Gopāla-campū 3 страница

[46] tad evam eṣ ā ṁ tajjā titvam evoktaṁ ś rī -ś ukena—

evaṁ kakudminaṁ hatvā stū yamā naḥ svajā tibhiḥ |

viveś a goṣ ṭ haṁ sabalo gopī nā ṁ nayanotsavaḥ || iti | (BhP 10. 36. 15)

Ś ukadeva has described the gopī s as being of the same cowherd birth:

Having thus killed the bull demon Ariṣ ṭ a, he who is a festival for the gopī s’ eyes entered the cowherd village with Balarā ma.

patrā ṇ i tatra kamale kamalā layā nā m

aṁ ś ena keli-vipinā ni bhavanti yeṣ u |

cintā maṇ i-prakara-sadmasu kalpa-vṛ kṣ a-

lakṣ ā vṛ teṣ u nibhṛ taṁ ramate mukundaḥ ||20|| [vasantatilakā ]

The petals of the lotus of Gokula become pastime forests with portions of the gopī s who are forms of Lakṣ mī. Kṛ ṣ ṇ a plays unseen by others in houses made of cintā maṇ i surrounded by thousands of desire trees.

tatrā dhirā jyaṁ kila rā dhikā m anu

prattaṁ priyeṇ eti purā ṇ a-viś rutam |

ahaṁ tu manye punar-uktam eva tad

guṇ ena tasyā ḥ sa ca yad vaś aṁ -gataḥ ||21|| [upajā ti 12]

Kṛ ṣ ṇ a previously gave Rā dhā control of Vraja. This is stated in the Purā ṇ as. I conclude that Kṛ ṣ ṇ a is controlled by Rā dhā ’s qualities, though this will be a repetitive statement in this work.

[47] iha ca pū rvaṁ yad eva ś rī -parama-puruṣ a-ś abdā bhyā m adhyavasitaṁ, tad evā dhyavasī yate | tā su kevalā su vraja-rā ja-suta-vadhū -bhā vasya labdha-prasiddhitā ṁ vinā vraja-kamala-sakala-patrā valy-ā dhipatyaṁ na prasidhyatī ti |

Previously explaining the meaning of the words parama-puruṣ a and ś rī, it was shown that upapati love was eliminated. Again this is stated. If Kṛ ṣ ṇ a did not become the husband of all the women, then his ruling over the petals of the lotus of Vraja could not be perfectly accomplished.

[48] atha kiñ cit-kuñ cita-kamala-patravad-unnata-pā rś va-dvayā vayavatayā bahir

durlaṅ gha-ś ṛ ṅ ga-maṇ i-mayā lavā la-ś obhā -matrā ṇ ā ṁ patrā ṇ ā m antarā leṣ u keś arā d avatī rṇ ā ni vistī rṇ ā ni pṛ thak pṛ thag upaniṣ karā ṇ i virā jante | teṣ ā m agrima-sandhiṣ u sphuṭ am adhimadhya-madhyam adhyasta-samasteś a-goṣ ṭ hā ni goṣ ṭ hā ni vibhrā jante |

ataeva tatparyantasya tasya gokulatā vakalitā |

The slightly closed lotus of Gokula has petals raised at the edges, surrounded with unsurpassable, high channels made of jewels. Within those petals are road leading to the center of the lotus, where the stamens of the lotus are situated. At the foremost edges of the forests, in the center, are many pasturing grounds for the cows as well as the houses for the cowherds and Nanda Mahā rā ja.

tatrā pi doha-samayaṁ samayā samena

go-vṛ nda-pā la-valayena niviś ya paś yan |

cintā maṇ i-pracita-sadmasu kalpa-ś ā khi-

padmā vṛ teṣ u surabhī r abhipā ti kṛ ṣ ṇ aḥ ||22|| [vasantatilakā ]

Kṛ ṣ ṇ a cares for the cows amidst sheds made of cintā maṇ i surrounded by billions of desire trees after entering along with groups of his cowherd friends of the same age on seeing the time for milking the cows has come.

