Gopāla-campū 7 страница

Kṛ ṣ ṇ a and Balarā ma, desiring to see the cows, climbed to the top of a tall building in the courtyard and threw their glances like showers of nectar on the splendid pasturing grounds on the earth. They sent messages to distant places using servants. “O cowherds! Please protect the cows from going to the left or right of the path. ”

athā vatī rṇ ā bhyā m ā bhyā m abhyā gatair api,

aguruja-guru-dhū paḥ ś ubhratā ratna-pī ṭ hā -

vali-mad-aś ana-pā trā saṅ gi-bhṛ ṅ gā ra-saṅ ghaḥ |

niyata-saciva-lokaḥ sā dara-prema cā sī d

iti diś i diś i dharmyaṁ bhoga-harmyaṁ vyaloki ||16|| [mā linī ]

They descended from that place and looked at the praiseworthy dining hall along with the assembled visitors. There was fine sandalwood and aguru incense, drinking vessels and plates placed on white tables imbedded with jewels. The residents of the house were filled with prema.

“aṅ ghri-kṣ ā lana-mā rjane iha bhavā n jī yā d” iti prā rthanā,

samyag vī janam antarā pramadasū hā sa-prasū -sū ktayaḥ |

rucyā nā ṁ pariveṣ aṇ aṁ muraripor dṛ ṣ ṭ i-prasā dā mṛ taṁ

yatraivaṁ suhṛ dā ṁ sabhojana-vidhiḥ sū te na kiṁ vā sukham? ||17|| [ś ā rdū la]

He requested “Please wash and dry your feet here. ” There were cā maras fanning and sweet words evoking laughter, arising from joy. The utensils were arranged attractively. Kṛ ṣ ṇ a’s glance was like pleasing nectar. How could all these arrangements for eating not please the relatives?

[47] tatrā nupayukta-yukta-bhoktṝ ṇ ā ṁ viprā ṇ ā ṁ paṅ ktir ekatra, sagdhi-digdhā nā m asandigdha-snigdhā nā ṁ vaiś ya-vaṁ ś yā nā m anyatra | tatra tatra ca vṛ ddha-madhyama-nava-yauvanā nā ṁ pṛ thak pṛ thag iti viyutā v api, mitho yathā svaṁ parihā sa-vilā sena saṁ yutir iva vī kṣ yate sma | na ca kevalena tena, tad-avalocana-samunmī lita-locana-rocana-vilā sā lā pa-lī lā -rasa-vā ridher vrajendra-kula-sudhā -nidher asakṛ d anubhava-yaugapadyena ca |

In one place was a line for brā hmaṇ as, since it was improper for them to eat with others. In another place was a line for vaiś yas, suitable for eating together with full affection. There were other lines for elders, adults and new youths. Though there were different rows, there appeared to be only one group because of the joking exchanges. Not only did Nanda see only one group, but opening his eyes to see the eating, Kṛ ṣ ṇ a, an ocean of nectar, spread a playful ocean of nectar in the form of attractive conversations with all people, which occurred repeatedly and simultaneously.

[48] yatra ca sa eva sarva-rasa-satram amatram ekam ā sī t | tatra ca,

parasparasya sphuṭ a-hā sa-vā rtā ṁ

sañ cā rayantaḥ parito harau ca |

ṣ aṇ ṇ ā ṁ rasā nā ṁ pariveṣ akā ye

te saptamasyā pi babhū vur atra ||18|| [upajā ti 11]

At that place, Kṛ ṣ ṇ a alone was the vessel bestowing all six tastes:

The servers began distributing joking words to Kṛ ṣ ṇ a and all others. The servers of foods with six tastes became servers of the seventh taste, hā sya-rasa.

