Mudgalapurana 4.6: candradarśanadoṣaharaṇacaritavarṇanaṃ nāma ṣaṣṭho'dhyāyaḥ

Homage to the glorious Gaṇeśa.

Daśaratha said: / O lord, how did that [fourth] joined with Tuesday become superior? / Explain that to me in detail; I have a great doubt about this.

Vasiṣṭha said: / Born from Bharadvāja upon the earth, the highly intelligent Bhauma (Mars) / worshipped the lord of obstacles with the mantra beginning with 'gaṇānāṃ tvā'.

Residing in the forest to the west of the city of Pārinerā, / he performed beautiful austerity, meditating on the divine Gajānana.

After a hundred years, Gaṇādhyakṣa, pleased, went to him, O king; / he said, 'Choose a boon, O fortunate son of the Earth!'

Then Bhauma, worshipping Gaṇādhīśa with devotional feeling / and praising him, spoke this request for a boon that bestows all happiness:

'Though endowed with a human body, O leader of the gaṇas, / I wish to drink nectar; make me a planetary deity, O honour-giver!

A sole abode of devotion to you, named Maṅgala, / a remover of debt, and a bestower of wealth—make me thus, O Lord!

Since your vision was obtained by me on the fourth of the dark fortnight in Māgha, / let that divine [tithi], when joined with me, grant great merit!'

Saying 'So be it', everything was granted by the lord of the gaṇas, O king; / therefore, the meritorious fourth joined with Tuesday has attained pre-eminence.

Now I will relate an ancient narrative to you in detail: / on the fourth of the bright fortnight in Bhādrapada, the moon must not be looked upon.

I will tell you the entire reason for that at length, / so that, freed from fault, you may worship Gaṇeśa, O king.

Once, it was concluded by sages along with the gods: / 'The five deities are born from portions of Gaṇeśa, without a doubt.

They are never separate from the true nature of Gaṇeśa; / merely by remembering them, the leader of the gaṇas will be pleased.

There is no doubt [of this]; therefore, O chief sages, worship Śiva and the others first, / and through that you will attain perfection.'

Thus, relying on their [own] intellect, it was done by the undiscerning gods along with the sages; / it was established as 'so be it' by the five, with Viṣṇu as the chief.

Then all the groups of sages performed such rites; / devoid of perfection through that, they all became bewildered.

Assembling together with the hosts of gods, they praised Brahmā, O king; / they recounted the matter, and he too became afflicted with anxiety.

He remembered [the deities] headed by Śiva, and they came to Brahmā; / Viṣṇu, Śiva, the Sun (Aryaman), and Śakti—they too, having heard, were greatly astonished.

In the meantime, a sound that struck terror into all / arose there, accompanied by a piercing roar, signalling universal dissolution.

Hearing the sound, [the gods] headed by Śambhu became agitated with fear; / thereupon, all of a sudden, an immensely terrifying man appeared.

Seeing him so dreadful, Śaṅkara and the others fainted; / some sages and gods also fainted and fled.

Indeed, when just a muhūrta had passed, the gods headed by Brahmā / regained consciousness and saw him standing before them.

Then, filled with utmost fear, they praised the leader of the gaṇas, / meditating in their hearts on his great form marked by an elephant face and other features.

Brahmā and the others said: / “Salutations to you, leader of the gaṇas, salutations to the lord of obstacles! / Salutations to the noble protector of the helpless, O remover of obstacles!

Salutations, salutations to Heramba, the giver of everything to his devotees, / the formless one, the witness, immeasurable, incomprehensible!

Salutations to you, Gajānana, the deity with winnowing-basket ears! / Salutations indeed to Mahodara, the one worshipped first by all!

Section 4, Chapter 6, page 12) Salutations indeed to the origin of all, the great giver, the one worshipped by all! / Salutations to you, Ḍhuṇḍhirāja, who abide in all states of being!

Salutations to you who dwell in Svānanda, who consist of yoga and peace, / who bestow yoga upon yogins, the lord of yogas!

Salutations, salutations to you, creator of the cosmos, its protector and its destroyer! / Salutations, salutations to Gaṇeśa, the impeller of the qualities!

To the self and the non-self, the illuminator of causes, / to the lord of Brahman, the eternal protector, whose form is the guardian of the gods!

Warding off this great obstacle that has suddenly presented itself; / otherwise it will devour the egg [of the universe] and us; of this there is no doubt.

