Dwarka Means - Divine Entrance
Monday, June 28, 2021
Sunday, June 27, 2021
recognize
VAISHAMPAYANA said:—Having celebrated his sacrifice the powerful Māyāvin Shamvara was killed in battle on the eight day of a fortnight (1).
Having slain that foremost of Asuras in the city of Rikshavanta Pradyumna, taking Māyāvati with him, set out for his father's city (2).
By his illusory powers the quick-coursing heroe rose up into the welkin and reached the charming city of Dwāravati protected by his father's power (3).
That young man, beautiful like Manmatha (Cupid), descended from the sky with Māyāvati at the inner appartment of Keshava (4).
When Pradyumna thus came down Keshava's queens were all filled with surprise, joy and fear (5).
Afterwards seeing that young man, resembling Kāma himself, with his wife, their faces grew delighted; and they, with their eyes, as if drank his ambrosial beauty (6).
Beholding the bashful countenance of that boy and him filled with shame at every step Krishna's wives were all at their wit’s end (7).
Beholding that boy, Rukshmini, the mother of a son, encircled by her hundred cowives, was striken with sorrow. And shedding tears she said:—
“Alas ! I saw in a mid-night dream that the slayer of Kansa had given me mangoe leaves. Keshava took me on his lap and put a garland of pearls resembling the rays of the moon around my neck.
A youthful lady, with beautiful curling hairs, clad in a white raiment and with a lotus in her hand, entered into my room. And she sprinkled me with beautiful water. Afterwards that lady touched my head with her hands and gave me a garland of lotuses.”
Having thus described her dream, Rukshmini, encircled by her female friends, cast her looks again and again on the prince and said:-
"Blessed is that woman whose son is such a beautiful, long-lived boy resembling Kāma and just ushered into the first stage of youth.
O son, what lucky woman has been blessed with a son like yourself black like clouds? Why have you come here with your wife?
Alas, if the powerful Death had not carried him away my baby Pradyumna would have been of this age by this time. My surmise can never be untrue.
Forsooth you are a prince of the Vrishni family; from the marks of your body you look like Janārddana without his discus. Your face and hairs resemble those of Nārāyaṇa and your thighs, arms and breast resemble those of my father-in-law and Haladhara.
Alas, you look like the second celestial body of Nārāyaṇa. With your person you have adorned the entire Vrishni race. Who are you, O my child ?”
In the meantime Krishna all on a sudden entered there hearing from Nārada of the destruction of Shamvara (8-20).
Beholding his eldest son there, along with his daughter-in law Māyāvati resembling Cupid himself, Janārddana was filled with joy and said to the goddess-like Rukshmini:
“O goddess, here is your son the great bow-man. He has killed Shamvara, an expert of illusion and has learnt all his illusory arts by which he used to torment the gods.
This auspicious and chaste lady is the wife of your son. She was up to this time living in Shamvara's house under the name of Māyāvati.
Do not distress your mind thinking her as the wife of Shamvara. Know her as Rati, the be loved consort of Kāma.
Formerly when Manmatha became limbless being consumed by Harā's fiery anger this auspicious lady, up to this time, always kept that Daitya infatuated with her likeness made by her illusory powers.
Even in her youth this beautiful lady did not seek Shamvara; creating her own like-ness by her illusory powers she used to send her to Shamvara.
O fair lady, this my son's wife, and your daughter-in-law will help Kāma and please him. She is our eldest daughter-in-law and deserves our affection. Take her to your room and nourish your lost son who has come back” (21–29).
VAISHAMPAYANA said:—Hearing those words given vent to by Krishna Rukshmini attained to an excess of delight and said:—
“Most fortunate am I since my heroic son has come back again. Blessed is my birth and I have achieved my object since my lost son has returned with his beloved wife. Come my son and enter this room with your wife.”
Thereupon having saluted his mother and Govinda Pradyumna bowed unto Haladhara. Thereupon raising up Pradyumna the foremost of the powerful Keshava, the slayer of enemy's warriors, embraced him and smelt his head.
The goddess Rukshmini too, with words suppressed with affection, raised up her daughter-in-law adorned with gold, placed her on her lap and embraced her.
Thereupon as Aditi conducts the king of gods with Sachi into her own room so Rukshmini took her son who had returned with his wife to her own room (30-36).
reception
VAISHAMPAYANA said:-Thus looking at Dwāraka, Krishna, of most excellent eyes, saw his own house consisting of hundreds of palaces.
He saw there a million of white jewelled pillars, a gate with jems lustrous like fire and a number of effulgent golden seats placed here and there. For his court a huge palace had been made entirely of gold with crystal pillars.
He also saw beautiful and big lakes, with its water full of lotuses and fragrant red lotuses resorted to by maddened peacocks and coels, with golden and jewel led stairs and adorned with various other trees.
That house was encircled by Viswakarma with stone walls hundred yards high which were girt with ditches.
After the measurement of Indra's palace the celestial Architect had built that house on a plot of land measuring half a yojana on all sides. Seated on Garuda's back she saw that sable-hued palace (1-8).
He then blew his conch the sound of which made the hairs of his enemies stand erect. At that sound the ocean was greatly agitated and the sky resounded. Indeed it appeared very wonderful (9).
Hearing the sound of Panchajanya conch-shell and seeing Garuda all the members of the Kukura and Andhaka families were freed from sorrow (10).
Beholding Keshava effulgent like the sun, with conch-shell, discus, and club in his hands, seated on Garuda, the citizens attained to an excess of joy.
