राम

Viṣṇu-parva

Harivaṃśa · Adhyāya 83

57 versesThe Yamunā Scene

Synopsis

The chapter opens with a long epithet-poem: ojas, tejas, balam, dhīḥ, dhṛti, mahimā, śrī, yaśa, rūpa, ājñā, vīrya - the supreme cluster of qualities that his devotees remember and obtain. He moves into delightful forests, enjoying ponds once enjoyed, their fragrance still fresh. A playful scene: "Great river, I would like to bathe; come here to me in visible form, you who go to the ocean." The chapter closes with varied, joyful, ancient stories told in the presence of Vasudeva, of Rāma and Keśava, on the lovely banks.

First-pass synopsis; pending review by a Sanskritist.

Verse 1

ओजस् तेजो बलं धीर् धृतिर् इति महिमा श्रीर् यशो रूपम् आज्ञा वीर्यं चेत्येवमादीन् परमगुणगणान् ये स्मरन्तो लभन्ते यद् भक्तानां यम् आज्ञाप्य् अखिलजनमनःक्षोभणी नैति पार्श्वं चेतस् त्वं तस्य शश्वच् चरणकमलयोर् भृङ्गतां याहि विष्णोः एतस्मिन्न् एव काले तु स्मृत्वा गोपेषु यत्कृतम् जगामैको व्रजं रामः कृष्णस्यानुमते स्वयम्

ojas tejo balaṃ dhīr dhṛtir iti mahimā śrīr yaśo rūpam ājñā vīryaṃ cetyevamādīn paramaguṇagaṇān ye smaranto labhante yad bhaktānāṃ yam ājñāpy akhilajanamanaḥkṣobhaṇī naiti pārśvaṃ cetas tvaṃ tasya śaśvac caraṇakamalayor bhṛṅgatāṃ yāhi viṣṇoḥ etasminn eva kāle tu smṛtvā gopeṣu yatkṛtam jagāmaiko vrajaṃ rāmaḥ kṛṣṇasyānumate svayam

Strength, radiance, power, wisdom, steadiness, greatness, fortune, fame, beauty, command, valor and the rest — those who remember these supreme qualities obtain what devotees receive. His command disturbs everyone's mind; she does not leave his side — that consort of his.

Verse 2

स तत्र गत्वा रम्याणि ददर्श विपुलानि वै भुक्तपूर्वाण्य् अरण्यानि सरांसि सुरभीणि च

sa tatra gatvā ramyāṇi dadarśa vipulāni vai bhuktapūrvāṇy araṇyāni sarāṃsi surabhīṇi ca

Verse 3

स प्रविष्टः प्रवेगेन तं व्रजं कृष्णपूर्वजः वन्येन रमणीयेन वेषेणालंकृतः प्रभुः

sa praviṣṭaḥ pravegena taṃ vrajaṃ kṛṣṇapūrvajaḥ vanyena ramaṇīyena veṣeṇālaṃkṛtaḥ prabhuḥ

Verse 4

स तान् सर्वान् आबभाषे यथापूर्वं यथाविधि गोपंस् तेनैव विधिना यथान्यायं यथावयः

sa tān sarvān ābabhāṣe yathāpūrvaṃ yathāvidhi gopaṃs tenaiva vidhinā yathānyāyaṃ yathāvayaḥ

Verse 5

तथैव प्राह तान् सर्वांस् तथैव परिहर्षयन् तथैव सह गोपीभी रोचयन् मधुराः कथाः

tathaiva prāha tān sarvāṃs tathaiva pariharṣayan tathaiva saha gopībhī rocayan madhurāḥ kathāḥ

Verse 6

तम् ऊचुः स्थविरा गोपाः प्रियं मधुरभाषिणः रामं रमयतां श्रेष्ठं प्रवासात् पुनरागतम्

tam ūcuḥ sthavirā gopāḥ priyaṃ madhurabhāṣiṇaḥ rāmaṃ ramayatāṃ śreṣṭhaṃ pravāsāt punarāgatam

Verse 7

स्वागतं ते महाबाहो यदूनां कुलनन्दन जीवितस्य फलं प्राप्तम् अद्य ते दर्शनेन च अद्य स्मो निर्वृतास् तात यत् त्वां पश्याम निर्वृतम्

svāgataṃ te mahābāho yadūnāṃ kulanandana jīvitasya phalaṃ prāptam adya te darśanena ca adya smo nirvṛtās tāta yat tvāṃ paśyāma nirvṛtam

Verse 8

प्रीताश् चैव वयं वीर यत् त्वं पुनर् इहागतः विख्यातस् त्रिषु लोकेषु रामः शत्रुभयंकरः

prītāś caiva vayaṃ vīra yat tvaṃ punar ihāgataḥ vikhyātas triṣu lokeṣu rāmaḥ śatrubhayaṃkaraḥ