We are the servants of your lotus feet, O Gajānana; / when we die, O Lord, your fame will be lost.

Protect us now, O Lord of the gods! We are not able / to behold this fierce one; our life-breaths are departing. Protect us, O Vighneśa, protect us!”

As they were thus offering praise, that great person before them / assumed the form and shape of Gaṇeśa, O best of kings.

Then they bowed down to him and worshipped him with reverence; / Śiva and all the others presented him their mind-born daughters.

Brahmā gave Sarasvatī, Viṣṇu his mind-born Puṣṭi, / Śaṅkara Yoginī, and the Mother of the Universe Mohinī.

The Sun, who brings joy to all, gave him Sañjīvanī; / having thus worshipped Vighneśa, O king, they bowed down.

Raising them up, Vighneśa, whose voice was deep like a thundercloud, / spoke out of loving devotion to them—to Maheśa and those headed by Viṣṇu.

Glorious Gaṇeśa said: / “Listen, O [gods] headed by Śambhu, O Indra of gods, O foremost sages! / Even though you are portions of me, do not be proud, dear ones.

The moving and the unmoving are parts of me; nothing is devoid of me. / For the purpose of granting perfection to them, I assume an embodied form.

If someone, through knowledge, neglects me and worships what has the form of a blade of grass, / have I been worshipped by that, O great gods? Tell me, dear ones.

A small portion of mine is present there, and a satisfaction equal to that / arises for me, no doubt; but I do not become fully satisfied.

Likewise, when you, who are fractional portions, are worshipped by Brahmins, / the satisfaction that arises for me from that is of a fractional, quality-bound nature.

Even when the whole cosmic egg is worshipped, I am not fully satisfied; / infinite cosmic eggs reside in the hairs of my body.

Marked by an elephant-face and other features, I, the Great Lord, / consisting of the world and Brahman, abide there, bestowing yoga and peace.

Merely by worshipping it, the world and Brahman are well worshipped; / and in the union of those two, I am considered to be fully worshipped.

Abandoning me, deluded by the delusion of knowledge, the sages and gods / worshipped you first of all, and so they met with obstacles.

Even then, possessed of arrogance, you were of such a nature / and consequently became bereft of perfection; do not do this again.

In the past you served me with devotion; / therefore I tolerate it, O lords of gods, and have granted you my vision.

If I am satisfied merely by a fractional portion, / then why should I remain embodied? Tell me, dear ones.”

Having spoken thus, the Gaṇādhīśa fell silent, O king; / bowing down to Vighneśa, they also begged forgiveness for their fault.

In the meantime, the moon on Śaṅkara’s forehead, / arrogant of his beauty, laughed with bared teeth at Gaṇeśa.

Utterly deluded, bowing to the leader of the gaṇas, he said: / (

Section 4, Chapter 6, page 13) “Why have you assumed a monstrous form endowed with an elephant's face, O Lord?”

Intent on mockery, he said this again and again; / then the enraged god cursed the hare-marked [moon]:

“O Moon, those who look upon you will always be sinners / beset with obstacles by my word; of this there is no doubt.”

Having spoken thus, Gaṇeśa, the leader of Brahman, disappeared / along with his wives, O king, and the moon became tarnished.

The gods headed by Śambhu became free from egoism; / from that time on, O fortunate one, they became especially Gāṇapatyas.

The complete egoism of Vedic knowledge resided in Brahmā’s heart; / through it Brahmā would become filled with arrogance again and again.

That Sarasvatī was given indeed to the great-souled Gaṇeśa; / united with her, the lord of obstacles took delight forever in Brahmā’s heart.

When Gaṇeśa was established in his heart, how could he be subject to delusion? / He always worshipped him with devotion according to the nature of a Gāṇapatya.

Likewise, the quality of nourishing everything resided in Viṣṇu’s heart; / through delusion caused by that power, Keśava used to fall into pride.

He gave that Puṣṭi, who nourishes the universe, to the king of obstacles; / united with her, the lord Gaṇeśa always took delight in Viṣṇu’s heart.

He too worshipped him constantly, understanding the Gāṇapatya doctrine; / when the lord of obstacles was in his heart, how could he attain delusion, O king?

Freedom from delusion through yoga was always in Śambhu’s heart, O Lord; / because of that sense of ego, did Śaṅkara not think highly of himself?

Śiva gave away that very goddess Yoginī dwelling in his heart; / and Gaṇeśa, united with her, took delight, dwelling in Śambhu’s heart.