Thereupon they began to beat trumpets, blew bugles and set up leonine shouts. Afterwards beholding the slayer of Madhu the Kukuras, Andhakas and other Dāsharhas began to approach him with great delight (11-13).
Placing Vasudeva before him and accompanied with the sound of conch-shells and trumpets, the king Ugrasena repaired to Vāsudeva's palace.
Devaki, Rohini and Ahuka's wives began to move about with joy in their own houses. A few moments after, Hari whom serve Indra and other gods, arrived at the appointed house (14-16).
Having got down at the entrance of his house, Krishna, the foremost of the Yadu race, showed proper respect to all the Yadus.
And himself honored by Rāma, Ahuka, Gada, Pradyumna and others he entered into his residence with the mountain of jewels (17-18).
Rukshmini's son Pradyumna himself took to the house the Pārijāta the most favourite of Indra's trees (19).
By the power of the Pārijāta the heroes saw the beauty of their own persons and attained to great delight (20).
Thus eulogized by the delighted Yadu chiefs Krishna entered into the house constructed by Viswakarmā (21).
Having placed that mountain of jems with summits in his inner appartment Achyuta, of incomparable energy, united with the Vrishnis, worshipped the celestial tree Pārijāta and planted it in its proper place.
Thereupon obtaining the permission of his own kinsmen Keshava, the slayer of heroes, honored all the maidens he had brought from Naraka's house with raiments, ornaments, maid-servants, riches and objects of enjoyment.
Those maidens had already been received honourably by Devaki, Rohini, Revati and Ahuka's wives. By his good luck Satyabhāmā ruled over all the females, and Bhishmaka's daughter Rukshmini was in charge of the relatives.
Krishna allotted to each of those women, separate houses, tanks, and gardens (22–28).
architect
VAISHAMPAYANA said:-Krishna, seated on Garuda's back, saw the city of Dwārakā, resembling the abode of the celestials, filled with echoes on all sides, the mount Mani, sporting-houses, gardens, forests, turrets and court-yards (1-2).
After the arrival of Devaki's son Krishna at the city (of Dwārakā, the king of gods sent for the celestial Architect and said:-“O foremost of artizans, if you wish to do what pleases me, do you, for satisfying Krishna, make his beautiful city more exquisite.
O foremost of gods, encircling it with hundreds of gardens do you build the city of Dwārakā after that of the celestials (3-5).
Adorn the city of Dwāravati with all the jems that you will see in the three worlds, for the highly powerful Krishna, rising up for all the works of the gods, always plunges into the dreadful ocean of war.
Thereupon repairing to the city of Dwāravati at the words of Indra Vishwakarmā adorned it after Amarāvati.
Beholding the city of Dwārakā adorned by Viswakarmā with all celestial materials and having accomplished all his objects the Lord Nārāyana Hari, the master of Dāshārhas and ever riding on a bird, entered there.
While he entered the city of Dwārakā embellished by Vishwakarmā he saw beautiful trees (6-10).
He saw that the city was encircled by ditches filled with lotus-stalks resembling the rivers Gangā (Ganges) and Sindhu (Indus), and in which were sporting the swans (11).
As the sky is covered with gold-hued clouds so that city looked beautiful with sunny walls made of gold set on (the roofs of) the houses (12).
Encircled with gardens resembling Nandana and Chaitraratha Dwārakā appeared beautiful like the sky stricken with clouds (13).
On its eastern side shone a beautiful gate made of gold and jems and the picturesque hill Raivataka with its charming tableland, caves and yards.
On the south were bushes adorned with creepers of five colours and on the west was one of the colour of a rain-bow.
O king, the yellow mountain Venumān, resembling Mandāra, was beautifying the north. The forests of Chitrak, Panchavarna, Pānchajanya and Sarvartuka were enhancing the beauty of the mount Raivataka (14-17).
There were also the beautiful forests of Bhārgava and Pushpaka huge like the mount Meru, which were covered with creepers extending to the roots of the trees (18).
There were also the forests of Shatavarta and Karavirakarambhi beautified by the trees of Ashoka, Veejaka and Mandāra.
The huge forests of Chaitra, Nandana, Ramana, Bhāvana and Venumat were extending their beauty on all sides. O descendant of Bharata, on the east were the great river Mandākini adorned with Vaidurja and lotus leaves and a charming tank.
Requested by Vishwakarmā numberless gods and Gandharvas, for pleasing Keshava, had adorned the table-lands there. With fifty mouths, the sacred river Mandākini entered into the city of Dwārakā and gladdened the inhabitants thereof.
Looking at the city of Dwārakā of incomparable beauty, encircled by ditches and walls, painted with yellow paints and embellished with sharpened Shataghnis and iron discuses
Krishna saw that eight thousand cars, adorned with net-works of bells and flying banners, had made the city look beautiful like that of the celestials (19–26).
He saw the firmly established city Dwārakā eight yojanas in length and twelve in breadth with double the numble of colonies.
That city, consisting of eight highways and sixteen crossings, was as if so made by Ushanā himself with one road, that even the women, what to speak of the Vrishnis, could easily fight there.
Viswakarmā had laid out seven high roads for the arrangement of soldiers (27–29).
Beholding the palaces of the illustrious Dāshārhas, in that best of cities, delightful to men, containing golden and jewelled stairs, filled with dreadful echoes and abounding in courtyards Devaki's son was highly pleased.
