atha kathārambhaḥ 5 страница

[14] atha veda-vidhā na-paṭ ubhiḥ sā rdham antaḥ puraṁ praviṣ ṭ e bhadra-kumbhā di-bhadra-viś iṣ ṭ a-sū tikā -gṛ hā gra-vedy-upaviṣ ṭ e ś rī -vraja-kula-mahiṣ ṭ he parama-manorathā rohiṇ ī rohiṇ ī tad avadhā ya kula-traya-yaś o-dā yi-yaś odā -khaṭ ṭ ā m antaḥ -paṭ ena vyavadhā ya bā laṁ pidhā ya gṛ hā vagrahaṇ ī m ā ninā ya | kintu nava-bā lakaṁ vilokayituṁ ś armaṇ ā narmaṇ ā ca nijā laṅ kṛ ty-arthaṁ prajā vatyas taṁ pratyabhitaḥ kim api kim apy amū lyatā -paryā citaṁ yā citavatyaḥ pratiś rute tu taṁ vilokayā mā suḥ |

Nanda then entered the inner chambers with boys endowed with Vedic knowledge and placed an auspicious pot on an altar in front of the delivery room. Rohiṇ ī, having the most sublime desires, understood that Nanda had come. Screening off the bed of Yaś odā, who gives fame to three families, she brought the covered child to the entrance. The wives of Nanda’s brothers asked in a joking mood for some priceless items for decorating themselves and Nanda promised these to them. Then they showed him the newborn child.

[15] sa ca khalv astoka-roka-loka-valaya-bhava-prabala-nava-kuvalaya-kulapati-durlaṅ gha-ś obhā -saṅ ghaṁ durlabha-komalā mala-kā nti-viś rā nti-bhū miṁ, kalita-marma-prayatana-karma-viś vā dbhuta-viś vakarma-nirmita-nirmala-nī la-cintā maṇ i-pratimā -pratipratī kā tikrama-parimita-sarvā vayavaṁ, prabala-pravā ha-dalita-cara-bā la-vā yaja-samavā yaja-mañ julā ñ jana-kalita-tala-niś cala-jala-kā lindī -hrada-jā laja-bā la-ś aivā laka-ruci-rucira-rocir-valitā rā la-ś lakṣ ṇ a-bā la-samudā yaṁ, kamalā layā -kara-kiś alaya-sita-lasita-sita-kamalā ntar-valaya-dala-nirmala-vilocanaṁ, vaikuṇ ṭ ha-sthita-kalpa-taru-tallaja-pallava-kuṇ ṭ hatā kara-kara-caraṇ ā dharaṁ, nipī ta-kanaka-ruci-ś uci-pī tana-pī titā mbarā varaṇ a-rocanaṁ rocanaṁ bā lakam ā locayann ā tmā naṁ nayana-payaḥ -payasā snapayan vilakṣ aṇ atayā kṣ aṇ a-katipayaṁ jalavad ā sī t |

He saw that child, nourished by persons without lamentation, the chief of blue lotuses, whose splendor no one could surpass. He was the playground of rare, soft, spotless beauty. All his limbs were superior to an image of flawless blue cintā maṇ i crafted by astonishing Viś vakarma with the greatest endeavor. His soft, curled hair was the color of new ś aivā la plants growing in the still waters of the Yamunā, spread with ointment made of powdered vaidū rya gems. His eyes were purer than the central petals of the blue lotus held in the hand of Lakṣ mī. His hands, feet and lips defeated the buds growing on a desire tree of Vaikuṇ ṭ ha. The child was attractive with cloth the hue of haritā la or saffron, defeating the color of gold. Bathing the child with milk in the form of his tears, Nanda remained stunned for some moments in astonishment.

yadyapi bahuvidha-bhā vā, jā tā goṣ ṭ heś itus tarhi |

tad api ca jā ḍ yaṁ balavaj jajñ e gā mbhī rya-ś ī lasya ||13||

Many emotions arose within Nanda. Then Nanda endowed with profound nature became completely stunned.