When Gaᅆeŕa was established in his heart, he did not fall into delusion at all; / constantly becoming devoted to Gaᅆeŕa, he worshiped the leader of the gaᅆas.

Indeed, the Sun makes the bestowing of gifts by rain; / by him the life of all, which consists of action, is upheld, O king.

That very thing exists in his heart through his own egoistic nature; / and the Sun gave that revivifying power to Vighneŕvara.

Joined with her, the lord of the gaᅆas plays constantly in the heart / of the Sun; therefore the Sun worships him with an undivided mind.

œakti gave the goddess residing in her heart, the enchantress who enchants all, / joined with the nature of power, to Vighneŕvara himself.

Joined with her, the lord Gaᅆeŕa plays especially in her heart; / therefore that goddess worships the leader of the gaᅆas.

Thus those chiefs of gods became freed from egoism; / becoming fond of Gāᅆapatya [tradition], they worship the leader of obstacles.

Having established himself in the heart as the Cintāmaᅆi gem, the Lord plays with primordial nature; / through the false notion of egoism, one incurs bondage.

Gaᅆeŕa is the doer and the cause of doing—there is no doubt about this; / having offered themselves to him dwelling in the heart, they became happy.

Mudgala said: / Having heard, King Daŕaratha spoke to the best of sages: / 'What became the fate of the Moon? Tell me that, O great sage.'

Vasiᥳᥖha said: / Afflicted by Gaᅆeŕa's curse, the Moon went to his own home; / filled with grief in solitude, he pondered in his heart:

'The body of Gaᅆapati is declared to be of the nature of the cognitive [trance], / while the head of that great soul is indeed of the nature of the ultra-cognitive [trance].

In the union of the two, this Gaᅆeŕa, for the sake of granting grace to devotees, / became embodied in visible form Himself—there is no doubt about this.

[Khaᅆᥖa 4, Adhyāya 6, Folio 14] That form of yours which is declared in the Vedas to bestow supreme yoga, / that was not understood by me, O god, only through delusion, O Gajānana.

O ocean of compassion, O Lord, forgive the fault that entered my mind!' / Having thus begged Vighneŕa for forgiveness, having meditated on him, he became absorbed [in him].

Arriving at the bank of the Gaᑅgā, he performed excellent austerities; / he pleased the lord of obstacles with the eighteen-syllabled [mantra].

When the Moon had vanished into absorption, the entire world became filled with sorrow; / scorched by the blazing heat of the Sun, the moving and unmoving was devoid of sap.

Then all the hosts of gods, terrified on every side, / headed by œambhu and Viᥳᅆu, along with the lords, performed austerities there.

Having meditated on Gajānana in the heart according to the ritual of the six-syllabled [mantra], / full of devotion, O best of kings, they pleased him with reverence.

When a century of years had passed there, the lord of the gaᅆas / came to the Moon to grant a boon, bound by his austerity, O best of kings.

In one year the all-pervading lord of obstacles went to the chiefs of the gods; / and at the same time the chiefs of the gods and the Moon praised that all-pervading Lord.

They pleased ᥁huᅆᥖhi with reverence by the Atharvaŕiras [Upaniᥳad]; / pleased, Gaᅆeŕa, the leader of Brahman, said this to them.

Gaᅆeŕa said: / 'Choose a boon, O chiefs of the gods! Being pleased, I grant it; / whatever you desire, all that I shall make fruitful for you.'

Having heard Gaᅆeŕa's words, those gods bowed down to him, / made folded hands, and, exceedingly rejoiced, sang praises.

The gods said: / 'If you are a grantor of boons with a gracious disposition, O Gajānana, / then make the Moon entirely faultless, O Lord! Homage to you!'

The Lord, the self of all, delighted by their devotion, said to them: / 'On the fourth day of the bright half of Bhādrapada, the maker of nectar must not be seen.

Mockery of me was indeed made by him on that day, O guardians of the gods; / therefore the Moon shall be possessed of fault; my word cannot be otherwise.'

Then the gods, exceedingly rejoiced, agreed, saying, 'So be it,' / and went to see the Moon when Gaᅆeŕa had disappeared, O king.

Having seen Gaᅆapati, the Moon bowed like a stick upon the earth; / he worshiped that god and praised him with folded hands.

The Moon said: / 'Homage to you, the protector against obstacles, to Gaᅆeŕa, the supreme self, / to the lord of Brahman, the bestower of the state of Brahman on your devotees!

