Gopāla-campū 6 страница

Rohiṇ ī spoke. “O Yaś odā! Rohiṇ ī constellation, bestowing all happiness, has come today. Give her the order. She is more skilful than all other women with good qualities. Let all other women such those following Candrā valī who have entered the kitchen for displaying their skills, as well as other fortunate, auspicious women devoted to Kṛ ṣ ṇ a and women devoted to Balarā ma, the shelter of all auspiciousness, follow after Rā dhā. Lalitā and others are her expansions. We do not need to supply any other assistance. ”

[16] atha tayā pi tathā diṣ ṭ ā ś iṣ ṭ ā ṅ ganā -gaṇ a-gaṇ eya-guṇ ā ś iro namayitvā sakhī ṣ u tirobhū ya tat-kā lam eva cacā la |

The leader of all cultured women, Rā dhā, ordered in this way by Rohiṇ ī, with lowered head, entered among her sakhī s and went to the kitchen immediately.

[17] atha prasaṅ gam anyam api saṅ gataṁ prathayā maḥ |

I will now describe a cherished subject related to this.

[18] atha dhṛ ta-praṇ aya-naya-sā rā vayasā mahasā sahasā ca kṛ ta-savayasaḥ sabhā nukā rā ḥ, svakula-paramparā -gata-paricā raka-ś ū drā bhī ra-kumā rā ḥ svā vasara-visara-prā ptā vasaratayā prā tar eva mohanā gā ra-dvā ra-sā ram ā vrajantaḥ samaṁ virā jante sma |

Young boys who were servants of his own family, young ś ū dras and cowherds, having great affection for Kṛ ṣ ṇ a, of the same age, abilities and strength, gathered together as an assembly at the attractive door of the house in the morning, having attained opportunity for service to him.

[19] tataś ca snā nī yā di-ramya-karais taiḥ kiṅ karair anugamyatayā sa tu vara-kiś ora-vayā nikhila-trā tā rā ma-bhrā tā prā tar-ā cā rā -caraṇ ā ya sadeś am upaveś a-pradeś aṁ pū rvam eva viveś a |

When servants arrived with their hands filled with attractive ingredients for the bath, the brother of Balarā ma, deliverer of all people, of kaiś ora age, came to the sitting place for performing morning duties.

[20] tatra ca narma-maya-ś armada-praṇ ayā vaiś yā bhī ra-tanayā ḥ sakhā yaḥ subalā dayaḥ samam eva samagaṁ sata | taiḥ saṅ gataiḥ saha tu vilamba-kathantā -kathā valambena mithaḥ parihā sa-vilā sa-kautukī varā sanam adhyā sā mā sa | te sarve premṇ ā paricaryā yā ṁ paramā ś carya-caryā ḥ, yataḥ —

Friends such as Subala, sons of cowherds, offering love and jokes, gathered together. When they began joking about the delay, Kṛ ṣ ṇ a then sat down on the best seat. They were the most amazing performers of service in prema.

ā deyā dhā rā di-bhā vena bhedā t

prā ṇ ā bhinnā ḥ prā ṇ inaḥ santi bhinnā ḥ |

ye kṛ ṣ ṇ ā dyā ḥ snigdhatā -ś arma-bhā jaḥ

prā ṇ ā jñ eyā s te mithaḥ prā ṇ inaś ca ||6|| [ś ā linī ]

As a container is different from what is contained, the body is different from the soul. Kṛ ṣ ṇ a and his friends, anxious for the happiness of prema, are the body and soul for each other.

