|| 8

Chapter Two

Gajendra Fights with the Crocodile|| 8.2.1 ||r-uka uvca

sd girivaro rjas

trika iti viruta

krodenvta rmn

yojanyutam ucchrita

ukadeva Gosvm said: O King! There was a beautiful, huge mountain called Trika, ten thousand yojanas high, surrounded by the ocean of milk. The Second Chapter describes the garden and lake at Trika Mountain, and Gajendras remembrance of the Lord when attacked by the crocodile. st means there was.

|| 8.2.2-3 ||tvat vistta paryak

tribhi gai payo-nidhim

dia kha rocayann ste

raupyyasa-hiramayai

anyai ca kakubha sarv

ratna-dhtu-vicitritai

nn-druma-lat-gulmair

nirghoair nirjharmbhasm

The length and breadth of the mountain were of the same measurement as the height. Its three principal peaks, which were made of iron, silver and gold, beautified all directions and the milk ocean. Other peaks, which were full of jewels and minerals and were decorated with trees, creepers and shrubs, with sounds of the waterfalls echoing on the mountains, decorated the eight directions. The width was the same as the height. The meaning of Trika is given: it has three main peaks. Other smaller peaks decorated all eight directions. The verb of the first verse is understood for the second verse also. The sound of the waterfalls, echoing on the mountains peaks, increased the beauty

|| 8.2.4 ||sa cvanijyamnghri

samantt paya-rmibhi

karoti ymal bhmi

harin-marakatmabhi

The mountain whose base is washed by waves of milk became green because of the emeralds scattered in all directions. The mountain whose base is washed all around by the milk ocean becomes green land by the emerald gems scattered in the eight directions (harit).

|| 8.2.5 ||siddha-craa-gandharvair

vidydhara-mahoragai

kinnarair apsarobhi ca

kradbhir jua-kandara

The Siddhas, Craas, Gandharvas, Vidydharas, serpents, Kinnaras and Apsars played in the caves of the mountain || 8.2.6 ||yatra sagta-sanndair

nadad-guham amaray

abhigarjanti haraya

lghina para-akay

When the caves resounded with the singing of the Kinnaras, the lions, proud of their strength, roared with unbearable envy, thinking that another lion was roaring.The proud (lagina) lions roared out of intolerance and fear of another lion, directed to the place where the caves resounded with music of the Kinnaras.

|| 8.2.7 ||nnraya-pau-vrta-

sakula-droy-alakta

citra-druma-surodyna-

kalakaha-vihagama

The mountain had valleys filled with flocks of various forest animals and with birds singing sweetly in gardens of the devats filled with colorful trees.

The mountain has singing birds in gardens of the devats filled with colorful trees.|| 8.2.8 ||sarit-sarobhir acchodai

pulinair mai-vlukai

deva-str-majjanmoda-

saurabhmbv-anilair yuta

Trika Mountain had many lakes and rivers, with clear water and banks made of gems as sand. The air and water was fragrant with the perfumes from the heavenly women bathing there.

The mountain had air and water endowed with fragrance from the perfumes of the heavenly women bathing.

|| 8.2.9-13 ||tasya droy bhagavato

varuasya mahtmana

udynam tuman nma

kra sura-yoitm

sarvato 'lakta divyair

nitya-pupa-phala-drumai

mandrai prijtai ca

paloka-campakai

ctai piylai panasair

mrair mrtakair api

kramukair nrikelai ca

kharjrair bjaprakai

madhukai la-tlai ca

tamlair asanrjunai

arioumbara-plakair

vaai kiuka-candanai

picumardai kovidrai

saralai sura-drubhi

drkeku-rambh-jambubhir

badary-akbhaymalai

In a valley of Trika Mountain was the playground of the heavenly women, garden belonging the great devotee Varua, called tumat, endowed with trees bearing flowers and fruits at all times. There were mandras, prijtas, palas, aokas, campakas, ctas, piylas, panasas, mangoes, mrtakas, kramukas, coconut trees, date trees and pomegranates. There were madhukas, palm trees, tamlas, asanas, arjunas, arias, uumbaras, plakas, banyan trees, kiukas and sandalwood trees. There were also picumardas, kovidras, saralas, sura-drus, grapes, sugarcane, bananas, jambu, badars, akas, abhayas and malaks.The name of the garden was tumat.