[16] atha cirā ya dhī ra-bhā vaṁ dhā ritavatī vraja-dharitrī rā jya-ś rī matī tad-ā nanda-spṛ hiṇ ī nava-nandanam upananda-gṛ hiṇ ī tad-utsaṅ ga-saṅ ginaṁ cakā ra |

utsaṅ gaṁ vahati ś iś uṁ vrajā dhirā je

sā dū rā d adhiś ayitā prasū ti-ś ayyā m |

ā sī t tac-chravaṇ aja-bā ṣ pa-romaharṣ a-

stambhā dyair vivaś a-tanū r vrajā dhirā jñ ī ||14||

After some time he recovered and Upananda’s wife, desiring to increase his bliss, placed the child in his lap. When he held the child in his lap and Yaś odā from the other room heard the words “The son is in the lap of Nanda” she shed tears, her hairs stood on end and she became stunned.

[17] atha tatra medhā -janakaṁ karma ś armā nta-nā mabhir nirmame, yatra bhū s tvayi ity-ā dikaṁ paṭ hitvā hemā ntarhitayā nā mikayā bā lo ghṛ ta-lavaṁ lehayā mā se | athā yuṣ ya-kriyā kriyate sma, yatrā gnir ā yuṣ mā n ity adayaḥ kumā rasya dakṣ iṇ e karṇ e jepire | oṁ divaspati ity ā dikena ḍ imbhaḥ spṛ ṣ ṭ aḥ | dik-catuṣ ṭ aye madhye ca oṁ hṛ dam annaṁ prā ṇ ā ya ity ā dibhir bhū miś cā bhimantritā | atha oṁ aś mā bhava ity ā dinā punar arbhako’bhimṛ ṣ ṭ aḥ | tataḥ oṁ iḍ ā si ity ā dinā tan-mā tā bhimantritā | punar mā tuḥ stana-dvayaṁ oṁ imaṁ stanam iti, oṁ yas te stanam ity ā bhyā m ṛ gbhyā ṁ krameṇ a prakṣ ā litam | tataś ca tam uttā na-ś ā yinaṁ sū tikā -ś ayyā yā ṁ nidhā ya tac-chiraḥ -pradeś e oṁ ā po deveṣ u ity ā dinodapā traṁ nihitam iti |

The brā hmaṇ as with the name Ś armā performed the birth ceremony for bestowing intelligence to the child. Chanting the mantra staring bhū s tvayi, they fed the child ghee using the little finger decorated with a gold ring. They then gave blessing for long life by chanting agnir ā yuṣ mā n in the child’s right ear. Chanting the mantra starting with divaspati they touched the child. They consecrated the earth with the mantras starting with oṁ hṛ dam annaṁ prā ṇ ā ya prā ṇ ā ya in the four directions and the center. They had the child lie down in the bed with the mantra starting aś mā bhava. They purified the mother with the mantra starting with iḍ ā si. They sprinkled water on the breasts of the mother while chanting the Ṛ g Veda mantras starting with imaṁ stanam and yas te stanam. They turned the child on his back while chanting the mantra ā po deveṣ u near his head and fixing a water pot there.

[18] tad evaṁ jā ta-karma-ś armaṇ i nirvṛ tte bā la-nā bhi-nā le ca prā pta-cchedana-kā le vṛ tte paramā nanda-sandohenā navahita-prā yā yā saiva tadaiva tad-avadhā trī dhā trī sapulaka-kā yā citram idam iti dvi-tri-vā ram idam niveditavatī —rā jan! itaratra nā bhi-sarasi nā lam eva lakṣ yate, na tu nā lī kam | atra punar nā lī kam eva na tu nā lam iti |

After these auspicious acts were completed, the time to cut the umbilical cord arrived. A nurse who lost control out of bliss became steady and with hairs standing on end said several times “This is amazing. ” In all lakes (navels) we see the lotus stalks, but not the flowers. Here however we see no stalk (umbilical cord) but only a lotus.

