atha kathārambhaḥ 7 страница

After making arrangements for his elder brothers to protect the child when he went to Mathurā, Nanda began to think as he travelled to Mathurā. “Though my mind usually gives equal regard to friend and enemy, I have become very attracted to this boy such that I do not desire a long life. I am going to an evil person, and do not know what will happen. Looking at this child repeatedly to drive away my agitation, let me go to Mathurā. ”

[36] atha gamana-samaye ca,

utsaṅ ge nihitasya tasya tu ś iś or vaktraṁ muhur dṛ ṣ ṭ avā n

nā modaṁ ciram ā dade niṭ ilakā d gaṇ ḍ ā v acumbī d bhṛ ś am |

ā ś iś leṣ atarā ṁ vapur na tu tadā tṛ ptiṁ vrajeś o yayau

yā ṁ pā theyatayā viveda mathurā -prasthā nam ā sthā ya saḥ ||12|| [ś ā rdū la]

Before going to Mathurā Nanda looked at the face of his child on his lap repeatedly and experienced bliss. He kissed the child’s forehead and cheeks and embraced his body, but could not be fully satisfied, yet this sustained him on his way to Mathurā.

vatse ś yā ma pitā tavā yam ayituṁ rā jñ aḥ puraṁ tvat-kṛ tā -

nujñ ā ṁ prā rthayate tato vitaratā d” ity eṣ a dhā trī ritaḥ |

ā ś caryā tula-bā la-bhā va-balā d babhre smitaṁ tena ca

ś rī mā n gopa-janā dhipaḥ pracita-dhī ḥ prasthā nam ā sedivā n ||13|| [ś ā rdū la]

The nurse said, “O dark child! Your father is asking permission to go to see the king. Please give him permission. ” With his astonishing child-like nature, Kṛ ṣ ṇ a smiled. Seeing this, Nanda departed with a steady heart.

smā raṁ smā raṁ tan-mukhaṁ susmitā ktaṁ

vyaktaṁ vyaktaṁ gopayan prema-dhā ma |

ā nandenā nalpa-jalpeṣ u gopeṣ v

ā tmā rā ma-prā yatā ṁ prā pa nandaḥ ||14|| [ś ā linī ]

While remembering the sweet smile of his son and trying to hide his love, he talked to the cowherds joyfully. He seemed like a yogī immersed in the bliss of Brahman.

[37] atha mathurā m ā sā dya sadya eva karā dhikā riṣ u karam upasā dya tad-dvā rā dū rata eva rā jā nam anujā nantaṁ prasā dya ś akaṭ a-ghaṭ ā vamocanam evā nañ ca, na tu ś rī -vasudeva-sadma, kaṁ se tena sā kaṁ nijā nā sañ jana-vyañ janā ya |

Arriving at Mathurā, Nanda offered the taxes to the officials and left his carts to please Kaṁ sa, who accepted them through his officials from a distance. Nanda did not go to Vasudeva’s house, so that Kaṁ sa could not understand his attachment to Vasudeva.

[38] snigdhakaṇ ṭ ha uvā ca—ś iṣ ṭ a-dviṣ ṭ i-viś iṣ ṭ o’pi sañ jā ta-jā taka-dveṣ a-pā tako’pi para-dhanā yayā dhanā nusandhā na-nirbandha-sandho’pi sa katham asmin nigama-ś iṣ ṭ i-saṁ sliṣ ṭ e vicitreṇ a putrekṣ aṇ ena putra-kṣ aṇ ena ca vismā yita-sakale jagad-vitta-vittā -ś akale saralā yate sma |

Snigdhakaṇ ṭ ha said “Kaṁ sa was inimical to the good and had criminal hatred towards newborn children. He was greedy for others’ wealth. How could he act nicely towards Nanda, who was endowed with Vedic culture, who had just astonished the universe with the birth ceremony of his son, and who was famous for having unlimited wealth? ”

[39] madhukaṇ ṭ ha uvā ca—uktam eva purā yat praguṇ atayā khilasamañ jasa-yaś asaḥ ś rī -vrajeś acandramasaḥ khalv asya guṇ ena guṇ eneva ko vā baddho na bhavet? iti|

Madhukaṇ ṭ ha said “It was previously said ‘Who could not be bound by the good qualities of the moon-like king of Vraja, rightly famous for those qualities? ’”

[40] snigdhakaṇ ṭ ha uvā ca—tatas tataḥ?