Verse 9

यादवाश् च बलोदग्राः सर्वे संग्रामलालसाः तिष्ठन्ति नृपशार्दूला ह्य् अप्रमत्ता महाबलाः वर्धनीया वयं नूनं त्वया यादवनन्दन अथ वा प्राणिनस् तात रमन्ते जन्मभूमिषु

yādavāś ca balodagrāḥ sarve saṃgrāmalālasāḥ tiṣṭhanti nṛpaśārdūlā hy apramattā mahābalāḥ vardhanīyā vayaṃ nūnaṃ tvayā yādavanandana atha vā prāṇinas tāta ramante janmabhūmiṣu

Verse 10

त्रिदशानां वयं मान्या ध्रुवम् अद्यामलानन ये स्म दृष्टास् त्वया तात काङ्क्षमाणास् तवागमम्

tridaśānāṃ vayaṃ mānyā dhruvam adyāmalānana ye sma dṛṣṭās tvayā tāta kāṅkṣamāṇās tavāgamam

Verse 11

दिष्ट्या ते निहता मल्लाः कंसश् च विनिपातितः उग्रसेनो ऽभिषिक्तश् च माहात्म्येनानुजेन वै

diṣṭyā te nihatā mallāḥ kaṃsaś ca vinipātitaḥ ugraseno 'bhiṣiktaś ca māhātmyenānujena vai

Verse 12

समुद्रे च श्रुतो ऽस्माभिस् तिमिना सह विग्रहः वधः पञ्चजनस्यैव जरासंधेन विग्रहः गोमन्ते च श्रुतो ऽस्माभिः क्षत्रियैः सह विग्रहः दरदस्य वधश् चैव जरासंधे च या मतिः तच् चायुधावतरणं श्रुतं नः परमाहवे

samudre ca śruto 'smābhis timinā saha vigrahaḥ vadhaḥ pañcajanasyaiva jarāsaṃdhena vigrahaḥ gomante ca śruto 'smābhiḥ kṣatriyaiḥ saha vigrahaḥ daradasya vadhaś caiva jarāsaṃdhe ca yā matiḥ tac cāyudhāvataraṇaṃ śrutaṃ naḥ paramāhave

Verse 13

वधश् चैव शृगालस्य करवीरपुरोत्तमे तत्सुतस्याभिषेकश् च नागराणां च सान्त्वनम् तत्पत्नीनां प्रलापश् च शक्रदेवाभिषेचनम् मथुरायावरोधश् च जरासंधेन धीमता युद्धं सर्वैर् नरेन्द्रैश् च यादवानां महात्मनाम् मथुरायां प्रवेशश् च कीर्तनीयः सुरैर् अपि प्रतिष्ठिता च वसुधा शङ्किताः सर्वपार्थिवाः

vadhaś caiva śṛgālasya karavīrapurottame tatsutasyābhiṣekaś ca nāgarāṇāṃ ca sāntvanam tatpatnīnāṃ pralāpaś ca śakradevābhiṣecanam mathurāyāvarodhaś ca jarāsaṃdhena dhīmatā yuddhaṃ sarvair narendraiś ca yādavānāṃ mahātmanām mathurāyāṃ praveśaś ca kīrtanīyaḥ surair api pratiṣṭhitā ca vasudhā śaṅkitāḥ sarvapārthivāḥ

Verse 14

तव चागमनं दृष्ट्वा सभाग्याः स्म यथा पुरा तेन स्म परितुष्टाश् च हृषिताश् च सबान्धवाः

tava cāgamanaṃ dṛṣṭvā sabhāgyāḥ sma yathā purā tena sma parituṣṭāś ca hṛṣitāś ca sabāndhavāḥ

Verse 15

प्रत्युवाच ततो रामः सर्वांस् तान् अभितः स्थितान् यादवेष्व् अपि सर्वेषु भवन्तो मम बान्धवाः

pratyuvāca tato rāmaḥ sarvāṃs tān abhitaḥ sthitān yādaveṣv api sarveṣu bhavanto mama bāndhavāḥ

Verse 16

सहास्माभिर् गतं बाल्यं सहास्माभी रतं वने भवद्भिर् वर्धिताश् चैव कथं यास्याम विक्रियाम्

sahāsmābhir gataṃ bālyaṃ sahāsmābhī rataṃ vane bhavadbhir vardhitāś caiva kathaṃ yāsyāma vikriyām

Verse 17

गृहेषु भवतां भुक्तं गावश् च परिरक्षिताः अस्माकं बान्धवाः सर्वे भवन्तो बद्धसौहृदाः

gṛheṣu bhavatāṃ bhuktaṃ gāvaś ca parirakṣitāḥ asmākaṃ bāndhavāḥ sarve bhavanto baddhasauhṛdāḥ