[49] yatra parihā sa-bī jaṁ ca pṛ thag-dig-deś a-loka-prasiddhā nā m atraiva cā nyathā -siddhā nā ṁ temanā dī nā ṁ nā ma nā mnā tuṁ ś akyate, nā mā ntareṇ a vā mnā yate, sad-ā mnā ya-janmabhir api bandhu-sambandhibhir ity ā di lakṣ aṇ aṁ lakṣ yate |

Even the names of the vegetables served became the subject of joking. Though the names of the vegetables were known to all the people from various places and directions, those vegetables became something else, and could not be named. They gave the vegetables other names. Even the well bred gentlemen could not name the vegetables properly though instructed by their friends. This became the cause of laughter.

[50] kiṁ ca, tatra madhumaṅ galaḥ kautukena kenacit prahitena nija-hitena ś rī mad-vrajeś aṁ sandideś a, “rā ja-vara, tad etad asmā kaṁ brā hmaṇ ā nivedayanti: ‘ś aukla-nā ma-dheyaṁ prathamam eva janma tā vad asmā dṛ ś ā ṁ bhṛ ś a-ś armaṇ e cakÿ pe | yad dvitī ye sā vitrā khye janmani labdha-sva-kulaiś ya-vaiś ya-dvijatayā rā janyavad brā hmaṇ a-bhojya-pakvā nnair api bhavadbhir vidū ra-vibhakta-paṅ ktā v eva niveś itā vayaṁ na pratī maḥ, tatra kiṁ kiṁ pariveṣ itam atra vā kim iti | tasmā d goṣ ṭ hā dhipatinā sva-dṛ ṣ ṭ i-niṣ ṭ aṅ kitī -kṛ tā ny asmat-kṛ te punaḥ prathamataḥ sarvā ṇ y eva temanā ni pariveṣ yantā m | yā ny eva vā rṣ abhā navy-ā di-sva-hasta-prayastatayā paktā ni parama-ś astā ny uttara-tā pany-anusā reṇ a pū rvaṁ durvā sasā pi krodha-durvā sanā ṁ nirvā sayatā prasā dam api bhā sayatā rasanayā bhyastā nī ti nikhila-miṣ ṭ atā viś iṣ ṭ atayā kila vartmany eva pariveś akaiś coraṁ coram urvaritā ni, parā ṇ y api dṛ ś aiva bhukta-pū rvā ṇ i santi, tā ni ca bhuktvā vaiṣ ṇ ava-yajñ ā ya ś ruti-smṛ ti-vihita-hita-pratī kā ra-mayaṁ daikṣ asam ā khyaṁ tṛ tī yam api janma drutam urī kariṣ yate' iti |”

Madhumaṅ gala sent a joking message to Nanda through a messenger. “O best of kings! We brā hmaṇ as make this request. Persons first have a seminal birth.

It is considered very auspicious for us. At the time of receiving the gā yatrī mantra there is a second birth. Since the vaiś yas also take a second birth, your dynasty has attained great power. Your food, like that of the kṣ atriya, can be eaten by brā hmaṇ as. If you place us in a separate line far off, we cannot know what is being served in your line and what has been served. Therefore let Nanda Mahā rā ja by his inspection have all items served to us in the beginning. The items cooked expertly by Rā dhā and other women are the best. In the second portion of Gopā la-tā panī Upaniṣ ad it is said that

Durvā sā gave up his bad tendency for anger completely and became pleased and ate her cooking with relish. Thus her cooking is always full of sweetness. Neighbors seize and eat this food on the path without it being given to them. Now there is lots of that food but they have already eaten it all using their eyes. Since this is an offense, one must take immediately a third birth in order to perform a sacrifice to Viṣ ṇ u according to ś ruti and smṛ ti scriptures in order to destroy the offense (and feed us more food). ”

[51] tad etad ā kalayya kalitaṁ hā sa-kolā halaṁ, gokula-kuleś varī gṛ hā d avakalayantī svayam anala-pakva-tulitā ni sū rya-pakvā ni bahū ny anupa-bhukta-carā ṇ i vihā payā mā sa, yena bahulam eva sahā sa-kutū halaṁ nikhilaḥ kalayā m-babhū va |

Hearing his joking words, Yaś odā emerged from the house and offered items cooked by the sun, equal to food cooked by fire, and which was not eaten previously by anyone. By this action, everyone began laughing.

