Gopāla-campū 9 страница

They went to the bathing place, experiencing the care and affection of their mother. Their servants helped bathe them. Putting on fresh cloth they approached their mother.

[120] tataś ca sandhyā ṁ gamayitvā janakā dibhiḥ saha bhojana-lī lā ṁ janayitvā bahiḥ -sabhā -bhā gam ā gamya nā nā -bandhu-janatayā samā gamya tad-viś iṣ ṭ au sū paviṣ ṭ au babhū vatuḥ,

When twilight came and they finished dining with Nanda, they went to the assembly outside and sat down amongst their friends.

[121] yatra nā nā -guṇ i-ś ateṣ u samā gateṣ u tā bhyā ṁ sukumā ratā -prabhū tā bhyā ṁ kumā ra-sū tā bhyā ṁ saha sumati-ratnacū ḍ ā v ā vavrajatuḥ |

When all highly qualified persons gathered there, Sumati and Ratnacū ḍ a came with Madhukaṇ ṭ ha and Snigdhakaṇ ṭ ha.

[122] tataḥ ś rī matā goloka-sā mrā jyavatā bhojanā dikaṁ pṛ ṣ ṭ ayos tayoḥ parama-hṛ ṣ ṭ ayoḥ, ś rī yuta-rā mā nujas tu nijā nuja-vad eva tau sū ta-tanū jā v ā hū ya bhū yasā snehena sadeś am upaveś ayā mā sa | nija-vraja-vā si-sū tā dī nā ṁ prabhū tā nā ṁ bhavyā ni kā vyā ni tair eva ś rā vayā mā sa ca | tataś ca tau parama-hṛ ṣ ṭ au santau sva-guṇ a-kalā paṁ saphalayituṁ balavad utkaṇ ṭ hitavantau |

Nanda asked them if the couple had taken their meal. Since they were satisfied, Kṛ ṣ ṇ a, filled with all auspiciousness, called their two sons as if they were his own younger brothers. Out of affection, he made them sit near him and had them listen to the praises recited by the bards of Vraja. Being satisfied, the two brothers became anxious to display their own abundant qualities.

[123] atha prahara-mā trā yā ṁ rā trā v ā carita-yā trā yā ṁ nandita-sarva-samā jena ś rī -vraja-rā jena samajyā -pradhā neṣ u prā tar navya-kā vya-ś ravaṇ a-nimantraṇ am

apavarjya visṛ jyamā neṣ u, taṁ nija-janakam anujñ ā pya kanaka-vasanas tau sukumā rau sū ta-kumā rau kare gṛ hī tvā spṛ hā ntaraṁ hitvā mā tṛ -gṛ hā ntaḥ saṅ gatavā n | mā taraṁ prati tayoḥ prasaṅ gaṁ saṅ gamitavā ṁ ś ca |

Nanda pleased everyone by continuing the festivities several hours into the night and after inviting them in the morning to hear some new poetry, bid them farewell. Kṛ ṣ ṇ a wearing yellow cloth, with the permission of his father, took the hands of the two boys, giving up all other desires, and went with them to his mother’s house.

[124] tatas tu tā ṁ sarva-stutā ṁ tau kumā ra-santau sukha-sā raṁ sambhavantau vividham evaṁ vicā ritavantau, “kim iyam asya gokula-kula-candrasya kṣ ī ra-nī radhi-gambhī ra-velā? kiṁ vā pū rṇ a-tad-udayā kara-rā kā -sā kā ratayā labdha-mad-vidha-dṛ ṣ ṭ i-melā? kiṁ vā prā cī dig evam ā nandanayā racita-tanayā? vastutas tu tanaya-viṣ aya-dayā kila sphurad evam udayatayā ś ī talī -kṛ ta-loka-samudayā ” iti |

When the excellent boys came before worshipable Yaś odā, a form of liquid bliss, they spoke many metaphors. “Is she the deep limit of the milk ocean which gives birth to the moon of Gokula? Are we seeing the form of the rising full moon? Has the eastern direction produced a son out of bliss? Actually the rising of her compassion for her son has created coolness for all people. ”

[125] atha sā ca parama-ramaṇ ī ya-caritā madhureṇ a vyavahā rā dinā bhy-avahā rā dinā vastrā laṅ kā rā dinā ca pracurataram eva snehaṁ tayor ā caritavatī |

Yaś odā, having a most pleasant nature, showed deep affection for the two young boys by her gentle behavior and by giving foods, cloth and ornaments.