[49] yasya ca samī pagā nā m ā laya-rū pasya kamalasya sarvataś caturasraṁ bhavati, tad idaṁ sarvaṁ vṛ ndā vanam iti vadanti | tad-bahir-antaraṁ samasta-dī pā yamā naḥ sa

mahā -dvī pā yamā naḥ parama-suveś aḥ sarvaś ca deś aḥ ś vetadvī pa ity ā cakṣ ate goloka iti ca | yas tu bahir-bhā gaḥ sā garavad aparicchedyas tatra vigata-ś okā dhā ritra-nibha-vicitra-lokā ḥ salokā vidyante | patra-sthitā ni tu vanā ni keli-vṛ ndā vanā nī ti bhaṇ anti | yathoktaṁ pā ñ carā tre – mahā -vṛ ndā vanaṁ tatra keli-vṛ ndā vanā ni ca iti |

There is a square area around the lotus of abodes of cowherds close to Kṛ ṣ ṇ a. They call this place Vṛ ndā vana. Beyond this, like a lamp illuminating the interior, is a great, beautiful island. This whole area is called Ś vetadvī pa or Goloka. The outer portion of this is unbroken like an ocean. The inhabitants appear like handsome persons of the material world, devoid of lamentation, but are equivalent to the inhabitants of Vaikuṇ ṭ ha. The learned say that the forests situated on the lotus petals are called Keli-vṛ ndā vana. It is said in the Pañ carā tra that in greater Vṛ ndā vana there are forests called Keli-vṛ ndā vana.

[50] atha caturasram anu kamalā t patayā lutayā paritaḥ sravantī r madhu-dhā rā ḥ pibanta iva punar uparata-tat-pā nā ya vamanta iva ca dakṣ iṇ a-paś cimayoḥ sarvataḥ parvataḥ parvata-ṣ aṭ -padā dṛ ś yante | yatra ca tatrā pi mahā -maṇ i-maya-kū ṭ a-ghanaḥ ś rī -govardhanaḥ kuṭ ī -bhū ta-mahā -nidhivad akharvam ā nanda-garvaṁ sarvā dhipater apy ā virbhā vayati |

Near the square area, there are swarms of bees around the mountains in the south and west. They drink the streams of honey flowing everywhere, falling from the lotus. In that place there is Govardhana, a huge peak made of precious jewels. A great storehouse of peaks, it produces great pride and bliss in Kṛ ṣ ṇ a.

[51] ś rī -govardhana-nā mā cā yaṁ ramaṇ ī ya-maṇ i-ś ilā bhiḥ samā sanam ā sanam,

khagā vali-kalita-kā kalī bhiḥ svā gataṁ svā gatam,

Govardhana offers a seat in the form of beautiful slabs of jewels.

Govardhana offers welcome in the form of cries of various birds.

ś yā mā ka-dū rvā bja-viṣ ṇ ukrā ntā paryag-ā krā nta-tiryag-nirjharibhir niṣ pā dyaṁ pā dyam,

Govardhana offers foot wash in the form of crooked waterfalls filled with ś yā mā ka, dū rva, lotuses and viṣ ṇ ukrā nta.

cañ can-mṛ ga-caraṇ a-nyañ cad-akṣ ata-darbhā nantā ṅ kuraiḥ samarghyam arghyam,

Govardhana offers arghya in the form of rice, darbha and various sprouts pushed down by the hooves of wandering deer.

tī ra-sanī ḍ a-jā tī -lavaṅ ga-kakkola-saṅ gata-pallalair alam ā camanī yam ā camanī yam,

Govardhana offers ā camana in the form of water mixed with nutmeg, clove and kakkola from the bank of the river.

nava-nava-nava-prasū ta-gavī -navī na-snuta-kṣ ī ra-pariṇ ata-dadhi-tat-prasṛ ta-ghṛ ta-ś abalanais tarū pahṛ ta-madhuparkaṁ madhuparkam,

Govardhana offers madhuparka in the form of fresh milk from cows which have just given birth, along with yogurt and ghee, and with honey taken from trees.

