O best of kings! Without the lord, my dear friend, companion, my mind being vacant, while protecting his queens on the road, like a weakling, I was defeated by criminal cowherds.

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TRANSLATION

By his strength, Bhīma, endowed with the strength and enthusiasm of ten thousand elephants, killed Jarasandha at whose feet kings surrendered for the purpose of the sacrifice, by which kings who had been taken prisoner for Jarasandha’s sacrifice to Śiva were released, and brought gifts to your Rājasūya sacrifice.

COMMENTARY

He who had kings of his own nature at his feet was Jarasandha. Tava anuja is Bhīma. Without conquering him, the sacrifice could not be performed. Bhīma had perseverance (sattva) and strength (vīryaḥ). Jarasandha had gathered them in prison to sacrifice them to Bhairava-śiva. Because they were released, they brought tribute to the sacrifice.

|| 1.15.10 ||

patnyās tavādhimakha-kÿpta-mahābhiṣeka-

ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām |

spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā

yas tat-striyo ’kṛta-hateśa-vimukta-keśāḥ ||

TRANSLATION

And Bhīma made widows of those whose rascal husbands in the assembly untied and pulled the hair bound up beautifully during the bathing ceremony at the Rājasūya sacrifice of your wife, whose tears fell on the feet of Kṛṣṇa.

COMMENTARY

You made widows of the wives (tat-striyo ’krṭa-hateśa-vimukta-keśāḥ) of rascals like Duḥśāsana by whom your wife’s hair done up nicely for the bathing ceremony at the Rājasūya sacrifice was untied (vikīrya) and pulled (spṛṣṭam). Yah refers to Bhīma from the previous verse. From Draupadī’s face tears fell on the feet of Kṛṣṇa who appeared in her mind by remembrance. Or the phrase can mean Draupadī with a tearful face fell at the feet of Kṛṣṇa.

|| 1.15.11 ||

yo no jugopa vana etya duranta-kṛcchrād

durvāsaso ’ri-racitād ayutāgra-bhug yaḥ |

śākānna-śiṣṭam upayujya yatas tri-lokīṁ

tṛptām amaṁsta salile vinimagna-saṅghaḥ ||

TRANSLATION

Kṛṣṇa, arriving at the forest and eating the remnants from the food pot, saved us from the scheme of our enemy in the form of Durvāsa who is difficult to overcome and who eats with ten thousand followers, because they felt completely satisfied while submerging themselves in the water.

COMMENTARY

Because of Durvāsa, whose visit was planned out by the enemy; who has a terrible curse; who eats at the head of a line of ten thousand disciples (yaḥ ayutāgra-bhuk), Kṛṣṇa came to us in the forest and saved us, after eating (upayujya) the remnants of food in the pot. Due to that, the group of sages bathing in the water felt satisfied up to the three worlds. The story is told in the Mahābhārata. Once, Duryodhana had Durvāsa as his guest. Durvāsa, satisfied, wanted to grant him a boon. Thinking in his mind that the Pāṇḍavas can be destroyed by the curse of Durvāsa, he said, “Yudhiṣṭhira is the head of our family. Therefore you should be his guest with your ten thousand disciples. But you should go to their house when Draupadī has eaten and is not hungry.” When Durvāsa arrived, Yudhiṣṭhira with great respect invited him for food after Durvāsa had performed the noon bathing rituals. The sages submerged themselves in water for purifying themselves with agha-marṣaṇa. The moment Draupadī thought of Kṛṣṇa he left Rukmiṇī’s side and came there immediately out of affection for his devotee. When she told him what had happened, he said, “O Draupadī, I want to eat. First feed me.” In great shame she said, “Oh! This is my misfortune and fortune. The lord of the three worlds, the lord of sacrifice, has come to my house and is asking for food.” Thinking like this, she said, “O master! My food pot given by the sun god is inexhaustible until I eat. After feeding everyone, I have eaten. There is no more food.” She began to weep. With insistence he made her bring the pot and eating the spinach and rice stuck to the edge of the pot, he said, “Bring the sages to eat.” Bhīma was sent. Bhīma said, “Please come and eat. Why are you delaying?” Durvāsa, being too full, fled fearing that they had prepared a meal that could not be eaten.

|| 1.15.12 ||

yat-tejasātha bhagavān yudhi śūla-pāṇir

vismāpitaḥ sagirijo ’stram adān nijaṁ me |

anye ’pi cāham amunaiva kalevareṇa

prāpto mahendra-bhavane mahad[68]-āsanārdham ||

TRANSLATION

By His power, Śiva along with Parvatī became astonished at my prowess in fighting and gave me his own weapon; others also gave me their weapons; and in this body I sat on half of Indra’s throne in his hall.

COMMENTARY

Śiva with Durgā (sa-girijaḥ) was astonished and gave his own weapon. Other devatās as well gave their weapons. I shared half the throne of Indra (mahad-āsanārdham).

|| 1.15.13 ||

tatraiva me viharato bhuja-daṇḍa-yugmaṁ

gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ |

sendrāḥ śritā yad-anubhāvitam ājamīḍha

tenāham adya muṣitaḥ puruṣeṇa bhūmnā ||

TRANSLATION

O descendent of Ājamīḍha! I have been abandoned by that great person, by whose power, while I was staying in Svarga, the devatās along with Indra took shelter of my strong arms holding the Gāṇḍiva bow for killing the Nivātakavacas.