[52] tad evam udara-pū raṇ a-mā treṇ a tṛ ptā, na tu tat-tad-bahula-rasa-pū ra-kutū halena, natarā ṁ tat-tad-ā nanda-mū lena sad-ā nukū la-pī ta-dukū lena prati-ruci-nava-navā yamā natā hi tatrā yatā, tathā pi balā d iva parimala-ramaṇ ī yam ā camanī yaṁ dattam | gaty-antareṇ ā samā panī ya-spṛ haṇ ī yatā hi tatra bṛ hatī | tataś ca,

Everyone was filled in their stomachs but could not be fully satisfied with the joking filled with abundant rasa. And no one was fully satisfied on seeing the source of all bliss, Kṛ ṣ ṇ a, wearing yellow cloth, producing newer and newer experiences of pleasure However, suddenly mouth wash with the most pleasant fragrance was served. Hoping to eat more food, they greatly desired that the meal would not end with the mouthwash.

divya-tā mbū la-cā rcikya

vastra-mā lya-vibhū ṣ aṇ aiḥ |

arcitā bandhavaḥ sarve

dakṣ iṇ ā bhiś ca bhū surā ḥ ||19 [anuṣ ṭ ubh]

Then all friends were honored with attractive betel, unguents, cloth, garlands and ornaments, and brā hmaṇ as were honored with donations.

[53] lakṣ itā yā ṁ ca dakṣ iṇ ā yā ṁ, madhumaṅ galaḥ sa tu narma-ś armā mṛ tam adugdha | “bho vraja-mahanī yā ḥ, nā syā m akṣ ī ṇ ā yā m api dakṣ iṇ ā yā m ī rṣ ayā vayaṁ vī kṣ aṇ ī yā ḥ | bhavatā ṁ bhuñ jā nā nā m ekaika-vyañ jana-mū lya-tulyatayā smā kaṁ samastā pi sā na prastā vayati |”

Seeing the profuse donations, Madhumaṅ gala spoke, flooding the place with the nectar of his joking. “O persons worshipped in Vraja! Do not look at us with envy for the profuse donations we receive. This entire donation is not worth the price of even one preparation that you have eaten. ”

[54] tad evaṁ bahala-hā sa-kolā hala-kutū hale nivṛ tte pitaram upetya sarva-sukha-pā laḥ ś rī la-gopā laḥ ś anaiḥ saniṁ praṇ ayan sa-vinayam ā lalā pa, “arvā g eva sarvā n ā dā ya sabhā laya-valayaṁ svayaṁ tatra-bhavantaḥ samayantu | vayaṁ tu ś rī -rā ma-dā ma-sudā mā dayaḥ samā gata-prā yā ḥ |” tad evaṁ mā tṛ -gṛ ham upetya tā m apy uvā ca, “mā tar, mā tṝ ṇ ā ṁ sambhā lanā rtham anuyā tṝ ṇ asmā n anumanyasva |”

When the uproar of laugher had died down, Kṛ ṣ ṇ a, the maintainer of all happiness, approached his father and gently requested with humility. “O father! First go into the assembly with all the people. Balarā ma, Dā ma and Sudā ma and all of us will soon meet you. ” Going to his mother’s room he said, “O mother! We are going to see the cows. Please give us permission. ”

[55] mā tā ca kṣ arat-kṣ ī ra-kula-kuca-mukulam ā lalā pa, “ā yuṣ man, yuṣ mad-eka-prā ṇ ā vayaṁ, tasmā n na vilambanī yam” iti |

When she spoke to Kṛ ṣ ṇ a milk flowed from her breasts. She said, “Live long! You are my life, so do not stay long. ”

[56] tataś ca tasyā ḥ savayasaḥ pravayasaś ca sarvā ḥ saṅ ghaś aḥ sā sram ū cuḥ, “vatsa, nā mnaiva tā mā taraḥ, eṣ ā tu tava mā taiva, tasmā d asyā ṁ kathaṁ na vilakṣ aṇ aṁ pakṣ apā tam ā pā tayasi? ” sa ca nata-vadanaḥ sā sra-smita-vā cam uvā ca, “mā taraḥ, kiṁ kurmaḥ? tā s tu paś u-jā tayo na vivekam ekam api labhante, yato mā ṁ vinā tṛ ṇ am api na tṛ ṇ vanti |”