ś ikhara-ś ekhara-ś ilā sara-prakhara-dhā rā -pā tair anukṛ ta-snapana-paricaryā -prī ti-majjanaṁ majjanam

Govardhana offers bath water in the form of water from its peaks falling in heavy streams, imitating pleasing bathing service.

dukū lavad-anukū la-saṁ ś leṣ a-svarṇ a-varṇ a-vṛ kṣ a-viś eṣ a-valkalaiḥ kalita-sukha-vasanaṁ vasanam

Govardhana offers cloth in the form of special bark from golden trees similar to cloth, pleasant on contact with the body.

svabhā vā nubandha-gandha-sugandha-ś ilā -ś ata-pariṇ ata-hari-candana-gaura-gairikaiś carcā tiś ayaṁ carcā tiś ayam

Govardhana offers excellent cosmetics in the form of sandalwood, gairika and haritala ground to fine powder by a hundred stones as well as natural perfumes with excellent scent.

praphulla-mā la-mā latī -latā dibhir nandita-sumanasaḥ sumanasaḥ,

Govardhana offers the most pleasing flowers in the form of blossoming garlands of jasmine creepers.

gavyā khuravyā hati-jā tā guru-dā ru-dhū mair vyā hata-sarva-dhū paṁ dhū pam,

Govardhana offers incense surpassing all other types in the form of smoke from cloves aguru and devadā ru wood broken by cows’ hooves.

divā pi vidyoti-maṇ i-nikara-jyotibhiḥ sarva-sampad-uddī paṁ dī pam,

Govardhana offers lamps which reveal all treasure through their light from a host of gems which shine brightly even in the daylight.

mañ jula-guñ jā piñ chā di-viñ cholī vā ñ chita-nirmā ṇ aiḥ kṛ ta-suṣ amā -bharaṇ am ā bharaṇ am

Govardhana offers splendid ornaments in the form of objects made from beautiful guñ ja berries, peacock feathers and clusters of flowers.

abhilā ṣ ā nukū la-phala-mū la-valayaiḥ sarva-sukha-samā hā raṁ samā hā ram,

Govardhana offers food giving full pleasure in the form of all sorts of desirable fruits and roots.

puṣ pa-vā sita-ś ī tala-jala-valayita-punar-ā camanam anu vimala-parimalā tula-tulasikā -pallavā dibhir mukha-vā sanaṁ mukha-vā sanam,

Govardhana offers ā camana again in the form of cool water steeped with flowers, and offers mouth freshener in the form of pure, incomparable, fragrant tulasī leaves.

marud-uccala-sphuṭ a-puṣ pa-sampac-campaka-dī pā valyā sphuṭ am ā rā trikam ā rā trikam,

Govardhana offers extraordinary ā ratrika by lamps made of a wealth of blossoming campaka flowers moving in the breeze.

ghana-kisalaya-valaya-saṅ kula-bakula-mukha-ś ā khā -nikaraiḥ ś obhā ntaratamā tapatram ā tapatram,

Govardhana offers a most splendid umbrella in the form of groups of branches of bakula covered with thick bud clusters.

malaya-marul-lava-calat-pallava-viś ā la-ś ā lair nandita-bhavya-janaṁ vyā janam,

Govardhana offers a fan giving joy to the devotees in the form of a huge ś ā la tree whose branches quiver in the Malaya Mountain breeze.

nija-svara-vivekinā ṁ kekinā m anekā ṅ ga-kekā bhiḥ kalilā syaṁ lā syam,

Govardhana offers dancing filled with the various cries of the peacocks who know the art of crying out.

hari-veṇ u-dhvani-bhram-kī caka-kala-krama-ktā karsa-vanitā nvita-ś ayyā yamā na-puspa-pā ta-paryā yaiḥ kta-sarvā tiś ayanaṁ ś ayanam