kiṁ ca—

aṅ ghryor vyakta-darā ri-vajra-kamalā dyā ś carya-cihnair alaṁ

kamrair ujjvalitā ṁ tathā kara-yuge taiḥ kaiś cid anyair api |

paś ya ś rī -vrajanā tha nī rada-rucer bā lasya sā mudrako-

llaṅ ghi-ś rī -vibhavasya deha-valanā m asmā su citra-pradā m ||15||

O lord of Vraja! Look at the auspicious marks of this dark complexioned child. His auspiciousness surpasses the marks described in the sā mudraka (bodily characteristics) scriptures. On his feet are the remarkable signs of conch, wheel, thunderbolt and lotus, and on his hands are other auspicious signs. The composition of his body is most amazing.

[19] tadā ca sarvasminn api vismita-caryā -paryā kule baṭ avaḥ sahā sa-pā ṭ avam ū cuḥ —aye! sarva-ś armada! nirmala-dharmaṇ o bhavataḥ katham aś aucaṁ nā ma sā marthyaṁ samarthayatā m? yato nā ḍ ī -ccheda eva vṛ tte tad ā mananti sma |

When all were overcome with astonishment the brā hmaṇ a boys said with a clever smile “All people who give blessings! Since you who have spotless dharma, how can impurity of cutting an umbilical cord told by the sages come upon you? ” (Therefore there is no umbilical cord to cut. )

[20] tad evam ullasan nikhila-roma-samutphulla-mukha-somaḥ parivā rita-baṭ u-stomatayā bahir vihita-homa-sthā nam ā gamya samyag arpita-sarvā nandaḥ saṅ gi-samarpita-tat-tad-vṛ tta-ś antama-kandaḥ ś rī mā n nandas tā n dā nī ya-viprā n ā nī ya pradā nā rambhaṁ sambhṛ tavā n |

Hearing this Nanda’s hairs stood on end and his moon-like face blossomed. He went outside to the sacrificial area with the young brā hmaṇ a boys and remained there giving bliss to all. When his servants brought auspicious items he began giving charity profusely to the qualified brā hmaṇ as.

ā rebhe sa ca dā tuṁ, lebhe na tulā ṁ tu saṅ ginā ṁ teṣ ā m |

tā dṛ ś a-tat-prasava-ś rī -vā rtā yair arpitā paritaḥ ||16 ||

tathā pi—

ayutaṁ prayutaṁ niyutaṁ bhavati daś ā nā ṁ sahasram ā rabhya |

niyute viṁ ś ati-lakṣ aṁ tā vad dhenū r adā n nandaḥ ||17||

viṁ ś ati-lakṣ aṁ dattvā dhenū ḥ sauvarṇ a-ś ṛ ṅ ga-saṅ gy-aṅ gī ḥ |

hṛ dayam apū rṇ atayā sī t tasyā nyasmai pradā nā ya ||18||

daś abhir daś abhir droṇ aiḥ kṛ ta-tila-saptā calī m adadā t |

yad-vṛ ti-maṇ i-kanakā nā ṁ tad-adhikatara-bhā ratā dvijair mene ||19||

tebhyaś ca dakṣ iṇ ī yebhyaḥ prattā yā dakṣ iṇ ā munā |

tayā py akṣ ī ṇ ayā nyeṣ ā m akṣ ī ṇ y ā ś caryam ā yayuḥ ||20||

bā ḍ avyā nā m asaṅ khyā nā ṁ nā sī t paricitis tadā |

brahma-varcasam evā smin paricā yakatā ṁ yayau ||21||

As he was going to give charity he sent out messengers to announce the news of giving to the brā hmaṇ as. However he could not find sufficient messengers to announce invitations. He gave ten thousand cows, then a hundred thousand, then a million and two million. He gave two million cows with gold plated horns. But his heart was not satisfied. He gave seven piles of sesame each ten droṇ as in volume. The brā hmaṇ as estimated that his gifts of gems and gold were even greater than the amount of sesame he gave. Because his gifts were without limit, the eyes of all people filled with astonishment. Unlimited brā hmaṇ as came without introduction but they were all recognized by their effulgence of Brahman.