Then all the elder women, weeping together, said, “O child! The cows are your mother in name only. Yaś odā is your actual mother. Why do you not show special favor to her? ” Lowering his head and crying while smiling he said, “O mothers! What shall we do? They are animals and have no intelligence. If they do not see us they will not eat the grass. ”

[57] mā tovā ca, “samyag ā ha vatsaḥ, yato dharma evā smā kaṁ marmabhedī babhū va, yeṣ ā ṁ dhanā ni tanayā ś ca sadā vanā ni nilayā n kurvanti |”

His mother said, “The child speaks the truth, but because of this, following dharma has caused us great pain. Our sons whose wealth is cows have made the forest their constant home. ”

[58] kṛ ṣ ṇ aḥ sahā sam- ā ha sma, “mā tar, atra vane na ko’pi trā saḥ | sa tu samū lakā saṁ kaṣ itā nā ṁ keś iprabhṛ tī nā ṁ saṅ gata eva gataḥ |”

Kṛ ṣ ṇ a spoke with a smile. “O mother! Do not fear the forest. That fear has been destroyed because Keś i and other demons have been uprooted completely. ”

[59] mā tovā ca, “tarhi kim ā karṇ yate, yad adyā pi kiñ cit teṣ ā m auddhatyaṁ vidyate, pretā nā m api tattadā kā ratayā sadyaḥ pretatā ṁ prā ptā nā m iva |”

Yaś odā said, “Then why do we hear that even now the demons have become bold. They have taken the form of ghosts of dead persons. ”

[60] kṛ ṣ ṇ aḥ sahā sam- ā ha sma, “mā tar, na te pretajā titā m avā ptā ḥ | kintu, bhavac-caraṇ a-reṇ u-gaṇ a-guṇ ita-bhū mim anu maraṇ a-pratā pa-vargā d apavargam eva gatā ḥ | vayaṁ tu mā yā maya-tat-pratikṛ ti-prapañ ca-sañ cayam añ cantaḥ sukhasantā nā ya madhye madhye lī lā m adhyasyā maḥ; yathā nilā yanaiḥ setubandhair markaṭ otplavanā dibhiḥ kauś alyeyalī lā m |”

With a smile Kṛ ṣ ṇ a said, “O mother! They have not become ghosts. They have become dust serving your lotus foot dust. After dying in Vṛ ndā vana by the power of that place they attain liberation. Enacting Rā ma’s pastimes of jumping over the ocean and building the bridge, as well as playing hide and seek, we produce a likeness of a material universe and then reveal pastimes to produce happiness. ”

[61] tataś ca sarvā su gata-sandehā su snehā tiś ayā t kṛ ṣ ṇ a-mā tā savyena pā ṇ inā pṛ ṣ ṭ ham, apasavyena cibukaṁ spṛ ṣ ṭ vā kṛ ṣ ṇ ajyeṣ ṭ haṁ prati sabā ṣ pam ā caṣ ṭ a, “vatsa nī lā mbara, taveyam ambā mama samakṣ aṁ bā lyā d eva tvayi nā tī va vā tsalyam ullā sayati, kintu svayam udā sī navad ā sī nā bhavati | tat khalu mama tā ralyaṁ katham iva vairalyā ya kalyatā m? tasmā d aham eva tvā m upadiś ā mi: pī tā mbareṇ a samam avilambam evā lambanī yaṁ vrajavartma” iti |

When the fears of the elder women were dispelled, Yaś odā touched his back with her left hand and touched his chin with her right hand. With tears in her eyes she spoke to Balarā ma. “O child wearing blue cloth! Your mother has not shown such affection for you from your childhood as I have. She remains as if neutral. How can I reduce my unsettled nature? Therefore I am giving you an instruction. Immediately go on the path with Kṛ ṣ ṇ a. ”

