ते वाहयन्तस्त्वन्योन्यं भाण्डीरं वटमेत्य वै । पुनर्निववृतुः सर्वे येये तत्र परिजिताः ॥ ५,९.
Carrying each other, they all came to the Banyan tree named Bhāṇḍīra, and again all those who had been defeated there returned.
संकर्षणं तु स्कन्धेन शीघ्रमुत्क्षिप्य दानवः । नभःस्थलं जगामाशु सचन्द्र इव वारिदः ॥ ५,९.
But a demon swiftly lifted Saṃkarṣaṇa onto his shoulder and quickly went through the sky, like a cloud with the moon.
असहन्रौहिणेयस्य स भारं दानवोत्तमः । ववृधे स महाकायः प्रावृषीव बलाहकः ॥ ५,९.
That foremost of demons, unable to bear the weight of Rohiṇī’s son, grew in size like a great cloud in the rainy season.
संकर्षणस्तु तं दृष्ट्वा दग्धशैलोपमाकृतिम् । स्रग्दामलंबाभरणं मकुटाटोपमस्तकम् ॥ ५,९.
But Saṃkarṣaṇa, seeing him with a form like a burning mountain, adorned with a garland and ornaments, and a crown shining on his head,
रौद्रं शकटचक्राक्षं पादन्यास चलत्क्षितिम् । अभीतमनसा तेन रक्षसा रोहिणीसुतः । ह्रियमाणस्ततः कृष्णमिदं वचनमब्रवीत् ॥ ५,९.
With a fierce appearance, eyes like cartwheels, shaking the earth with his footsteps, that fearless son of Rohiṇī, being carried away by the demon, then spoke these words to Kṛṣṇa:
कृष्णाकृष्ण ह्रियाम्येष पर्वतोदग्रमूर्तिना । केनापि पश्य दैत्येन गोपालच्छद्मरूपिणा ॥ ५,९.
Kṛṣṇa, Kṛṣṇa, I am being carried off by this demon, who has taken the form of a cowherd, with a body tall as a mountain—look!
यदत्र सांप्रतं कार्यं मया मधुनिषूदन । तत्कथ्यतां प्रयात्येष दुरात्मातित्वरान्वितः ॥ ५,९.
Tell me, Madhusūdana, what should be done now, for this wicked one, filled with great haste, is taking me away.
श्रीपराशर उवाच तमाह रामं गोविन्दः स्मितभिन्नोष्ठसंपुटः । महात्मा रौहिणेयस्य बलवीर्यप्रमाणवित् ॥ ५,९.
Śrī Parāśara said: Then Govinda, the great soul, knowing the measure of Rohiṇī’s son’s strength and power, spoke to Rāma with a smile breaking upon his lips.
श्रीकृष्ण उवाच किमयं मानुषो भावो व्यक्तमेवावलंब्यते । सर्वात्मन् सर्वगुह्यानां गुह्यगुह्यात्मना त्वया ॥ ५,९.
Śrī Kṛṣṇa said: Why do you so clearly assume this human disposition, you who are the innermost self of all, the secret of all secrets?
स्मराशेषजगद्बीजकारणं कारणाग्रज । आत्मानमेकं तद्वच्च जगत्येकार्णवे च यत् ॥ ५,९.
Remember, O ancient one, cause of all causes and seed of the entire world, your true self—one alone, just as that which is in the single cosmic ocean.
किं न वेत्सि यथाहं च त्वं चैकं कारणं भुवः । भारावतारणार्थाय मर्त्यलोकमुपागतौ ॥ ५,९.
Do you not know that both you and I are the one cause of the earth, and have come to the mortal world for the purpose of relieving its burden?
नभश्शिरस्तेंबुवहाश्च केशाः पादौ क्षितिर्वक्त्रमनन्तवह्नि । सोमो मनस्ते श्वसितं समीरणो दिशश्चतस्रोऽव्यय बाहवस्ते ॥ ५,९.
The sky is your head, the rivers your hair, the earth your feet, your mouth the endless fire; the moon is your mind, your breath is the wind, and the four directions are your imperishable arms.
सहस्रवक्त्रो भगवान्महात्मा सहस्रहस्ताङ्घ्रिशरीरभेदः । सहस्रपद्मोद्भवयोनिराद्यःसहस्रशस्त्वां मुनयो गृणन्ति ॥ ५,९.
The blessed Lord, the great soul, has a thousand faces, a thousand hands and feet, and countless forms; the origin of a thousand lotuses, the first-born—by thousands, sages praise you.
दिव्यं हि रूपं तव वेत्ति नान्यो देवैरशेषैरवताररूपम् । तदर्च्यते वेत्सि न किं यदन्ते त्वय्येव विश्वं लयमभ्युपैति ॥ ५,९.
No one else, not even all the gods, knows your divine form, your form of descent; that is why it is worshipped. Do you not know that in the end, the universe dissolves into you alone?
