atha kathārambhaḥ 1 страница

[19] yathā —atha sarva-ś ruti-purā ṇ ā di-kṛ ta-praś aṁ sasya vṛ ṣ ṇ i-vaṁ ś asya vataṁ saḥ ś rī -devamī ḍ ha-nā mā parama-guṇ a-dhā mā madhurā madhyā sā mā sa | tasya cā ryā ṇ ā ṁ ś iromaṇ er bhā ryā -dvayam ā sī t | prathamā dvitī ya-varṇ ā, dvitī yā tu tṛ tī ya-varṇ eti | tayoś ca krameṇ a yathā vad ā hvayaṁ putra-dvayaṁ prathamaṁ babhū va ś ū raḥ parjanya iti | tatra ś ū rasya ś rī -vasudevā dayaḥ samudayanti sma | ś rī mā n parjanyas tu mā tṛ vad varṇ a-saṅ karaḥ iti nyā yena vaiś yatā m evā viś ya gavā m evaiś yaṁ vaś yaṁ cakā ra | bṛ had-vana eva ca vā sam ā cacā ra | sa cā yaṁ bā lyā d eva brā hmaṇ a-darś aṁ pū jayati, manoratha-pū raṁ deyā ni varṣ ati, vaiṣ ṇ ava-vedaṁ snihyati, yā vad vedaṁ vyavaharati, yā vaj-jī vaṁ harim arcayati sma | tasya mā tur vaṁ ś aś ca vyā pta-sarva-diś ā ṁ viś ā ṁ vataṁ satayā paraṁ ś aṁ sanī yaḥ | ā bhī ra-viś eṣ atayā sadbhir udī raṇ ā d eṣ a hi viś eṣ aṁ bhajate sma |

The story begins:

Devamiḍ ha, who personified all the best qualities of the Yadu dynasty, whose is praised in all the ś rutis and Purā ṇ as, lived in Mathurā. The best of kṣ atriyas had two wives. One was of kṣ atriya family and the other was of vaiś ya family. They bore two children named Ś ū ra and Parjanya. Ś ū ra produced Vasudeva and others. Parjanya, because of his mixed parentage became a vaiś ya and worked with cows. He lived in Mahā vana. From his childhood Parjanya would worship the brā hmaṇ as just on seeing them and gave them everything to fulfill their desires. He was affectionate to them as Vaiṣ ṇ avas. He carried out activities to the best of his knowledge and worshiped Viṣ ṇ u his whole life. His mother’s family was the praiseworthy ornament of the vaiś ya community. The wise glorified the mother’s family by calling them abhī ra and because of that her family line had attained excellence. [7]

[20] tathā ca manuḥ —

brā hmaṇ ā d ugra-kanyā yā m ā vṛ to nā ma jā yate |

ā bhī ro’mbaṣ ṭ a-kanyā yā m ā yogavyā ṁ tu dhigvaṇ aḥ || [Manu 10. 15] iti |

ambaṣ ṭ has tu viś aḥ putryā ṁ brā hmaṇ ā j jā ta ucyate iti cā nyatra | ataḥ pā dme sṛ ṣ ṭ i-khaṇ ḍ ā dau yajñ aṁ kurvatā brahmaṇ ā py ā bhī ra-paryā ya-gopa-kanyā yā ḥ patnī tvena svī kā raḥ prasiddhaḥ | eṣ a eva ca gopa-vaṁ ś aḥ ś rī -kṛ ṣ ṇ a-lī lā yā ṁ saṁ valanam ā psyatī ti | sṛ ṣ ṭ i-khaṇ ḍ a eva tatra spaṣ ṭ ī kṛ tam asti | tasmā t parama-ś aṁ sanī ya evā sau vaiś yā ntaḥ -pā ti-mahā bhī ra-dvija-vaṁ ś a iti |

Concerning this Manu has said:

When a kṣ atriya male unites with a ś ū dra woman the offspring is called ugra. When the brā hmaṇ a male unites with a vaiś ya woman, the offspring is called ā vṛ ta. When a brā hmaṇ a male unites with an ambaṣ ṭ ha women the offspring is called abhī ra. When a ś ū dra male unites with a vaiś ya women the offspring is called ayogavī. When a brā hmaṇ a male unites with an ayogavī women the offspring is called dhigvaṇ a.