[62] atha rā mā nujaṁ hitavatī rohiṇ y abhihitavatī, “tā ta, yaś odā mā ta, bā lyā d eva lā lya-bhā vā n mā tur upadeś aṁ jā tu na ca manyase | mama tu taṁ na matā ntaram ā tanoṣ i | tataḥ sakṛ d api mama nideś am asakṛ d iva manyasva | mā tur manas-tā pa-vistā rā n nistā rā ya nija-vadanā ṁ ś u-sudhā ṁ vistā raya tvaritam” iti |

Then Rohiṇ ī, thinking of his safety, said to Kṛ ṣ ṇ a “O child whose mother is Yaś odā! Your mother has raised you from childhood and thus you do not respect her orders. But do not disobey my orders. Please consider the one instruction that I repeatedly give. Please show a ray of happiness on your face to deliver your mother from great mental agony. ”

[63] atha tā sā ṁ caraṇ a-pā tā caraṇ ā ya kṛ ta-rocane nirmala-kamala-locane sarvā bhir anarvā cī nā bhiḥ saha gṛ haṁ hitvā tat-pā ṇ iṁ gṛ hī tvā prā ṅ gana-saṅ gitā ṁ gatā yā ṁ gopa-pati-pati-vratā yā ṁ, sarvataḥ ś reyasyas tat-preyasyaḥ sagavā kṣ a-bhitti-bhittī kṛ ta-nija-vilokanā vilokayā mā suḥ |

When pure, lotus-eyed Kṛ ṣ ṇ a desired to fall at the feet of the elderly women and when chaste Yaś odā entered the yard after leaving the house with the women, the best among his beloved gopī s gazed at him through the holes of the lattice windows.

tathā hi,

autsukyaṁ priya-mā dhurī -madhu-madaṁ premā tipā ta-bhramaṁ

viś leṣ ā gama-bhī tim apy anugatā lajjā tiparyā kulā ḥ |

gocā rā ya vanā ya gacchati harau tasyā ṅ ganā nā ṁ gaṇ ā ś

citrā ṇ ī va nirī kṣ ya tasthur abhito dvitra-kṣ aṇ aṁ bhittiṣ u ||20|| [ś ā rdū la]

When Kṛ ṣ ṇ a went to the forest to herd the cows, his gopī s became filled with longing. They became intoxicated with his sweetness, became bewildered with prema, became fearful at the approaching separation and became embarrassed. For a few moments they remained motionless like painted pictures on the walls.

tatra sati,

acyutasya nayana-dvayam ā sā ṁ

tṛ ṣ ṇ ag apy atihriyā nimimī la |

asya mā nasam amū r atigū ḍ haṁ

paś yatī ti milituṁ tad ivecchu ||21|| [rathoddhatā ]

When this happened, Kṛ ṣ ṇ a’s eyes began to desire the gopī s and then closed in shyness. The eyes thought “When his mind shows secret love for the gopī s, it is proper that we also should hide ourselves like the mind. ”

yadā ca tā sā ṁ sphuraṇ aṁ jagā ma tan-

manas tad ā ś aṅ kata tā su rā dhayā |

“aho gurū ṇ ā ṁ purato vikā ritā ṁ

labheya cet kiṁ kara-vaitarā m” iti ||22|| [vaṁ ś asthavilā ]

When they began trembling, among the gopī s Rā dhā began to worry. “If my transformations of love become visible to the elders, what will I do? ”

tatra mā tṛ -gaṇ ataḥ krama-pū rvaṁ

prā pya yan baka-ś amanaḥ samanujñ ā m |

ambakā ny aharata pratibimba-

vyā jataḥ svatanugā ny akhilā nā m ||23|| [rathoddhatā ]

When Kṛ ṣ ṇ a received permission to go from the elder women and all eyes fell upon him, it seemed that Kṛ ṣ ṇ a had stolen all the eyes and stored them in his body, as if he were reflecting their eyes.