Snigdhakaṇ ṭ ha said “Then what happened? ”

[41] madhukaṇ ṭ ha uvā ca—tato vraja-trā tari taṁ bhrā taram anu nirjana-milanā ya mantraṁ valayati paryakalitā vasaraḥ sa ś rī -ś ū ra-tanū ja-varaḥ svayaṁ kevala-sevaka-viś eṣ a-saṅ gitayā saṁ valate sma |

Madhukaṇ ṭ ha said:

Then Nanda made a plan to meet Vasudeva in a secret place, and Vasudeva then came to meet Nanda along with a special servant. ”

[42] atha tenā vrajita-sadeś aḥ ś rī mā n vraja-maheś aḥ sahasā mahasā vṛ tatayā sā bhyutthā nam utthā ya nyā ya-paramaḥ, kṛ ta-tad-abhigamaḥ svam anujam anuraktaḥ pariṣ vaktavā n pariṣ vaktaś cā nena na tu kañ cit kaś cin natavā n, jā tā v ekasya jyā yastvam anyasya tu jā tā v iti | na ca kevalam etad eva kā raṇ atā m avalambate, api tu paraspara-praṇ ayā tiś ayaś ca, yenā nyan nā nusandhā tuṁ ś akyate |

When Vasudeva arrived, Nanda, spreading effulgence everywhere, rose up in respect and went towards Vasudeva. With attachment he embraced Vasudeva and Vasudeva embraced him. But they did not bow to each other, since Vasudeva was elder, being of kṣ atriya birth, and Nanda was elder in years. Not only that, but they had great affection for each other and thus did not bother with formalities.

[43] etad eva ca dṛ ṣ ṭ ā ntena spaṣ ṭ ī kṛ taṁ ś rī -bā darā yaṇ inā --dehaḥ prā ṇ am ivā gatam [BhP 10. 5. 21] iti | atra ca deha-sthā nī yasya go-sthā na-pater asmad-ī ś itur evā saktir atiriktā darś itā | prā ṇ aḥ khalv anyaṁ dehaṁ sañ carati, dehas tu taṁ vinā na bhavaty eveti | sa tu catura-ś iromaṇ iḥ svayam eva rā gatas tac-chivirā gatas tenā tithivad eva pū jitas tad-vyavahā reṇ a jitaḥ | samprati jā tayoḥ sva-tanujā tayoḥ prasakta-dhī r idam uktavā n—

“diṣ ṭ yā bhrā taḥ pravayasa idā nī m aprajasya te |

prajā ś ā yā nivṛ ttasya prajā yat samajā yata ||” [BhP 10. 5. 23]

This is made clear by Ś ukadeva:

When Nanda Mahā rā ja heard that Vasudeva had come, he was overwhelmed with love and affection, being as pleased as if his body had regained its life. Seeing Vasudeva suddenly present, he got up and embraced him with both arms.

In this example, to show Nanda’s attachment to him, Nanda is represented as the body and Vasudeva as the life air. The life air can move in some other body, but the body cannot exist without the life air. But Vasudeva, coming to Nanda’s encampment out of love, was worshiped like a guest by Nanda, and, satisfied by his behavior, spoke with attachment about the two new children.

“My dear brother Nanda Mahā rā ja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have a son is a sign of great fortune. ”

[44] upā dhi-kṛ ta-hā ni-vṛ ddhiṁ vinā kṛ ta-sneha-samṛ ddhi-maya-dehatayā gambhī ra-svaratayā ca payaḥ -payodhir ivā yaṁ vrajā dhī ś varas tu tasya sarva-stutasya vaṁ ś ā n kaṁ sa-kṛ ta-dhvaṁ sā n anuś ocan, karma-vā da-rocanayā dhairyaṁ saṁ varmayann ā tmanaś ca tasya ca ś arma sū nṛ tā mṛ ta-bhṛ ta-santarpaṇ aṁ kṛ tavā n |

Like the Milk Ocean with full affection which did not increase or decrease and with a deep voice, Nanda lamented the destruction of Vasudeva’s family by Kaṁ sa. Fortifying his will with the acceptance of karma, he produced happiness in himself and Vasudeva by his sweet and truthful words.