Elsewhere it is said that when brā hmaṇ a unites with a vaiś ya woman the offspring is called ambaṣ ṭ ha. This is made clear in the Padma Purā ṇ a, Sṛ ṣ ṭ i-khaṇ ḍ a. Thus the great abhī ras included in the vaiś ya community were twice-born and praiseworthy.

[21] atha snigdhakaṇ ṭ hena cā ntaś cintitam—evam api kecid aho eṣ ā ṁ dvijatā yā ṁ sandeham api dehayisyanti | ye khalu ś rī mad-bhā gavate kuru dvijā ti-saṁ skā ram [10. 8. 10] iti gargaṁ prati ś rī -vrajarā ja-vacane, vaiś yas tu vā rtayā jī vet ity ā rabhya,

kṛ ṣ i-vā ṇ ijya-go-rakṣ ā kusī daṁ tū ryam ucyate |

vā rtā caturvidhā tatra vayaṁ go-vṛ ttayo’niś am || [BhP 10. 24. 20-21]

iti vrajarā jaṁ prati ś rī -kṛ ṣ ṇ a-vacane, agny-arkā tithi-go-vipraḥ [BhP 10. 46. 12] iti ś rī -ś uka-kṛ ta-gopā vā sa-varṇ ane, vyatirekatas tu dharma-rā ja-caratā yā m api vidurasya ś ū dra-garbhodbhavatayā nyathā -vyavahā ra-ś ravaṇ e’py adhikaṁ vadhirā yiṣ yante iti |

Snigdhakaṇ ṭ ha began thinking about this:

Ah! Some may get grave doubts about the twice-born nature of the abhī ras. But in Bhā gavatam Nanda says to Kṛ ṣ ṇ a “The occupational duties of the vaiś ya are conceived in four divisions: farming, commerce, cow protection and money lending. Out of these, we as a community are always engaged in cow protection. ”

Ś ukadeva has described their houses as follows:

The cowherds’ homes in Gokula appeared most charming with their abundant paraphernalia for worship of the sacrificial fire, the sun, unexpected guests, the cows, the brā hmaṇ as, the forefathers and the demigods. (SB 10. 46. 12)

On the other hand Vidura, who in previous life was Yamarā ja, was born in the womb of a ś ū dra woman but acted otherwise (as a brā hmaṇ a). The doubters are deaf to these examples.

[22] atha sphuṭ am ū ce—tatas tataḥ

Then Madhukaṇ ṭ ha spoke to clarify the doubt as follows.

[23] madhukaṇ ṭ ha uvā ca—sa ca ś rī mā n parjanyaḥ saujanya-varyeṇ ā rjitena nijaiś varyeṇ ā pi vaiś yā ntara-sā dhā raṇ yam atī yā ya, tac ca nā ś caryam | yataḥ svā ś rita-deś a-pā lakatā -mā nyatayā vadā nyatayā kṣ ī ra-vaibhava-plā vita-sarva-janatā -labdha-prā dhā nyatayā ca parjanya-sā mā nyatā m ā pa; yaḥ khalu prahlā daḥ ś ravasi, dhruvaḥ pratiś ruti, pṛ thur mahimaṇ i, bhī ṣ mo durhṛ di, ś aṅ karaḥ suhṛ di, svayambhū r garimaṇ i, haris tejasi babhū va | yasya ca sarvair api kṛ ta-guṇ anena guṇ a-gaṇ ane vaś itā ḥ sahasra-saṅ khyā bhir apy anavasitā mā tā maha-mahā -vaṁ ś a-prabhavā ḥ sarvathā prabhavante gopā ḥ sopā dhyā yā ḥ svayam eva samā ś ritā babhū vuḥ | tat-sambandhā ni ca vṛ ndaś aḥ yaṁ khalu ś rī mad-ugrasenā grī ya-yadu-saṁ sad-agraṇ yas te samagra-guṇ a-garimaṇ y agragaṇ yam avalokayantaḥ sakala-gopa-loka-rā ja-rā jatā -sambalakena tilakena sambhā vayā mā suḥ | yasya ca preyasī sakala-guṇ a-varī yasī varī yasī nā m ā sī t | yasya ca ś rī mad-upanandā dayaḥ pañ ca-nandanā jagad evā nandayā mā suḥ |