[21] prabhā te ca prabhā te, tā dṛ ś ā nā m madhye tā dṛ ś asya tasya tu,

ś rī mad-vaktra-karā ṅ ghri-dhā vana-kalā tailā dibhir mardanaṁ

snā naṁ gā tra-mṛ jā ṁ ś uka-dvaya-dhṛ tiḥ sā cā ma-puṇ ḍ ra-kriyā |

prā tar dharmaga-karma divya-vasanaṁ ratnā valī -maṇ ḍ anaṁ

vaṁ ś ī -ś ṛ ṅ ga-ś ikhaṇ ḍ a-daṇ ḍ a-kalanā mac-cittam ā karṣ ati ||7|| [ś ā rdū la]

When the dawn was clearly evident, Kṛ ṣ ṇ a, sitting among the boys, washed his face, hands and feet, rubbed oil on his body, bathed, dried his body, put on upper and lower cloth, sipped water, put on tilaka, performed duties for dharma, put on jeweled ornaments and fine cloth, and took up his flute, horn, peacock feather, and stick. Those pastimes attract my heart.

[22] teṣ u ca keṣ ucid aṅ ga-sevakeṣ u viś eṣ aḥ ś eṣ a-vacasā m api ś eṣ asya viṣ ayā yate | yataḥ,

Even Ananta cannot describe the qualities of the boys who served Kṛ ṣ ṇ a’s body.

saurabhyaṁ ś irasaḥ padā mbujayugaṁ bā huprasā rā dikaṁ

labdhvā -ś leṣ aviś eṣ atā ṁ dadhati ye kṛ ṣ ṇ asya tṛ ṣ ṇ ā nvitā ḥ |

vā tsalye pariṣ evaṇ e sakhipade kā nta-sthitā v apy amī

saukhyaṁ yat tad aś eṣ am eva dadhate premṇ ā tad abhyaṅ ginaḥ ||8|| [ś ā rdū la]

There is no doubt that those boys who were embraced by the fragrance of Kṛ ṣ ṇ a’s head, his feet and his arms in rubbing his body with oil and serving him obtained the unlimited happiness of vā tsalya, sakhya and madhura-rasa.

[23] atha tasmā t taiḥ parivī taḥ pī ta-vasanaḥ svā ṅ gana-praveś am aṅ gī kurvan sadeś a-samavayaskā bhiḥ samaṁ, jananyā jī va-nyā sa iva pratimayā labhyate sma | tatra ca,

Wearing yellow cloth, Kṛ ṣ ṇ a entered the yard along with his servants. His mother and her friends were like statues that suddenly came to life.

“ā gacchaj jayatā d aho madhuratā nirmañ chanadravyatā ṁ

gaccheyaṁ, mama dṛ gdvayasya bhavatā d atrā tipakṣ mā sthitiḥ |”

itthaṁ kañ javilocanasya kalayann ā kasmikī m ā gatiṁ

citraṁ citrajanaḥ sadā bhajati ced ā sā ṁ tu kiṁ tad bruve? ||9|| [ś ā rdū la]

Some said “Come here! ” Others said “May you have victory! ” Some said “What a beautiful form! ” Some said “I will prepare articles for worshipping him! ” Some said, “On seeing you my eyes seem to have lost their eyelids. ” How can I describe the scene when, suddenly seeing lotus-eyed Kṛ ṣ ṇ a, people became filled with amazement?

[24] atha guravaś ca tā rajani janita-tad-viraha-jvā lā kalita-sneha-pū ra-vaś atayā muhur agurutā m ā sā dyā navadyā modam ā viṣ kurvatyaḥ pū rva-diṅ mukha-mahā -mandirā lindā d avateruḥ | tatra pū rvaṁ mā tā vatsam iva mā tā vatsaṁ militavatī, yatra rohiṇ y api rohiṇ ī vad ū hā ñ cakre lokacakreṇ a |

The elder women, full of affection after the pain of separation from the previous night, unsteady and revealing their faultless joy, appeared from the yard of the great hall facing east. As a cow meets her calf, Yaś odā met Kṛ ṣ ṇ a. As a cow is affection for her calf, all the people saw Rohiṇ ī displaying affection for Kṛ ṣ ṇ a.

[25] ś rī -govindaś ca dvayor api tayoḥ padā ravindaṁ kramā d vanditvā nanditvā, mā nyā nā m anyā sā m api yathā nyā yaṁ mā nam unnamayā mā sa |

Kṛ ṣ ṇ a offered respect to the lotus feet of Yaś odā and Rohiṇ ī and with blissful heart offered respect suitably to others worthy of respect.

