atha kathārambhaḥ 6 страница

From the day that Kṛ ṣ ṇ a took birth, the ocean of Vraja daily increased in wealth and astonishment. And the place became the residence of many excellent women who took birth from cowherds.

[32] atha madhukaṇ ṭ hena cintanyā ñ cakre—ā ṁ ś rī mad-bhā gavata-saṁ vā daś cā tra sambhavati—

tata ā rabhya nandasya vrajaḥ sarva-samṛ ddhimā n |

harer nivā sā tma-guṇ ai ramā -krī ḍ am abhū n nṛ pa || [BhP 10. 5. 18] iti |

Madhukaṇ ṭ ha began to think. Ah! The Bhā gavatam conversation explains this:

O Mahā rā ja Parī kṣ it, the home of Nanda Mahā rā ja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛ ṣ ṇ a’s appearance there, it became the place for the pastimes of the goddess of fortune.

[33] snigdhakaṇ ṭ has tu vibhā vya punar ā ha sma—aho mahotsā ha-svabhā vatā dibhir virā jamā natā ś rī mad-vrajarā jasya | yataḥ —

tā van mā naṁ vitaraṇ am aho sampadas tā ḥ kiyatyas

tā vat saṅ khyaṁ mahasi racanaṁ bhṛ tya-vargā ḥ kiyantaḥ |

tā vat prā ntaṁ jana-sama-vanaṁ katy amuṣ yā vadhā nā ny

evaṁ sarvaṁ vraja-narapateḥ ko nu ś akto vivektum ||38|| iti |

Thinking, Snigdhakaṇ ṭ ha then spoke. “Nanda has such a wealth of qualities. Who can describe his unlimited charity, his unlimited wealth, his unlimited arrangement for festivals, his unlimited number of servants, his unlimited protection of all people and his unlimited attention? ”

[34] samā payaṁ ś covā ca—

ī dṛ ś as tanayo jā tas tava goṣ ṭ ha-kṣ itī ś a yaḥ |

lakṣ mī -lakṣ ā nvitaṁ kurvan goṣ ṭ haṁ ninye vilakṣ atā m ||39||

Concluding the topic he said “O king of the cowherds! You have given birth to a child who has astonished all the cowherds by his wealth of qualities. ”

[35] tad etad vṛ tte ca vṛ tte pū rva-dinavad akhilā eva nija-nijā layam ā sā ditavantaḥ ś rī -gokula-yuvarā jaś ca gavā ṁ kulam iti |

After all had come to pass, as on the previous day, everyone returned to their houses and Nanda returned to the cow pens.

Chapter Five

Killing Pū tanā

[1] athottaredyus tathā dyotamā nā yā ṁ sabhā yā ṁ kaṇ ṭ ha-dhvani-kṛ ta-sarvotkaṇ ṭ haḥ ś ubhaṁ yur madhukaṇ ṭ haḥ samā caṣ ṭ a, aye snigdhakaṇ ṭ ha, ś rū yatā m—

The next day in the splendid assembly, auspicious Madhukaṇ ṭ ha, making all anxious with the sound of his voice, began to speak. “O Snigdhakaṇ ṭ ha, please listen. ”

[2] atha tasminn evā padoṣ e pradoṣ e samasta-deva-rū pa-ś rī -vasudeva-sadeś ataḥ sandeś a-haraḥ ko’pi gopitā tmā ś rī -vrajarā ja-caraṇ a-rā jī va-pī ṭ ha-paryanta-dhā ma samā jagā ma | sa ca ś rī matā tena tadī ya-pratna-sevaka-ratnatayā pariciti-yuktaḥ paryanuyukta-kuś ala-tatir namaḥ samā carann uvā ca—“rakṣ ā ṁ si sarvaṁ bhakṣ ayituṁ jī vati bhṛ ś aṁ nṛ ś aṁ se kaṁ se kim iva niraṅ kuś aṁ kuś alam? tac ca mama veś enaiva vitarkyatā m | yad asmā kaṁ taraṇ yā taraṇ aṁ, taraṇ au ca sati kutrā pi prasthā naṁ na sambhavatī ti bā hubhyā m eva santaraṇ ā t tī rṇ a-taraṇ ijaḥ sā rdra-vastraḥ pradoṣ e samā gato’smi |”