Homage, homage to the flawless one, worshiped before all; / to the divine son of œiva, to the son of Viᥳᅆu, homage to you!

To the son of Brahmā, to the son of the Sun, the remover of obstacles, / to the son of œakti, and to the son of œeᥳa, homage, homage!

To the son of all, to the mother and father of all, homage, homage! / To the lord of all, the supreme lord, who is higher than the highest!

O lord of Siddhi and Buddhi, O impeller of Siddhi and Buddhi, / to Heramba, to the great lord of great lords, homage, homage!

To the creator, the preserver, and the destroyer, whose form is the Supreme Self, / to you who bestow boons upon all, who are eternally accomplished, hail, homage!

Forgive the offense, O lord of gods, of one who bears the delusion of your māyā; / I have taken refuge in you who are gracious; protect me from great danger!

Seeing me, the deities and others used to be filled with joy; / now, merely looking upon me, they are afflicted with fault and distressed by fear.

Therefore, they do not look at me, who have the form of sin for sinners; / make me faultless, O Vighneŕa! O abode of compassion, homage to you!

May your sight be mine at all times, O averter of obstacles! / By that I would have accomplished my purpose and be approved by the yogins.'

Then, seeing him full of intense devotion, dancing in the presence of the god, / his hair standing on end and filled with tears, ᥁huᅆᥖhi spoke to him.

Gaᅆeŕa said: / 'This hymn of praise composed by you increases my pleasure; / by this I will certainly endure your endless offenses.

It will especially be full of the bestowing of all perfections; / for those who recite it and listen to it, it will produce various joys.

O Moon, remain always as you were before; / on the day on which mockery was made, on that [day] you will be accompanied by fault.

Become an ornament on my forehead, devoted to my service; / on the fourth day of the dark fortnight, there shall be worship of you in the vow.

Having worshiped me, O lord of stars, whoever offers an oblation of water to you, / his perfection arising from the vow will be complete, never otherwise.

And on the second day in the evening, I was attained by you with reverence; / therefore, on the second day of the bright fortnight, you are to be honored by mortals.

Mortals who diligently bow to you on the second day / cast off the grief occurring in that month, [and joy] abides somewhere [in them]; it is not otherwise.'

Having spoken thus, Gaṇeśa, who was worshipped by the Moon, disappeared. / And at that time, the gods, lords of the deities, arrived there.

Having honoured them after worshipping them, the Moon, accompanied by them, / having installed the Lord Gaṇeśa together with the Brahmins, worshipped him.

Where indeed the forehead of Gaṇeśa was attained by the Moon as his resting place, / there they call Gaṇeśa who resides there 'Bhālacandra' (Crescent-browed).

There the leader of the gaṇas was worshipped by the gods and by the Brahmins. / Then the gods, taking the sinless Moon, went to heaven.

The Moon remains in heaven in the form of his portion, O king; / in his full form, he constantly serves Vighneśa with reverence.

He, who was born of Atri, made his abode on the bank of the Gaṅgā; / and that moon, devoted to bhakti, serves Bhālacandra.

Then, at a certain time, Hari, requested by the gods, / was born among the Yādavas and became Vāsudeva.

Through ignorance, O king, he looked upon the Moon / on the fourth day of the bright half of Bhādrapada, and he incurred fault.

His inner knowledge departed, and he became like an ordinary mortal. / Even so, Hari became beset with obstacles; hear about that, O king.

Among the Yādavas, there was indeed a royal sage named Satrājit. / By him, fierce austerity directed to Sūrya was performed for a hundred years.

The jewel Syamantaka, which was on his neck, was given by Sūrya / to Satrājit; and he devoutly tied that jewel onto his neck.

That excellent jewel constantly yields eight loads of gold; / having a splendour equal to the sun, it adorned that delight of the Yadus.

To him, who was devoted to the worship of Sūrya and stayed in Dvārakā, / he continually worshipped that jewel with pure intention.

Then, after a long time had passed, Kṛṣṇa became afflicted with the fault. / The desire arose in his mind, O king, to obtain the jewel.

Kṛṣṇa, seated in the assembly, summoned that Satrājit. / Filled with courtesy, he spoke to him when he had arrived:

Śrī Kṛṣṇa said: / "O wise one, Ugrasena was made the king of all the Yādavas / by us; those Yādavas honour him, sir.

O Yādava, the best [wealth] obtained by us in world-conquest was given / to Ugrasena; likewise, give that Syamantaka jewel.