The turrets of those palaces were adorned with flags, leaves and trees. Those palaces were adorned with golden domes resembling the summits of the mount Meru. The tops of the houses, as if covered with golden flowers and others of five colours, imitated the beauty of mountains with charming summits and caves.
Filled with noise like unto the muttering of clouds and burning like forest-fire those houses, built by Viswakarmā, were looking like so many mountains and filled the sky with effulgence like the sun and moon.
The city was embellished with forest trees and the noble Dāshārhas. The city of Dwārakā, adorned with cloud-like houses and the gods Vāsudeva and Indra, looked like the welkin stricken with variegated clouds.
The house, built by Vishwakarmā for the Divine Vāsudeva, was four yojanas in length and the same in breadth. The house of the incomparable and the greatly rich Vāsudeva was adorned with palaces and false mountains. The great Vishwakarmā built that house under Vāsava's orders (30-40).
Vishwakarmā made a highly beautiful golden palace huge like the highest summit of the mount Sumeru for Rukshmini. It was named Kānchana. Satyabhāmā had a yellow-coloured house adorned with flags effulgent like the clear sun and having stairs set with jewels.
It was celebrated by the name of Bhagavān. That well-furnished and best of palaces, which had huge flags all around it, and which used to put on a new appearance every moment, was built for Jāmvavati.
Vishwakarmā built another palace by the name of Meru, which was effulgent like burning fire and gold, and huge like the summit of the mount Kailāsha and the ocean.
Keshava accomodated the accomplished daughter of the king of Gāndhāra in that house (41-48).
For Bhaima was built a house by the name of Padmakula. It was of the hue of a lotus, highly effulgent and had a high and picturesque turret.
O foremost of kings, Keshava, the holder of Shrānga bow, had for Lakshmanā built a house by name, Suryaprabhā in which were available all objects of desire (49-50).
O descendant of Bharata, the green palace, the effulgence of . which imitated the lustre of Vaidurya and which was known all over the world by the name of Para, that ornament of palaces where the great Rishis used to resort, was set apart for Vāsudeva's queen Mitravindā (51-52).
That best of palaces, built by Viswakarmā like a mountain, which was spoken high of even by the gods and which was celebrated by the name of Ketumān, was intended for Keshava's queen Suvārtā (53-54).
Amongst those palaces, the most beautiful and lustrous, by name Virajā, which the celestial Architect Viswakarmā built with his own hands, and which extended over a Yojana and contained jems of every description, was the court of the high souled Keshava.
In that palace of Vasudeva's were placed flags with golden standards and pennons marking the roads. Keshava, the foremost of the Yadu race, had brought there the great mountain Vaijayanta and diverse other celestial jewels (55-58).
The highly powerful Viswakarmā, with the help of the Kinnaras and the great Nāgas, had brought and placed there, before the very eyes of the creatures,
the well known summit of the mount Hansakuta near the lake Indradyumna which was sixty Tālas high and extended over half a Yojana.
Viswakarmā had uprooted and brought for Krishna the golden chariot of Sumeru lying in the path of the sun and the most excellent golden summit with hundreds of lotuses known all over the three worlds (59–62).
In compliance with Indra's request and in the interest of a great work Twastā had brought that highly beautiful summit containing all sorts of herbs (63).
Keshava himself had carried away the Pārijāta tree and kept it in Dwāraka. While bringing it Krishna, of wonderful deeds, had to fight with the gods guarding that tree.
Rafts made of gold and jems, lotuses and fragrant jwelled lotuses used to float on the water of the lakes and tanks which were dug for Krishna and adorned with trees covered with jewelled flowers and fruits and hundreds of golden lotuses.
The huge Shāla, Tāla and Kadamva trees, with hundreds of branches, beautified the pieturesque bank of those lakes.
Vishwakarmā, for Krishna, the best of the Yadu race, had brought and planted at Dwārakā all the trees that grow on the mountains Sumeru and Himalaya.
At all the boundary lines of the gardens were planted trees that yeild fruits in all the seasons and those crested with white, yellow, red, green and pink flowers.
The edges and water of the delightful streams and lakes, which were in that best of cities, was on the same level. And the sandal there was like green sugar.
In some of the rivers flowers used to float always: their banks were adorned with various trees and creepers and the sand was of the colour of golden sugar.
The trees of the city, resorted to by maddened peacocks and coels, used to look highly beautiful. The herds of elephants, cows, buffaloes, boars, deer and birds used to live happily in that city.
In this way Vishwakarmā had made in that beautiful city high golden palaces with hundreds of turrents, huge mountains, rivers, lakes, forests and gardens (64-76).
laying
VAISHAMPAYANA said:—Thereupon when the sun rose in the clear morning, Hrishikesha, the descendant of Yadu, having performed his morning ablution and sat for some time at the outskirt of the forest,
began to survey it for finding out a site where he would build a fortress. The principal members of the Yudu race followed him (1–2).
Thereafter in an auspicious day under the auspices of the planet Rohini he offered immense presents to the Brāhmanas and made them perform benedictory rites.
He then commenced the work of the building of the fort. Thus when the construction of the fort was taken in hand, like unto Indra addressing the gods, the lotus-eyed slayer of Keshi, the foremost of creators, said to the Yādavas (3–4).
“O ye Yādavas, behold the site that I have selected like unto the very abode of the gods. I have also selected the name under which it will be celebrated on earth (5).
I am laying out courtyards, promenades, well-levelled roads and inner appartments, all those marks, for which this city of mine will be celebrated on earth by the name of Dwāravati like unto Indra's Amarāvti (6-7).