Govardhana offers a most excellent bed in the form of strewn flowers accompanied by many women attracted by the sounds of the wild bamboos, mistaking that sound for Kṛ ṣ ṇ a’s flute.

kā kalī -kalila-kala-kokila-kulair labdha-saṅ gā naṁ gā nam api

Govardhana offers songs for sleeping in the form of an assembly of the soft cooing of the cuckoos

hariṁ parikalayan pū rva-pū rva-siddha-nija-hari-dā sa-varyatā ṁ paryā payann ā ste |

Offering items in this way, Govardhana shows that he is the best of the Lord’s servants among all the previously perfected devotees.

[52] kṛ ta-haridā sa-varya-saṅ gā mā nasa-gaṅ gā ca sarva-sukha-sthemani kṛ ṣ ṇ a-premaṇ i mā nasa-drava-mayī ti kila tan-nā matayā tā ṁ varṇ ayanty upaś lokayanti ca—

In association of Govardhana is Mā nasa-gaṅ gā, whose mind is liquid with prema for Kṛ ṣ ṇ a, who is permanently situated in all types of joy. That is the origin of her name. The wise describe and praise her as follows:

svalpenā ghajid-aṁ ś a-vā mana-pada-sparś ena gaṅ gā sadā

sarvā gha-praś amany abhū d api ś ivasyā rū ḍ ha-mū rdhā jani |

svenaivā ghajitā sadā viharatā brahmeś a-lakṣ mī -jayi-

prā ś astyena saha vrajena militā gaṅ gā parā kiṁ punaḥ ||23|| [ś ā rdū lā ]

When Kṛ ṣ ṇ a’s portion Vā mana touched his foot to Gaṅ gā, she became purified of all sin and descended on Ś iva’s head. Mā nasa-gaṅ gā is the best of all, because she associates with Kṛ ṣ ṇ a who eternally sports with the people of Vraja, who are more exalted than Brahmā, Ś iva and Lakṣ mī.

[53] atha yatrā py uttara-pū rvayoḥ kasyā nanda-vraja-rū pasya vrajasyā lindā d adū rabhaveti kila kā lindī ti-nā mnī yamunā vilasati | yā khalu—

In Vraja, not far from the flat land of Vraja, full of inconceivable bliss, to the north east, lies the Yamunā River or Kā lindī. She is described as follows:

kadā cid dhā rā bhir vahati hari-ratna-drava-nibhā

kadā cit stabdhā ṅ gī sphurati hari-ratna-kṣ itir iva |

kramā d veṇ au tasmin na nadati nadaty arka-tanayā

jala-sthalyoḥ ś arma prasavati hareḥ sevana-vidhau ||24|| [ś ikhariṇ ī ]

Sometimes Yamunā flows with the color of liquid sapphires. Sometimes she stops flowing and becomes the color of emerald fields. When the flute sounds she makes no noise. Her water and place spread auspiciousness for serving the Lord.

paś yantī jalajekṣ aṇ ā ghana-rasā varta-ś rutiḥ ś ṛ ṇ vatī

jighrantī jhaṣ a-nā sikā tarala-dor ā liṅ ganaṁ kurvatī |

jalpantī va ca haṁ sa-cakra-vadanā nī rā tmanā kṛ ṣ ṇ a-bhā g

yā kṛ ṣ ṇ ā bata sā tha kī dṛ g asakṛ d devyā tmanā ceṣ ṭ ate ||25|| [ś ā rdū lā ]

With lotuses for eyes, she sees the Lord and with her whirlpools for ears she hears the Lord. With fish as a nose, she smells the Lord and with waves for arms she embraces the Lord. With cakravā ka birds as her voice she speaks to the Lord. Does she who serves Kṛ ṣ ṇ a by her water act constantly as a devatā ?