[126] tataś ca tayor maṅ galā ya mā taram ā ś iṣ aś citvā, vā sasam ā sā danā ya cā nujñ ā -vitaraṁ yā citvā svayam api snehā veś a-maya-tan-nideś a-vaś atayā viś ramā ya saṁ veś a-veś ma praviś an sarva-sukha-sā raḥ ś rī -gopā dhipati-kumā ras tau sū ta-sutau svena yutau vidhā ya ś rī -rā dhikā -sadeś am ā sā ditau cakā ra |

Kṛ ṣ ṇ a, the essence of all happiness, having his mother bless them for auspiciousness, asked permission to take them to the bedroom. Following his mother’s orders, with great affection, he took the two boys to the bedroom to see Rā dhā.

[127] ā sannau ca tau vidyud-ā valiṣ u tad-adhidevatā m iva, kamalinī ṣ u kamalā layā m iva, sarva-sampattiṣ u sad-anukampā m iva, guṇ a-ś reṇ iṣ u sa-vinaya-nī tim iva, hari-rati-jā tiṣ u mahā -bhā va-sampadam iva, nikhila-sakhī ṣ u ś rī -rā dhā m ī kṣ ā mā satuḥ |

Arriving at the place, the boys saw Rā dhā, like the devatā controlling lightning, like Lakṣ mī with a lotus garland among a group of lotus-like women, like compassion amidst all wealth, like modest conduct amidst all good qualities, like a wealth of mahā bhā va amidst the rati of Kṛ ṣ ṇ a.

[128] atha tā ṁ paś yantā v eva prema-vaś yaṁ tā v ā tmā nam ajā nantā v ā tmanā kṛ ṣ ṇ a eva sā ntvayā mā sa, sā ntvitau ca tau taṁ ca tā ṁ ca nicā yya cintayā m ā satuḥ,

On seeing Rā dhā, they developed prema and lost consciousness. Seeing this, Kṛ ṣ ṇ a attended them. When they recovered, Kṛ ṣ ṇ a, gazing at Rā dhā, began to think.

“indranī la-ruci-jī vanaṁ mahaḥ

svarṇ a-varṇ a-nikarā kara-prabhā |

yac ca yā ca cayanaṁ tayor idaṁ

dvandvam ā di-rasa-sā ra-kā raṇ am ||”46|| [rathoddhatā ] iti |

The blue sapphire has effulgence as its very life. That effulgence is golden. The mixing of these into one is Rā dhā and Kṛ ṣ ṇ a. This is cause of madhura-rasa.

[129] atha kaṁ sa-ripuṇ ā paricā yitayoś ca tayor eṣ ā sa-kautukaṁ bā la-devarayor iva kumā ra-varayoḥ saś arma sanarma ca puraskā raṁ cakā ra |

When Kṛ ṣ ṇ a introduced them, Rā dhā happily offered them gifts as if they were youthful consorts.

[130] tataḥ saṅ ginaḥ pradā pya mā tula-gṛ ham eva tau prasthā pya ś rī -govindaḥ sva-mohana-mandiraṁ praviveś a saṁ viveś a ca | tatra,

Sending the two boys to Ratnacū ḍ a’s dwelling with some associates he then entered his bedroom to take rest.