Madhukaṇ ṭ ha said:

It is not surprising that Parjanya surpassed the normal vaiś ya by his conduct and wealth. He was well regarded for protecting his own land, and flooded everyone with a wealth of milk since he was generous. He became the most prominent and was like a cloud showering rain. He was like Dhruva for his fame, joy and wisdom, like Pṛ thu in glory, like Bhī ṣ ma to enemies, like Ś iva to friends, like Brahmā in respectability and like Viṣ ṇ u in power. All people imitated his qualities and were controlled by his qualities. Thousand of cowherd with all wealth from his maternal grandfather’s line took shelter of him. He also had many relatives. Ugrasena and other leaders of the Yadus recognized that he excelled in all qualities and bestowed to him all of the beautiful land of Goloka. Because he had the best qualities he was called varī yasī. He produced bliss in the world by bearing five sons such as Upananda.

[24] tathā ca vandinas tasya ś lokaṁ ś lokatā m ā nayanti—

anyas tu jala-parjanyaḥ sukha-parjanya eṣ a tu |

sadā yo dhinute sṛ ṣ ṭ air upanandā dibhir janam ||12||

parjanyaḥ kṛ ṣ i-vṛ ttī nā ṁ bhuvi lakṣ yo vyalakṣ yata |

tad etan nā dbhutaṁ sthū la-lakṣ yatā ṁ yad asau gataḥ ||13||

The panegyrists glorify him as follows:

A rain cloud is one thing but Parjanya (meaning cloud) is a cloud of joy because he gave joy to the world by bestowing five sons starting with Upananda. Since we see that the rain cloud shows water on the earth for the livelihood of farmers, it is not surprising that the cloud has become personified as Parjanya full of generosity.

upamā nti ca—

upanandā dayaś caite pituḥ pañ caiva mū rtayaḥ |

yathā nandamayasyā mī vedā nteṣ u priyā dayaḥ ||14||

They compared him as follows:

Just as the para-brahman of the Vedā nta-sū tras is called priya, ā moda, pramoda, ā nanda and brahman, Parjanya took the forms of five sons.

utprekṣ ante ca—

upanando’bhinandaś ca nandaḥ sannanda-nandanau |

ity ā khyā ḥ kurvatā pitrā nander arthaḥ sudaṇ ḍ itaḥ ||15||

A metaphor is given:

Giving the sons the names Upananda, Abhinanda, Nanda, Sannanda and Nandana, he brought bliss (ā nanda= nanda) under control.

[25] tad evaṁ satī ṣ u sarva-sampattiṣ u tasya putra-sampattis tu parama-ramaṇ ī yatā m avā pa | nepathya-sampattiṣ u vā saḥ -sampattir iva | tatrâ pi madhyama-suta-sampattiḥ sutarā m aiś varyā ṇ ā m avicchinna-sampatti-paṅ ktim anu madhyama-sampattir iva |

Though he had all wealth, his sons were the best wealth, just as clothing is the best among all ornaments. Among them the middle son, Nanda was the wealth just as among aiś varya, vī rya, yaś a, ś rī, jñ ā na and vairā gya, the ones in the middle, yaś a and ś rī are most prominent.

[26] atra kecid arjunam upamā nī kurvanti | vayaṁ tu tasya madhya-sambadhyamā nasya sarvā nandanasya ś rī mat-parjanya-nandanasya bā laka-paryā yeṇ a tena pā ṇ ḍ u-tanayenopamā naṁ na manyā mahe | api ca paramodā reṣ u ca sahodareṣ u teṣ u na kevalaṁ janmanā tā van madhya-vartitayā so’yaṁ vartate | api tu sneha-sampadā m ā spadatayā pi na ca kevalaṁ teṣ ā m kintu sarveṣ ā m api | yena tasmin pitror apy adhikā sneharddhikā yā vardhiṣ ṇ utā bhrā tṝ nā m api sadā sukha-saṁ vardhanī babhū va, na jā tu spardhanī | na caitā vā n udbhū taḥ suguṇ as tasminn udbhū taḥ |