|| 8.2.14-19 ||bilvai kapitthair jambrair

vto bhalltakdibhi

tasmin sara suvipula

lasat-kcana-pakajam

kumudotpala-kahlra-

atapatra-riyorjitam

matta-a-pada-nirghua

akuntai ca kala-svanai

hasa-kraavkra

cakrhvai srasair api

jalakukkua-koyai-

dtyha-kula-kjitam

matsya-kacchapa-sacra-

calat-padma-raja-paya

kadamba-vetasa-nala-

npa-vajulakair vtam

kundai kurubakokai

irai kajegudai

kubjakai svara-ythbhir

nga-punnga-jtibhi

mallik-atapatrai ca

mdhav-jlakdibhi

obhita tra-jai cnyair

nityartubhir ala drumai

The mountain was covered with bilva, kapitha, jambra and bhalltaka trees. There was a large lake with shining golden mud, resplendent with lotuses, water lilies, atapatras and resounding with the buzzing of bees and cries of birds. The lake was filled with swans and ducks, and resounds with the cries of cakravkas, cranes, water hens, lap wings, and gallinules.

The water was colored with pollen falling from lotuses shaken by the movements of turtles and fish. The lake was surrounded by canes, reeds, kadambas, npas, and vajulakas. Kundas, kurubakas, aokas, iras, kajas, igudas, kubjakas, svara-yths, ngas, punngas, jts, malliks, atapatras, jlaks, mdhav-lats, and other trees with flowers growing in all seasons grew on the lakes bank.

The word vta should actually be vtam, as a modifier of udyanam in verse 9. This is done to distinguish the two entities: the mountain was described and on that mountain there was a lake, where Gajendra would bath. This is described in five and a half verses. akuntai means with birds. The lakes waters were covered with pollen dropping from lotus moved about by the turtles and fish. The trees had all seasons manifested to give fruits and flowers at all times. || 8.2.20 ||tatraikad tad-giri-knanraya

kareubhir vraa-ytha-pa caran

sakaaka kcaka-veu-vetravad

vila-gulma prarujan vanaspatn

The leader of the elephants who lived in the forest of Trika Mountain once wandered about with his female elephants, breaking huge trees, bamboos, and reeds having thorns.The sentence continues for five verses. Moving about, eating and having his wives eat, he broke many trees.|| 8.2.21 ||yad-gandha-mtrd dharayo gajendr

vyghrdayo vyla-mg sakhag

mahorag cpi bhayd dravanti

sagaura-k sarabh camarya

Simply by catching scent of that elephant, all the other elephants, the lions, and the other ferocious animals, such as tigers, rhinoceroses, great serpents and black and white sarabhas, camar deer, fled in fear.Haraya means lions.

|| 8.2.22 ||vk varh mahiarka-aly

gopuccha-lvka-marka ca

anyatra kudr hari adaya

caranty abht yad-anugrahea

By the mercy of this elephant, animals like wolves, buffalos, bears, boars, gopucchas, porcupines, jackals, monkeys, rabbits, and deer moved about in the forest without fear.Smaller animals moved without fear by his mercy. However, other animals avoided his glance. || 8.2.23-24 ||sa gharma-tapta karibhi kareubhir

vto madacyut-karabhair anudruta

giri garim parita prakampayan

nievyamo 'likulair madanai

saro 'nila pakaja-reu-rita

jighran vidrn mada-vihvalekaa

vta sva-ythena trditena tat

sarovarbhysam athgamad drutam

Surrounded by the herd's other elephants, including females, and followed by the young ones, Gajendra, perspiring, with liquid oozing from his temples, which swarms of bees drank as nectar, made Trika Mountain tremble all around because of the weight of his body. From a distance he could smell the pollen of the lotus flowers, carried from the lake by the breeze. Surrounded by his associates, who were afflicted by thirst, he quickly came to the lake as was his custom.He came to the lake as was his custom (tat sarovarbhysam). This means without fear he would bathe there.

|| 8.2.25 ||vighya tasminn amtmbu nirmala

hemravindotpala-reu-ritam

papau nikma nija-pukaroddhtam

tmnam adbhi snapayan gata-klama

The king of the elephants, bathing in that water, drank with the tip of his trunk the cold, clear, sweet water, which was mixed with the pollen of lotus flowers and water lilies. Bathing himself with the water, he felt relieved of fatigue. He drank using the tip of his trunk (nija-pukaroddhtam).