ā yā te ramaṇ e sasambhramam upā gamyā sanā di-kriyā m

ā carya vyajanā dibhiḥ svayam asau sevā vadhā naṁ dadhe |

ś ayyā yā ṁ tvaritaṁ gate punar iyaṁ lī nā sakhī yā citā py

ā sī t kvā pi kadā pi tatparicitā nā smī tivad vyañ jatī ||47|| [ś ā rdū lavikrī ḍ ita]

When Kṛ ṣ ṇ a entered his bedroom Rā dhā eagerly arrived and offering a seat, began serving by waving a cā mara. When he approached the bed, Rā dhā hid herself. When her sakhī s begged her she acted as if she had never seen Kṛ ṣ ṇ a before.

[131] tatra sakhī nā ṁ vacanam,

“adṛ ṣ ṭ e darś anotkaṇ ṭ hā ṁ dṛ ṣ ṭ e tu tvam apahnutim |

sarvadā kurvatī kṛ ṣ ṇ e kī dṛ ś ī ti na lakṣ yase ||”48|| [anuṣ ṭ ubh]

The sakhī s said, “O Rā dhā! When you cannot see Kṛ ṣ ṇ a you long to see him. When you see him, you hide your feelings. Why do you always act like this before Kṛ ṣ ṇ a? We do not understand. ”

tataḥ sakhī bhyā ṁ sugṛ hī ta-bā hur

nī tā pi madhye-gṛ ham ā yatā kṣ ī |

stambhena bā hyena tathā ntareṇ a,

kṛ tā valambā cakṛ ṣ e priyeṇ a ||49|| [upajā ti 11]

Firmly taking her two arms, Lalitā and Viś ā khā led her into the room. She became stunned internally and externally. Kṛ ṣ ṇ a then pulled her close.

balena kṛ ṣ ṭ ā hariṇ ā py analpaṁ

talpaṁ gatā sī n milituṁ ca lolā |

tathā pi nā yā d ṛ jutā ṁ tu kintu

karā kariprā yatayā sasañ ja ||50|| [upajā ti 11]

He pulled her with force. Though full of desire and going to the bed, she did not act straightforward, and struggled with him using her hands.

amilana-haṭ ha-kṛ d yadā milad vā

harim atha bhedayiteyam ā ś u kena |

dvayam api caritaṁ na citram asyā

yad alam asau rasa-rū patā m ayā sī t ||51|| [puṣ pitā grā ]

If she came together with him only with resistance, who can control Rā dhā? The actions of both are not amazing since he became the very form of madhura-rasa for her.

ś rī -kṛ ṣ ṇ a kṛ ṣ ṇ a-caitanya sa-sanā tana-rū paka |

gopā la raghunā thā pta-vraja-vallabha pā hi mā m ||52||

O Kṛ ṣ ṇ a! O Caitanya Mahā prabhu! O Rū pa and Sanā tna! O Gopā la-bhaṭ ta and Raghunā tha! O Vallabha who has attained Vraja! Please protect me.

Part Two: Bā lya Pastimes

Chapter Three

Kṛ ṣ ṇ a’s Birth

ś rī -kṛ ṣ ṇ a kṛ ṣ ṇ a-caitanya sa-sanā tana-rū paka |

gopā la raghunā thā pta-vraja vallabha pā hi mā m ||1||

O Kṛ ṣ ṇ a! O Caitanya Mahā prabhu! O Rū pa and Sanā tna! O Gopā la-bhaṭ ta and Raghunā tha! O Vallabha who has attained Vraja! Please protect me.

[1] tad evaṁ praś asta-ś ā strā valokataḥ ś rī mā n golokaḥ prastutaḥ | yatra lokā bhivyakta-tad-abhivyakta-vaibhava-bhedā d dvidhā pi vṛ ndā vana-vaibhavaṁ vibhā vitam | yatra ca lokā nabhivyakta-vaibhave cintā maṇ i-maya-kamalā kā ra-gokula-prakā raś cā vikalam avakalitaḥ | yatra ca sapta-prakoṣ ṭ hā goṣ ṭ hā dhipati-purī varṇ anā bhir urī kṛ tā | yatra ca prā tar aucitī -cita-kṛ ti-prabhṛ ti ś rī -hari-caritaṁ pracā ritam | yatra ca gopa-rā ja-rā jita-sakala-bhā jita-sabhā yā ṁ bhavya-kā vya-vijñ a-sarvajñ atā timanojñ a-prajñ a-sū ta-vaṁ ś a-prasū ta-kumā ra-dvayā gamanam anavadyaṁ varṇ itam | yatra ca vraja-rā jā dibhis tat-kathā -ś uś rū ṣ ā prathayā ñ cakre ity api nigaditam | tad-anantaram atra tu tat-kathā vitā yate |