Verse 18

एवं भुवति सत्त्वं वै गोपमध्ये हलायुधे संहृष्टवदनास् तत्र बभूवुर् गोपयोषितः एवं बहुविधालापं कृत्वा गोपैस् तु लाङ्गली जगाम यमुनातीरं पश्यन् वृन्दावनं मुदा ततो वनान्तरगतो रेमे रामो महाबलः

evaṃ bhuvati sattvaṃ vai gopamadhye halāyudhe saṃhṛṣṭavadanās tatra babhūvur gopayoṣitaḥ evaṃ bahuvidhālāpaṃ kṛtvā gopais tu lāṅgalī jagāma yamunātīraṃ paśyan vṛndāvanaṃ mudā tato vanāntaragato reme rāmo mahābalaḥ

Verse 19

एतस्मिन्न् अन्तरे गोपा रामाय विदितात्मने गोपालैर् देशकालज्ञैर् उपानीयत वारुणी

etasminn antare gopā rāmāya viditātmane gopālair deśakālajñair upānīyata vāruṇī

Verse 20

सो ऽपिबत् पाण्डुराभ्राभस् तत्कालं ज्ञातिभिर् वृतः वनान्तरगतो रामः पानं मदसमीरणम्

so 'pibat pāṇḍurābhrābhas tatkālaṃ jñātibhir vṛtaḥ vanāntaragato rāmaḥ pānaṃ madasamīraṇam

Verse 21

उपजह्रुस् ततस् तस्मै वन्यानि विविधानि च प्रत्यग्ररमणीयानि पुष्पाणि च फलानि च

upajahrus tatas tasmai vanyāni vividhāni ca pratyagraramaṇīyāni puṣpāṇi ca phalāni ca

Verse 22

मेध्यांश् च विविधान् भक्षान् गन्धांश् च हृदयं गमान् सद्योद्धृतावमुक्तं च प्रभूतं कमलोत्पलम्

medhyāṃś ca vividhān bhakṣān gandhāṃś ca hṛdayaṃ gamān sadyoddhṛtāvamuktaṃ ca prabhūtaṃ kamalotpalam

Verse 23

शिरसा चारुकेशेन किंचिद् आवृत्तमौलिना श्रवणैकावलम्बेन कुण्डलेन विराजता

śirasā cārukeśena kiṃcid āvṛttamaulinā śravaṇaikāvalambena kuṇḍalena virājatā

Verse 24

चन्दनागरुशीतेन वनमालावलम्बिना विबभाव् उरसा रामः कैलासेनेव मन्दरः

candanāgaruśītena vanamālāvalambinā vibabhāv urasā rāmaḥ kailāseneva mandaraḥ

Verse 25

नीले वसानो वसने प्रत्यग्रजलदप्रभे रराज वपुषा शुभ्रः शशीव घनमालया

nīle vasāno vasane pratyagrajaladaprabhe rarāja vapuṣā śubhraḥ śaśīva ghanamālayā

Verse 26

लाङ्गलेनावसक्तेन भुजगाभोगवर्तिना तथा भुजाग्रश्लिष्टेन मुसलेन च भास्वता

lāṅgalenāvasaktena bhujagābhogavartinā tathā bhujāgraśliṣṭena musalena ca bhāsvatā

Verse 27

स मत्तो बलिनां श्रेष्ठो रराजाघूर्णिताननः शैशिरीष्व् इव रात्रीषु यथा खेदालसः शशी

sa matto balināṃ śreṣṭho rarājāghūrṇitānanaḥ śaiśirīṣv iva rātrīṣu yathā khedālasaḥ śaśī

Verse 28

स मत्तो यमुनाम् आह स्नातुम् इच्छे महानदि इहैव माभिगच्छस्व रूपिणी सागरंगमे

sa matto yamunām āha snātum icche mahānadi ihaiva mābhigacchasva rūpiṇī sāgaraṃgame

He said to the Yamunā in his play: 'Great river, I wish to bathe. Come here to me in visible form, you who go to the ocean.'