[45] tataḥ ś rī mā n ā nakadundubhis taṁ kṛ ta-kā ryam avadhā rya bhā vy utpā taṁ vicā rya sva-bhavanam eva gantum anumatavā n | ś rī -vrajarā jas tu vastutaś cetasā cetaḥ pracalita eva, samprati tu gehaṁ prati deham evehayā mā sa |

Understanding that Nanda had completed his duties, Vasudeva allowed him to return home, since he understood that troubles would be occurring in the future. In fact, Nanda had already left for home in his heart, but now he brought his body back to Vraja.

[46] atha vraja-vṛ ttam anuvṛ ttyatā m | yathā pū rva-devā nā ṁ pū rva-mantraṇ ā yā m ā mantritā rā kṣ asa-pakṣ iṇ ī nirdaś ā na-nirdaś ā ṁ ś ca deś a-deś ataḥ ś ā vakā n bakā n iva ś yenī vinighnatī, kaṁ sasya nighnatī vairocani-kanyā rajanyā m asyā ṁ vraja-pradeś a-sadeś am ā jagā ma; yā khalu jaṭ ā -ghaṭ ā -vighaṭ ita-prakaṭ a-muṇ ḍ ā,

viś aṅ kaṭ a-daṁ ṣ ṭ rā -saṁ sṛ ṣ ṭ a-daṣ ṭ a-ḍ imbha-koṭ i-vikaṭ a-tuṇ ḍ ā netra-garta-vartamā na-vartma-loma-samuddaṇ ḍ a-kuṇ ḍ ali-khaṇ ḍ ita-brahmā ṇ ḍ a-varti-dhairyā pakṣ ati-dvaya-madhya-sthita-vakṣ aḥ -sthala-lambamā na-vakṣ oja-yugalodgī rṇ a-dugdha-miṣ a-viṣ a-viṣ ama-jvā lā -sahya-bala-dahyamā na-paryantatayā yantrita-jantu-sthairyā cetyā di-mahā -ghoratā vahā, kiṁ bahunā, pratī ka-mā tra-prā ṇ i-pratī kā pṛ thukā n eva ca pṛ thukā n iva kurvatī vartate |

Let the story of Vraja unfold. As they had previously discussed and decided, the demons called for the daughter of Bali, Pū tanā. As the hawk kills young ducks, she came to Vraja in the night to kill all children. She appeared like a mendicant with matted locks in disarray. She has sharp teeth for gathering and biting the babies and huge lips. Her eye sockets were like paths, with eyelashes like snake hoods and eyes like snakes. By all this, she made the universe unsteady in mind. On her chest were two breasts flowing with poison, whose fire was impossible to endure. Thus she caused fear in all beings. What more can be said? Fearful to all just by her sight, she could devour children like a pile of rice.