[54] yatra ca sarvatra sarā ṁ si caivam utprekṣ yante—

The wise describe the lakes of Vraja:

vraja-vipina-vibhā ge niś calo yasya vā saḥ

svayam ayam apareṣ ā ṁ poṣ ako jañ janī ti |

kalaya vara-sarā ṁ si srotasā m atra vṛ ndair

vidadhati yamunā di-dvī pinī ḥ sphī ta-toyā ḥ ||26|| [mā linī ]

Look! Residing in the forests without moving, the lakes nourish all things. Determining this, the best of lakes increase the rivers by their flowing waters.

yatra ca—

kā ś cit paṅ ka-kairavā vali-lasat-srotasvatī -prā ntagā

nā nā -puṣ pa-vanī -virā jad avanī -madhya-sthitā ḥ kā ś cana |

kekā -jhaṅ kṛ ti-mat-kuhū -madhuritā ḥ kā ntā ṅ ga-carcā citā

nā sā dṛ k-ś ravasaḥ sadā pi sukhadā rā sā ṅ kitā bhū mayaḥ ||27|| [ś ā rdū lā ]

Part of the Yamunā ’s bank is filled with lotuses and water lilies and part is filled with forests of various flowers. It is sweet with the peacocks’ cries, the bees’ buzzing, the cuckoos’ warbling. Anointed with the cosmetics of the gopī s and marked with symptoms of the rā sa-lī lā, the land gives pleasure to the nose, eyes, and ears.

kiṁ ca—

bhā ṇ ḍ ī ras taraṇ i-padaṁ samunnater na

prā yā taḥ param iha kintu vistṛ teś ca |

tac-chā khā ḥ pariviharann avā ra-pā re

kā lindyā muhur abhiyā ti gopa-saṅ ghaḥ ||28|| [praharṣ iṇ ī ]

Bhā ṇ ḍ ī ra banyan tree does not rise up to the sun. Instead, by spreading out its branches, the cowherd boys can frequently cross over the river.

tathā —

kvacit sadmā bhā sa-prakaṭ a-balavat-koṭ ara-ghaṭ aḥ

kvacit palyaṅ kā bha-prathita-pṛ thu-ś ā khā -sukhatamaḥ |

kvacid dolā tulya-grathita-latikā -pā li-valitaḥ

sadā sau bhā ṇ ḍ ī raḥ kam iva hari-keliṁ na tanute ||29|| [ś ikhariṇ ī ]

Part of bhā ṇ ḍ ira banyan tree serves as cave or a house, its broad branches serve as a comfortable bed, and its creepers serve as a swing. What pastimes of Kṛ ṣ ṇ a does the tree not serve?

tad-udī cī m anudeś aḥ

prathayati saukhyā ni rā ma-ghaṭ ṭ ā khyaḥ |

yatra ca rā maṁ kurvan

sukhayati rā maḥ sarā matā m añ can ||30|| [gī tiḥ ]

To the north of Bhā ṇ ḍ ī ra banyan tree, the place called Rā ma-ghaṭ ta emanates all types of happiness. In that place Balarā ma, revealing pleasure, enjoys pastimes and becomes blissful.

[55] atha tasya lokasya loka-pā lair varaṇ ī yā ni vimā na-cā riṇ ā ṁ varā ṇ yā varaṇ ā ni sura-vartmani varī vṛ tati | yatra ca vā sudevā di-saṁ jñ aṁ svayam eva caturvyū ha-vṛ ndaṁ loka-pā lā yamā naṁ senā -vyū hatā m urarī carī karī ti | tatra ca puruṣ ā rthā dayaḥ ke varā kā ḥ ?

The beautiful, praiseworthy protecting deities of Goloka, as the protectors of the directions, reside in the sky in airplanes. The four deities headed by Vā sudeva act as protectors of the directions by accepting leadership of the armies. What significance do the four human goals of artha, dharma, kā ma and mokṣ a have here?