[26] tadaiva ca ś rī nī lā mbaram anu samā gatikarā ḥ sahacarā ḥ ś rī dā ma-sudā mā dayaḥ ś rī hari-saha-vihā rivitatayas, tathā sarva-vidyā paṭ avaḥ purohita-baṭ avas, tathā kā ś cid anyā s tat prasū samā na-mā nanī ya-tan-mā nanī yā di-varā ṅ ganā su gaṇ yā s, tathā sarva-sukha-dohā ḥ svasṛ svasrī yā di-snigdha-sambandhinī -sandohā s tat-pradeś aṁ viś anti sma|

Following Balarā ma dressed in blue, Ś rī dā ma, Sudā ma and other friends, famous for playing with Kṛ ṣ ṇ a, arrived. Then the children of priests who were expert in all knowledge, women to be respected as mothers, other women who should be respected, sisters, nephews and other relatives, all filled with joy, entered that place.

[27] vā raṁ vā raṁ pratyekam utthā nā dyabhā vā rthaṁ tathaiva hi sarvair maryā dā paryā pitā sti |

He gave respect to all of them, but without having to rise for each person.

[28] atha khalu siddhā nā ṁ pariṣ adi yogamā yeti prasiddhā bhakti-siddhā nta-sad-bhā va-rate ś rī mad-bhā gavate ca yoga-mā yā m upā ś ritaḥ ity ā dinā bhagaval-lī lā dhikā ritayā siddhā svarū pa-ś aktiḥ svā bhivyaktim antareṇ a rū pā ntareṇ a tā pasī ti vyavasī yate, yasyā ḥ paurṇ amā sī ti nā ma-vyā hā ra-vyavahā ra ā sī t | tasyā m ā gatā yā m agarveṇ a sarve’pi sa-sambhramam abhramaṁ namaḥ samam akurvata | tayā cā nandā d ā ś ī rbhiḥ sphuṭ am abhyanandiṣ ata |

She who is famous as Yogamā yā among the assembly of siddhas, mentioned in Bhā gavatam by the words yoga-mā yā m upā ś ritaḥ, who is known as the svarū pa-ś akti and controls the pastimes of the Lord, but who takes the form of an ascetic woman named Paurṇ amā sī, then entered. All offered respects to her without pride and with reverence. Full of bliss, she made all present blissful by her blessings.

[29] atha yaś ca sarva-vidyā -niṣ ṇ ā tas tasyā ḥ snā takaḥ ś rī -kṛ ṣ ṇ asya rahasya-narmā ṇ i baddha-tṛ ṣ ṇ atayā tad-vayasyatā ṁ vaś yatā m ā ninye, yaś cā vidū ṣ aṇ a-bhā va-rū ṣ ita eva devarṣ i-prakṛ titayā tasya kautuka-kṛ te vidū ṣ akatā m api vibhū ṣ ayati sma, sa khalu madhumaṅ gala-nā mā narmaṇ ā marma-sparś i-kutuka-racanair ā ś ī r-vacanaiḥ sarvā n amandam ā nandayā mā sa, nidhim iva hari-sannidhiṁ cā nañ ca |

Madhumaṅ gala, expert in all knowledge, an accomplished brā hmaṇ a, who was the same age as Kṛ ṣ ṇ a, who had a great thirst for secret jokes, who was without fault, who was equal to Nā rada, but who acted as a clown, delighted everyone with his words of comical blessings, and came close to Kṛ ṣ ṇ a who was like a treasure.

[30] tataś ca parasparaṁ kara-baddha-karau sitā sita-kumā ra-varau mā tṛ bhyā m

ubhayataḥ pṛ ṣ ṭ hataḥ pradatta-hastau smita-vaś aṁ vada-vadana-ś astau mandaṁ mandaṁ tad evā mandam alindam avindatā m |

Kṛ ṣ ṇ a and Balarā ma held hands and their mothers placed their hands on their backs. While smiling and speaking sweetly they slowly entered the yard.