त्वया धृतेयं धरणी बिभर्ति चराचरं विश्वमनन्तमूर्ते । कृतादिभेदैरज कालरूपो निमेषपूर्वो जगदेतदत्सि ॥ ५,९.
By you this earth is supported, O infinite form, bearing all that moves and does not move. Unborn one, you are time itself, the beginning of moments, and you are this world, manifesting in various forms from the beginning of creation.
अत्तं यथा बाडववह्निनांबु हिमस्वरूपं परिगृह्य कास्तम् । हिमाचले भानुमतोंशुसंगाज्जलत्वमभ्येति पुनस्तदेव ॥ ५,९.
Just as water is consumed by the submarine fire, takes the form of snow, and then, joined with the rays of the sun on the snowy mountain, again becomes water—
एवं त्वया संहरणेऽत्तमेतज्जगत्समस्तं त्वदधीनकं पुनः । तवैव सर्गाय समुद्यतस्य जगत्त्वमभ्येत्यसुकल्पमीश ॥ ५,९.
So too, when you withdraw, this entire world is absorbed into you; and when you are intent on creation, O Lord, the world again arises from you, beyond imagination.
भवानहं च विश्वात्मन्नेकमेव च कारणम् । जगतोस्य जगत्यर्थे भेदेनावां व्यवस्थितौ ॥ ५,९.
You and I, O soul of the universe, are truly one cause; for the sake of this world, we stand distinct in form.
तत्स्मर्यताममेयात्मस्त्वयात्मा जहि दानवम् । मानुष्यमेवावलंब्य बन्धूनां क्रियतां हितम् ॥ ५,९.
Recall me, the immeasurable Self; destroy the demon with your own self. Rely only on your human form, and act for the welfare of your kin.
श्री पराशर उवाच इति संस्मारितो विप्र कृष्णेन सुमहात्मना । विहस्य पीडयामास प्रलंबं बलवान्बलः ॥ ५,९.
Śrī Parāśara said: Thus reminded by the great-souled Krishna, Bala laughed and began to torment Pralamba with his strength.
मुष्टिना सोहनन्मूर्ध्नि कोपसंरक्तलोचनः । तेन चास्य प्रहारेण बहिर्याते विलोचने ॥ ५,९.
With eyes reddened in anger, he struck Pralamba on the head with his fist; from that blow, Pralamba's eyes burst outward.
स निष्कासितमस्तिष्को मुखाच्छोणितमुद्वमन् । निपपात महीपृष्ठे दत्य वर्यो ममार च ॥ ५,९.
His skull shattered and blood pouring from his mouth, the foremost of the demons fell to the earth and died.
प्रलंबं निहतं दृष्ट्वा बलेनाद्भुतकर्मणा । प्रहृष्टास्तुष्टुवुर्गौपाःसाधुसाध्विति चाब्रुवन् ॥ ५,९.
Seeing Pralamba slain by Bala's wondrous deed, the cowherds rejoiced, praised him, and cried, 'Well done! Well done!'
संस्तूयमानो गोपैस्तु रामो दैत्ये निपातिते । प्रलंबं सह कृष्णेन पुनर्गोकुलमाययौ ॥ ५,९.
Praised by the cowherds after the demon was struck down, Rama, together with Krishna, returned again to Gokula.
तयोविंहरतोस्तत्र राम-केशवयोर्व्रजे । प्रावृट् व्यतीता विकसत्-सरोजा चाभवच्छरत् ।। ५-१०-
As Rama and Keshava wandered in the pasture, the rainy season passed, and autumn arrived with blossoming lotuses.
अवापुस्तापमत्यर्थं शफर्य्यः पल्वलोदके । पुत्रक्षेत्रादिसक्तेन ममत्वेन यथा गृही ।। ५-१०-
The fish in the marshy waters suffered greatly, just as a householder, attached to his children and fields, suffers from possessiveness.
मयूरा मौनिस्तस्थुः परित्यक्तमदा वने । असारतां परिज्ञाय संसारस्येव योगिनः ।। ५-१०-
The peacocks stood silent, abandoning their pride in the forest, recognizing its barrenness like yogis discerning the emptiness of worldly existence.
उत्सृज्य जलसर्वस्वं निर्म्मलाः सितमूर्त्तयः । तत्यजुश्वाम्बरं मेघा गृहं विज्ञानिनो यथा ।। ५-१०-
The pure, white clouds, relinquishing all their water, left the sky, just as the wise abandon their homes.
शरत्सूर्य्यांशुतप्तानि ययुः शोष संरासि च । बह्वालम्बि-ममत्वेन हृदयानीव देहिनाम् ।। ५-१०-
Heated by the rays of the autumn sun, the lakes dried up, much like the hearts of embodied beings shrivel from excessive attachment.
कुमुदैः शरदम्भांसि योग्यतालक्षणं ययुः। अवबोधैर्मनांसीव सम्बन्धममलात्मनाम् ।। ५-१०-
The autumn waters, adorned with lotuses, attained the mark of suitability, just as the minds of the pure-hearted gain clarity through understanding.