Goloka was glorified by taking references from the best scriptures. Vṛ ndā vana appears in two forms because of the prakaṭ a and aprakaṭ a manifestations in this world. The form which is not manifested in this world is the Gokula with the form of a spiritual lotus. It extends with seven layers and is ruled by Nanda Mahā rā ja. From the morning Kṛ ṣ ṇ a’s activities are glorified by many suitable actions. The description of the two young boys born in a family of bards with attractive wisdom and knowledgeable of poetics coming to the worshipable assembly of Nanda takes place in that Gokula. The description of Nanda and others desiring to hear their praises takes place in Gokula. The speech of those young boys is described in this chapter.

[2] athā nye dyur brā hma-muhū rtam ā rabhya pū rvavad eva pū rvaja-rā maḥ sarvaṁ parvati sma | bhojanaṁ punar aikā ntikam eva nityam iva tad-dine jā tam | yathā jñ ā payanti sma ś rī mat-pitṛ -caraṇ ā ḥ – “tā ta! prā tar eva gobhiḥ ś obhiṣ yamā ṇ atā ṁ sambhavatā bhavatā tā bhyaḥ samagrā nuttama-grā sā n prā deś ya mad-ā deś yatayā yat kiñ cid upayujya svayam añ citavyam |” iti |

On another day, staring from brā hma-muhū rta, Kṛ ṣ ṇ a performed his duties as on other days. As on other days, he ate his meal. Nanda then instructed “O child! Early in the morning, together with the other boys, feed the cows the best food and then on my order come and eat your meal. ”

bhojanaṁ, yathā —

agrye sadmani ratna-pī ṭ ha-mahitau rā mā jitau tad-vadhū -

hastebhyaḥ parigṛ hya mā tṛ -yugalenā nnā di paryā pitam |

bhuñ jā nau sakhibhiḥ sunarma-valitaṁ prasmā yayantau ca tad-

yugmaṁ tena ca parvaṇ ā parijanaṁ sarvaṁ sukhā cakratuḥ ||1|| [ś ā rdū la]

The meal is described.

In an excellent room Kṛ ṣ ṇ a and Balarā ma appeared glorious as they sat. The two mothers took vessels from the hands of other women and served the food. Mixing with those women who used gentle words the two mothers were made to laugh. At this festival all associates became happy.

[3] bhojanā nantaraṁ tu sā sraṁ nibhā layantyā ḥ sasmitaṁ cā karṇ ayantyā ḥ ś rī matyā mā tṛ -dvitī yā yā ḥ purastā d agrajena sakhibhiś ca sukhada-nā nā -vā rtā ṁ vartayati ś rī -vraja-rā ja-kumā re vraja-nareś ā deś aḥ praviveś a—“vatsa! sabhā sadaḥ sabhā yā ṁ sabhā jitā ḥ ś obhante | tau ca sū ta-sutau svasampradā yam ā dā ya vartete” iti |

After the meal Rohiṇ ī looked at them with tears in her eyes and with a smile, listened to them speak. In Rohiṇ ī ’s presence Kṛ ṣ ṇ a discussed many joyful topics with Balarā ma and other friends. After some time a message came from Nanda. “O child! The members of the assembly have been worshipped. The assembly appears magnificent. The two young boys have arrived bringing their group. ”

tadā ca—

sa tu jananī m anujā natī ṁ praṇ amya

drutam anurā mam iyā ya sabhya-vṛ ndam |

dvayam api tad atha prakā ś a-yuktaṁ

kumuda-suhṛ t kumudā karā yate sma ||2||

Taking permission of his mother Kṛ ṣ ṇ a went to the assembly behind Balarā ma. Kṛ ṣ ṇ a was like the moon and the members of the assembly were like a pond of lotuses.