[31] suvarṇ a-svarṇ a-kirmī rita-prayatna-nirmita-pṛ thu-ratna-pī ṭ ham abhi pṛ thak pṛ thaṅ niviṣ ṭ avantau sudhā -vṛ ṣ ṭ im iva ca sarveṣ ū paviṣ ṭ eṣ u dṛ ṣ ṭ iṁ sṛ ṣ ṭ avantau |

They sat separately on a huge jeweled throne carefully crafted of shining gold. They seemed to shower nectar over all of those sitting by their glances.

[32] atha pratimā syā seyam ā syā janma-tā rā -gamana-mayī ti ś rī -yaś odā -yaś o-dā tus tasya tadā tad-ā cā ryā ṇ ā m arbhakā darbhakā grī ya-nī rā bhiṣ ekaṁ vivekā tirekavantaḥ ś antama-mantra-pravacana-sacanayā racayā mā suḥ | tataś ca,

When the birth constellation of Kṛ ṣ ṇ a, who gives fame to Yaś odā, arrives every month, such arrangements were made. At that time, the children of the brā hmaṇ as who were intelligent, chanting auspicious mantras, performed an excellent abhiṣ eka with water.

mantrā gī tā ni vā dyā ny api ca jaya-ravā ḥ kṛ ṣ ṇ a-ś obhā s tadī ya-

preyo-vargā ti-citra-praṇ aya-vilasitā nī ti parvaṇ y amuṣ min |

pratyekaṁ tat tad ekī bhavanam api tadā prā pa rucyatvam uccaiḥ

ś ṛ ṅ gā rā dyo raso vā kavi-kṛ tir athavā ṣ ā ḍ avo vā pi yadvat ||10|| [srā gdharā ]

The mantras, songs, music, shouts of “Victory”, Kṛ ṣ ṇ a’s beauty, the astonishing affection of his friends, mixed together as one and produced great pleasure, just as all the rasas starting with ś ṛ ṅ gā ra combine or the six tastes combine to produce great taste.

tasmin nī rā ja-nirmañ chana-bhavika-padā rthā li-saṁ sparś anā nā m

ā jyā darś ā di-darś a-dvija-nija-janatā rcā dikā nā ṁ ś ubhā nā m |

kṛ ṣ ṇ o gotrā dir ā sī t pravara-vara-daś ā ṁ tā ni jagmuḥ samantā d

yebhyo’nye ca prathante ś ubha-ś ata-nivahasyā nvayā ḥ sarva-loke ||11|| [srā gdharā ]

Before the abhiṣ eka, Kṛ ṣ ṇ a made arrangements for touching all the auspicious items and performing ā ratrika, showing items like ghee and mirrors, and worshipped the brā hmaṇ as and elders. This produces auspiciousness for the families, which spread profuse auspiciousness to all people.

brā hmaṇ yas tv adhikacam acyutasya dū rvā

pū rvā ṇ i nyadhiṣ ata tatra maṅ galā ni |

yady ā ś ī rvacanam ihā rurodha bā ṣ paḥ

kalyā ṇ aṁ bata bhavatā n manorathasya ||12|| [praharṣ iṇ ī ]

The brā hmaṇ as offered auspicious dū rva to his hair. Though their tears of joy interrupted their blessings, they produced auspiciousness for fulfilling all desires.

dṛ gambhaḥ -stambha-ruddhā pi kurvatī tilakaṁ prasū ḥ |

kuryā t kiṁ yadi sā hā yyaṁ nā kariṣ yata rohiṇ ī? ||13|| [anuṣ ṭ ubh]

Though stunned and weeping, Yaś odā applied tilaka on Kṛ ṣ ṇ a, but without the help of Rohiṇ ī, she would not be able to do this.

mā tuḥ pitus tasya ca tatra mā tṛ -

bhā vā nvitā -bhrā tṛ -vadhū -svasṝ ṇ ā m |

upā yanaṁ puṇ ḍ ram itī yatī gī r

ā sī t tadī yā rtha-caye mitir na ||14|| [upajā ti]

The tilaka drawn by mother, father, uncle and aunt was like a gift, but this statement cannot measure the extent of their gift.