In the faultless evening, a messenger in disguise sent by Vasudeva, who is the form of all devatā s, arrived at the lotus feet of Nanda. Recognizing him as the best among Vasudeva’s old servants, Nanda asked how he was. Offering respects the messenger spoke. “How can there be unrestricted peace when cruel Kaṁ sa has Rā kṣ asas eat everyone? This you can infer by seeing my torn, worn clothing. It was not possible to depart and cross using a boat during the day. I have crossed the Yamunā by swimming. With damp clothing I have arrived here in the evening. ”

[3] vrajarā jas tu rukṣ aṁ hasann ā ha, “viś eṣ aś cet kathyatā m |”

Nanda laughing loudly said “Please tell any other particular event. ”

[4] dū ta uvā ca—“kim adhikayā vaivadhikatayā sā mpratam asmā kam ajī vanir eva jī vā tu-vallī, yayā nijā dhī ś aṁ tā dṛ ś a-tad-adhī naṁ na paś yā maḥ |”

The messenger said “No other message is necessary. Now it is likely we will all die. Our life is in such danger that my master is without assistance. All have become subservient to Kaṁ sa. ”

[5] vrajarā ja uvā ca—“samprati taṁ prati kim api viś eṣ a-vṛ ttaṁ vṛ ttam asti? ”

Nanda said “What has happened to him at present? ”

[6] dū ta uvā ca—“atha kiṁ? yata eva tadī ya-caraṇ a-hitaḥ prahitas tenā ham ayam asmi”

The messenger said “What has happened? Because of that, he has sent me, trying act for his benefit. ”

[7] vrajarā ja uvā ca—“kiṁ tat? ”

Nanda said “What is that? ”

[8] dū ta uvā ca—“ā nantaryeṇ a paryavasitā yā niś ā yā niś ī the ś rī mad-ī ś asya tasmin kā rā gā ra eva ś rī -devakī -devī taḥ kā cit kanyā jā tā |”

The messenger said “In the middle of the night a daughter was born to Vasudeva from Devakī in the prison house. ”

[9] vrajarā ja uvā ca—“tatas tataḥ? ”

Nanda said “Then what happened? ”

[10] dū ta uvā ca—“tataḥ sā nava-sutā sutarā ṁ guptā pi rudatī rakṣ ibhir akṣ ibhir alakṣ itā pi viditā, veditā cā ntaḥ -purī ś aya-sā nuś aya-durā ś aya-durī ś ā ya | sa ca ś rī -devakī -devī -vivā ha-gatā ham ā rabhya nabhaḥ -sabhya-jana-vā ṇ ī taḥ suṣ ṭ hu bhī taḥ satataṁ vyagratayā jā grad eva tiṣ ṭ hati | tatas tad-vacana-varṇ ā karṇ ana-mā treṇ a samagra-vyagra-manā ḥ vikṣ ipta-keś aḥ sa bhojeś aḥ sa-karavā laḥ karā laḥ skhalad-gatiḥ kumatiḥ sū tikā gā ram ā sasā ra |”

The messenger said “She tried to hide the child but the guards heard the child cry. They went to inform evil, angry Kaṁ sa residing in the inner palace. Depraved Kaṁ sa, from the day after the marriage of Devakī, fearing the message of the devatā s, had remained alert with agitation. Just by hearing a syllable of the guards’ words he became completely agitated and, with hair flying everywhere, cruel Kaṁ sa took his sword and went to the prison. ”

[11] vrajarā ja sa-bhayam uvā ca—“tatas tataḥ? ”

Nanda in fear said “Then what happened? ”