You, however, take constantly the gold produced from the jewel; / (

Vol. 4, Ch. 6, p. 16) O dear friend, place that jewel on the king's neck for ornamentation."

Addressed thus, that Satrājit spoke to him with anger: / "It has been given by me to Prasena; he will certainly not give it to me."

Having spoken thus, he went to his house and gave the jewel to his younger brother; / he recounted the event at length to Prasena.

Then, at one time, O king, the descendants of Yadu, accompanied by Kṛṣṇa, / went with joy to the forest for the purpose of hunting.

There, Prasena, being of an impure state, tied that supreme jewel / around his neck, and he too went to the forest with them.

Due to the fault of impurity, a great lion killed that Prasena / along with his horse, took the jewel, and went to his own place.

Then, having killed the lion, the mighty Jāmbavān took the jewel / and went to his dwelling; he placed that jewel into the hand of his daughter, [saying]:

"O daughter, whoever will become your husband, / to him I shall give this excellent jewel with affection; this jewel is deemed yours."

In the evening, all the Yādavas returned each to his own house. / Deprived of Prasena, Satrājit was consumed with anger:

"Ah, my brother has been killed by Kṛṣṇa, there is no doubt about this, / overpowered by greed for the jewel, by that sinner of sinful mind!"

Then the people residing in the city believed it to be true; / and all of them, led by Ugrasena, reproached Kṛṣṇa, O king.

Then Kṛṣṇa, afflicted with grief, looking through meditation, / did not know, just like a mortal, the son of Vasudeva having that fault.

Then, having become exceedingly sorrowful, the son of Devakī / reflected: "Where has my inner knowledge gone now?

How have I become equal to a mortal? I do not know the reason for this indeed. / I will abandon my body because of this false accusation."

Then, coming to the assembly and taking the foremost of the Yādavas, / he of great splendour went to the forest to ascertain Prasena's fate.

Tracking the footprints of Prasena in the great forest, / the men went there and saw Prasena dead along with his horse.

Seeing him killed by a lion and bereft of the jewel, all the Yādavas, / following the tracks of the lion, went onward.

Then, in the great forest, they saw the lion struck down in turn by a bear; / not finding the jewel there, they were filled with fear.

Taking up the trail of the bear's footprints, the foremost Yādavas went along; / they saw that the bear had gone into a terrifying cave in the great forest.

Then, stationing them there, Kṛṣṇa, conqueror of enemies' cities, / entered the cave in order to remove the false accusation.

Having gone about one yojana into the cave, he saw there / a luminous dwelling, radiant and very vast.

Seeing the jewel placed in a cradle, Kṛṣṇa rejoiced; / seeing a child sleeping there, that Yādava approached softly.

Then suddenly the daughter of Jāmbavān came out; / seeing an unfamiliar man, she screamed, filled with terror.

Then, O king, hearing the loud weeping of his daughter, / Jāmbavān came, and seeing him, he personally fought with Viṣṇu.

Twenty-one days passed while the two of them were fighting. / All the Yādavas standing outside departed on the eighth day.

Distressed, they recounted their story in Dvārakā: / "Seven days indeed passed for us while we were outside there.

Vol. 4, Ch. 6, p. 17) Even so, Kṛṣṇa did not come out from the cave. / Is that Yādava dead or alive? Nothing is known.

Hearing this, Vasudeva and the others, together with their wives, were grief-stricken, O king; / all of them, led by Ugrasena, wept, emaciated by sorrow:

"Alas, our enemies in particular, Jarāsandha and others, are at hand; / O Yādavas, what will happen?

We have now been deprived of Kṛṣṇa, there is no doubt about this; / struck down by our enemies, all of us together with our kin will perish."

Then, having been consoled by Rāma with many words, / they all remained sighing, O king, filled with grief and overcome by fear.

They then censured Satrājit, who had cast groundless blame; / he too became filled with sorrow and overwhelmed by fear.

Then Jāmbavat, with a voice deep as thunder, said to Kṛṣṇa: / "Who are you, heroic one of great splendor, who are fighting me? Tell me!"

Then Kṛṣṇa replied to him with this excellent speech: / "Know me to be Kṛṣṇa, born in the lineage of Yadu, O wise one!"

Hearing this, Jāmbavat was filled with remorse and bowed down to him: / "The pleasing word spoken by Rāma [has come true]; that very Viṣṇu, you have arrived!

I am indeed your servant; forgive me, O ocean of compassion, / for my offense arising from battle, committed through ignorance out of pride in my strength!"