Taking Ugrasena before you and putting impediments in the ways of your enemies do you enjoy here shorn of anxiety like the celestials (8).
Let all of you take lands for building houses; let gardens and crossings of four roads be laid out and let a survey of roads and walls be taken (9).
Let artizans, expert in building houses and masons be sent round the country.”
Thus accosted the Yādavas gladly selected sites for building their own houses. O king, some of the Yādavas engaged in measuing their own lands with ropes and some of them began to worship the tutelary deity by adorning the Brahmanas on that auspicious day.
Thereupon the high-minded Govinda said to the masons:—“Do ye build for me a temple for my tutelary deity, well laid out with courtyards and roads” (10-14).
Having said 'So be it' to the mighty-armed Krishna, the masons collected all the materials for building the fort and began to lay out the gate and the boundary line.
Temples, in proper places, were built for Brahmā, the god of sacrifices, Indra, the presiding deities of fire and water and other gods.
They then constructed the four gates of the temples (namely Shudrāksha, Aindra, Bhallāta and Pushpadantāka.) Thus when the houses of the high-souled Yādavas were construct ed, Mādhava thought of laying out the city very soon.
Thereupon there arose by accident a pure intellect in his mind conducive to the well-being of the Yādavas and of the city, by which, he could soon lay out the city.
(He thought) that Prajāpati's son, the powerful Viswakarmā, the foremost of architects, would construct the city.
Thereupon, seated in a solitary place with his face directed towards the celestial region Krishna thought of Viswakarmā, in his mind, so that he might come there (15–21).
In the meantime the highly intelligent celestial architect, Viswakarmā, the foremost of gods, came there and stood before Krishna (22).
VISWAKARMĀ said:—“O Vishnu of firm vows, despatched speedily by the king of gods, this thy servant has arrived here; what command am I to carry out (23)?
O god, thou art adorable unto me as the grand-father (Brahmā) and the three eyed deity (Siva).
O lord, there is no difference amongst the three (24).
O thou of large arms, do thou gladly issue command to me as thou dost order the three worlds (25).”
Hearing the humble words of Viswakarmā, Keshava, the foremost of Yudus and the slayer of Kansa, replied, in incomparable words (26):-
"O foremost of gods, you were also present there and listened to our counsels held in private for the behoof of gods. You are now to build a house for me here (27).
O you of firm vows, do you build a city here for manifesting my own self and decorate it with houses befitting my power (28).
You are an expert, O you of great intellect, what shall I tell you more. Build for me such a city that it may be celebrated on earth like Amarāvati;
you are to build here such a house for me as I have in the celestial region so that the mortals may see the beauty of my city and of the Yadu race (29–30).”
Thus accosted the intelligent Viswakarmā said to Krishna of unwearied actions, the destroyer of the enemies of the celestials (31).
“O lord, I shall do all that thou hast ordered. But thy city will not sufficiently accommodate such a number of men. So very extensive should be thy city that even the four oceans, in their full forms, may range here (32–33).
O foremost of Purusas, if the ocean, of his own accord, gives a little more room then thy city may turn highly extensive (34).”
Krishna, the foremost of orators, had already settled this. Therefore thus spoken to by the celestial architect he said to the ocean, the lord of rivers (37):—
“O ocean, if you have any respect for me, then withdraw thy form in the water extending over twelve yojanas (36).
If you give room, this city, abounding in wealth and enjoyments, will be able to afford accommodation to my huge army” (33).
Hearing the words of Krishna, the ocean, the lord of rivers, offered him his bed, resorting to his yoga power. Observing the respect shown to Govinda by the ocean and the site for building the city Vishwakarmā was highly pleased (38–39).
Thereupon Vishwakarmā said to Krishna, the descendant of Yadu :—“From even this very day you will settle down in the city. O lord, I had already made a plan of this most excellent city in my mind. So in no time it will be decorated with the rows of houses (40-41).
This charming city will be like the hump of the earth on account of its beautiful gateways, gates and upper-storied rooms” (42).
Thereupon having constructed that city in the region liked by the gods he built the inner appartment of Krishna consisting of bathing houses (43).
Thus by Viswakarmā's mental effort that beautiful Vaishnava city, by name Dwarkāvati, was built (44).
That city was properly protected by doors, adorned with most excellent walls, girt by ditches, filled with palaces, beautiful men and women, traders and various articles of merchandise.
And although it was established on earth, it appeared like one ranging in the sky. It was adorned with pools, streamlets of pure water and with gardens.
It was covered on all sides like a damsel of spacious eyes. It had prosperous court-yards, high edifices stricken by clouds, many clear public roads and streets for carriages.
As Indra's city beautifies the celestial region, so that city, prosperous with all sorts of jems, adorned the ocean on earth (45-49).
That city, a beautiful field for heroes, that creates envy in the hearts of the neighbouring kings, covered even the sky with its palaces (50).
That city was filled with the noise of people hailing from the various kingdoms of earth and the air was saturated with the water of the waves of the ocean (51).
With its charming sea-side and gardens that beautiful city Dwarkā, delightful to the females, shone like the welkin studded with stars (52).
That city was encircled by walls of sun-like and golden lustre, was filled with golden houses and gates like white clouds and was adorned with palaces. At some places the high roads were full of high palaces (54).
As the moon lights up the sky, so Krishna, the enhancer of the joy of the Yādavas, encircled by his own people, began to live in that celestial city abounding in jewels and built by Viswakarmā (55).