[12] dū ta uvā ca—“tataś ca niravagraha-graha-van niranugrahaḥ sahasā raṁ hasā sū tikā -ś ayyā m eva sajjan sa nirlajjaḥ prajā tā yā jā ta-parivedanā yā devyā ḥ kroḍ ataḥ samā cchidya, tad vidyamā nam eva vikṣ iptatā m eva vikṣ ipta-cittaḥ kṣ ipram eva tā ṁ prastarā ya prakṣ iptavā n, yataḥ sarvataḥ sa eva pratikṣ iptatā m ā pa |”

The messenger said “Going quickly to the bed in the prison, without mercy, like a head-strong person, with no shame, mercifulness Kaṁ sa took the girl from the lap of wailing Devakī and angrily threw the child against the stone in front of Devakī. For that evil deed Kaṁ sa has gained the criticism and disrespect of all people. ”

[13] atha vrajarā ja sā sram uvā ca—“ā ḥ katham etad durakṣ ara-mrakṣ itam anakṣ aram asmā su ś rā vitam? bhavatv, adyā py avadyam idaṁ madī ya-saṁ styā ye na prastā vyam | sā tu tad-duḥ kha-duḥ khitā ś rī -devakī -sakhī tathā tad-virahiṇ ī ś rī -rohinī ca moham ā psyati |”

With tearful eyes Nanda said “Ah! How can you let us hear such unpleasant news? Let that be, but do not speak such unwelcome topics in my house. Yaś odā, the friend of Devakī, will become completely grief stricken and Rohiṇ ī, Vasudeva’s wife in separation, will faint. ”

[14] dū ta uvā ca—“deva, ś rū yatā m avyagram agrimam ā ś caryam |”

The messenger said “O lord! Please hear with steady heart what was most astonishing. ”

[15] vrajarā jaḥ sa-harṣ am ivovā ca, “ā yuṣ man, kathyatā ṁ tathyam |”

Nanda said “O long-lived messenger! Please keep speaking. ”

[16] dū ta uvā ca—“sā tu kanyā tasyā nyā ya-bhā jo bhojeś asya hastā d astā pi prastaram aprā ptā, pratyuta tan-mastaka-nyasta-caraṇ am ū rdhva-gatyā samutpatyā ś u divy anyad eva divyaṁ rū paṁ smitavatī prakā ś itavatī |”

The messenger said “Though the child was thrown from sinful Kaṁ sa’s hand, she did not fall on the stone, but rather, putting her feet on his head and rising upwards quickly in the sky, she revealed an extraordinary celestial form. ”

[17] vrajarā ja uvā ca—“kī dṛ ś am? ”

Nanda said “What was that form? ”

[18] dū ta uvā ca,

“ś yā mā ṣ ṭ apā ṇ i-pariveṣ ṭ ita-pā rś va-yugmā

cakrā di-ś astra-valitā khaga-siṁ ha-vā hā |

devā dibhiḥ pariṇ uta-prasarat-prabhā vā

sarvaiḥ samunnata-mukhaiḥ parito vyaloki ||1|| [vasanta] iti yā dṛ ś am |”

The messenger said “She had a dark complexion and eight arms, holding the cakra and other weapons. She rode on lion in the sky and was praised profusely by the devatā s. With raised heads everyone gazed at her. ”

[19] vrajarā jaḥ sā ś caryam uvā ca—“kiṁ vadasi? ”

Nanda said in astonishment “What did she say? ”

[20] dū ta uvā ca—“deva, nā trā nyathā kim apy anyad api kalyam ā kalyatā m | sā khalv idaṁ sā cchū ritam accham uvā ca,

‘re pā pa kaṁ sa kim iti tvam ahan mudhā mā ṁ

tvat-pū rva-ś atrur ajani kvacana pradeś e |

yasmā d upetya nidhanaṁ tava jā tu kartā

tan nā nyam apy atiś iś uṁ kvacid iccha hastam ||2||’” [vasantatilakā ]

The messenger said “O Nanda! It was not otherwise. Please hear more auspicious news. She spoke with pride and pleasure:

O sinful Kaṁ sa! Why have you tried to kill me? Your attempt is futile. Your previous enemy has been born already somewhere else. This enemy will come from there and kill you. You should not try to kill any more young children. ”

[21] vrajarā jaḥ sā ś carya-smitam uvā ca—“nū naṁ ś rī -vasudeva-bhakti-praṇ ā lī -putrī -kṛ tā bhadrakā lī | sā bhadram idaṁ vadati sma yad adyā vadhi nā dhī ram avadhī ritaḥ so’yaṁ vacasā pi kenacanā pi” iti |

Nanda said with astonishment and a smile “Certainly, because of Vasudeva’s bhakti, the child became Bhadra-kā lī and spoke auspicious words. Today finally someone has disrespected him by words. ”

[22] dū ta uvā ca—“ā rya-kṣ itī ś a, punaś cedam ā ś caryam avadhā ryatā m | sa khalu bhrā tṛ -vyapadeś a-bhrā tṛ vyaḥ svasya bhaginy-aṣ ṭ ama-garbham aniṣ ṭ atayā niṣ ṭ aṅ kitaṁ kurvatī ṁ sura-vartma-vā ṇ ī m api devyā diṣ ṭ aḥ sva-dviṣ ṭ a-sura-kÿ ptā ṁ matvā, tau kā rā gā rā d ā hū ya bhū yaḥ, pā da-graha-caryā -paryantā grahataḥ putra-ṣ aṭ ka-hatyā gas-tyā gaṁ bhū ri-visū rita iva vidhitsan nigaḍ ā n mocitavā n |”

The messenger said “O respectable king! Please hear another astonishing fact! Thinking that his enemies the devatā s had announced that the eighth child of his sister would be a danger, Kaṁ sa, an enemy disguised as a brother, called Devakī and Vasudeva from the prison and, holding their feet while begging pardon, repenting that he had killed her six previous sons, he freed them from their chains. ”

[23] vrajarā ja uvā ca—“tatas tataḥ? ”

Nanda said “Then what happened? ”

[24] dū ta uvā ca—“tataś ca madī ya-ś rī mad-ī ś varī putra-ghā tiny api tasmin sā ralya-doṣ ā d eva roṣ ā n nivivṛ te | ś rī man-mad-ī ś itā tu vicā ritavā n, ‘pū rvaṁ ś uṣ ka-peṣ aṁ piṣ ṭ avā n, samprati tu sarpiḥ -peṣ aṁ pinaṣ ṭ i so’yam asmā n’ iti | tad evaṁ tat-kauṭ ilya-koṭ iṁ parikalpyā pi saujaunya-prā balyā d iha sā ralyam evā valambitavā n | tena pitari-ś ū reṇ a durmatinā numataḥ ś ū ra-nandanaḥ saha-dharmiṇ yā saha sva-gṛ ham ā gatavā ṁ ś ca, na punar viś vā sam ā ś vā saṁ ca labdhavā n | yataḥ,

jā ty-anya-janitaḥ kaṁ saḥ sadā dunvan samā ś ritā n |

mā taraṁ ca dunoty uccaiḥ ś ilā -putraḥ ś ilā m iva” ||3|| [anuṣ ṭ ubh]

The messenger said “Devakī, because of her gentle nature did not become angry with the killer of her children. Vasudeva considered as follows. ‘Previously he dried us up and pulverized us and now he soaks us in ghee and pulverizes us. Though he is by nature crooked, because of the strength of his good character, he is now gentle. ’ Taking permission from evil Kaṁ sa, Vasudeva returned to his house with his wife, but he did not trust Kaṁ sa, because Kaṁ sa, coming from a different lineage, always afflicted those under his care. He afflicted his mother just as a grind stone scrapes another stone. ”

[25] vrajarā jaḥ sahā sam uvā ca—“tad-anantaraṁ prā tar ā rabhya sa punar asabhyaḥ kā ṁ kā rim akā rṣ ī t? ”