[21] tatra ye vidita-vedā bhiprā yā viprā nija-nija-vidyā tiś ā yakā ḥ sū ta-mā gadha-vandi-kṛ ś ā ś vi-gā yakā ḥ svacchanda-nā nā -ś abda-vā dakā vā dakā ś ca, te sarve’pi tasmin parvaṇ i saṅ ginaḥ santaḥ sumaṅ galam eva ś abdā yamā nā ḥ pṛ thaktā yā m apy apṛ thaṅ -nisvanā iva viś vaṁ vismā yayanti sma | yā vad evaṁ vṛ ttaṁ vṛ ttam, tā vad vraja-sthalam api hṛ ṣ ṭ am iva dṛ ṣ ṭ aṁ, kim uta vrajasthā ḥ | yataḥ saṁ sṛ ṣ ṭ atayā vikṣ epa-ś ū nyam iva saṁ siktatayā snigdham iva, cala-citra-dhvajā ditayā nṛ tyad iva cā sī t | tatra ca yadā go-vṛ ṣ a-vatsā nā m api svabhā vata eva bhavataḥ sā nurā ga-snehasya taila-vidrā vita-haridrā -samakti-vyā jā d bahir api vyaktir ā sī t | harṣ a-vaicitryasya ca vicitra-dhā tu-barha-srak-kā ñ cana-mā lā -vyā jā t | tadā kim uta gopā nā ṁ te hy adyā pi yaś asā vidyamā nā go-pṛ thivyā ḥ pā tā ra itī va tathocyante | ye khalu vyañ jita-rasa-bhā vatayā vidhṛ tā laṅ kā ratayā ca sva-varṇ ana-kā vya-granthair abhedam ā yayuḥ | ullā sa-vidhṛ ta-nā nā -maṇ i-maya-bali-pā ṇ itayā premaṇ i sveṣ ā ṁ vī ratā ṁ ca vyañ jayā mā suḥ | yadā caivaṁ gopā s tadā punar atī va jī vanā yamā na-gokula-kuleś varī guṇ a-gaṇ a-digdha-snigdha-hṛ dayā gopa-vara-varṇ inyaḥ kiyad vā varṇ anī yā ḥ ?

All the brā hmaṇ as knowledgeable of the Vedas and their particular fields, the skilful singers, bards, panegyrists and musicians joined for a festival. When each produced their special sound, all the different sounds seemed to merge into one beautiful sound, to the amazement of the universe. The unconscious land of Vraja seemed to awaken with joy, what to speak of its inhabitants. It became completely filled with people as if inundated with water. The flags seemed to dance. Though the cows, bulls and calves had natural affection, that affection seemed to be oozing out in the form of turmeric mixed with oil applied to their bodies. Joy seemed to be displayed externally in the form of flower garlands, peacock feathers, gold necklaces and mineral paints. If the animals had this appearance, what to speak of the cowherds? Today they also became famous for they are known as protectors of the earth (go). Endowed with rasa and bhā va and decorated with ornaments they were equal to great poetic works which have rasa, bhā va and literary ornaments. Holding many jeweled gifts in their hands with joy, they showed their strength of prema. How can one then describe the chief cowherd woman Yaś odā, overcome with bliss at the birth of her child, whose heart was colored with all good qualities and who was the embodiment of all life of Gokula’s people and the mother of Kṛ ṣ ṇ a, who was the life of all beings?

[22] yā ḥ khalu pū rvaṁ tad-apatya-samapatty-abhā vā n nirveda-vedanayā tyakta-prā ya-pariṣ kā rā ḥ, samprati tu kiñ cic-caraṇ a-pravaṇ a-tad-apatya-ś ravaṇ a-mā treṇ a vidhṛ ta-vividha-sukha-vikā rā s tat-parva-rañ janā rthaṁ vilambanī yā m api pariṣ kṛ tim urī kṛ tya nṛ tyantya iva tat-purī ṁ prati calitā ḥ | yā ś ca vyañ jijiṣ ita-maṅ gala-saṅ gatayā sneha-maya-kā manā -pariṇ ā matayā ca svayam eva mahā -maṇ i-mayopā yana-pā ṇ ayo babhū vuḥ | yā sā m ā nandā d anyad eva ś obhā -vaibhavam ā virbhavati sma |