[33] atha prā cī -gata-dvitī ya-prakoṣ ṭ hā d ā gamya ramya-kumā raḥ kaś cid ā caṣ ṭ a, yaḥ khalv etad-artham eva pū rvaṁ visṛ ṣ ṭ aḥ | “ś rī man vraja-rā ja-kumā ra, ś rī mad-vraja-rā ja-sabhā yā ṁ sarva eva parvaṇ ī ha saṁ valitā vartante, kintu bhavad-yā trā -dvā ra-mā trā valokinaḥ | yā ni ca sarvā rā dhana-dhanā ni ś rī mad-vraja-rā ja-caraṇ a-rā jī va-parisarā ya sajjitā ni bhavad-visarjitā ni tā mbū la-dukū lā dī ni, tā ni cā dhunā pi mū rdhā naṁ dhunā nā nopayuñ jate sma |”

An attractive young boy, previous engaged for this purpose, came from a second area in the east and spoke. “O prince of Vraja! All have gathered on this festive day in the assembly of the king of Vraja but all are awaiting your arrival. By shaking their heads, they do not accept all the betel nut and cloth offered by you, which are spread at the feet of Nanda Mahā rā ja. ”

[34] atha so’pi tad avadhā rayann eva, tad evā vadhā rayan mā taram anu kā tara iva niṣ kramaṇ a-klama-samanujñ ā -yā canam anusandhā ya, praṇ ā mā dinā paurṇ amā sī m uṭ aja-gṛ hā ya vihā ya, ś rī -rā mam agre vidhā ya, ś rī dā mā dī n parito nidhā ya, paś cimā grima-prema-dolā yamā na-svā ntas tato niṣ krā ntaḥ; sahasā mahasā vṛ taḥ sabhyā libhir abhyā lokayā ñ cakre |

Hearing and understanding the message, looking at his mother, he became filled with grief. He asked her permission and bid farewell to Paurṇ amā sī, sending her to her cottage. With Balarā ma in front and surrounded by Ś rī dā ma and others, he departed, his heart pulled by the prema dwelling in the west where his father was stationed. The assembled people than saw him, surrounded by great effulgence.

[35] atha sodita-meghā ś cā takā iva, labdha-candrā ś cakorā iva, saṅ gata-jalā jala-janmā na iva, samunmī lita-prā ṇ ā dehā iva, sarve’py ā nanda-garveṇ a vandi-vṛ ndā di-kalita-kolā halena ca samam eva samuttasthuḥ |

Like a cā taka bird seeing a cloud, like a cakora bird seeing the moon, like a lotus attaining water, like a body touched by prā ṇ a, the crowd, filled with bliss, roaring with praises, simultaneously stood up.

[36] kintū tkalikā -kalita-manaso’pi sva-sva-maryā dayā paryā pitā iva labdha-stambhā rambhā s tatra tatra kevalaṁ sthitavantaḥ | yuktam eva ca tat proktaṁ, yatas tasmin khalv asmā kaṁ ś rī -nanda-vraja-rā ja-grā me tat-tat-prema-viś eṣ a-rī ti-nī tir eva grā maṇ ī r iva vartate |

But Nanda and others could not break the rules, and instead of rising simply remained stunned in their seats. This was suitable, since it is said that when longing arises in Nanda’s Vraja filled with vā tsalya-prema, the longing acts according to the individual’s prema.

[37] tathā hi, kadā cit kasyacit kañ cit prati vacanam,

“tau ś ubhra-dyuti-nī rada-dyuti-harā v indrā ś ma-hema-prabhā

hṛ d-vastrau sita-kañ ja-nī la-kamala-ś rī -cori-cā rv-ā nanau |

cañ cat-khañ jana-gañ janā kṣ i-yugalau dantī ndrajid-vikramau

tā n astambhayatā ṁ janā n yad akhilā ṁ s tan mitra citraṁ na hi ||”15|| [ś ā rdū la]

Someone spoke to another person.