Nanda said with a smile “What did the uncivilized brute do from that morning on? ”

[26] dū ta uvā ca—“svabhā va-jā ṁ kā rim eva | tathā hi, prā tar asau duṣ ṭ as tv anyad duś ceṣ ṭ itam anu ceṣ ṭ itavā n |”

The messenger said “He did what was natural to him. The evil fellow performed further wicked acts. ”

[27] vrajarā ja uvā ca—“hanta, kathaya tat kim? ”

Nanda said “Please tell us. ”

[28] dū ta uvā ca—“prā taḥ sa tu malinī -kṛ ta-nija-kulaḥ khalinī -patiḥ svadayitā n daiteyā n ā nayā mā sa niś ā mayā mā sa ca niś ī thinī -vṛ ttam | te ca bhinna-setavaḥ ketava iva rā hu-nibham etaṁ militā vyaghra-varga-nirghoṣ a-prabha-ghargharā yamā ṇ ā ṁ goṣ ṭ hī m anuṣ ṭ hitavantaḥ, kiṁ bahunā, tatra mahendrā di-nirjaya-garjana-parya-vasā natas tā tparyam idam eva jā tam, yad viś vadrī cā ṁ viṣ ṇ um anucariṣ ṇ ū nā ṁ deva-devadryag-bhū deva-gavā dī nā ṁ pī ḍ anenaiva tat-pī ḍ anam ī ḍ itaṁ, tathā tat-sadhrī cī na-tayā nirdaś ā -nirdaś ā nā ṁ bā lā nā ṁ nirdayatayā nirdalanam iti khalyā m eva balyā m avalambya tatra sa ca saṁ valate sma | tayā ca tadā nī ṁ bahu samprayacchate sma |”

The messenger said “The black spot on this dynasty, Kaṁ sa called his demon friends and told them what happened in the night. These associates, like demonic Rā hu, breakers of laws like ghosts, held a clamorous meeting which sounded like tigers roaring. The sound, conquering Mahendra Mountain, afflicted the attendants of Viṣ ṇ u, the devatā s, the worshippers of the devatā s, the cows and the brā hmaṇ as. This afflicted Viṣ ṇ u himself. He cruelly afflicted children ten days old or less. He accomplished this with the help of his evil friends. By their advice he gave charity. ”

[29] vrajarā jas tu tad idaṁ ruṣ ad-vacanam avakalayya saruṣ as tataḥ satrā sam uvā ca—“tatra ś rī mad-bhrā tā kim apy akliṣ ṭ aṁ mayy upadiṣ ṭ am asti? ”

Nanda on hearing those angry words spoke with anger and fear. “What peaceful instructions has Vasudeva given me? ”

[30] dū ta uvā ca—“atha kiṁ? yat khalu ś ī ghram evā smai rā ja-vyā ja-rā kṣ asā ya saṅ gamya balir valayitavyo militavyaś cā ham” iti | kiṁ cedam api sandiṣ ṭ am, “bhavan-nandanotpatti-samayaṁ samayā vayam atyutkaṇ ṭ hitā s tan-maṅ galena saṅ gama-nī yā ḥ, tathā bhavat-putra-nirviś eṣ asya tasya bā la-viś eṣ asya vṛ ttir vartayitavyā ” iti |

The messenger said “Vasudeva explained ‘Nanda will soon go to this Rā kṣ asa disguised as Kaṁ sa and pay taxes. Nanda will meet me then. I am very eager to know about his son. We will meet by auspicious events. Balarā ma who is not-different from him should also be maintained. ’”

[31] atha tad etad avakalayya saṁ ś ayya ca taṁ bhojanā dinā yojayitvā, nijā grajā -nujā n ā kā rya tad agre punas taṁ tad anu rahasam anuvyā hā ritavā n |

After hearing this and having worries, Nanda fed the messenger, and meeting with his elder and younger brothers, reviewed in private what the messenger had said.