[47] atha sā ś rī -vraja-kṣ itī ś a-rakṣ ita-gī rvā ṇ a-vā ṇ a-jñ a-dhā nuṣ ka-bhiyā duṣ kara-svarū paṁ vihā ya hā ri-rū pā ntaraṁ prā tihā rikatayā dhṛ tavatī, yena khalu sampad-adhidevī yam adhibhū mi sampatantī nijā ś raya-viś eṣ am anvicchantī ca sarva-sal-lakṣ aṇ atayā kṛ ta-lakṣ aṇ aṁ samprati jā taṁ ś rī -vrajarā ja-jā tam eva samā ś rayiṣ yatī ti matvā tasyā nū tana-vapuḥ pū tanā yā ś cā kū tam amatvā hā rita-hṛ dbhī rakṣ ibhir na nivā ritā rakṣ iṇ ī bhiś ca nā vadhā ritā; yeyaṁ pakṣ a-pā tinī kaṁ sa-pakṣ a-pā tinī sā tvata-bhartuḥ ś ravaṇ a-kī rtanā di-pradeś am anuvartitum asamarthā, tad-bahirmukhā nā m arbhakā n nighnatī tat-pakṣ a-pā tiny eva lakṣ itā | evam apy asyā ḥ ś rī mad-vrajā gamanā dikaṁ tu kautuka-viś eṣ ā ya sā dhayituṁ yogamā yā khalu yogam ā yā ntī babhū va, yasyā ś ca hetor anyatra kutracin netram anā dadhatī sarvam atyā dadhatī ś rī man-nanda-mandira-sthaṁ tam eva bā lakam ā lokayā mā sa | aṅ gā ra-dhā nī -saṅ gata-sphuliṅ ga-vad aṅ gā ra-saṅ gham iva tamasi pataṅ gī taṁ ca yogamā yā -kṛ ta-prā kṛ ta-bā laka-kalpatā kalpanayā yathā van nā nubabhū va, ujjvala-guñ jā -puñ ja-tulanayā prajvalad iṅ galam iva |

Knowing the possible danger from archers knowledgeable of the Nā rā yaṇ a arrow in Nanda’s protection, Pū tanā assumed an attractive form, giving up her other extraordinary form. The people thought that the incarnation of the goddess of wealth had come to earth looking for shelter. Thinking she would take shelter of Nanda’s child full of all qualities and wealth, they did not recognize her intentions in that new form. Seeing her form, the bewildered guards could not prevent her from entering. The nurses protecting the child also could not understand her intentions. However, the two-sided demon, favorable to Kaṁ sa, could not go to places where topics of Kṛ ṣ ṇ a were being recited or heard. She was a demon who could kill children of people who were not inclined to Nā rā yaṇ a.

In order to create the pastime of Pū tanā coming to Vraja, Yogamā yā spread her illusion. By the influence of mā yā, Pū tanā did not divert her gaze, but overcoming all people, stared only at the child in Nanda’s house. Like an ember covered by ashes, no one could see the powers within Kṛ ṣ ṇ a, since Yogamā yā made him appear like an ordinary child, though he could at once manifest powers like a blazing fire.

[48] ayaṁ tu ś rī mā n nanda-nandanaḥ sva-tā ta-ś ubhā nudhyā na-maya-yogamā yayā sevitatayā janmata eva samasta-jñ ā nā di-sampan-mayatā yā ṁ ś astaḥ svajana-sneha-vaś aṁ vada-bā lyā di-lī lā -sukhā veś ena tatrā nā dṛ tyā tula-tad-vyakti-vyatiriktī kṛ tas tathā py avasaram avā pya madhyaṁ madhyaṁ sā sva-sevā m adhyavasyantī tatra prā durbhavati | tataḥ samprati ca tā m antarvikṛ tā kṛ tim upalabhya bhavya-svabhā va-rocane locane nimī litavā n |

Yogamā yā, thinking of auspiciousness for Nanda, revealed Kṛ ṣ ṇ a’s intelligence from birth but, absorbed in his pastimes in which relatives showed affection, he did not show that intelligence, disregarding Yogamā yā. But when the opportunity arose, Yogamā yā was able to determine her service and reveal it in relation to Kṛ ṣ ṇ a. Thus, recognizing the demon, Kṛ ṣ ṇ a closed his naturally beautiful eyes.

[49] tataś ca sahasā parā bhā vya-dhiyā bhiyā vinā bhū tā tam aṅ kam eva niḥ ś aṅ kam ā nī tavatī, mū ṣ ika-dhiyā sarpantī sarpī nakulam iva |

As a snake puts a mongoose in its lap thinking it is a mouse, Pū tanā fearlessly put Kṛ ṣ ṇ a on her lap thinking of easily killing him.

[50] snigdhakaṇ ṭ ha uvā ca—agrajanmaṁ s tan-mā tarau katham iva tā m aparicitā ṁ na nivā ritavatyau, na ca vicā ritavatyau?