[27] bhavati hi svayaṁ bhagavati tasya bhakti-viś eṣ a-vyaktiḥ —yasyā sti bhaktir bhagavaty akiñ canā sarvair guṇ ais tatra samā sate surā ḥ iti hi bhagavatī ś rī -bhā gavata-gī r-devī |

Some compare Nanda to Arjuna (middle son of Pā ṇ ḍ u), but I do not compare Nanda, with his qualities manifested from childhood, to Arjuna just because of being born in the middle.

Not only was Nanda born as the middle son among such generous brothers but he was also the sole object of affection (middle object) for all people. The intense affection that his mother and father had for him increased the happiness of the other brothers. There was no envy. It is not surprising that Nanda had such wonderful qualities, because he showed great bhakti to Kṛ ṣ ṇ a. Bhā gavatam says:

The devatā s constantly dwell with all good qualities in that person who has pure bhakti for the Lord. There are no good qualities in the non-devotee who chases after temporary material objects with desire for material pleasure. SB 5. 1612

[28] tad etan madhukaṇ ṭ hataḥ ś rutvā ś rī mad-upanandaḥ ś rī mad-abhinandaṁ nī cair uvā ca—vijñ ā tā kathā ṁ prakurvā ṇ asya kim asya para-hṛ daya-vijñ atā ?

Hearing these words from Madhukaṇ ṭ ha, Upananda spoke to Abhinanda. “Do you know that what he is saying shows that he knows others’ hearts? ”

[29] athā bhinandas tad avadhā rya sā ś caryaṁ madhukaṇ ṭ ham uvā ca—tatas tataḥ ?

Considering those words, Abhinanda then spoke with astonishment to Madhukaṇ ṭ ha. “Then what happened? ”

[30] madhukaṇ ṭ ha uvā ca—tad evaṁ sati nā mnā sumukhena kenacana gopā nā ṁ mukhena tasmai parama-dhanyā kanyā dattā | yā khalu sva-guṇ a-vaś ī kṛ ta-svajanā yaś ā ṁ si dadā ti ś ṛ ṇ vantyaḥ, kim uta paś yadbhyaḥ, kim utatarā m bhaktimadbhyaḥ | tataś ca tayoḥ sā mpratam eva dā mpatyena sarveṣ ā m api sukha-sampattir ajā yata, kim uta mā tara-pitarā dī nā m |

Then Madhukaṇ ṭ ha spoke:

Then one of the chief cowherds named Sumukha gave his daughter to Nanda. That daughter controlled all relatives by her good qualities and bestowed abundant qualities to those who heard about her. Those who saw her increased their good qualities. Those who had devotion to her must necessarily have obtained all good qualities. All became happy at the affection of the couple, what to speak of relatives becoming happy.

[31] tad evam ā nandita-sarva-janyu-vigata-manyuḥ parjanyaḥ sarvato dhanyaḥ svayam api bhū yaḥ sukham anubhū ya cā bhyā gā rikatā yā m abhyā gataṁ -manyaḥ ś rī -govinda-padā ravinda-bhajana-mā trā nvitā ṁ deha-yā trā m abhī ṣ ṭ ā ṁ manyamā naḥ sarva-jyā yase jyā yase svaka-kula-tilakatā ṁ dā tuṁ tilakaṁ dā tum iṣ ṭ avā n | ś rī -vasudevā di-naradeva-gargā di-bhū deva-kṛ ta-prabhā ṁ sabhā ṁ kṛ tvā dattavā ṁ ś ca |

Parjanya gave bliss to all beings. He was without lamentation and possessed more wealth than others. He experienced great bliss and was unattached to maintaining a household. He decided that he would spend his whole life in worshiping the lotus feet of Govinda. He wanted to give the responsibility of continuing the family line to Upananda, the eldest and best son. Finally in the assembly attended by kings like Vasudeva and Garga, he handed over responsibilities.