[32] tata upananda uvā ca—“yuktam evā nakadundubhinā sandiṣ ṭ am | sā mprataṁ kareṇ aiva kareṇ a rā ja-viṣ a-dharasya tasya mukha-mudraṇ am eva sā mpratam |”

Upananda said “What Vasudeva has said is correct. By paying the tax we can keep the serpent’s mouth closed. ”

[33] atha vrajeś as taṁ sandeś am urasikṛ tya prā taḥ -prā yam adhigamya dū taṁ nidideś a, “saumya, bhavā n vyagram agrataḥ prayā tu, tad-bā lakasya sā ṅ ga-maṅ gala-saṅ gitā ṁ tathā tasya vā ñ chitam anyam udayan-mudam udantam api sva-mukha-svasti-mukhata eva prathayatu | vayaṁ tu bhrā tur ā jñ ayā rā jñ e karam ā citya prā bhṛ taṁ ca paritaḥ pracitya dina-pañ cakā nantaram ā gacchanta eva sma |”

Taking his brothers words to heart, Nanda informed the messenger who approached in the morning. “Dear messenger! Go to him and inform him of the auspicious news of a son and other news which will give joy to his heart. On the instructions of my brothers I will gather the taxes and distribute gifts everywhere. Tell him we will come in five days. ”

[34] tad evaṁ gate dū te dinā ntare tu jā taka-mā tuḥ snā na-vidhā ne kṛ ta-sandhā ne sarva-maṅ gala-saṅ gatam ahaḥ saṅ gatya mahan mahaḥ santatya purohita-sahita-hita-mahita-pañ cajana-jana-prapañ caṁ yathā puraḥ saram antaḥ -puram ā nā yam ā nā yaṁ nava-bā lakaṁ gopā la-bhū pā laḥ samā lokayā mā sa |

When the messenger left, Nanda arranged for Yaś odā ’s bath and daily celebrated huge festivals. Bringing respectable people along with priests to see her, Nanda looked at the new child.

tathā hi,

tasmin puṇ yā havarye vraja-nṛ pati-ś iś or ā di-vī kṣ ā -sudhā bhiḥ

satraṁ jajñ e tathā tac-chravaṇ a-parimalā d eva ś aktā yathā te |

ā janma-prā pta-sampan-mṛ dutara-tanavo’py ā tmanā prī ti-dā nā ny

ū hur bhā rā yamā ṇ ā ny uta dadhur amitā n sveda-romā ñ ca-bā ṣ pā n ||4||

[sragdharā ]

Just by the nectar of seeing Kṛ ṣ ṇ a on that most auspicious day, a sacrifice was performed. Just by the fragrance of hearing about him, they became capable of manifesting perspiration, hairs standing on end and tears, as if they had attained the tender child after many births and were carrying the dearest object.

ś rī mad-gopa-nṛ peṇ a nū tana-tanū jā tasya vī kṣ ā -kṛ te

prā gryā eva nimantritā vraja-janā ḥ sarve tu tatrā yayuḥ |

yarhy ambhoja-vanā karaḥ sva-kusuma-vrā ta-prakā ś a-prathā -

vyā ptaḥ syā t kim u tarhi ṣ aṭ pada-gaṇ ā n ā kā rayaty ā tmanā ||5|| [ś ā rdū la]

He invited the chief people to see the child and they all came. As well, many who were uninvited came to see the child. Will not the lotus pond spread with lotuses automatically attract the bees?

paryag dvā riṇ i rā ṅ kavā sta-racite vistī rṇ a-gehe yaś o-

dā dy-agre sthaviropananda-gṛ hiṇ ī -kroḍ e vicitraṁ ś iś um |

darś aṁ darś am amī na yadyapi gatā s tṛ ptiṁ tathā py uccakair

nā sthuḥ pṛ ṣ ṭ hy-ajanā vakā ś a-vidhaye ś ī laṁ hi maryā ditā ||6|| [ś ā rdū la]

Though the cowherds repeatedly saw the child in the lap of Upananda’s aged wife in front of Yaś odā, in a huge house having many doors and spread with cloth made of deers’ hair, they could not be fully satisfied, since they had to move aside to allow others who were behind to come forward.