Many women had previously given up their ornaments, grieving because Yaś odā had no son. When they heard news of the new born son, they became transformed with happiness. Putting on the ornaments as if dancing, they went to the house. Desiring to show auspiciousness and being transformed with affection, they held boxes of huge jewels in their hands in great bliss and spread splendor everywhere.

tathā hi—

jita-kuṅ kumam uru ruruce mukha-ś aś inā ṁ rocir etā sā m |

samuditam uditaṁ parvaṇ i suta-januṣ aḥ ś rī -yaś odā yā ḥ ||22||

This effulgence of this group of gopī s’ faces defeats a pile of kuṁ kuma. Yaś odā ’s joy manifested completely on the occasion of her son’s birth.

[23] tatra ca gā yanti—

ajani yaś odā niś i suta-sā ram |

iti mahilā lir itā tad-agā ram || dhru ||

sambhrama-viracita-bahu-vidha-veś am |

pathi mā lya-cyava-pū rita-deś am ||

cala-maṇ i-kuṇ ḍ ala-valita-kapolam |

aparikalita-galad-aṁ ś a-nicolam ||

ucchalita-cchavi-capalā hā ram |

citra-vasana-vasa-rasanā -vā ram ||

aparaspara-gati-vijitā nyonyam |

sagaṇ ā vyahasī d iha cā nyonyam ||23|| iti |

They sang as follows:

In the night Yaś odā gave birth to a beautiful son. The women came to her house for this reason. In going there, they dressed themselves quickly. The path became filled with fallen garlands. Their swaying earrings lit up their cheeks. They were not aware that their cloth had fallen from their shoulders. Their effulgence was such that it seemed they were wearing necklaces of lightning. The bells on their clothing jingled. One could not overtake the other. The women laughed among themselves.

kiṁ ca—

vrajaḥ prakaṭ atā ṁ yā tas tatra kṛ ṣ ṇ aś ca saṅ gataḥ |

ity avā dyanta vā dyā ni vā dyā dhiṣ ṭ hā tṛ -daivataiḥ ||24||

tasmā d ā nanda-sandohā d upananda-puraḥ sarā ḥ |

gambhī rā s te’pi cā bhī rā vijahrur nanṛ tur jaguḥ ||25||

The devatā s of music played instruments which sang “Vraja became visible and Kṛ ṣ ṇ a joined. ” When such joy appeared, Upananda and others, generally sober, began to sport, dance and sing.

tadā tatrā gatā yoṣ ā s taṁ sadā ś ī rbhir arbhakam |

nirvarṇ ya varṇ ayitvā ca parasparam idaṁ jaguḥ ||26||

The women came and gave the child blessings. Sprinkling everyone with milk, they began to sing.

pā hi ciraṁ vraja-rā ja-kumā ra |

asmā n atra ś iś o sukumā ra || dhru ||

drutatara-vṛ ddhi-samṛ ddhi-gatena |

ś aṁ bhavatā d bhavatā bhimatena ||

spṛ hayā mas te hasita-mukhā ya |

aṅ gana-saṅ gata-riṅ ga-sukhā ya ||

go-bā lā vali-lū mā lambi |

calanaṁ tava valatā m avilambi ||

saha go-ś ā vaka-gama-ramaṇ ena |

sukhayasi hanta kadā kamanena ||

go-gaṇ a-cā raṇ a-viharaṇ am asya |

sa tu paś yed vara-bhā gyaṁ yasya ||

duṣ ṭ a-kadala-dada-suṣ ṭ hu-balā ya |

bhava-ś iṣ ṭ ā li-viś iṣ ṭ a-phalā ya ||27||

O prince of Vraja, O young child! Please protect us in Vṛ ndā vana for a long time. You are the object of our desires. Give us auspiciousness. We desire to see your smiling face at all times. We desire to see you crawl in the yard. Please go about, holding the tail of a calf. You will please us by playing with the calves. The fortunate person will see you playing with the cows while you kill the demons with your strength and give special results to your devotees.