Snigdhakaṇ ṭ ha said “O elder brother! Why did the two mothers not prevent this unknown woman and not consider her identity? ”

[51] madhukaṇ ṭ ha uvā ca—purastā d yogamā yā khyaṁ kā raṇ am upanyastaṁ, prakriyā ntaraṁ ca tatra tayā kriyate sma | yathā, sā hi tatrā ntar-gū ḍ hā ṅ ga-bhujaṅ gī -saṅ gatā yā ḥ kū ṭ a-kanaka-maya-payaḥ -kanakā lukā yā ḥ sā myā vagamyaṁ rū paṁ dadhatī, paritaḥ sravad-asra-dhā rā -vā rā jasra-stanya-pravā hā n vahantī, snehā nukā raka-dehata eva te mohitavatī |

Madhukaṇ ṭ ha said:

It was previously said that Yogamā yā was the cause. And Pū tanā used a tricky means to execute her task. When Pū tanā entered the village, she took a form like a pot ornamented with gold bells, hiding her nature as a snake. Her breasts were covered with tears and flowed with milk. In this way she bewildered the two women.

[52] punaś cedaṁ sagadgadaṁ jagā da, “ayi yaś ode, tvam api haṭ hottaratayā kaṭ horā si, sutarā ṁ tu sva-suta-sthita-cittā drohiṇ ī rohiṇ ī, yataḥ ś ayanatala evedṛ ś a-sukumā raṁ kumā raṁ nidhā ya cintā m avidhā ya nā tikṛ ta-niṣ ṭ haṁ tiṣ ṭ hathaḥ, na tu hṛ daye | prā ṇ ā api hṛ daya eva rakṣ aṇ ī yā ḥ, kim uta prā ṇ ā dhiko’yaṁ sutaḥ? tasmā d dhig vo rā kṣ asī to’pi rū kṣ a-mā nasā mā nuṣ ī ḥ | ahaṁ tu sampad-adhiṣ ṭ hā tṛ -devī tvayā prasū taṁ sutaṁ viś va-vilakṣ aṇ a-lakṣ aṇ aṁ ś rutvā tat-kṣ aṇ am evā gatā nena vasantena vā santī m iva dṛ ṣ ṭ iṁ hṛ ṣ ṭ ā ṁ kṛ tavaty asmi | mama ca stanau sarva-ś reyastananau nityam amṛ taṁ kṣ arataḥ, yena pī tena so’yaṁ niḥ sandeha-siddha-dehaḥ syā t | tasmā d aham asya sarva-sukha-vidhā trī dhā trī ca bhaviṣ yā mi” iti |

With choked voice she said “O Yaś odā! You have become very hard because of many duties. Therefore Rohiṇ ī, with steady affection for your son, has been of great benefit. Keeping the tender child on the bed you must carry out many duties and you do not pay full attention to the child. One keeps the life air in the heart, what to speak of keeping this child, dearer that the life air, in the heart. Your hearts are hard like those of demons! As Lakṣ mī, by my extraordinary powers, I have heard about this son and come immediately. As the jasmine becomes joyful in spring, my eyes become joyful on seeing this child. My breasts, spreading auspiciousness everywhere, are flowing with nectar. If the child drinks this nectar he will attain a perfect body. I will become his nurse and give him happiness. ”

[53] snigdhakaṇ ṭ ha uvā ca—tato grahaṇ ā d anantaraṁ kiṁ jā tam?

Snigdhakaṇ ṭ ha said “When she took the child what happened? ”

[54] madhukaṇ ṭ ha uvā ca—tad evaṁ miṣ ataḥ sā viṣ ayoṣ ā taṁ gṛ hī tvā vilambaṁ hitvā cū cukopary eva tan-mukha-vā ry-udbhavaṁ nidadhe |

Madhukaṇ ṭ ha said “Taking the child by trickery, the poisonous Pū tanā put his lotus mouth on the tip of her breast. ”

[55] Snigdhakaṇ ṭ ha sabhayam uvā ca—tatas tataḥ?