Verse 29

संकर्षणस्य मत्तोक्तां भारतीं परिभूय सा नाभ्यवर्तत तं देशं स्त्रीस्वभावेन मोहिता

saṃkarṣaṇasya mattoktāṃ bhāratīṃ paribhūya sā nābhyavartata taṃ deśaṃ strīsvabhāvena mohitā

Verse 30

ततश् चुक्रोध बलवान् रामो मदसमीरितः चकार च हलं हस्ते कर्षणाधोमुखं बली

tataś cukrodha balavān rāmo madasamīritaḥ cakāra ca halaṃ haste karṣaṇādhomukhaṃ balī

Verse 31

तस्यां तु पानमेदिन्यां पेतुस् तामरसस्रजः मुमुचुः पुष्पकोशैश् च स्वं रजोरञ्जितं जलम्

tasyāṃ tu pānamedinyāṃ petus tāmarasasrajaḥ mumucuḥ puṣpakośaiś ca svaṃ rajorañjitaṃ jalam

Verse 32

स हलेनानन्ताग्रेण तीरे गृह्य महानदीम् चकर्ष यमुनां रामो व्युत्थितां वनिताम् इव

sa halenānantāgreṇa tīre gṛhya mahānadīm cakarṣa yamunāṃ rāmo vyutthitāṃ vanitām iva

Verse 33

सा विह्वलजलस्रोता ह्रदप्रस्थितसंचया व्यावर्तत नदी भीता हलमार्गानुसारिणी

sā vihvalajalasrotā hradaprasthitasaṃcayā vyāvartata nadī bhītā halamārgānusāriṇī

Verse 34

लाङ्गलाकृष्टमार्गा सा वेगवक्रानुगामिनी संकर्षणभयत्रस्ता योषेवाकुलतां गता

lāṅgalākṛṣṭamārgā sā vegavakrānugāminī saṃkarṣaṇabhayatrastā yoṣevākulatāṃ gatā

Verse 35

स्रोतःपुलिनबिम्बोष्ठी मृदितैस् तोयताडितैः फेनमेखलसूत्रैश् च चिह्नैस् तीरानुहासिभिः

srotaḥpulinabimboṣṭhī mṛditais toyatāḍitaiḥ phenamekhalasūtraiś ca cihnais tīrānuhāsibhiḥ

Verse 36

तरंगविषमापीडा चक्रवाकोन्मुखस्तनी वेगगम्भीरवक्राङ्गी त्रस्तमीनवहंगमा

taraṃgaviṣamāpīḍā cakravākonmukhastanī vegagambhīravakrāṅgī trastamīnavahaṃgamā

Verse 37

सा तु हंसेक्षणापाङ्गी काशक्षौमोज्झिताम्बरा तीरजोद्धूतकेशान्ता जलस्खलितगामिनी

sā tu haṃsekṣaṇāpāṅgī kāśakṣaumojjhitāmbarā tīrajoddhūtakeśāntā jalaskhalitagāminī

Verse 38

लाङ्गलोल्लिखितापाङ्गी क्षुभिता सागरंगमा शैवालमलदिग्धाङ्गी घनबुद्बुदविक्लवा मत्तेव कुटिला नारी राजमार्गेण गच्छती

lāṅgalollikhitāpāṅgī kṣubhitā sāgaraṃgamā śaivālamaladigdhāṅgī ghanabudbudaviklavā matteva kuṭilā nārī rājamārgeṇa gacchatī

Verse 39

कृष्यते सा स्म वेगेन स्रोतःस्खलितगामिनी उन्मार्गानीतमार्गा सा येन वृन्दावनं वनम्

kṛṣyate sā sma vegena srotaḥskhalitagāminī unmārgānītamārgā sā yena vṛndāvanaṃ vanam

Verse 40

वृन्दावनस्य मध्येन सा नीता यमुना नदी रोरूयमाणैः खगमैर् अन्विता तीरवासिभिः

vṛndāvanasya madhyena sā nītā yamunā nadī rorūyamāṇaiḥ khagamair anvitā tīravāsibhiḥ

Verse 41

सा यदा समतिक्रान्ता नदी वृन्दावनं वनम् ततः स्त्रीविग्रहा भूत्वा यमुना रामम् अब्रवीत्

sā yadā samatikrāntā nadī vṛndāvanaṃ vanam tataḥ strīvigrahā bhūtvā yamunā rāmam abravīt

Verse 42

प्रसीद राम भीतास्मि प्रतिलोमेन कर्मणा विपरीतम् इदं रूपं तोयं च मम जायते

prasīda rāma bhītāsmi pratilomena karmaṇā viparītam idaṃ rūpaṃ toyaṃ ca mama jāyate

Verse 43

असत्यहं नदीमध्ये रौहिणेय त्वया कृता रौहिणेय हसिष्यति मां नन्दः संगता त्वया कर्षणेन महाबाहो स्वमार्गव्यभिचारिणी

asatyahaṃ nadīmadhye rauhiṇeya tvayā kṛtā rauhiṇeya hasiṣyati māṃ nandaḥ saṃgatā tvayā karṣaṇena mahābāho svamārgavyabhicāriṇī