Having laid out that city resembling that of the celestials and been honored by Govinda the Divine Architect repaired to the region of gods (56).
Thus when the city was laid out Krishna, who was conversant with the knowledge of Spirit, felt a desire of gratifying his own people, who were poor, with profuse riches (57).
Thereupon in one night the powerful Upendra invited the foremost of Nidhis, Sankha, who was an attendant of the god of riches Vaishravana, to his own house.
As desired by Keshava the lord of Dwāravati, Sankha came to him. As he used to respect Vaishravana, Sankha, humbly and with folded hands, bowed to him and said:—
“O lord, I am a guard of treasures of the gods. O descendant of Yadu, O thou of large arms, tell me what command of thine I am to carry out (57-61)”
Hearing this Hrishikesha said to that best of Guhyakas Sankha:—“Give enough of riches to those men of my city who have little wealth.
I do not like to see any man in this city unfed, lean, dirty and poor and nor do I wish to hear any man cry out “Give me some thing” (62–63).
VAISHAMPAYANA:-In order to satisfy Keshava's order Sankha, the foremost of Kuvera's attendants, ordered them to shower heaps of wealth in every house of Dwāravati and they accordingly did so. Therefore there remained no man poor, or of limited means (64–65).
Thereupon that Divine Purusha, ever doing good by the Yādavas, sent for the (wind god) Vāyu, the vital air of animals, who, appearing before Gādādhara, seated alone, said
“O god, I am quick-coursing and can go every where. What shall I do for thee? O sinless one, as I am an emissary of the gods, so I am yours”.
Hearing this the mystic Purusha Krishna said to Vāyu, the life of the universe, present there in his own form —
“Go to the gods and their king and offering them my respects beg of them the assembly Hall Sudharmā and bring it to Dwarkā (66–71).
O Vāyu, these pious Yādavas, endued with prowess, will enter into it; therefore do not bring the false one; for that undecaying assembly hall only, capable of going and assuming forms at will, will be able to accommodate these god-like Yādavas (72–73).”
Hearing the words of Krishna of unwearied actions, Vāyu, in his course fleet like the mind, repaired to the celestial region and communicated to the gods Keshava's complements and request.
And then taking the assembly-hall Sudharmā he returned on earth (74-75).
Thereupon presenting to the pious and energetic Krishna that Sudharmā hall the wind-god disappeared (76).
As it was placed in the land of celestials for the gods so that Sudharmā hall was placed by Keshava in Dwāravati for the leading Yādavas (77).
Thus with divine, earthly and watery articles the eternal and intelligent Hari decorated the city of Dwāravati like unto his own wife (78).
Thereupon having fixed the limits of the city the emperor Ugrasena placed in their proper places the commanders of armies and the heads of clans.
He then settled in their respective places the priest Sāndipani, the commander-in-chief Anadhristhi, the foremost of ministers Vikadru, and the ten elderly persons headed by Udhava, always engaged in Yādava's works.
Of the car-warriors the mighty car-warrior Dāruka was appointed Keshava's charioteer and, Satyaki, the foremost of warriors, the commander of his army (79–82).
Having made these arrangements for his city, the blamless Krishna, the creator of the world, began to live happily on earth along with the Yādavas.
A few days after with Keshava's consent Baladeva acquired the good-natured daughter of Revata, by name Revati (83-84).
proposal
VAISHAMPAYANA said:—Once on a time the lotus-eyed Krishna addressed the following reasonable words to the Yadus in their assembly:—
“This Mathurā city is the abode of the Yadus: we too were born here and brought up in Vraja. However all our griefs have disappeared and the enemies have been defeated. Now our hostilities with the kings and battle with Jarāsandea have commenced (1-3).
The number of our infantry and animals is endless. And we have enough of jewels and friends (4).
Although through our friends and soldiers we have attained to the consummation of prosperity still the city of Mathurā is very limited and the enemies can easily enter it (5).
Beside if one Koti of princes and infantry live here jointly there is every possibility of a dissension cropping up amongst them (6).
Therefore, O ye leading Yadus, methinks it is better that we should live elsewhere. If you like it, we will lay out a city elesewhere (7).
If you approve of what I have said before this assemblage of the Yadus for your well-being and in pursuance of the proper time I shall carry it out (8).”
Hearing it all the Yādavas delightedly said:—
O Krishna, do what thou deemst proper for the behoof of all these people” (9).
Thereupon the Vrishnis began to hold consultations regarding this most excellent proposal:—“Our enemy the king Jarāsandha has been distined as unslayable by us. And his power is also very great (10).
True it is that many armies of the kings have been slain in this city of Mathurā. But so great is the number of his soldiers that we shall not be able to bring about their destruction even in hundred years” (11).
At that time O king, the emperor Jarāsandha, along with Kālayavana was proceeding towards Mathurā with his army (12).
Having heard of the approach of Jarāsandha and Kālayavana with that highly irrepressible huge army the Yādavas thought of retreating as mentioned before (13).
The truthful Krishna again said to the Yādavas:-" To day is an auspicious day. So we shall, even this very day, issue out of Mathurā along with our army and followers (14).
Having obtained this command from Krishna, the Yādavas, headed by Vasudeva, along with their wives, cars and elephants, set out, echoing the four quarters with the noise of their soldiers resembling that of the waves of the ocean (15-16).
Leaving Mathurā the Yādavas went on with their wealth, kinsmen, friends, golden chariots, infuriated elephants and trotting horses decorated with gold (17-18).