[4] tatrā bhyantaraḥ sabhā -valaya-praveś a-dvā raṁ paritaḥ stambha-paṅ kti-sakta-gṛ hā kā raṁ yat pañ camaṁ loka-sahasrā dhā ratā -samucitā kā raṁ pū rva-dig-gataṁ pū r-dvā raṁ, tasya bahir-antaratayā ghaṭ ita-sū kṣ a-jā la-randhra-jā lena kuḍ yena dvidhā -vibhakta-dī rghatā -vidhā nasya tiryaktayā madhya-sthitena nimna-vartmanā bahira-antar-labdha-kuṭ ṭ ima-catuṣ ṭ ayasya bahiḥ -kuṭ ṭ ima-dvaya-valita-ratna-pī ṭ ha-ghaṭ ā su yathā yatham upaviṣ ṭ ā mudā viś iṣ ṭ ā s te vibhrā jante sma |

In order to enter the assembly from the inner chambers, there is a gate on the east side. There are rows of pillars in all four directions. The gate appears like a house.

In this gate, which is the fifth, there are four other doors. The nature of the doors is that they can hold thousands of people. In the middle of the gate there is a wall made of lattice holes. In this way the path is divided in two. By the path one comes to four paved areas on the inside and outside of the gate. Two areas are outside, with jeweled thrones. Kṛ ṣ ṇ a and Balarā ma sit on these thrones to the left and right with contented hearts.

[5] yasminn udī cī -kuṭ ṭ ima-taṭ a-ghaṭ itā m avā cī -mukhatayā vibhrā jinī ṁ rā jim adhikṛ tya virā jamā naḥ ś rī -vraja-rā jas tasya tu savya-tat-taṭ a-ghaṭ itā ṁ prā cī -mukhatayā ś rī -nidhā nā ṁ ś reṇ im ā ś ritya datta-sukha-samā jaḥ ś rī -vraja-yuva-rā jas tathā pasavyatas tat-taṭ a-gata-kuḍ ya-sanī ḍ a-ghaṭ itā ṁ prā cī mukhatayā sukha-karī m ā valim ā sā dya param ahitaḥ kṣ iti-surottama-samū ha-sahitaḥ purohitaḥ samya-virā jate sma | tatrā vā cī -kuṭ ṭ ima-gatā ś ca kecid ā bhī ra-vī rā virā jante sma |

Nanda was sitting in the northern area facing south. On his left side facing west was a line with Kṛ ṣ ṇ a, giving bliss to the assembly. On his right, facing east was a line giving happiness composed of brā hmaṇ as who gave the highest benefit. Many cowherds were sitting in the southern area.

[6] tataś ca tayoḥ kuṭ ṭ imayor madhya-bhā gaś ca prā ṅ gaṇ ā t kramata unnataḥ | svayaṁ tu vistī rṇ atayā nā tinimnatayā ca kuṭ ṭ ima-sthā nā ṁ suṣ ṭ hu dṛ ṣ ṭ i-saṅ gataḥ san vibhrā jate sma | ś rī -bhā jaṁ goloka-samrā jam abhimukhī kṛ tya tayoḥ kuṭ ṭ imayor madhyasthau puṭ itā gra-hastau tau sū ta-sutau tu saha sahā yam utthā na-yutau vartete sma | yayoś ca savyā pasavyataḥ sarve vrajasthā ḥ sū tā diṣ u sphurad-arhad-avasthā -viś iṣ ṭ am upaviṣ ṭ ā vistī rṇ atā sā ṅ ga-prā ṅ gaṇ e tu pare ś iṣ ṭ ā ḥ |

The middle portion of the two areas gradually rose from the courtyard and was thus visible from below, all around. On the raised area facing the king stood the two young boys with folded hands along with their group. On the left and right of the raised areas the audience sat, showing respect to the panegyrists. Others were seated in the expansive courtyard.