[56] tad evaṁ sati goloka-nā mā yaṁ lokaḥ parama-mā nyaḥ sā mā nyatayā pi kena varṇ yatā m? yaḥ khalv amṛ ta-sindhur ity amṛ tā ndhasaḥ, yaś asaḥ savayā iti kavayaḥ, vicitrī -dharmā kṛ tir iti viś vakarmā ṇ aḥ, ā nandā nā ṁ brahma-sā kṣ ā d iti brahmā nubhavinaḥ, premā svayaṁ vyakta iti bhagavad-bhaktā manyanta ity aneka-mata-parā mṛ ṣ ṭ atayā dṛ ṣ ṭ aḥ |

How can the supreme place called Goloka be compared to ordinary objects? The devatā s called it an ocean of nectar. The poets all it fame personified. The Viś vakarma deities call it an amazing construction. The jñ ā nī s called it Brahman containing all types of bliss. The devotees of the Lord call it the personification of prema. In this way Goloka is viewed in many ways by many people.

kiṁ ca—

kiṁ tejaḥ kiṁ nu citraṁ kim uta naṭ a-kalā kintarā ṁ ko’pi lokaḥ

kiṁ vā premā sa sā kṣ ā d iha kalita-vapur yaḥ ś ukena pragī tiḥ |

itthaṁ tal-lokapā la-pramukha-diviṣ adā ṁ saṁ hatis tarkayantī

tasmin govinda-dhā mni pratidinam ayate sambhramaṁ ca bhramaṁ ca ||31|| [sragdharā ]

What is its power? How amazing! What skill in dancing! What place is this? Has the prema described by Ś ukadeva taken a body? In this way the protectors of the directions in Goloka conjecture about Goloka. Every day they are bewildered and agitated by the place called Goloka.

[57] tad evaṁ buddha-paddhatim apy atī tavā n asau lokaḥ prasabhaṁ buddhi-madhyam adhyā rohati | yataḥ —

ye ye prī tiṁ dadati viṣ ayā ye ca tat-tad-vidū rā s

teṣ ū tkaṇ ṭ hā mama nahi kadā py atra satyaṁ karomi |

kṛ ṣ ṇ e snehaṁ bata vitanute yaś ca yatrā pi kṛ ṣ ṇ aḥ

ś aś val-lokaṁ sa tu sarabhasaṁ mā ṁ didṛ kṣ uṁ karoti ||32|| [mandā krā ntā ]

Thus, though Goloka is beyond the intelligence it forcibly enters the intelligence:

I truthfully say that I do not hanker after objects which give pleasure nor do I distain them. But I have developed a desire to see the eternal planet of Kṛ ṣ ṇ a which produces affection for Kṛ ṣ ṇ a and for which Kṛ ṣ ṇ a has affection.

yasyā karṇ anam apy apū rvam amita-brahmā ṇ ḍ a-koṭ i-vraje

vaikuṇ ṭ heṣ v api vā ñ chitaṁ kim aparaṁ yal-lā lasā ś rī r api |

goloke sa tu bā ndhavā grimatayā vibhrā jate sarvadā

yeṣ ā ṁ tan-madhurimṇ i hanta mama hṛ n majjan muhuḥ sajjati ||33|| [ś ā rdū lā ]

It is most desirable to hear the name of Goloka in all the unlimited universes and in all the Vaikuṇ ṭ ha planets. On hearing of it, even Lakṣ mī desires it. In Goloka Kṛ ṣ ṇ a resides with his prominent friends. My heart has become inundated by their sweetness and has become attracted to them at every moment.

[58] hanta kiṁ karavā ṇ i? sahasaivā rabdhavā n etad varṇ anam | nirvā haṁ tu na paś yā mi |

Oh! What shall I do? I have hastily begun this description, but I do not know how to continue.