O foremost of Bharatas, having adorned their respective detachments of the army and moved it on the Yādadas set out for the west (19).
Stationed in front, Vasudeva and other leaving Yādavas, ever adorning a battle-field, guided the army (20).
Having thus wended a very long distance the leading Yādus reached the bank of the ocean. It was variegated with creepers, abounded in coconut trees and beautiful elephants, was covered with Ketaki trees, palmyras, Pannages and vines (21–24).
Having secured such a picturesque site the Yādavas were highly delighted as if they had arrived at the celestial region (23).
Searching for a site where he would lay out a city Krishna, the slayer of inimical heroes, saw an extensive tract of land situated on the bank of the ocean (24).
The land had a coppery soil mixed with gravels, was well-suited for animals of burden, was endued with all the favourable marks of a city, as if it was presided over by the Goddess of prosperity herself.
It was fanned by the sea breeze and was watered by the ocean. Near it was shining in beauty the charming mountain Raivata like the mount Mandara.
On that mountain containing all the jems and resorted to by many great men Drona lived for many long years. There lived the king Ekalavya.
And the sporting ground laid out by himself like a board of dice is celebrated by the name of Dwāravati (25-29).
Keshava selected that site for his city and the Yādavas also wanted to encamp their soldiers there. Thereupon the Yadu commanders pitched tents there for the night (30–31).
With a view to lay out his city there the Lord Krishna, the foremost of Yadus, lived there with them shorn of anxiety.
And that foremost of men, the leader of the Yādavas, having Gada as his elder brother, thought in his mind of the names he would give to the various houses in that city (32-32).
O king, having thus secured the city of Dwāravati the Yādavas, along with their friends, lived there happily as do the gods in their own city.
O descendant of Bhārata, thus informed of the approach of Kālayavana Krishna, the slayer of Keshi, set out for the city of Dwāravati, in fear of Jarāsāndha (34–35).
Saturday, June 26, 2021
Dakor / Ranchhodraiji Temple / Deity Name / Story / End
http://en.wikipedia.org/wiki/Dakorhttp://www.ranchhodraijidakor.com/
http://www.backtogodhead.in/?s=Dakor
https://www.youtube.com/results?search_query=Dakor
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Dakor
Sri Krishna renounced war in Mathura for the greater good of the people living in the region (and was hence known by the name Ranchodrai') and founded the city of Dwarka. Sri Krishna had previously killed Kansa (an oppressive king who ruled the city, and his maternal uncle) and made Ugrasen (Kansa's father and his maternal grandfather) the king of Mathura.
https://www.google.com/search?q=Kalayavana
Kalayavan - Son of Garga
https://harekrishnainfo.blogspot.com/search/label/Garga
Adopted by Yavana King
Adopted by Yavana King
Detail
It is said and believed that the original Diety installed by Vajranabha has moved to a place called Dakor (50 km from Vadodara) where one can find a similar temple of Lord Sri Krishna called as Ranchodrai temple. As per the legend it is said that during 15th century an ardent devotee of Lord Sri Krishna, by name Badana used to come to Dwarka daily to have a glimpse of Lord Sri Krishna. Appeased with her devotion it is said that the Lord one day went along with her to Dakor and settled there. In its place a similar (replica) idol was installed at Dwarka that was found in the lake called Gomati Lake at Dakor. Only difference that we find between the two is that the eyes of the idol are fully open in the original one that is currently in Dakor while the one that is enshrined at Dwarka is with eyes half opened. It is so because, as per the directions given by the Lord to the priests of Dwarka, they were supposed to find a replica idle at Dakor on a particular day. Whereas, the priests in their anxiety and inquisitiveness, excavated the suggested site quite early and found an idol with eyes half opened.
Sunday, June 20, 2021
Guests
“After Garga Muni had appointed an auspicious day for the sacrifice, King Ugrasena, with the help of Sri Krishna, began preparations for the yagya. All great sages and brahmanas were invited to this grand sacrifice at Dvaraka. Vedavyasa, Sukadeva Gosvami, Parasara arrived there, Maitreya, Paila, Sumanta, Durvasa, Vashampayana, Jaimini, Parasurama, Dattatreya, Asita, Angira, Vamadeva, Atri, Vasishtha, Kanva, Viswamitra, Bharadwaja, Gautama, Kapila, Sanaka, Patanjali, Dronacharya, Kripacharya and many other sages with their disciples. Lord Brahma, Siva, Indra and other powerful demigods also arrived there. Maharaja Bali, along with many daityas and danavas, also came to witness the rajasuya yajna of King Ugrasena. And also Jambavan came along with his companions, Garuda and Vasuki, along with the nagas. There also appeared the personifications of the seven oceans. Giriraj Govardhan, Yasoda and Sri Radha arrived from Vrindavana along with millions of gopis. Dhrtarastra, Duryodhana, Bhisma, Karna and the five Pandavas came there. Who can count all those who took part in the rajasui sacrifice of King Ugrasena? The Rajasuya sacrifice was performed on Mount Raivata. Gargacharya was the head priest. The Lord of sacrifice, Sri Krishna, was present with His sons. Streams of ghee, as thick as the trunk of an elephant, poured into the fire at this amazing yagya. Because of this, Agni, the god of fire, suffered from indigestion. All the demigods also suffered from indigestion by consuming enormous amounts of soma-rasa. At the end of the sacrifice, King Ugrasena took a ceremonial bath with his queen Ruchimati. Then countless riches were distributed in the form of alms, and the brahmanas left completely satisfied. The demigods received their share of the sacrificial offerings and returned to their heavenly abodes in a joyful mood. Demons, nagas and animals also left completely satisfied. In this way everything was fulfilled by the grace of Purna Purusha, Lord Sri Krishna, who appeared in the Yadu dynasty, to free the Earth from an immense burden.
demigods
The Yadavas continued on their way, gaining victory for victory. While in their camp they were resting by the Arunoda River, Indra, seated on his elephant Airavata, suddenly descended from the sky. While the Yadavas were gathering their weapons, the king of heaven said to Pradyumna, “O gallant king, please listen to me.