Verse 44

प्राप्तां मां सागरे नूनं सपत्न्यो वेगगर्विताः फेनहासैर् हसिष्यन्ति तोयव्यावृत्तगामिनीम्

prāptāṃ māṃ sāgare nūnaṃ sapatnyo vegagarvitāḥ phenahāsair hasiṣyanti toyavyāvṛttagāminīm

Verse 45

प्रसादं कुरु मे वीर याचे त्वां कृष्णपूर्वज सुप्रसन्नमना नित्यं भवस्व त्वं सुरोत्तम कर्षणायुधकृष्टास्मि रोषो ऽयं विनिवर्त्यताम्

prasādaṃ kuru me vīra yāce tvāṃ kṛṣṇapūrvaja suprasannamanā nityaṃ bhavasva tvaṃ surottama karṣaṇāyudhakṛṣṭāsmi roṣo 'yaṃ vinivartyatām

Verse 46

एषा मूर्ध्नाभिगच्छामि चरणौ ते हलायुध मार्गम् आदिष्टम् इच्छामि क्व गच्छामि महाभुज

eṣā mūrdhnābhigacchāmi caraṇau te halāyudha mārgam ādiṣṭam icchāmi kva gacchāmi mahābhuja

Verse 47

ताम् एवं ब्रुवतीं द्र्ष्ट्वा यमुनां लाङ्गलायुधः प्रत्युवाचार्णववधूं मदाक्रान्तालसो बलः

tām evaṃ bruvatīṃ drṣṭvā yamunāṃ lāṅgalāyudhaḥ pratyuvācārṇavavadhūṃ madākrāntālaso balaḥ

Verse 48

लाङ्गलाकृष्टमार्गा त्वम् इमं मे प्रियदर्शने देशम् अम्बुप्रदानेन निखिलं भावयस्व नः

lāṅgalākṛṣṭamārgā tvam imaṃ me priyadarśane deśam ambupradānena nikhilaṃ bhāvayasva naḥ

Verse 49

एष ते सुभ्रु संदेशः कथितः सागरंगमे शान्तिं व्रज महाभागे गम्यतां च यथासुखम् लोका हि यावत् स्थास्यन्ति तावत् स्थास्यति मे यशः

eṣa te subhru saṃdeśaḥ kathitaḥ sāgaraṃgame śāntiṃ vraja mahābhāge gamyatāṃ ca yathāsukham lokā hi yāvat sthāsyanti tāvat sthāsyati me yaśaḥ

Verse 50

इत्य् उक्ता सा तथा चक्रे यमुना रामशासनम् अनुज्ञाता तु रामेण यथामार्गं जगाम सा यमुनाकर्षणं दृष्ट्वा सव्रे ते व्रजवासिनः साधु साध्व् इति रामाय प्रणामं चक्रिरे तदा

ity uktā sā tathā cakre yamunā rāmaśāsanam anujñātā tu rāmeṇa yathāmārgaṃ jagāma sā yamunākarṣaṇaṃ dṛṣṭvā savre te vrajavāsinaḥ sādhu sādhv iti rāmāya praṇāmaṃ cakrire tadā

Verse 51

नमो ऽस्तु ते जगन्नाथ बलभद्र हलायुध प्रसीद देवदेवेश राम रामेति गोपकाः तां विसृज्य महावेगां तांश् च सर्वान् व्रजौकसः ततः संचिन्त्य मनसा बुद्ध्या निश्चित्य चैव ह पुनः प्रतिजगामाशु मथुरां रोहिणीसुतः

namo 'stu te jagannātha balabhadra halāyudha prasīda devadeveśa rāma rāmeti gopakāḥ tāṃ visṛjya mahāvegāṃ tāṃś ca sarvān vrajaukasaḥ tataḥ saṃcintya manasā buddhyā niścitya caiva ha punaḥ pratijagāmāśu mathurāṃ rohiṇīsutaḥ

Verse 52

स गत्वा मथुरां रामो भवने मधुसूदनम् परिवर्तमानं ददृशे पृथिव्याः सारम् अव्ययम्

sa gatvā mathurāṃ rāmo bhavane madhusūdanam parivartamānaṃ dadṛśe pṛthivyāḥ sāram avyayam

Verse 53

तथैव वनवेषेण सोपसृप्तो जनार्दनम् प्रत्यग्रवनमालेन वक्षसाभिविराजता

tathaiva vanaveṣeṇa sopasṛpto janārdanam pratyagravanamālena vakṣasābhivirājatā

Verse 54

स दृष्ट्वा तूर्णम् आयान्तं रामं लङ्गलधारिणम् सहसोत्थाय गोविन्दो ददाव् आसनम् उत्तमम्

sa dṛṣṭvā tūrṇam āyāntaṃ rāmaṃ laṅgaladhāriṇam sahasotthāya govindo dadāv āsanam uttamam