“O friend! One person surpasses whiteness and another person surpasses a rain cloud. One person’s cloth surpasses a sapphire, and another person’s cloth surpasses the effulgence of gold. One persons face is like a white lotus and another person’s face is like a blue lotus. Both their eyes surpass the movements of a khañ jana bird. [4] The prowess of both surpasses that of an elephant. It is not astonishing that these two boys stun all people. ”

[38] yadā ca dakṣ iṇ e sarvā narvā cī na-mā hā tmya-guravo guravo babhū vuḥ; te ca sarve pū rva-pū rvataḥ pū rvajā eva tasthuḥ | yatra purohitā ḥ svayam anargham arghyaṁ dadhā nā ḥ sarvataḥ pū rve bhavantaḥ sva-nā ma-niruktim iva vyaktī kurvanti sma, “puro dhī yante” iti | tad etad api yuktaṁ, ś leṣ eṇ a ca prathamato hitā s ta eva hi bhaṇ yante |

The most glorious elders were seated on the right side, and among them, the best were seated in front in order of age. Holding priceless arghya, the priests stood in front of the people, revealing the meaning of their name purohita which means “placed in front. ” That was suitable and by a double meaning it means “Those who first give benefit. ”

[39] atha tā dṛ ś a-nija-kula-candra-premā nandā mṛ ta-tundilitatayā kila ś rī mad-upanandā bhinanda-nanda-sananda-nandanā di-nā mā naḥ prabala-nandana-sneha-madhura-dhā mā nas, tā n anu ca premṇ ā samyag-bandhutā -bandhinaḥ sambandhinaḥ parā para-nā mā nas tan-milanam anusandhā ya sthitā ḥ |

Filled with the nectar of the bliss of prema in the form of Kṛ ṣ ṇ a, the moon of his dynasty, Upananda, Abhinanda, Nanda, Sannanda, and Nandana were abodes of sweet affection. Other cowherds with various names, bound tightly by ropes of affection, remained there experiencing the meeting with him.

[40] atha rā me’pi tathaivā laghu-premṇ ā laghū bhavanto laghavaḥ samavatasthire |

The attractive elders remained there, showing great love for Balarā ma.

[41] sarve caite yathā -pū rvaṁ yathā -yathaṁ sarva-cittā rā meṇ a rā meṇ a saha hā riṇ ā hariṇ ā militā ḥ samunmī lita-bhā vā babhū vuḥ, candramasaṁ vindamā nā ḥ kumuda-sandohā iva |

Like the night lotus becoming blissful on seeing the moon, all the cowherds as described previously met Balarā ma who bestows bliss to the all hearts and all-attractive Kṛ ṣ ṇ a according to their mood. Love blossomed in their hearts.

[42] tataś ca kṣ aṇ a-katipayā d akṣ ī ṇ ā nanda-vṛ ndā rpita-satvara-visṛ tvara-mohā d unmagneṣ u teṣ u tadī ya-ś rī man-mukha-nirī kṣ aṇ a-lagneṣ u ś rī mā n vraja-rā jas taṁ vyā jahā ra, “tā ta, tavā dya vidyate sarva-sampan-mayī janma-tā rā | tasmā d vraja-dhā ma svayam ā madhyā hnam adhyā sitavyam | go-sambhā lana-pā lanā ya punaḥ prā tar eva mayā samayā sthitā yuktā niyuktā ḥ santi | svayam atha prathama upaviś ya dṛ ś yatā ṁ svajana-vrajaḥ ” iti |

The hearts of the people gathering to see Kṛ ṣ ṇ a and Balarā ma became bewildered because of the great bliss. When they recovered, they became absorbed in gazing at the exquisite beauty of Kṛ ṣ ṇ a’s face. Nanda said, “O son! Today is the day of your birth constellation, endowed with all wealth. Stay in the house until noon. I will engage neighbors in inspecting and herding the cows. Sit here and see all your relatives. ”