There is a wondrous city called Lilavati, which located on the top of Mount Suvarnagiri. It is ruled by a king of vidyadharas, Sukriti. He has a beautiful daughter, Sundari, who is radiant like hundreds of moons. All the demigods, including the lords of the planets, want to go to her svayamvara.
However, the princess said: “I would only like to marry that man, looking at whom I would lose consciousness". O Pradyumna, you should visit to svayamvara of Sundari with your brothers." Then Pradyumna and his brothers went together with Indra to the city of Lilavati. The arena of Sundari's swayamvara was beautifully decorated. All the demigods were sitting there, but upon the arrival of Pradyumna, they lost all hope of obtaining the lovely Sundari. Sundari then entered the arena, holding a garland of gems in her hands. She was so attractive that everyone who looked at her forgot everything in the world. As soon as Sundari glanced at the charming Pradyumna, she instantly fainted. When she regained consciousness, she put a garland around Pradyumna's neck. And King Sukriti gave his daughter to Pradyumna.
However, the demigods present there could not tolerate this. They surrounded the arena with weapons in hand. Then Pradyumna roared like a lion and began to shoot his arrows in streams, destroying the weapons of the demigods. When all the demigods fled and the wedding was over, Pradyumna decided to return to Bharatavarsa.
Ekadashi
In Ilavrita-varsa, the Jambu River, full of gold, was flowing. this country had many amazing rivers, one of them is a river of honey. Whoever drank from this river never felt fatigue, and his body never gave off unpleasant odors. The ground there looked emerald. In Satya-yuga, King Shobhana, son-in-law of Muchukunda, performed Ekadashi-vrata in Bharata-varsa and thus earned the right to live in Ilavrita-varsa on the Mountain Mandrachala.
Shakatasura Shakuni
From Ketumala-khanda the Yadavas directed their feet to Bhadrasvakhanda, where there on the border was a Mountain Gandhamadana. There, King Bhadrashva worshiped the Lord Hayagriva. Upon hearing of the arrival of the Yadavs, the king came to Pradyumna and in conversation informed the son of Krishna about the evil Shakuni, the younger brother of the demon Shakatasura, whom Krishna killed in Vrindavan.
Bhadrashva asked Pradyumna to kill Sakuni, the hated enemy of the demigods. And then a fierce battle ensued between the Yadavas and Daityas. After a long battle in which many demons died, the demon King Shakuni appeared before Pradyumna. By simply pulling back and releasing the string of his bow, made by demon Maya, Shakuni forced many Yadavas to fall on the field from the terrible sound of his bowstring. And then a fierce battle began between Shakuni and Pradyumna. When Shakuni used Rauravastra, created by Maya Danava, countless venomous snakes and scorpions crawled from all sides and began to sting the Yadava soldiers. In response, Pradyumna released Garudastra so that millions of huge birds very quickly devoured all the snakes and scorpions. Shakuni then summoned countless goblins and ghosts that spewed flames. Pradyumna used the weapon Satvastra, summoning the associates of Lord Vishnu, who immediately dispelled the demon's illusion. This battle lasted a long time. When Shakuni applied the rakshasa illusion, Pradyumna, in contrast, applied Narasimhastra. Lord Nrsimha appeared on the battlefield in terrifying form and began to grab the demons, throw them under His feet and trample mercilessly. With the destruction of this illusion the demon Shakuni disappeared. Then with the help of his mystical power Shakuni created the illusion of destruction of the universe, plunging everything into a universal flood. At this time, the Yadavas decided that they were finished. Then Pradyumna put Krishnastra on the string of his bow, at once everything around was lit up with a dazzling radiance, and Lord Krishna appeared there in His effulgent four-armed form as a Lord of Dvaraka. Seeing the Lord, all the Yadavas revived, and Shakuni fled in fear from the battlefield. When Shakuni fled with his army, Sri Krishna called Pradyumna and informed him: “In the old days Shakuni performed severe austerities and thus pleased Lord Shiva.x When Mahadev offered his blessings, Shakuni asked: “Let it be that whenever I was killed, as soon as my body touches the ground, I will immediately come to life. He also asked that he could not be killed in the sky. Lord Shiva gave Shakuni a parrot in a cage, saying: “Protect this parrot as your own life. When this parrot dies, know that you have become mortal." Having said these words, Mahadev disappeared. Oh Pradyumna, only by killing this parrot in the fortress can you kill Shakuni." Then Krishna called Garuda, and by His order Garuda flew to the city of Chandravati. There he saw Shakuni, preparing for battle. At this time his queen Madalasa came and tried to dissuade Shakuni from joining fighting because of Lord Krishna's presence on the battlefield. She began to beg her husband to pay the necessary tribute, than risking his life in battle. While Garuda overheard their conversation, Shakuni said to his queen: “On the island of Chandra there is a parrot that represents my soul. Lord Shiva gave it to me. This parrot is under the reliable protection of a snake named Shankhachuda. This secret is unknown to anyone. So I'm sure that no one can kill me in battle." Overhearing their conversation, Garuda flew to the ocean in search of an Chandradwipa. Flying from island to island, he reached Lanka. While the hungry Garuda was fed with fish, sixteen miles long crocodile crept up, grabbed Garuda