“aṅ ka-bhrā ji-ś iś ū pananda-gṛ hiṇ ī m ā jñ ā madī yedṛ ś ī

yan mā mā dṛ ś a-dṛ ṣ ṭ i-sambhrama-vaś ā d utthā ta yū yaṁ muhuḥ |”

ity evaṁ vinigadya yā jaka-guruḥ sammoda-sampan-milat-

kampaḥ sā kṣ ata-pā ṇ i sā ś ru-nayanaṁ svasti-ś rutī r ū civā n ||7|| [ś ā rdū la]

A sacrificial priest spoke to Upananda’s wife, telling her it was not necessary to rise on seeing him or other elders. As he said this, he began to tremble in bliss. With tears in his eyes he sprinkled white rice and offered svasti prayers.

ā gacchantaḥ sva-gehā d abhimukha-militā bā la-vaiś iṣ ṭ hya-pṛ cchā -

vantas tad-bā la-dṛ ṣ ṭ yā pramudita-hṛ dayair ū cire kaiś cid evam |

“ś obhā sā dṛ ṣ ṭ i-gamyā na tu para-vacana-ś reṇ i-gamye”ti harṣ ā t

kuṇ ṭ hat-kaṇ ṭ hair abhā vi prativacasi parais tat tu nā ś rā vi cā nyaiḥ ||8||

[sragdharā ]

Children gathered in front of Kṛ ṣ ṇ a, and asked questions as children will. Seeing the child, they said to other children with joyful hearts, “His beauty is clearly visible, but cannot be understood by any amount of words. ” Out of bliss, others could not answer because of choked throats or because they had not heard those words.

ā kaiś oraṁ yat pariṣ kā ra-vastraṁ

yā vad dhā ryaṁ mā sa-mā saṁ sutena |

tasmai tā vat tad-vicā reṇ a sarvaiḥ

prattaṁ pitrā ko’pi koṣ o hy anantaḥ ||9|| [ś ā linī ]

People gave so much cloth and ornaments that the child would have enough to wear monthly until his kaiś ora age. Nanda gave gifts equal to an infinite storehouse.

ś obhā ṁ vindan nandajā loka-lokaḥ

sadmā yā sī t kṛ trimā kṛ trimā yā |

vastrā dī nā ṁ citratā yatra pū rvā

netrā dī nā ṁ citratā sī d apū rvā ||10|| [ś ā linī ]

Those who saw the child took away his beauty to their houses. That beauty was both natural and produced. The natural beauty was his eyes and other features. The produced beauty was that created by his clothing and ornaments.

ā gatā nija-gṛ haṁ yadā py amū r

nanda-bā lam avalokya lobhanam |

hanta tarhy api dinā ni kā nicit

menire dṛ ś i-gataṁ vraja-prajā ḥ ||11|| [rathoddhatā ]

When people saw that pleasing child and went home, they continually kept seeing him in their minds for several days.

[35] atha mathurā -pathikatā ṁ prathayiṣ yamā ṇ aḥ ś rī -gokula-kula-rā jas tv agrajā dī n nija-pratinidhitā di-karmaṇ i nirmā ya calann antaś cintitavā n, “hanta, suhṛ di durhṛ di ca mama mā nasaṁ samā na-sambandha-hā rda-bandham api prasabhaṁ bhṛ ś am eva tatra prasajjati nava-jā take, yenā sau pī bitā jī vitā ś ā pi na paricchinnatā m icchati | samprati duṣ ṭ asyā viprakṛ ṣ ṭ am aṭ ann asmi, nā nubhavann asmi kiṁ bhavitā | tasmā d vikalatā vikalanā ya vilokaṁ vilokam eva taṁ bā lakaṁ yadu-nilayaṁ calā ni” iti |

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