With fear Snigdhakaṇ ṭ ha said “Then what happened? ”

[56] madhukaṇ ṭ ha sahā sam uvā ca— tataḥ sa tu svamā tuḥ sā kṣ ā t tasyā s tā dṛ ś a-bhṛ ś a-durnaya-darś anā d upajā tena tat-prā ṇ ā n pibatā roṣ a-tejaḥ -saṅ ghā tena tat-stanyasya ca doṣ aṁ ś oṣ ayan mā tṛ -bhā vā bhā sa-sphurad-ullā sa-sva-sparś a-svā bhā vyena tu tad-dehe sugandhitā -sugandhitā m iva tat-stanye pī yū ṣ atā ṁ rū ṣ ayaṁ s cū ṣ aṇ aṁ cakā ra |

kṛ ṣ ṇ ena pū tanā -stanya-pā nam itthaṁ virocate |

yathā gaṅ gā -pravā heṇ a karmanā ś ā -jalā hṛ tiḥ ||15|| [anuṣ ṭ ubh]

Madhukaṇ ṭ ha spoke with a laugh:

On seeing this evil she-demon in place of his mother, Kṛ ṣ ṇ a purified her of her milk and the faults of her body by the power of his anger, which kills. Because of the slight resemblance of a motherly attitude in her, he adopted a sweet attitude, as if spreading perfume over her body, and then sucked her milk with anger.

Just as the Gaṅ gā purifies the water from the Karmanā ś a River, the milk from Pū tanā ’s breast became purified by Kṛ ṣ ṇ a drinking it.

[57] sā tu rā kṣ asa-pakṣ iṇ ī “muñ ca muñ ca” iti puṣ ṭ a-kruṣ ṭ atayā vyathita-sanī ḍ ā ṁ pī ḍ ā ṁ prapañ cayantī prā ṇ ā n api muñ cantī saṁ skā ra-vaś ā t taṁ vakṣ asy eva nikṣ ipya pakṣ a-vikṣ epā d vrajā d bahiḥ sasā ra mamā ra ca | yatra hrā dinī sā hrā dinī ty eva tarkyate sma, yatra ca svarū pā vasthitim eva cā sasā ra |

Yelling “Let go of me! ” in great pain, she freed herself from her life airs. She was able to pull Kṛ ṣ ṇ a from her chest since she had been purified. Leaving Vraja like a flying bird, she gave up her body. Seeing this everyone thought, “Some terrible sound has arrived in Vraja. ” Going to the place they saw that Pū tanā had assumed her natural form.

uḍ ḍ iḍ ye sapadi yadā tu pakṣ iṇ ī sā

taṁ bā laṁ hṛ di parigṛ hya lambamā naṁ |

uḍ ḍ ī nā drutataram eva mā tṛ -yugma-

prā ṇ ā ś ca sphuṭ ita-hṛ dambujā d ivā san ||16|| [praharṣ iṇ ī ]

Taking the child who was holding onto her chest, she flew in the air. The life airs of the two mothers also quickly flew away from the lotus of their bursting hearts.

tasmin hṛ te pū tanayā tu bā le

mā tror yadi prā ṇ a-gaṇ o na mū rcchet |

bhoktuṁ tad ā bhī la-kulaṁ tadā te

kiṁ ś aknuyā tā m? api kintu naiva ||17|| [indravajrā ]

If the two mothers had not fainted when the child was taken by Pū tanā, how would they have been able to endure the situation? They could not, and would have died.

ā krandā d bhidurā ṇ i pakṣ a-pavanā t kalpaṁ bhuvi bhraṁ ś anā d

bhū -bhraṁ ś aṁ ś ava-rū patā -ś avalanā d gotrā ṅ ga-paṅ ktī r api |

ā ś ā ṅ kyā bhigatā diviṣ ṭ ha-paṭ alī tat-tad-vijā tī yatā ṁ

nirṇ ī yā tha visismiye katipayaṁ kā laṁ bakī -saṁ sthitau ||18|| [ś ā rdū la]

The devatā s thought that her cries were a thunderbolt, that the wind from her flying was the final devastation, that her falling to earth was an earthquake, and that her dead corpse was a mountain range. Coming close, they understood the strange creature and remained near Pū tanā for some time.