by the leg and dragged into the ocean. Garuda tried confront him on the shore, and it was like a tug of war game. Then Garuda with violent force became peck the crocodile in the back, and the crocodile immediately died, and from the body vidyadhara came out. Vidyadhara bowed to Garuda and said, “Before I was vidyadhara named Hemakundala. Once I went to bathe in the heavenly Ganga. Sage Kakkutha has already bathed in its waters, and playfully, for fun, I grabbed his feet and pull on myself. Because of this stupid act, he cursed me and I became a crocodile. I tried pacify the sage by completely repenting, and he blessed me that I will free myself from this curse from your touch." After that, Vidyadhara and Garuda said goodbye and each set off in his own direction. Then Garuda met me (Narada), I told him where is Chandradwipa. Arriving there, Garuda saw demons, guarding the entrance to the cave. Then he attacked the demons, killing many of them. Entering the cave, he stepped on the Shankhachuda snake, which got scared and threw the Shakuni's parrot, who is in the cage, into the water. Garuda grabbed parrot cage and flew back to Lord Krishna on battlefield. Then the demons guarding the cave reported Shakuni on the abduction of a parrot by Garuda. Shakuni was greatly alarmed. Grabbing a sword and a trident, he soared into the sky and chased Garuda. Even though the demon wounded Garuda with his trident, Garuda firmly held the cage with the parrot in his beak and continued to fly. However, when the demon attacked Garuda the second time, the cage with the parrot fell from his beak and fell on the hard ledge of Mount Sumeru, x the cage is crashed, and the parrot died. Then Garuda returned to Krishna on the battlefield. Then Shakuni mounted Uchaishrava horse and stood before Krsna, desiring to fight. Seeing Shakuni again entered the battle, the Yadava warriors took up arms, and fierce battle began. Shakuni took many different forms, fighting with Krsna. Changing arrows for clubs, Krishna and Shakuni resumed fighting. When the Shakunis club was smashed to pieces, the battle continued into fist fight. In this duel, Shakuni uprooted Mount Jarudha and threw it at Krishna. Seeing the approaching mountain, Krishna sent it with a blow of his fist back to Shakuni. So many mountains were scattered everywhere, causing the city of Chandravati to fall into ruins. Shakuni then appeared before Krishna with sword and shield in hand. Krishna took His Sharnga bow and released a sharp sickle-tipped arrow that blew off the Shakuni's head. But as soon as Shakuni fell to the ground, life again returned to him. Shakuni stood up, raised his head and put it to the body. It really was a miracle! This action was repeated seven times, so Shakuni continued madly grabbing soldiers, horses and elephants, scattering them on one hundred thousand yojanas in different directions. Finally, Lord Krishna summoned His Sudarshanachakra and skillfully cut off Shakuni's head, raised the headless body of a demon from the ground and threw it high in space. Lord Krishna told the Yadavas: “Shoot arrows at Shakuni's body to keep it in the sky. "Samba shot arrows at the Shakuni's falling body, forcing him to rise up. Then when the body is again began to fall, Arjuna released his arrows, throwing him high in the sky by ten thousand yojanas. So, one by one, the heroes of Yadava did not allow Shakuni's body to fall to the ground. When Pradyumna with his arrows threw back Shakuni's headless body for million yojanas to the sky, nevertheless, after a while it began to fall again. Seeing this, Krishna fired an arrow that caught the Shakuni's body and carried him ten million yojanas in height, and then the demon's body fell into the ocean. So this demon left the body from which a spiritual spark came out, flew around the Lord Krsna and entered His transcendental body. In this moment the demigods, headed by Brahma, appeared and glorified the Lord. After Lord Krishna entered with the Yadavas to the city of Chandravati, Shakuni's queen and grieving wife approached Him, and laid her young son beside His lotus footsteps. At her request, Krishna laid His hand on child's head and bestowed upon him his father's kingdom and long life, equal to one kalpa, together with transcendental knowledge, devotion and renunciation. Then Krishna took off His flower garland and put it around the young prince's neck. In ancient times, Shakuni stole from Indra Ucchaishrava horse, cintamani gem, kalpa-vriksa and the kamadhenu cow. Now Krishna has given them back to Indra, x the king of heaven. King Bahulashva asked: “Who was Shakuni and others demons in their previous life? Oh sage, I would be glad to hear about it." Narada Muni said, “Long ago in the Brahma-kalpa lived the king of the gandharvas, Pravasu, and he had nine glorious sons who are very skilled in music. One day when the Lord Brahma, seized with lust, chased his daughter, these sons of Pravasu began to laugh at him and because of this insults in the next life were born in Shvetavaraha-kalpa from the womb of Hiranyakasipu's wife. Once the sage Apantaratama appeared in their abode, and these demon princes asked him the following question: “The demigods with devotion worship Lord Hari, but we demons are by nature hostile to the Lord. How can we reach His highest abode?" Then the sage explained to them in what mood they can reach the Lord. If a person constantly thinks of the Lord - either with devotion, or with lust, anger or in fear, he will reach Him. And Shakuni, one of the sons of Haranyakasipu, began to think of the Lord as his enemy.
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