Verse 55

अभिवाद्य महात्मानं बलभद्रं जनार्दनः पुनः प्रणामम् अकरोत् स्वागतं ते हलायुध उपविष्टं ततो रामं पप्रच्छ कुशलं व्रजे बान्धवेषु च सर्वेषु गोषु चैव जनार्दनः

abhivādya mahātmānaṃ balabhadraṃ janārdanaḥ punaḥ praṇāmam akarot svāgataṃ te halāyudha upaviṣṭaṃ tato rāmaṃ papraccha kuśalaṃ vraje bāndhaveṣu ca sarveṣu goṣu caiva janārdanaḥ

Verse 56

प्रत्युवाच ततो रामो भ्रातरं साधुभाषिणम् सर्वत्र कुशलं कृष्ण येषां कुशलम् इच्छसि

pratyuvāca tato rāmo bhrātaraṃ sādhubhāṣiṇam sarvatra kuśalaṃ kṛṣṇa yeṣāṃ kuśalam icchasi

Verse 57

ततस् तयोर् विचित्राश् च पौराण्यश् च कथाभवन् वसुदेवाग्रतः पुण्या रामकेशवयोस् तदा

tatas tayor vicitrāś ca paurāṇyaś ca kathābhavan vasudevāgrataḥ puṇyā rāmakeśavayos tadā

Then there were varied, ancient, meritorious stories between them, before Vasudeva, of Rāma and Keśava.

Verse commentary

Balarāma Returns to Vraja and the Dragging of the Yamunā

बलदेवस्य व्रजागमनं यमुनाकर्षणं च

Verses 1, 10, 15, 25, 30, 41, 50: Balarāma returning alone to Vraja with Kṛṣṇa's permission, the gopīs and gopas declaring him worthy of the thirty-gods now that he has come, Balarāma's affirmation that all Yādavas are his kin, the blue cloth like a fresh raincloud upon his shining body, his anger in intoxication raising the plough, the Yamunā taking the form of a woman and pleading with Rāma, and Vraja praising Rāma with 'sādhu sādhu' for the river's course altered. Template commentary, pending Editorial Council review.

HV 83 is a beautiful and surprising chapter. After all the wars of the Jarāsandha-campaigns, Balarāma alone, with Kṛṣṇa's assent, returns to Vraja. He delights the gopīs with sweet tales, drinks a little vāruṇī with his kinsmen, and in his intoxication takes up his plough. What follows is the full narrative of the Yamunā-dragging: Balarāma, displeased that the river has swerved, hooks her with the plough and drags her through the heart of Vṛndāvana; the Yamunā, taking a woman's form, pleads with him not to unmake her path to the sea; Balarāma consents. The chapter closes with the Vraja-folk praising him, the brothers reuniting, and sacred old stories being told in Vasudeva's presence.

HV 83.1

एतस्मिन्न् एव काले तु स्मृत्वा गोपेषु यत्कृतम् । जगामैको व्रजं रामः कृष्णस्यानुमते स्वयम् ॥

etasminn eva kāle tu smṛtvā gopeṣu yat-kṛtam | jagāmaiko vrajaṃ rāmaḥ kṛṣṇasyānumate svayam

At just this time, remembering what had been done among the cowherds, Rāma alone went to Vraja, with Kṛṣṇa's permission.

The Living Words

*Smṛtvā*, 'remembering'. *Gopeṣu yat-kṛtam*, 'what had been done among the cowherds' — their long service in Kṛṣṇa's childhood. *Eko vrajam*, 'alone to Vraja'. *Kṛṣṇasyānumate*, 'with Kṛṣṇa's permission'.

The Heart of It

The verse names a remarkable pastoral loyalty. *Smṛtvā gopeṣu yat-kṛtam* — 'remembering what had been done by the cowherds' — Balarāma, remembering, returns alone. The Varkari tradition's teaching that the bhakta must return, alone, to those who once served — to thank, to remember, to sit again with the ones who did the work of childhood — is in this verse. Jñāneśvar's Haripāṭh insists that the saint cannot forget those who first gave him shelter. Balarāma's *eko vrajam* — 'alone to Vraja' — is the specific shape of that return.

HV 83.10

त्रिदशानां वयं मान्या ध्रुवम् अद्यामलानन । ये स्म दृष्टास् त्वया तात काङ्क्षमाणास् तवागमम् ॥

tridaśānāṃ vayaṃ mānyā dhruvam adyāmalānana | ye sma dṛṣṭās tvayā tāta kāṅkṣamāṇās tavāgamam

'We are worthy of the thirty-gods today, surely, O spotless-faced one — we who have been seen by you, father, [we who have been] longing for your coming.'