iti saṅ gī ta-saṅ ginyo raṅ giṇ yo maha-sampadi |

pī tā -tailena siñ cantyaḥ siñ cantyaḥ prayayur bahiḥ ||28||

Absorbed in singing at the great festival, the women sprinkled oil mixed with turmeric and went outside.

tataś ca—

dadhi-dugdhā di-sekena mitho’mī ś ubhratā ṁ gatā ḥ |

taraṅ gā iva dugdhā bdher anṛ tyan vara-goduhaḥ ||29||

Sprinkling each other with milk and yogurt, becoming all white, the chief cowherds began dancing like waves in the Milk Ocean.

[24] atha tā s tad avadhā ya tad eva gā yanti sma, yathā —

paś ya sakhī -kula gokula-rā jam |

putrotsavam anu khelā -bhā jam || dhru ||

udadhi-prabha-dadhi-saṁ plava-deś am |

parito ghū rṇ ita-mandara-veś am ||

madhya-dhaṭ ī -phaṇ i-râ je kṛ ṣ ṭ am |

hṛ dya-suhṛ dbhir atī va ca hṛ ṣ ṭ am ||

madhye madhye durlabha-dā nam |

dadataṁ dadhataṁ vismaya-bhā nam ||

ekaṁ punar alam abhavad apū rvam |

ajani vidhur bata yad itaḥ pū rvam ||30|| iti |

The women sang while watching the men dance:

O friends! Look at the king of cowherds. He is sporting because of the birth of a son.

Filled with piles of yogurt, the place appears like the Milk Ocean. Nanda has a belt of Vasuki around his waist and is joyful in the company of his friends. He gives valuable gifts which astonish all. The moon rose after the churning of the Milk Ocean but Kṛ ṣ ṇ a has arisen before the churning of the Milk Ocean.

[25] etad api ś lokayā m ā suḥ —

neyaṁ dugdha-vikī rṇ i-pā lir api tu drā g-vā ri-dhā rā -gatir

neyaṁ syā n navanī ta-piṇ ḍ a-visṛ tir muktā s tu muktā mbudā ḥ |

neyaṁ dī rṇ a-haridra-nī ra-vikṛ tiḥ kintu prabhā vidyutā ṁ

parvaivedam atī va harṣ a-mahasā varṣ ā -vapur nirmame ||31|| iti |

They composed the following verse:

This was not a stream of yogurt which was thrown but the movement of a cloud. It was not clumps of butter thrown about but water drops falling from a cloud. It was not turmeric discoloring the water but a flash of lightning. In great joy the festival became a monsoon shower.

bā lasya mā tā maham etya mā tulā s

tadā gṛ hī tā ḥ kara-corakā iva |

dadhy-ā di-paṅ keṣ u muhur vikarṣ aṇ ā t

pitṛ vya-vargeṇ a vihasya daṇ ḍ itā ḥ ||32||

Kṛ ṣ ṇ a’s uncles on the mother’s side approached his maternal grandfather for protection but Nanda’s brothers attacked them as if to steal their kingdom. The brothers then pulled the maternal uncles into the yogurt to punish them.

[26] ś rī mā n nandaś ca—

mahodā ra-cittaś citā neka-vittaṁ

samā hū ya sarvaṁ guṇ ā jī vi-kharvam |

vinā tad-vicā raṁ vapuḥ -ś akti-sā raṁ

samutkṣ ipya ratnaṁ dade sā tiyatnam ||33||

Generous Nanda collecting abundant treasures, called many people who lived by their qualities, and not considering fit or unfit, distributed carefully to them piles of jewels, as much as they could carry.

kiṁ ca—

grahī tā yā citā ny atra pradā tā ṅ gī kriyā -yutaḥ

ś rī man-nandena dā ne tu tatra jā to viparyayaḥ ||34||

The custom is that the receiver requests and then the donor gives. In the case of Nanda however this was reversed and he gave without the request being made.