[32] sa punaḥ pitur ā jñ ā m aṅ gī kṛ tya kṛ ta-kṛ tyas tasyā m eva ś rī -vasudevā di-saṁ valita-mahā nubhā vā nā ṁ sabhā yā m ā hū ya sabhā vam utsaṅ ga-saṅ ginaṁ vidhā ya madhyamam eva nijā nujaṁ tena tilakena gokula-rā jatayā sabhā jayā mā sa |

Upananda, accepting the order of his father, thought himself successful, but in that assembly with great souls like Vasudeva, Upananda called his younger brother Nanda and embraced him with affection. By tilaka he gave Nanda sovereignty over Gokula.

[33] atha tatrā nuje saṅ kucati sarvatra ca jane vismayaṁ sacamā ne pitari ca rocamā na-locane sa covā ca—mayedaṁ nā vicā ram ā caritam, yataḥ sarva eva sneha-paramparā yā ḥ parā dhī naḥ | sā ca sā dguṇ yasya, tac ca sarva-samañ jasatā yā ḥ | sā cā tra yathā tathā na mad-vidhe | saiva ca khalu sarva-vaś ī kā ritā yā ṁ svairitā m arhati |

Seeing the action of Upananda, Nanda became reserved. When the people became astonished, Parjanya’s eyes because eager. Upananda said, “I cannot take responsibility without first considering as follows. Everyone is dependent on affection. Affection is dependent on good qualities. Good qualities are dependent on fitness. The fitness of Nanda is not that he should rule over people like me, but, with independence, he should rule over everyone. ”

[34] kiṁ ca, sarvā ntaryā my apy enam evorarī carī karī ti | dṛ ś yatā m asyā ṁ bhā samā nā yā ṁ sabhā yā ṁ sarveṣ ā ṁ netra-paṭ alī -ṣ aṭ padaval-lī lā yamā nā kevalam asya mukhaṁ kamalam iva saṁ valate | tathā prathamata eva tad-ā nukū lyam atrā kalpyate | parikalpyatā m apī daṁ mama nā mnaiva | tasmā d asmā kam ayam eva rā jeti |

“The antaryā mī Nā rā yaṇ a accepts him. Look! All eyes in the assembly like bees are attracted to the lotus face of Nanda. From the beginning, this has been arranged by the favor of Nā rā yaṇ a. Let him rule in my name (I will be his assistant, Upananda). He is our king. ”

athā bhavat kusumaka-vṛ ṣ ṭ ibhiḥ samaṁ

sphuṭ a-dhvanir divam anu sā dhu sā dhv iti |

sabhā sadā m iha ca vikā si-dṛ ṣ ṭ ibhir

yathā sphuraj jaya-jaya-ś abda-maṅ galam ||16||

Sounds of “Very good! Very good! ” were heard clearly in the sky with showers of flowers. In the assembly there were cries of “Victory! Victory! ” made by people with wide eyes.

[35] atha snigdhakaṇ ṭ ha uvā ca—madhukaṇ ṭ ha-kṛ ta-jagad-utkaṇ ṭ ha-ś rī man-madhukaṇ ṭ ha! ś rī mad-upananda-nandanayos traya eva madhyamā iti ko’yaṁ madhyamaḥ | kī dṛ ś ī vā tasya samañ jasateti sodā haraṇ am ucyatā m |

Snigdhakaṇ ṭ ha said: O Madhukaṇ ṭ ha, you have made the whole universe eager with your sweet voice. The three sons between Upananda and Nandana are in the middle. Which one is the middle son and who is the fittest? Please explain this with an example.