iti sthite—

sarvasmā d uccamā ne maṇ i-janita-mahā -siṁ ha-pī ṭ he niviṣ ṭ aḥ

sā dhviṣ ṭ aḥ sat-prakī rṇ ā dy-upavalita-karair bhrā tṛ -madhyaṁ praviṣ ṭ aḥ |

dṛ ṣ ṭ iṁ pī yū ṣ a-vṛ ṣ ṭ iṁ vinidadhad asakṛ t kṛ ṣ ṇ a-vaktre sa-tṛ ṣ ṇ aṁ

ś rī mā n goloka-rā jaḥ sa-sadasi dadṛ ś e rā jamā naḥ prajā bhiḥ ||4||

Nanda sat among his brothers on a high throne inlaid with precious gems and was welcomed by men wearing auspicious items. But his glance was constantly focused upon the face of Kṛ ṣ ṇ a with great longing. In this way the citizens saw Nanda, king of Gokula, in the assembly.

ś rī -ś ubhrā sana-tulikopari-milat-kā yā dharā ṁ ś o manā g

ā lambā d upadhā na-candra-valayasyeṣ at tiro-vartanaḥ |

dhinvan sasmitayā dṛ ś ā pariṣ adaṁ ś rī -rā ma-dā mā dimā n

ś rī -kṛ ṣ ṇ aḥ samayā tra sā mpratam api pratyakṣ aval lakṣ yate ||5||

Kṛ ṣ ṇ a and his friends Balarā ma, Dā ma and others sat on white cushions merged with the lower parts of the their bodies and took support from circular pillows by leaning on them, while showing affection to their friends with smiling eyes.

[7] tatra ca tasya varṇ ā dikam evaṁ varṇ yate—

ś yā me ś yā ma-daś ā m avā pa sahasā ś oṇ e tathā ś oṇ atā ṁ

pī te rociṣ i pī ta-dhā ma vividhe vaividhyam ā gā d iti |

aṅ gopā ṅ ga-rucā harer jana-dṛ ś ā ṁ vī thir gatā tat-kṣ aṇ ā n

nā nā -rū pa-gatī r naṭ ā nupajahā seva smita-vyaṅ gataḥ ||6||

The complexion of Kṛ ṣ ṇ a is now described.

By his complexion he was dark. By his eyes and lips he was red. By his cloth he shone yellow. Thus he radiated many colors. By the beauty of his limbs, the eyes of the spectators’ glances became unsettled. They moved their eyes about as if laughing at an actor.

kiṁ ca—

candro’yaṁ ś yā ma eṣ a prathama-jaladharaḥ kā ntibhir viś va-dī paḥ

ś obhante vidyutas tā iha sapadi jahatyā tma-sattā m amū s tu |

nakṣ atrā ṇ ī ha lī nā ny api bata kumate no nabhaḥ sā sabhā sā v

ity anyonyaṁ vinodā d vivadanam udabhū t tatra ś aś vat kavī nā m ||7||

“The moon of Kṛ ṣ ṇ a is the number one cloud. By his effulgence he is a lamp lighting up the universe. Lightning flashes from him in the form of his yellow cloth. Will not all other lightning give up its identity? The constellations merge into him. ” Hearing such words others say “How astonishing! This cannot be understood. This is not the sky but an assembly. ” In this way the poets quarreled continually among themselves.

[8] tatraiva kasyacid anyasya kavitā —

upari madhukarā valī tadī yaṁ

talam anu sasmita-nī la-vā ri-jā tam |

tad anu ravi-sutā cchavā ri-pū raṁ

sphurati sakhe kim iyaṁ sabhā navā sti ||8||

In the assembly other poets spoke.

What is this new assembly with a swarm of bees above, a blue lotus blossoming below and below that the pure, black water of the Yamunā?