[59] yataḥ prathamataś caturasra-pari-hari-carita-cā rutā -praṇ idhā na evedṛ ś atā dṛ ś yate, yathā —

First of all there is seen this absorption in Kṛ ṣ ṇ a’s beauty and appropriate pastimes:

gavā ṁ kṣ epaś cā raṁ prati sakhibhir ā krī ḍ a-paratā

muhus tā sā ṁ dū re gamanam anusambhā lana-vidhiḥ |

tad-ā hvā naṁ tā su kramam anuvisṛ ṣ ṭ iḥ savayasā ṁ

punaḥ krī ḍ ā veś aḥ smṛ ti-padatayā kṣ obhayati ||34|| [ś ikhariṇ ī ]

First he calls the cows from the sheds for taking them to the pasture. Then he plays with his friends. The cows wander away. He goes searching for them. He calls for them and then goes far away to fetch them. He tells his friends to go and bring the cows. Then he plays again with his friends. Remembering these pastimes I become excited.

tatrā pi—

kva cā pi kṛ ṣ ṇ a-rā mau tau kara-baddha-karau mithaḥ |

hasantau hā sayantau ca kurvā te cittam ā kulam ||35|| [anuṣ ṭ ubh]

Sometimes Kṛ ṣ ṇ a and Balarā ma hold hands, laugh and make others laugh. This agitates my heart.

kiṁ ca—

vṛ kṣ ā n aṅ kurayantu vidruta-daś ā m adrī n nayantu drutaṁ

stambhaṁ cā mbhasi lambhayantu saritā ṁ kiṁ vā pratī cī natā m |

veṇ u-dhvā na-ghaṭ ā yato’tinikaṭ ā ḥ kasmā d akasmā d balā t

karṇ ā bhyarṇ a-gatā iva sphuṭ am amū n dhunvanti tad-dhyā yinaḥ ||36|| [ś ā rdū lā ]

The sound of the flute may make the trees blossom and may suddenly liquefy mountains. It may make the water stop flowing or make the river flow to the west instead of the east. But why does the sound of the flute suddenly come so close, with such power, enter the ears, and agitate the devotees meditating on Kṛ ṣ ṇ a?

[60] yatas tad-anubhavinā ṁ sukhaṁ tu manasi sphurad api na vaktum ī ś yate |

For one cannot say whether it causes happiness in their minds.

yasmin harir yā ti vihā ra-hetos

tasmin mudā phullati cet kuṭ ho’pi |

na tatra pṛ cchā na ca vaktṛ tā tan

na pṛ cchyam etan na ca vā cyam asti ||37|| [upajā ti]

When Kṛ ṣ ṇ a wanders about for his pastimes in various places, though the trees blossom in bliss, there is no question and no speaker there. There is nothing to ask and nothing to explain.

[61] idaṁ ca sujana-matim atī vā karṣ ati |

gā yanti tatra dhavalā ḥ paripā layantaḥ

pā rā vatī ṁ madhura-rā gavatī m udasrā ḥ |

janmā di-kṛ ṣ ṇ a-caritā ni ciraṁ gatā ni

smṛ tvā yataḥ sapadi muhyati sarva eva ||38|| [vasanta]

But it attracts the minds of the devotees. While herding the cows, the boys, with tears in their eyes, sing songs with sweet melodies. Remembering the past events from Kṛ ṣ ṇ a’s birth, they immediately begin to faint.

[62] aho kutaḥ kuto vā manaḥ saṁ yamanī yam, yato goṣ ṭ hā ni ca tā ni draṣ ṭ uṁ manaḥ prasabham utkaṇ ṭ hayanti | yathā —

How should the mind be controlled since those cowsheds make my mind desirous of seeing them?

virā jat-kastū rī -dyuti-parimalair gomaya-maya-

sphurac-cū rṇ aiḥ sadma-pratikṛ ti-vapubhis taru-varaiḥ |

divā nū tnair vatsair niś i surabhijidbhiḥ surabhibhiḥ

samanā d goṣ ṭ hā ni pratimati diś anti smṛ ti-ś atam ||39|| [ś ikhariṇ ī ]

The trees, like abodes of the cowherds, are surrounded by powdered cow dung, fragrant and shining like excellent musk. The cowsheds give rise to hundreds of memories through those trees, through the young calves present there during the day, and through the cows which surpass surabhī cows present there at night.

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