[36] madhukaṇ ṭ ha uvā ca—ekaṁ tā vad bhavan-manaḥ -prahlannatā -samucitaṁ pravahlikā -padyam idam anavadyaṁ pū ryatā m |

Madhukaṇ ṭ ha said “Your joy is fitting. Please complete the following riddle which gives joy. ”

[37] snigdhakaṇ ṭ ha uvā ca—kā mam |

Snigdhakaṇ ṭ ha said “I agree. ”

[38] madhukaṇ ṭ ha uvā ca—

ā kṛ ṣ ya mat-putram anena putrī -

kṛ tena bhū tiṁ bhajate sa eṣ aḥ |

iti svayaṁ vetti na tena maitrī ṁ

bhinatti ko’yaṁ vadane vadeti ||17||

Madhukaṇ ṭ ha said “‘Taking my son, he makes that son his own and attains great wealth. ’ He knows what that person did, but does not give up friendship with him. Who is he? Please say. ”

[39] snigdhakaṇ ṭ haḥ sotkaṇ ṭ hatayā ś ī ghram eva sā nandam uvā ca—nanda eva iti |

Snigdhakaṇ ṭ ha quickly said with bliss and eagerness “It is Nanda. ”

[40] madhukaṇ ṭ ha uvā ca—bhavatā jñ ā tam evedam iti | tad etac chrū yatā m—

svenā lpena guṇ ena vā ñ chati nije pū jā -sukhe bhū yasī

loko yas tu mahī yasā pi khalu tenaivā nyadī ye sadā |

so’yaṁ ś rī -vrajarā ja eva yad asau ś ū rā ṅ gajaṁ dhinvituṁ

tat-tad-dhā nim asoḍ ha sakhyam abhinnā lpaṁ ca tasyā ntaram ||18||

Madhukaṇ ṭ ha said:

Yes, you know. Please hear this.

People by their meager qualities desire happiness and worship of themselves. He who, with abundant qualities, desires to worship others and desires their happiness is Nanda Mahā rā ja, since he endured suffering of separation from his son, in order to please Vasudeva. His heart never destroys friendship in the slightest.

[41] tataś ca tad etan madhukaṇ ṭ ha-sū kta-sudhā karam ā sā dya ratnā kara ivocchalad-aṅ ga-taraṅ gas tad-antar-bahiraṅ ga-sabhya-saṅ ghas tad-upari-hṛ dayaṅ gama-ratnā valiṁ vikī rṇ avā n hṛ dayā valiṁ vā vitī rṇ avā n iti svayam api na bhidā ṁ vidā mbabhū va |

Hearing the nectar of the moon-like words of Madhukaṇ ṭ ha, the audience seated inside and outside became like an ocean with their bodies as waves and offered piles of jewels of affection to him. The assembly distributed their hearts with no distinctions visible.

[42] atha snigdhakaṇ ṭ ha uvā ca—tatas tataḥ ?

Snigdhakaṇ ṭ ha said, “Then what happened? ”

[43] madhukaṇ ṭ ha uvā ca—tataḥ ś rī mā n asau dhanyaḥ parjanyaḥ ś rī -govinda-padā ravinda-bhajanā ya vṛ ndā vanaṁ praviś an samā sata eva samasta-ś ā stra-sā raṁ pṛ cchataḥ putrā n upadideś a, yathā —

kiṁ bhaya-mū lam adṛ ṣ ṭ aṁ kiṁ ś araṇ aṁ ś rī -harer bhaktaḥ |

kiṁ prā rthyaṁ tad-bhaktiḥ kiṁ saukhyaṁ tat-para-prema ||19|| iti |

Madhukaṇ ṭ ha continued:

Then fortunate Parjanya entered Vṛ ndā vana to worship Govinda’s lotus feet. When his son desired to know the essence of all scriptures in brief, he taught them.

What is the cause of fear?

Karma is the cause.

What is the shelter?

Bhakti to the Lord is the shelter

What is the most cherished object in this world?

The devotees of the Lord are most cherished.

What is happiness?

Kṛ ṣ ṇ a prema is happiness.

[44] tad evaṁ saha-bhā rye vṛ ndā vanaṁ gate tasminn ā rye ś rī mā n upanandaḥ sva-nā mā nurū paṁ ś rī man-nanda-vraja-mahendra-sabhā yā m ayantrita-mantritayā sthitavā n | vicitravī rya-sabhā yā ṁ bhī ṣ ma iva | so’pi mantra-miṣ eṇ a viś eṣ eṇ a tad-ā jñ ā m eva gṛ hṇ an sarvaṁ sarva-kā laṁ surā jā prajā -kulaṁ pā layati sma |

When excellent Parjanya went to Vṛ ndā vana with his excellent wife, Upananda acted in Nanda’s assembly as an advisor like Bhī smadeva acted for Vicitravī rya, according to his name Upananda (assistant of Nanda). Nanda, taking his advice as orders, always protected the citizens as a good king.