Praised and worshipped by him, Kṛṣṇa respectfully related the whole account; / having heard it, [Jāmbavat] gave him the jewel together with his maiden daughter.

Taking her as his wife, Kṛṣṇa returned to Dvārakā; / beholding Kṛṣṇa arrived, they became filled with joy.

And then, having brought the great jewel, Kṛṣṇa, in the presence of the Yādavas, / gave it to Satrājit there before the eyes of all, O king.

Satrājit greatly reproached his own body in his mind; / terrified by his hostility toward Kṛṣṇa, that highly renowned man

gave Satyabhāmā to that great-souled one, accompanied by the jewel; / that father-in-law, endowed with humility, said this to Kṛṣṇa:

"You are devoted to the Sun; do protect the jewel, O wise one! / When grandsons are born to you, they will take the jewel."

"So be it," was agreed to by Satrājit, the Yādava, O king. / In the meantime, news was heard by the Yādavas there:

"The Pāṇḍavas together with Kuntī have been burned in the house of lac / by Purocana." Having learned that, the Yādavas wept copiously.

Accompanied by Rāma, Kṛṣṇa went at once to Hastināpura; / overcome with sorrow, he too wept alongside Dhṛtarāṣṭra and the others.

Then Śatadhanvan, Akrūra, and the Yādava Kṛtavarman / met together, and, filled with anger, earnestly deliberated:

"Formerly, we were all chosen by Satrājit for the sake of his daughter; / forsaking us, he gave the beautiful maiden to Kṛṣṇa.

Kṛṣṇa, afflicted with grief over the Pāṇḍavas, has remained there; / and so has Rāma. Therefore, the deed must surely be accomplished by the three of us.

Having slain Satrājit while he is asleep, the jewel must be seized, without doubt." / Having thus resolved, Śatadhanvan went to him at night.

Having killed Satrājit, the cruel man seized the jewel; / having placed him in a trough of oil, Satyā then went to Kṛṣṇa.

Hearing that her father was killed, [Kṛṣṇa] quickly went with Rāma; / knowing Kṛṣṇa to be enraged, Śatadhanvan went to Akrūra.

Forsaken by Akrūra, he went to Kṛtavarman; / he too did not take his side, and he went back again to Akrūra.

Having deposited the jewel right there, he fled, overwhelmed by fear, / having mounted a mare capable of traveling a hundred yojanas, O prince.

Knowing him to be fleeing, Kṛṣṇa, accompanied by Saṅkarṣaṇa, / swiftly mounted a chariot and then pursued him.

Having gone a hundred yojanas, the mare died ahead; / filled with fear, Śatadhanvan then fled on foot.

Seeing that he was on foot, Kṛṣṇa ran very swiftly; / leaving the chariot to Balabhadra, that one of great splendor [went] on foot.

Then, slain by Kṛṣṇa with his discus, he fell down there; / by him the excellent jewel was not seen on Śatadhanvan.

Then, filled with sorrow, he said to Balabhadra: / "Śatadhanvan is killed, but he was without the jewel there, O honor-giver."

Then that son of Rohiṇī, filled with rage, said to him: / "The jewel has been thoroughly hidden by you! You are a speaker of falsehood, a great rogue!

It should have been given to your elder brother; for that reason the jewel was respectfully [sought]! / O greatly greedy one, a despicable deed has been done by you!"

Then Keśava conciliated him with utmost humility: / "By the twice-born, the gods, and the cows, I swear to you, it was not done by me!"

Scorning him and leaving him behind, Rāma quickly departed / to his friend, the king of Vidarbha, who was skilled in statecraft.

Then Kṛṣṇa, filled with immense sorrow, wept / most bitterly, remembering Balabhadra again and again especially.

Even with his eye of wisdom, the jewel was not found by Kṛṣṇa, O ruler of the earth; / therefore, becoming exceedingly distressed, he wept again and again:

"Alas, where has my wisdom gone, in particular? / By whom have I been reduced to the level of an ordinary mortal? Fie upon my life, indeed!"

Seated in his chariot, that highly renowned one returned to Dvārakā; / he related the dreadful account of worldly events in detail.

Then he was severely reproached, especially by the foremost Yādavas; / Kṛṣṇa performed the funeral rites for Satrājit, O king.

In every land, kings and common people especially / condemned Kṛṣṇa: "What a deed has been done by Kṛṣṇa, whose intellect is wicked!