[9] athā tma-sthā ne yuktaḥ ś rī -kṛ ṣ ṇ a-rā mā bhyā ṁ prayuktaḥ prasiddha-nā mā ś rī dā mā ś rī bhā jaṁ vraja-rā jam ā vedya sadyaḥ pura-madhyam ā sā dya kṛ tī ś rī -vrajarā jñ ī -prabhṛ tir bahiḥ kuṭ ṭ imā t kiñ cid unnata-kuṭ ṭ imam anu maryā dā m aṁ ś am apy aticarya sphuṭ am upary upari ghaṭ ita-gā traṁ labdha-sannikṛ ṣ ṭ i-dṛ ṣ ṭ i-mā tra-pā traṁ ś reṇ itayā laṅ kṛ tam aneka-nī randhra-jā la-randhra-jā laṁ samayā samā nī ya pratī hā raṁ sapratī hā raṁ praṇ ī ya dṛ g-bhaṅ gi-kalayā tā sā m antaḥ -sabhā -saṅ gitā m abhinī ya punas tayor aviprakṛ ṣ ṭ a evopaviṣ ṭ aḥ |

Famous Ś rī dā ma, engaged by Kṛ ṣ ṇ a and Balarā ma, acting as their proxy, informed the king and went to the inner chambers. He passed through a wide hall, which should be viewed with downcast eyes. He approached another room with many lattice work holes. Bringing Yaś odā there, he placed a guard at the door of her room. While glancing around the assembly, he then sat down at the side of Kṛ ṣ ṇ a and Balarā ma.

[10] yatra ś rī matā ṁ mitrā ṇ ā ṁ saṅ gatau madhumaṅ galo’pi raṅ ga iva tat-tat-prasaṅ gena narma-bhaṅ gibhiḥ ś arma dā tum aṅ gī kurvann iva niviveś a |

Mixing with his friends Madhumaṅ gala then entered the area to provide joy by his clowning in relation to the events.

[11] tatra ś rī -vraja-rā jñ ī —

maṇ i-maya-vara-pī ṭ he yā tṛ -mukhyā ntarā le

tanaya-nava-vadhū bhiḥ sevitā rā t-pradeś ā |

suta-mukha-vidhu-kā ntiṁ sā gavā kṣ ā t pibantau

suta-sucarita-tṛ ṣ ṇ ak kṛ ṣ ṇ a-mā tā vyarā jī t ||9||

On an excellent jeweled seat, Yaś odā sat with the wives of Nanda’s brothers. The wives of their sons state nearby and served her. Through the lattice holes she could see the moon face of her son and yearned for his extraordinary character.

[12] atha rā jñ ā vrajasya madhuram ā jñ ā pyate sma—“aye madhukaṇ ṭ ha-snigdhakaṇ ṭ hau! vayam utkaṇ ṭ hitā ḥ smaḥ | tataḥ kiñ cid uṭ ṭ aṅ kyatā m |”

The king then ordered in a sweet voice “O Madhukaṇ ṭ ha and Snigdhakaṇ ṭ ha! We are very eager. Please describe something. ”

[13] tau ca sā ñ jalau vyā nñ jatuḥ —“deva! kiṁ prakramitavyam avalambya saṁ vā davahe? ”

Folding their hands, they said “O king! With what story should we begin? ”

[14] vrajarā ja uvā ca—“bhavantu sarvajñ ā v iti vijñ ā panā yā smadī ya-kathā bhibhir evā smā n vismā yayetā m |”

The king of Vraja said, “You know everything. Astonish us by relating stories about us. This will show your knowledge to us. ”

[15] tā v ū catuḥ —“yathā ś iṣ ṭ iḥ ś iṣ ṭ ā graṇ ī -caraṇ ā nā m | kintu ś ā vayor ā vayor ekataraḥ samā jñ ā pyatā ṁ, yathā nyataraḥ ś rotā bhavati |”

They said, “We will follow the order of the respectable people. But of us two, please give the order to one of us. The other will hear. ”

[16] vrajarā ja uvā ca—“dinam ekam ekam antarā pratyekam api tat-tad-rū patā m ā pnotu | prakrā ntā punar jyā yā n eva jyā yā n vidhī yate |”

The king of Vraja said, “On one day one can speak and on the next day the other can speak. But the first to speak should be the elder. That is best. ”

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