|| 8.2.26 ||sa pukareoddhta-karmbubhir

nipyayan sasnapayan yath gh

gh kareu karabh ca durmado

ncaa kcchra kpao 'ja-myay

Like a human being who lacks spiritual knowledge and is too attached to the members of his family, the elephant, illusioned by the external energy, had his wives and children bathe and drink the water with water raised by his trunk, without considering it an endeavor.He bathed his wives (kareu) and children (karabh).

|| 8.2.27 ||ta tatra kacin npa daiva-codito

grho baly carae rugraht

yadcchayaiva vyasana gato gajo

yath-bala so 'tibalo vicakrame

O King! By fate, a strong crocodile, angry at the elephant, bit the elephant's leg in the water. The strong elephant, put into danger by fate, then showed his prowess. || 8.2.28 ||tathtura ytha-pati kareavo

vikyama taras balyas

vicukruur dna-dhiyo 'pare gaj

pri-grahs trayitu na cakan

SYNONYMS

Seeing suffering Gajendra suddenly pulled away by the strong crocodile, his distressed wives began to cry. The other assistant elephants could not rescue him. The female elephants, distressed in mind, seeing him being pulled away, just cried. Those who were helping him get free (pri-grah) were unable to free him.

|| 8.2.29 ||niyudhyator evam ibhendra-nakrayor

vikarator antarato bahir mitha

sam sahasra vyagaman mah-pate

saprayo citram amasatmar

O King! As the elephant and the crocodile fought in this way without dying, pulling one another in and out of the water, one thousand years passed. Upon seeing the fight, the devats were very surprised.

|| 8.2.30 ||tato gajendrasya mano-balaujas

klena drghea mahn abhd vyaya

vikyamasya jale 'vasdato

viparyayo 'bht sakala jalaukasa

Thereafter, because of being pulled into the water for many years, the elephant became depleted of his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased completely in enthusiasm, physical strength and sensual power.The crocodile, a water animal, was the opposite. Instead of decreasing in physical, mental and sense strength, he increased in strength. Sakalam means he became completely full in his strength, not partially strong.

|| 8.2.31 ||ittha gajendra sa yadpa sakaa

prasya deh vivao yadcchay

aprayann tma-vimokae cira

dadhyv im buddhim athbhyapadyata

When the king of the elephants saw that he was helpless by fate, that he could not save himself, and that his life was in danger, he thought for a long time and finally got intelligence.

He thought, This is my karma. When he thought in that way, he suddenly got intelligence.

|| 8.2.32 ||na mm ime jtaya tura gaj

kuta kariya prabhavanti mocitum

grhea pena vidhtur vto

'py aha ca ta ymi para paryaam

The other elephants, who are my friends and relatives, could not rescue me from this danger. What then to speak of my wives? It is by the will of providence that I have been attacked by this crocodile, and therefore I shall seek shelter of the Supreme Lord, who is the shelter of everyone. This verse explains his intelligence. These elephants cannot free me, what to speak of my wives. Because I am caught in the noose of fate, in the form of the crocodile, I surrender to the Supreme Lord, the supreme shelter, even though (aham ca) I am an ignorant animal.

|| 8.2.33 ||ya kacaneo balino 'ntakoragt

pracaa-vegd abhidhvato bham

bhta prapanna paripti yad-bhayn

mtyu pradhvaty araa tam mahi

I take shelter of the Supreme Lord whose powers cannot be understood, who protects the surrendered souls who are afraid of the strong, quick snake of time which constantly pursues them and from which death itself flees.

Who is the person to whom you surrender? This verse describes the Lord. ruti says:

bhsmd vta pavate bhaeti srya

bhssmd agni candra ca mtyur dhvati pacama

The wind blows out of fear of the Lord. The sun rises out of fear of the Lord. Fire, the moon, and death, the fifth person, flee out of fear of the Lord. Taittirya Upaniad 2.8

Thus ends the commentary on the Second Chapter of the Eighth Canto of the Bhgavatam for the pleasure of the devotees, in accordance with the previous cryas.