[58] tataś ca pū tanā ṁ niś citya,

tasyā ḥ surā vakṣ asi lagnam enaṁ

smeraṁ gṛ hī tā kṛ ś a-cū cukā gram |

asya prabhā vā vali-vijñ a-cittā ḥ

sarve samantā j jahasur vilokya ||”19|| [indravajrā ]

They understood it was Pū tanā. The child was stuck to her chest, holding the tip of her breast. In their hearts they recognized Kṛ ṣ ṇ a’s power and they laughed heartily.

ū cuś ca,

“abhajad iha yad eṣ ā parvatā kā ra-varṣ mā,

kṣ ayam atitanu-mū rtiṁ prā pya bā laṁ tam etam |

na hi tad ativicitraṁ prekṣ yatā m eva sā kṣ ā d

vidhur ayam amṛ tā ṅ gaḥ pū taneyaṁ viṣ ā ṅ gī ||”20|| [mā linī ]

The devatā s said:

The huge she-demon who took a small form to take the child has been destroyed. It is not surprising. The poison of Pū tanā ’s body must necessarily be destroyed by this child who is a moon with a body of nectar.

tathā ca,

“viṣ aṁ syā d viṣ am anyasminn amṛ taṁ tu viṣ e viṣ am |

pū tanā -kṛ ṣ ṇ a-saṅ gharṣ e dṛ ś yatā m etad eva hi ||”21|| [anuṣ ṭ ubh]

When poison contacts another object it also becomes poison. If nectar contacts poison it becomes poison. How amazing! When Kṛ ṣ ṇ a with nectar limbs contacts poison, he remains nectar and Pū tanā remains poison. Neither has been transformed.

athavā,

“nava-nava-rasa-pā kā d utpalā bhoga-dhā trī

sthalaja-jalaja-padme sarvadā duḥ kha-dā trī |

rajanicara-gaṇ ā nā ṁ ś aś vad ā moda-pā trī

prati hari-layam ā gā t pū tanā vyā ja-rā trī ||”22|| [mā linī ]

Pū tanā, like deceitful night, took on a huge form to oppose the boy possessing fresh rasas. Giving sorrow to the day lotuses and tree lotuses, giving bliss to the night creatures, who oppose the sun (Kṛ ṣ ṇ a), she met her destruction.

[59] kintu, sva-carita-cā turī bhir idam ivā yaṁ sū cayati,

“stanandhayasya stana eva jī vikā

dattas tvayā svayam ā nane mama |

mayā ca pī to mriyate yadi tvayā,

kiṁ vā mamā gaḥ? svayam eva kathyatā m ||”23|| [upajā ti 12]

Kṛ ṣ ṇ a indicated this by the cleverness of his actions.

“The breast is the life for the child. When you offer your breast to my mouth and I drink from your breast, if you die, what is my fault? Please tell me. ”

[60] snigdhakaṇ ṭ ha uvā ca—hanta, ś rī -vrajeś vary-ā dī nā ṁ dī nā nā ṁ kā maryā dā dhairyā ya jā tā? kiṁ vā tat-parijanaiḥ samā dhā nam adhā yi?

Snigdhakaṇ ṭ ha said “Ah! How did Yaś odā and others maintain their self-control? How did their associates resolve the issue? ”

[61] madhukaṇ ṭ ha uvā ca—atha vraje tu mahā -kolā hala-vraje jā te vrajeś vara-gṛ hiṇ ī ṁ rohiṇ ī ṁ ca vihā yaṁ vihā yam upary upari paridrutā su vṛ ddhā -madhyā -vadhū ṣ u tā su tadaiva daiva-niś cita-diś aḥ kā ś cit pṛ thu-naga-pṛ tanā m patitā ṁ pū tanā ṁ dṛ ṣ ṭ vā pi vighaṭ ita-bhayā nikaṭ am aṭ itā vidhi-ghaṭ ita-skhalita-bā hu-ghaṭ ṭ am ā rū ḍ hā bā la-bhā vā d akutobhayatayā khelantam iva taṁ bā la-gopā lam avilambitaṁ gṛ hī tvā tā ṁ hitvā saṁ vega-jā ta-vegatayā sarvaṁ cā tihā ya gṛ hā ya dudruvuḥ |

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