies will die in their hearts." ||

[70] Kṛṣṇa to himself: "I know not what state will befall my mother and the others who, feeling helpless on hearing people describe that, shower compassion upon me—a state which even now causes my heart to tremble. [71] Be that as it may, let us expand on another topic." So he said clearly: "O venerable one! Who is this Pañcajana?"

[72] The sage said: "Like Jaya and Vijaya, he became a conch-demon due to a certain cause; he is that famous particular conch. And you will take his body. However—

"Whenever you blow that conch,
your two eyes will become moist,
as you recall with a rush of affection
the joy of drinking from Yaśodā's breast." ||

[73] Kṛṣṇa said with agitation: "Without reference to this matter, let another story be introduced!"

The sage said: "Listen to something more, briefly. Having acquired knowledge, the moment you arrive in Mathurā, you will set out for glorious Vraja. But, held back by your parents and elders there, reflecting that disobeying their order would bring no welfare in the future, and thus mourning that deed, you will recognize Uddhava—who shines with sheer benevolence toward you, is exceedingly humble, and is well-trained—and dispatch him to bring reassurance to the people of Vraja. Out of hesitation before them, however, you will not bring the people of Vraja to your own side.

For they will think this secret: 'If Kṛṣṇa, whose desire is solely for Vraja, enters the land of Vraja, obtaining him again would merely result in paralyzing restraint on account of subsequent separation; and an entry of the people of Vraja here would be similarly absorbing.' Furthermore, those people of Vraja will not come on their own accord either, fearing: 'We will come to see our relatives'—if we were to say this, it might contradict the propriety of your confidential word: 'You, however, should not come.'

Thus, that natural inclination will be restrained by their deliberate advice, not by their independence. Moreover, whatever other hesitation has arisen in your heart at present without full comprehension, that too will repeatedly aid you in avoiding going to the land of Vraja.

To the people of Vraja, however, you will convey this advice as authoritative as the Veda: 'At present, because of your connection with me, an alliance has been formed by Jarāsandha and others, and out of persistence on that account, an assault will be launched there by his army.'

Likewise, a message will be sent through Uddhava to your parents and elders, as follows:

'Because of my relationship with you on all sides, I am also thus going into the Vṛṣṇi fold, / and in that very way I wish to arrange protection for your realm of affection worthy of your life-breath. / But this form is here, while my very soul dwells beside you; / or whether my form is also there—your inner vision alone is the proof.'

Moreover: / 'Why should one who is bound by the ropes of love prattle: "I will come"? / For he who is bound follows the desire and non-desire of the one who bound him.'

I indeed understand that the dispelling of the affliction caused by the enemies of the gods to Śrī Vasudeva and the others is precisely what you desire.

Then, at the mere sight of Uddhava before them, they will attain the highest joy. For: / Even without prior acquaintance, a devotee of Kṛṣṇa delights another devotee at the very sight; / the mere tune of the beginning of his song brings great joy to a virtuous person.

Thereupon, newly afflicted again and again by separation from you, pursuing news of you as their only livelihood, causing him to stay for several months—which will pass quickly like days—they will finally, seeking only your esteem through him, send a message with subdued countenances and auspicious greetings, as follows:

'"You are the Lord"—so this Uddhava / instructs us and departs. / O son, that, however, we do not believe; / O Lord of Śrī, does that not please you, my son?'

Moreover: / 'Even if, ah son, you are the supreme Lord, / still may love for your lotus feet ever appear to us / in this world and the next, / for our longing is directed toward your being Kṛṣṇa.'

Kṛṣṇa said: 'What, then, will Uddhava say to me?'

The sage said: / 'Without the moon, what is the beauty of autumn? Without flowers, what is the height of spring? / Without clouds, what is the splendor of the rains? Without you, what is the state of Vraja?'

Tearfully, Kṛṣṇa said: 'Describe in detail the cause that will bring about my delay in Vraja.'

The sage said: 'There, while serving your devotees, bearing armor, and slaying enemies, another preoccupation will also find its opportunity.'

Kṛṣṇa said anxiously: 'Alas! What is that?'

The sage said: 'That which will serve to support the faction of Vasudeva's nephews, Yudhiṣṭhira and the others, who have been deprived of their kingdom by the wicked Dhṛtarāṣṭra. And, relying solely on you as supreme, they partake of unfeigned devotion to you, who are ever subdued by your devotees. For that purpose, you will first send Akrūra, noble and born of high descent, far away as an envoy.

Moreover, the immediate task that is primary will be immense, because the eradication of Kaṃsa's faction will, even then, remain only half-done by you.

For instance: while the wretched partisans of Kaṃsa and others wander about like crows at a holy place, there are his two wives, named Asti and Prāpti.

Blinded, as it were, by widowhood, seeking reassurance from their father, who maintains alliance with their relatives, they will go to Jarāsandha. And there—

[Verse 45 is missing.]

Even wayfarers will look upon and mock the bodies / of those two wives of Kaṃsa, whose hair and garments are disheveled.

Then, spurred on by them, Jarāsandha—looking like old age itself united with death—will march against you with twenty-three akṣauhiṇī divisions.

Entirely ignorant of your true nature, like an insect flying into fire, / he will march forth and, fearless, surround Mathurā as if churning it. / And then: / Playfully enacting the game of the moon and the sun, invincible, / smashing that army of Jarāsandha, blind like darkness, / thoroughly sparing that ruler of Magadha alone out of contempt, like darkness, / and establishing all your devotees who have reached this turning point within your own splendor, the two of you will shine eternally.'