[45] tatra ceyaṁ caryā caritā ś caryā babhū va, yathā —

maryā dā ṁ pitur ayam ā vad eva sarvā ṁ

dharmā dir na vipadam eti yatra cā rthaḥ |

sampattir na punar abhū d amuṣ ya vaś yā

yenā sau prasabham avā pa vṛ ddhim eva ||20||

Nanda’s mode of protection was astonishing.

He followed all the rules of his forefathers. There were no obstacles to artha, dharma and kā ma. His wealth was not restricted and thus he prospered greatly.

[46] tad evaṁ sarva-samṛ ddhi-vṛ ddhi-siddhim ā yā te rā janvati vraja-jana-jā te kalikā yamā nā kā cid utkalikā krameṇ a vikā sam ayā mā sa | sarveṣ ā ṁ prā ṇ a-tulyasya nija-kulyasya rā jñ as tasya santatir na jā yata iti | kā lā tyaye cā ś ā -vyatyayā t sarvaṁ janam atī va kṛ cchram ā narccha | agrajā dī ṁ s tu sutarā m | ś rī mad-vrajapati-dampatī tu prajā ś ā ṁ pū rvata eva sandigdhi-digdhā m api kurvā te sma, uttaratas tu viś eṣ ataḥ |

The country, filled with the inhabitants of Vraja and endowed with a good king, prospered beyond all limits, but a longing arose. Nanda, king of dynasty, the life of all people, has not given birth to a son. Seeing that their hope was destroyed after a long time, the people became depressed, what to speak of his elder brothers. Nanda’s wife had previously had become filled with doubt concerning a child, but later this became intense.

[47] snigdhakaṇ ṭ ha uvā ca—kathaṁ tat-preṣ ṭ hā ḥ putreṣ ṭ yā dikaṁ nā nuṣ ṭ hā pitavantaḥ ? kathaṁ vā vidagdhayor api tayoḥ sandigdhatā jā tā | tathā pi parameś a-parayoḥ kathantarā ṁ vā tad-ā ś ā ? uttaratas tu viś eṣ ataḥ kathantamā m?

Snigdhakaṇ ṭ ha said “Why did the brothers not perform a sacrifice for obtaining a child? Why did the couple become full of doubt? Since they were devotees of the Lord how could they have that desire? And why would it become so intense later one? ”

[48] madhukaṇ ṭ ha uvā ca—anuṣ ṭ hā pitam api tat tan na pratiṣ ṭ hā m ā sasā da |

Madhukaṇ ṭ ha said “The priests performed sacrifice but there was no result. ”

[49] snigdhakaṇ ṭ ha uvā ca—kathaṁ tat? kathaṁ vā nyad anyat?

Snigdhakaṇ ṭ ha said “Why was that. And why did the couple have doubt and desire? ”

[50] madhukaṇ ṭ ha uvā ca—tathā hi, tat tad aś eṣ a-sampattyor api dampatyo rahasi saṁ vā do’yaṁ babhū va | yathā ś rī mā n patir uvā ca—kuṭ umbini! kim avalambī mama sanā nā ya vitā nā di vitā nayati ś oka-vaś o’yaṁ lokaḥ ? yato mama saṅ kalpa-kalpanā -samaye yā dṛ ś ā ya sarvato vicitrā ya putrā ya cittaṁ kalpate | sa tu parama evā pū rvaḥ katham apū rva-viṣ ayatā ṁ prā pnotu? tata punar anyatra vacana-gocaraṁ racayituṁ saṅ kucaty eva ceto-vṛ ttiḥ | yato yat khalu mayi dayā -parā yaṇ asya ś ruti-pā rā yaṇ a-phalasya ś rī -nā rā yaṇ asya rū paṁ tato’pi madhurataraṁ katarad vā bhavet, parijā ta-kusumā d ā kā ś a-kusumam iva |

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