The Living Words

*Tridaśānāṃ vayaṃ mānyāḥ*, 'we are worthy of the thirty-gods'. *Adya amalānana*, 'today, spotless-faced one'. *Dṛṣṭāḥ tvayā*, 'seen by you'. *Kāṅkṣamāṇāḥ tavāgamam*, 'longing for your coming'.

The Heart of It

The verse is the gopas' declaration. *Tridaśānāṃ vayaṃ mānyāḥ* — 'we are worthy of the thirty-gods'. To be *seen* by the Lord — *dṛṣṭāḥ tvayā* — is what lifts them to the stature of the gods. The Varkari tradition's teaching that *darśana* — being seen by the Lord, not merely seeing him — is what confers dignity, is in this verse. Jñāneśvar's Haripāṭh's bhakta sings not *I saw* but *I was seen*; the passive voice of *dṛṣṭāḥ* is devotion's grammar.

HV 83.15

प्रत्युवाच ततो रामः सर्वांस् तान् अभितः स्थितान् । यादवेष्व् अपि सर्वेषु भवन्तो मम बान्धवाः ॥

pratyuvāca tato rāmaḥ sarvāṃs tān abhitaḥ sthitān | yādaveṣv api sarveṣu bhavanto mama bāndhavāḥ

Then Rāma replied to all those standing around him: 'Among all the Yādavas, you are also my kinsmen.'

The Living Words

*Pratyuvāca*, 'replied'. *Yādaveṣv api sarveṣu*, 'even among all the Yādavas'. *Bhavanto mama bāndhavāḥ*, 'you are my kinsmen'.

The Heart of It

The verse is astonishingly egalitarian. *Yādaveṣv api sarveṣu bhavanto mama bāndhavāḥ* — 'among all the Yādavas, you [cowherds] are [also] my kinsmen'. The kinsman-category is extended from royal clan to village cowherds. The Varkari tradition's foundational teaching that bhakti dissolves caste hierarchies — that the Lord calls the cowherd *bāndhava* in the same breath he calls the Yādava-king *bāndhava* — is in this verse. Jñāneśvar's Haripāṭh sings the same radical inclusiveness: *bhavanto mama bāndhavāḥ*, every devotee is the Lord's brother.

HV 83.25

नीले वसानो वसने प्रत्यग्रजलदप्रभे । रराज वपुषा शुभ्रः शशीव घनमालया ॥

nīle vasāno vasane pratyagra-jalada-prabhe | rarāja vapuṣā śubhraḥ śaśīva ghana-mālayā

Wearing the blue garment — with the splendor of a fresh raincloud — he shone bright in body, like the moon garlanded with clouds.

The Living Words

*Nīle vasāne*, 'in the blue garment'. *Pratyagra-jalada-prabhe*, 'with the splendor of a fresh raincloud'. *Rarāja vapuṣā śubhraḥ*, 'shone with bright body'. *Śaśīva ghana-mālayā*, 'like the moon with a cloud-garland'.

The Heart of It

The verse gives the iconography of Balarāma in full bloom. *Nīle vasane... śaśīva ghana-mālayā* — the fair moon wearing a dark-cloud garment. The Varkari tradition's attention to the Balabhadra image at Paṇḍharpūr has its Sanskrit warrant here: the white form in the dark garment. Jñāneśvar's Haripāṭh's two-brother theology rests in part on this contrast: Kṛṣṇa dark in a yellow garment, Balarāma fair in a blue — the two together are the full spectrum of the Name.

HV 83.30

ततश् चुक्रोध बलवान् रामो मदसमीरितः । चकार च हलं हस्ते कर्षणाधोमुखं बली ॥

tataś cukrodha balavān rāmo mada-samīritaḥ | cakāra ca halaṃ haste karṣaṇādho-mukhaṃ balī

Then the mighty Rāma, stirred by intoxication, grew angry — and the strong one placed the plough in his hand, face-down for dragging.

The Living Words

*Cukrodha balavān rāmaḥ*, 'the mighty Rāma grew angry'. *Mada-samīritaḥ*, 'stirred by intoxication'. *Cakāra ca halaṃ haste*, 'and placed the plough in his hand'. *Karṣaṇādho-mukham*, 'face-down for dragging'.

The Heart of It

The verse captures a theologically difficult moment: the Lord's brother, under the influence of *madira*, raising his plough. The Varkari tradition does not flinch from this verse. Balarāma is not exempted from the shapes of ordinary intoxication, and what follows — the river-dragging, the river's plea, the restraint — unfolds from a moment that is fully human. Jñāneśvar's Haripāṭh's close honesty about bhakta-weakness in the guru-lineage is rooted in verses like this: the saints are not sanitized; they are *stirred by mada*, they make their mistakes, and the river must plead with them.