[43] atha so’py avā cī natā -samī cī na-ś iraskatayā rā jñ ā ṁ tā m ā jñ ā ṁ mā lā m iva ś irasi nidhā ya, ś rī -rā ma-mukha-tā marasam avadhā ya, svajana-vraja-sahitatayā sahitam adhiruhya catuṣ ka-deś a-gataṁ puṣ kalam upaveś a-veś ma valita-smitaṁ tā rā -patir iva pū rva-parvatam adhyā sitavā n | viprā di-sampradā natayā yathā -yathaṁ gavā dikam api sā tavā n | tataś ca tasminn upaviś ya, punas tā mbulā di-saṁ vibhā ga-sukha-saṁ valanayā sambandhibhir mitho narma-saṁ vā da-sambandhi-sandhi-kutū halaṁ kalayā mā sa |

Hanging his head, Kṛ ṣ ṇ a accepted the order of his father like a garland on his head and gazed at Balarā ma. With his relatives he ascended to the square sitting room which had been prepared and sat down with a smile. He appeared like the moon sitting on the eastern mountain. He then distributed cows and other gifts to the brā hmaṇ as and others suitably. Then he happily chewed pieces of betel and conversed jokingly with relatives in a friendly manner.

[44] muhū rtā d atha kaś cid antaḥ -pura-sā raḥ kumā raḥ samā gamya sā myenopaviṣ ṭ ayor jyā yaḥ -kaniṣ ṭ hayoḥ sambandhi-nivahā rā dhanā ya dhṛ ta-tṛ ṣ ṇ ayoḥ ś rī -rā ma-kṛ ṣ ṇ ayoḥ karṇ ā bhyarṇ aṁ lagitavā n, tā bhyā m anumataḥ punas tad-rū pa-taś citrī bhavituḥ ś rī mad-vraja-dharitrī ś ituḥ | tena ca “adya ś rī vatsa-vatsa-prasā da-labdhasya vatsasya ś ubha-sampan-maya-janma-rkṣ am” iti vinaya-sandhena kevalenā ñ jali-bandhena vyañ janayā bhojanā ya yā citā ḥ santo’ti-santoṣ ā d vyativī kṣ ya yugapad utthitavantas te prasthitavantaś cā ntaḥ -puram |

One of the chief boys came from the inner chambers after a muhū rta[5] and sat near Kṛ ṣ ṇ a while whispering in Kṛ ṣ ṇ a’s and Balarā ma’s ears. The elder and younger brothers sat straightly, but became restless with the worship performed by their relatives. With the permission of the two, the boy went and whispered to Nanda who was trying to welcome all present. “Please tell them to eat. ” “Today the auspicious birth constellation of my son, attained by the grace of Nā rā yaṇ a, has arrived. ” With humility and folded hands he invited them all to eat. All the people, satisfied and looking at one another, simultaneously rose from their seats and went to the inner chambers.

[45] athā grataḥ -sareṇ a tena sukumā reṇ a kumā reṇ a prā ṅ gaṇ ataḥ pratiruddha-saṅ gamanā su ś uddhā nta-saṅ gatā ṅ ganā su praviṣ ṭ ā s te kaṁ sajid-iṣ ṭ ā gṛ hā di-ś obhekṣ aṇ a-spṛ hā taḥ kṣ aṇ am ā viṣ ṭ ā ḥ, kramaś o bhojanā layā ya kalayā m-babhū vuḥ |

All people went along with the very young boy leading the way from the yard to the inner chambers where women were coming and going. Absorbed for a moment with a desire to see the splendor of the house, the friends then arrived at the dining hall.

[46] rā ma-kṛ ṣ ṇ au tu gavā lokana-satṛ ṣ ṇ au tad-aṅ gaṇ a-saṅ gata-merv-ā kā ra-mahā gā ram ā ruhya, mahī -mahita-mā heyī -sthā neṣ u pī yū ṣ a-vṛ ṣ ṭ ī r iva dṛ ṣ ṭ ī r vidhā ya, vidheyair vidū ra-deś ā n nideś ayā mā satuḥ, “bho bho gopa-gaṇ ā ḥ, vartmanaḥ savyā pasavyayor eva pā tavyā gavyā ḥ ” iti |

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