ataeva—

vinā yā cñ ā ṁ dadā ne tu sarvaṁ vraja-patau tadā |

kalpadru-cintā maṇ y-ā dyā s te’py ā san kṛ paṇ ā iva ||35||

When Nanda gave charity without anyone requesting, the desire trees and cintā maṇ i stone looked like misers.

tatra ca—

anena prī yatā ṁ viṣ ṇ us tena stā n me sute ś ivam |

evaṁ prasabham udbhū tā dā ne nandasya bhā vanā ||36||

While giving, Nanda thought, “May Nā rā yaṇ a be pleased and give blessings to my child. ”

[27] atha sarvā janatā janita-snā na-kā mā samam amunā yamunā m ayā mā sa |

When the festival was over, all desired to bathe. They went to the Yamunā.

[28] tatra cā nandena ś rī -nandena saha galad-vrī ḍ ā ṁ jala-krī ḍ ā ṁ santatya nirmala-parimala-parimilana-pū rvakaṁ snā nam ā tatya divya-vastra-saṁ vastraṇ aṁ vitatya candra-candana-samā lambhaṁ pratatya tatroṭ aja-madhyam adhyā sī nā ṁ siddha-pratana-prayatanatayā pū rṇ a-mā nasā ṁ paurṇ amā sī m anu namanam avatatya vandi-jana-janita-viś rā va-pū rita-ś ravasā ś ravasā valitā sā punas tad eva sadanam ā sasā da |

Everyone without shyness played in the water with Nanda. Rubbing fragrant oils on their bodies, taking bath, they then dressed in splendid clothing and smeared sandalwood with camphor on their bodies. In a grass hut, Paurṇ amā sī was sitting with a satisfied heart since her desires had borne fruit. Offering her respects and having her hear the bards’ songs, they returned to the king’s house.

[29] tataḥ ś rī mā n vrajasya rā jā ruci-dā nā ni racayan bandhu-vṛ nda-sindhuṁ pū rayā m ā sa |

Finishing the joyful bath, Nanda, like a moon generating bliss, filled the ocean in the form of his friends.

[30] atha tasminn ā nanda-pī vni pratidī vni ś rī -rā ma-jananyā ś raddhā -yantritatayā nimantritā ḥ kṛ ta-ghṛ ta-pakva-jemanā ḥ sarva eva parva-lakṣ myā pū ritā ś candrā iva sva-sva-mandiram avindananta | viditvā ca tad-ā nandaṁ prati kṛ ta-pratijā garā ṁ jā garā m eva nṛ tya-gī tā di-dhanyā yā ṁ rajanyā m abhajanta |

After charity was completed, all the guests whom Rohiṇ ī had respectfully invited ate food cooked in ghee and, loaded with the treasures from the festival, returned to their houses. Filled with bliss and recalling the day’s events, they stayed awake in the night, dancing and singing.

ś rī -rohiṇ yā hari-jani-sukhaṁ ś akyate kena vaktuṁ

yasmā d veṣ aṁ vividham adadhā d bhartṛ taḥ proṣ itā pi |

citraṁ citraṁ sukṛ ta-varimā dṛ ś yatā ṁ viś va-vandyaḥ

ś rī man-nando’py amanuta nijaṁ bhā gyam ā yā tim asyā ḥ ||37||

How can one describe Rohiṇ ī ’s joy when Kṛ ṣ ṇ a was born? Though she was separated from her husband Vasudeva, she decorated herself nicely on the occasion. How astonishing! See her pure beauty. Nanda considered it his great fortune that she came to his house.

[31] atha so’yaṁ ratnā karo’pi vrajas taṁ harer ā virbhā vam ā rabhyā harahar viraha-rahita-tad-viharaṇ ā d vardhiṣ ṇ u-samṛ ddhiḥ kā m api camatkā ritā ṁ vitene | gopa-samavā yā t kramā d ā virbhū tā nā ṁ prabhū tā nā ṁ paramā ṇ ā ṁ ramā ṇ ā ṁ ramaṇ a-dhā matayā tu kim uta?

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