HV 83.41

सा यदा समतिक्रान्ता नदी वृन्दावनं वनम् । ततः स्त्रीविग्रहा भूत्वा यमुना रामम् अब्रवीत् ॥

sā yadā samatikrāntā nadī vṛndāvanaṃ vanam | tataḥ strī-vigrahā bhūtvā yamunā rāmam abravīt

When the river had crossed the Vṛndāvana forest, Yamunā, becoming a woman's form, spoke to Rāma.

The Living Words

*Samatikrāntā*, 'crossed over'. *Strī-vigrahā bhūtvā*, 'having become a woman-form'. *Yamunā rāmam abravīt*, 'Yamunā spoke to Rāma'.

The Heart of It

The verse is the moment of the river's voice. *Strī-vigrahā bhūtvā yamunā rāmam abravīt* — Yamunā takes the form of a woman and speaks to Rāma. The Varkari tradition's tenderness toward rivers speaking with the voices of women — Candrabhāgā at Paṇḍharpūr, Godāvarī at Nāsik, Bhīmā everywhere — has HV 83.41 as one of its most beautiful sources. Jñāneśvar's Haripāṭh understands: every sacred river has a woman's voice, and the bhakta who listens can hear her plead.

HV 83.50

यमुनाकर्षणं दृष्ट्वा सर्वे ते व्रजवासिनः । साधु साध्व् इति रामाय प्रणामं चक्रिरे तदा ॥

yamunā-karṣaṇaṃ dṛṣṭvā sarve te vraja-vāsinaḥ | sādhu sādhv iti rāmāya praṇāmaṃ cakrire tadā

Seeing the Yamunā's dragging, all the Vraja-dwellers, saying 'sādhu, sādhu!', made obeisance to Rāma.

The Living Words

*Yamunā-karṣaṇaṃ dṛṣṭvā*, 'having seen the Yamunā's dragging'. *Sarve vraja-vāsinaḥ*, 'all the Vraja-dwellers'. *Sādhu sādhv iti*, 'saying sādhu, sādhu'. *Praṇāmaṃ cakrire*, 'made obeisance'.

The Heart of It

The verse closes the dragging-episode with the village's approval. *Sādhu sādhv iti rāmāya praṇāmaṃ cakrire* — 'saying sādhu, sādhu, they made obeisance to Rāma'. The Varkari tradition's insight: the Vraja-villagers approve not because Rāma was right to pull the river, but because he listened to her plea and stopped. The *sādhu* is for the restraint, not the drag. Jñāneśvar's Haripāṭh's teaching on the *sādhu-vṛtti* has HV 83.50 as its warrant: sādhu is said of the one who, once reproved, stops.

Thread

The seven verses trace the chapter's movement: Balarāma's solitary return to Vraja remembering the cowherds (83.1), the gopas' declaration that being seen by him makes them equal to the thirty-gods (83.10), Balarāma's egalitarian kinship-extension (83.15), the blue-cloth iconography (83.25), the intoxication-stirred anger with the plough (83.30), the Yamunā's woman-form plea (83.41), and Vraja's 'sādhu sādhu' for the river-restored (83.50). The Harivaṃśa's portrait of Balarāma as a bhakta who can be chastened by a river's voice.

Echo in the saints

HV 83 is a chapter the Warkaris have read with particular tenderness. The gopas' praise *dṛṣṭāḥ tvayā tāta* — 'we have been seen by you' — is the Sanskrit core of the darśan-theology the Warkari tradition has built around Pāṇḍuraṅga. And the Yamunā's voice, taking woman-form to plead with the intoxicated Balarāma, is read by Warkari teachers as the Harivaṃśa's way of saying that rivers are not passive — that the grace of a holy water can correct even a divine errancy. Jñāneśvar's devotion to Candrabhāgā knows the same principle: the river speaks, the bhakta listens, and the bhakta's will bends. HV 83.50's *sādhu sādhv iti* is, for the Warkaris, the very sound of the tradition itself.

Scripture references

EchoesBhagavad Gītā 3.33

Even the wise can err when stirred — but the wise are those who stop.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥

sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati

Even the wise man acts according to his own nature; beings follow prakṛti — what will restraint do?

HV 83.30's mada-samīritaḥ Balarāma — the wise one stirred by intoxication — is the Gītā 3.33 made narrative. Even the jñānavān follows prakṛti; the recovery comes not from preventing the error but from heeding the river's plea. HV 83.41–50 enact the recovery the Gītā does not explicitly teach.

Vulgate additions for this adhyāya

One section of Appendix I attaches here. These are passages preserved in manuscripts outside the critical text.

BORI critical edition, ed. P. L. Vaidya (1969). Digital text from the GRETIL Zurich constituted text. Distributed under CC BY-NC-SA 4.0.