COMMENTARY

Arāti means Nivātakavaca demons. The devatās took shelter of me for killing them. Yad-anubhāvitam here means “by taking powers from Kṛṣṇa.” I have been given up (muṣitaḥ) by that excellent (bhūmnā) person.

|| 1.15.14 ||

yad-bāndhavaḥ kuru-balābdhim ananta-pāram

eko rathena tatare ’ham atīrya-sattvam |

pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ

tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ ||

TRANSLATION

Having him as a relative, I alone crossed over the ocean of the Kuru’s strength, infinite in width, filled with formidable creatures, on my chariot, and took abundant wealth of cows and jeweled turbans, symbols of their power, from their head.

COMMENTARY

I, who had Kṛṣṇa as my relative (yad-bāndhavaḥ), alone, crossed the ocean of the Kuru army, to take back the cows of King Uttara. That army had no end, because of its density and placement. That ocean was filled with formidable creatures (atīrya-sattvam) such as Bhīṣma who were like timiṅgala fish in the ocean. I took wealth in the form of the cows and their turbans, symbols of their power (tejās-padam) from their heads, bewildering them with the mohana weapon.

|| 1.15.15 ||

yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-

rājanya-varya-ratha-maṇḍala-maṇḍitāsu |

agrecaro mama vibho ratha-yūthapānām

āyur manāṁsi ca dṛśā saha oja ārcchat ||

TRANSLATION

O lord! Situated in front of me as my charioteer, he stole by his glance the karma, minds, enthusiasm to fight, and ability to take up weapons of the mahārathas among the armies of Bhīṣma, Karṇa, Droṇa and Śalya decorated with an array of many royal chariots.

COMMENTARY

O lord (vibho)! He was situated in front of me as the driver. By his inconceivable influence, he took away (ārcchat) their prārabdha-karma (āyus). By his beauty he stole their minds. By showing his power, he took away their enthusiasm to fight, characterized by sharpness of mind (sahas). By his glance alone he took away their ability to take up weapons (ojas), characterized by sharpness of the senses.

|| 1.15.16 ||

yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-

naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ |

astrāṇy amogha-mahimāni nirūpitāni

nopaspṛśur nṛhari-dāsam ivāsurāṇi ||

TRANSLATION

Because I was in the shelter of his arms the weapons of unfailing power released by Droṇa, Bhīṣma, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, Valhlīka and others did not touch me, just as the weapons of the demons did not touch Prahlāda.

COMMENTARY

The weapons of Droṇa and others did not touch me, established (praṇihitam) in the arms of Kṛṣṇa (yad-doḥṣu). Guru means Droṇa. Naptṛ is Bḥūriśravā. Trigarta is the king of Trigarta, Suśarmā. Śala is Śalya. Saindhava is the king of Sindhu, Jayadratha. Bāhlīka was the brother of Śantanu. The weapons had unfailing power (amogho-mahimāni). The word mahitāni is sometimes seen instead. An example of not being harmed by formidable weapons is Prahlāda (nṛhari-dāsam).

|| 1.15.17 ||

sautye vṛtaḥ kumatinātmada īśvaro me

yat-pāda-padmam abhavāya bhajanti bhavyāḥ |

māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ

na prāharan yad-anubhāva-nirasta-cittāḥ ||

TRANSLATION

I foolishly engaged as my charioteer this lord, who gives life, whose feet are worshipped by the great souls aspiring for liberation, and by whose influence the enemies on chariots, losing concentration, could not strike me as I stood on the ground with thirsty horses.

COMMENTARY

Remembering Kṛṣṇa’s powers in separation, Arjuna’s dāsya-bhāva appeared. This caused his natural sakhya-bhāva to recede. Thus Arjuna sees that he was offensive to engage Kṛṣṇa as his charioteer and expresses regret in this verse. Sautye means “as a charioteer.” Great souls worship him for liberation (abhavāya). This individual (myself) with ego did not worship him. But listen to the mercy he showed me, who am such an offender. My horses were tired from lack of water when killing Jayadratha. I got down from the chariot, and piercing the ground produced water. At that time the enemies could not attack me, because by his influence their minds lost concentration.

|| 1.15.18 ||

narmāṇy udāra-rucira-smita-śobhitāni

he pārtha he’rjuna sakhe kuru-nandaneti |

sañjalpitāni nara-deva hṛdi-spṛśāni

smartur luṭhanti hṛdayaṁ mama mādhavasya ||

TRANSLATION

O king! On remembering Mādhava’s joking words, splendid with smiles, charm and eloquence, our conversations, which touched the heart, while he addressed me as Pārtha, Arjuna, friend, joy of Kurus; those words agitate my heart.

COMMENTARY

The words touched his heart because of their sweet syllables. Luṭhanti stands for loṭhayanti. Not using the causative form is poetic license.

|| 1.15.19 ||

śayyāsanāṭana-vikatthana-bhojanādiṣv

aikyād vayasya ṛtavān iti vipralabdhaḥ |

sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ

sehe mahān mahitayā kumater aghaṁ me ||

TRANSLATION

Because of our intimacy in sleeping, sitting, walking, boasting and eating, I would scold him, saying, ”O friend! You are truthful!” Being exalted, by his greatness he tolerated my offenses, a fool, just as a father tolerates a son or a friend tolerates a friend.

COMMENTARY

Because of our mutual dependence, our oneness, I would scold him with sarcastic words such as “O friend you are truthful.” Instead of ṛtavān sometimes ṛbhumān (person with servants) is seen. Mahitayā means “by his greatness.”

|| 1.15.20 ||

so ’haṁ nṛpendra rahitaḥ puruṣottamena

sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ |

adhvany urukrama-parigraham aṅga rakṣan

gopair asadbhir abaleva vinirjito’smi ||

TRANSLATION

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