[64] athā mara-durlabha-cchatra-cā mara-paṭ a-puṭ a-tā mbū la-sampuṭ ā di-ghaṭ ita-karā ḥ savayasaḥ karma-karā ḥ ś rī -rā ma-dā mā dibhiḥ saha gacchantaṁ tam anvagacchan |

When Kṛ ṣ ṇ a departed with Ś rī rā ma, Dā ma and others, servants followed him with umbrella, cā mara, cloves and a box of betel, rare even for devatā s.

atha tatabhā yā ṁ parama-sabhā yā ṁ

pitṛ -mukha-lokā n sphurad-avalokā n |

sukhayitu-kā maḥ saha-sakhi-rā maḥ

samadhura-veś aḥ sapadi viveś a ||24|| [kusumavicitrā ]

Kṛ ṣ ṇ a, wearing beautiful clothing, desiring to bring happiness to Nanda and others

who were gazing at him, suddenly entered the broad, exalted assembly with Balarā ma.

tat-tad-vṛ ndaiḥ kṛ ta-pariveṣ aḥ

kṣ oṇ ī -pṛ ṣ ṭ ha-sthita-vidhur eṣ aḥ |

kramato dṛ ṣ ṭ i-bhramaṇ ā bhreṣ a-

sthiti-kṛ tam akhilā n api viś iś eṣ a ||25|| [mā trā samaka]

The members of the assembly stood surrounding Kṛ ṣ ṇ a in a circle and Kṛ ṣ ṇ a appeared like the moon on the horizon. By his wandering glance, he began to look at them all

with special affection.

rahita-nimeṣ a-prathitonmeṣ a-

svaka-dṛ k-preṣ a-pracitā nveṣ aḥ |

abhavad aś eṣ a-cchavi-saviś eṣ a-

sva-tanu-ś leṣ aḥ ś rī -harir eṣ aḥ ||26|| [mā trā samaka]

His cloth was especially attractive, and his eyes sometimes opened and closed. It seemed that his body was being embraced by unlimited types of variegated beauty.

[65] tad evaṁ labdha-paramā nanda-majjaneṣ u sarva-sajjaneṣ u kula-paramparā -varā vā ryaḥ kaś cana sū tā cā ryaḥ katicid ā tmī yā n parivā rya peś ala-veś au kā ka-pakṣ a-keś au kaucid bā lakau purataḥ sandhā rya tatra prā ṭ a, pā ṭ hayā mā sa ca tā v ā ś ī rvā da-virudam | tau ca cā takā nā m antas-taḍ itvantam iva sā garā ṇ ā ṁ vā ri-nidhim iva, dhana-cintā citā nā ṁ cintā maṇ im iva, jyotir-maṇ ḍ alā nā ṁ vyoma-maṇ ḍ alam iva, teṣ ā m ā ś rayaṁ tam ekaṁ ś rī -vraja-rā ja-kumā ram ā lokayā m ā satuḥ | tataś ca tau sa-parivā ram eva taṁ pā rā vā ra-rahita-ś obhā vā ra-vā rā ṁ -nidhiṁ nidhyā ya kṣ aṇ a-katipayam anudhyā ya ca svajana-stambhita-patanā rambhau mū rcchā -prā yam ṛ cchataḥ sma | tad-upariṣ ṭ ā d eva kathañ cid viś iṣ ṭ atā m ā viṣ ṭ au sagadgadaṁ jagadatuḥ, “jayā ś eṣ a-cintā -ratna-nī la-ratnā kara vraja-dharaṇ ī -dhara! jaya dharaṇ ī -bhā rā vatā ra-vitī rṇ a-dharaṇ ī -dhara-ś eṣ a-paryantā ś eṣ a-sukha-samā ja vraja-yuvarā ja! jaya nija-vaṁ ś ā gra-vraja-kī rti-dhvaja-samā na-ś ubhra-dhā ma ś rī -balarā ma! jaya jaya! ” iti |

All the gentlemen became blissful as they became absorbed in Kṛ ṣ ṇ a’s form. One expert panegyrist, respected in his family, surrounded by relatives, places two boys wearing attractive clothing and kā ka-pakṣ a hair style[6] in front, and with permission of the assembly, had the boys recite blessings in the viruda style (song of praise). The boys gazed at astonishing Kṛ ṣ ṇ a, the one shelter of all who was like a cloud for cā taka bird, the ocean for Sagara’s sons, like a cintā maṇ i gem for treasure hunters, like the sky for all the luminaries. The two young singers, looking at Kṛ ṣ ṇ a an ocean of beauty without limits, along with their relatives, began to think for a moment. When they began to tremble and were about to fall, relatives steadied them, but they nearly fainted. When they were revived, they spoke with choked voices. “O unlimited sapphire among philosopher’s stones! Victory to you! Protector of Vraja! You have appeared to remove the burden of the earth. Holding up the earth as Ananta, you are the form of happiness for unlimited devatā s. O prince of Vraja! Victory to you! O Balarā ma shining white! You are the flag of fame for the best men of your dynasty. Victory to you! ”

[66] punaś ca kamala-locanaṁ vilocantā v ū catuḥ,

“rohiṇ y-udyad-vidhuḥ pakṣ a iva kṛ ṣ ṇ aḥ sva-janmanaḥ |

so’yaṁ yaś odā nandaḥ san yaś odā -nanda-nandanaḥ ||”27 [anuṣ ṭ ubh]

Gazing upon lotus-eyed Kṛ ṣ ṇ a again they spoke.

Kṛ ṣ ṇ a, who is like the moon rising in Rohiṇ ī constellation during the dark phase of the moon, who brings fame and joy, is the son of Yaś odā and Nanda.

[67] punaś ca sā ś caryam,

“yaś aḥ praś aṁ santi budhā mudhā giraḥ

sarvatra ś aś vad viś adaṁ bhaved iti |

aho, yaś odā yad asū ta sā yaś as

tat kṛ ṣ ṇ a-rū paṁ purato vilokyatā m” ||28|| [upajā ti 12]

In amazement they again spoke:

The wise who praise fame are lying, for the poets should always describe fame in a spotless way. Behold in front of you that fame in the form of Kṛ ṣ ṇ a whom Yaś odā bore.

[68] tataḥ ś rī mā n vraja-rā jaḥ supralā paṁ lalā pa,

“sarva-sū ta-cū ḍ ā -ratna, ratnacū ḍ a, kā v etau sukumā rau kumā rau? ”

Then Nanda spoke sweet words. “O crest jewel among sons! O Ratnacū ḍ a! Who are these two young boys? ”

[69] ratnacū ḍ a uvā ca, “sarva-sampad-virā jamā na, ś rī mad-vraja-rā ja, mama bhā gineyau|”

Ratnacū ḍ a said, “King of Vraja, with all wealth! These two boys are my sister’s sons. ”

[70] vrajarā ja uvā ca, “katamā yā bhaginyā bhā ga-dheya-rū pā v etau? ”

The king said, “Of which sister are these the sons? ”

[71] ratnacū ḍ a uvā ca, “asapatna-ratna-garbhā -pate! ratnavatyā ḥ | sā caiṣ ā bhavad-apū rva-pū rva-puruṣ a-puṇ ya-darś anā ya kṛ ta-parā marś ā samā gatā sti | namaskaroti ceyam |”

Ratnacū ḍ a said, “O king without enemies! They belong to Ratnavatī. Thinking of seeing Kṛ ṣ ṇ a and Balarā ma, the extraordinary forms of pious acts of all previous personalities, she has come here. She offers respects to you. ”

[72] vrajarā ja uvā ca, “bhagini, bhā gadheyena vardhasva |”

The king of Vraja said, “O sister! May your prosperity increase! ”

[73] ratnacū ḍ a uvā ca, “deva, mama bhaginī -patir apy ayaṁ sumati-nā mā |”

Ratnacū ḍ a said, “O lord! This is my sister’s husband. His name is Sumati. ”

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