Chapter Twenty-three 3 страница

tad api munis taj jñ ā naṁ ś aṅ kitavā n saṅ kucann ā sī t ||46|| [upagī ti] saṅ kocā d iva gopa prabhum anu sa munir vidhā payann ā jñ ā m | calito’py alabhata tasmin sthita iva tat-tat-parisphū rtim ||47|| [ā ryā ] For a few moments Garga just gazed at the two boys, his mind enchanted. When he saw that the two children were completely attached to their parents, he thought they might be aware of his disguised speech and became reserved. With that reserved mind he gave orders to Nanda and then left. But the two boys remained in his mind as if he were still situated in Vraja. [48] calana-samaye tu ś rī mā n vrajeś aḥ svayam anuvrajya bā lakā bhyā m abhyavā dayata | sa ca, " sa-gave saha-putrā ya svasti te’stu vrajā my aham" iti vyaktam uktavā n | As he left, Nanda followed him, offering respects along with the two boys. Garga said “May you remain prosperous with the cows and your son. I am going now. ” [49] tataś cā tmano mahatā suprajastvena vraja-rā jaḥ svā ntar evam ā tmā nam ā mantrya vadan nananda, " putro labdhaḥ sucirā d iṣ ṭ aḥ sa mahadbhir evam ā diṣ ṭ aḥ | asmā t pū rṇ ā nandā n manuṣ va nanu nanda-pū rṇ o’smi ||" 48|| [ā ryā ] Nanda began thinking of his good fortune internally because of having this beautiful son. “After a long time I have attained a son. Because of such full bliss, I should think that he is equal to Nā rā yaṇ a. The great souls have indicated this. I have thus become full of bliss. ” [50] atha munaye sa dā kṣ iṇ yā ya sa-dakṣ iṇ ā nā ṁ gavā m ayutaṁ prayutaṁ ca gopair indragopa-varṇ ā nā ṁ svarṇ ā nā ṁ parokṣ aṁ vihā payā mā sa, " yathecchaṁ svī ya-parakī ya-yajñ a-yogyaṁ kriyatā m idam" iti | Secretly he sent millions of cows with gifts, as well as gold coins red like indragopa insects to Garga through cowherd men. “Please use this for your own and others’ sacrifices. ” [51] atha nija-dvija-svajana-vargā n ā hū ya ca bhū yaḥ prakaṭ am eva viś aṅ kaṭ a-tat-tan-nā ma-karaṇ a-parvaṇ ā sarvā n ā nanditavā n iti | Calling the local brā hmaṇ as he then gave joy to all by celebrating a huge name giving ceremony publicly. [52] tad evam avadhā rayan madhukaṇ ṭ haḥ saha-vismaya-gadgada-kaṇ ṭ ham ā ha sma, nā mnā prasiddhim anyasya prasā dhayati nā ma-kṛ t | aho kṛ ṣ ṇ asya tat-kartā gargas tena prasidhyati ||49|| [anuṣ ṭ ubh] Understanding this, Madhukaṇ ṭ ha spoke with a choked voice “The name giver gives fame to another person by giving him a name. In this case the name give Garga became famous by giving names to Kṛ ṣ ṇ a. ” [53] atha madhukaṇ ṭ haś cintayā mā sa, " tasmā n nandā tmajas te yad api hari-samaḥ " iti yad uktam, tat tu yuktam eva, nā rā yaṇ a-samo guṇ aiḥ [BhP 10. 8. 19] iti hi ś rī mad-bhā gavata-sthaṁ tad vā kyam apī dṛ ś aṁ dṛ ś yate, tat-puruṣ a-bahuvrī hibhyā ṁ ś liṣ ṭ atvā d asyā dhikatvaṁ ca lakṣ yate iti | Madhukaṇ tḥ a thought “Garga has said that Kṛ ṣ ṇ a is hari-sama (equal to Nā rā yaṇ a). This is correct. Taking the phrase as a bahuvrī hi compound instead of a tat-puruṣ a compound (Kṛ ṣ ṇ a is equal to Nā rā yaṇ a) the meaning becomes “Kṛ ṣ ṇ a is superior to Nā rā yaṇ a ( He to whom Nā rā yaṇ a is similar). ” [54] prakaṭ aṁ covā ca—nanu nā ma-karaṇ aṁ viś iṣ ya na proktam anna-prā ś anaṁ tu na kiñ cid apī ti | tac ca tac ca stū yamā natayā prastū yatā m | He spoke aloud. “You have not described the name giving ceremony in detail nor the giving of grains at all. Please describe this. ” [55] snigdhakaṇ ṭ haḥ sahā sam ā ha sma, tan nā ma-karaṇ aṁ cā nna-prā ś anaṁ ca vraje mahaḥ | yā tam asman-mano-rā jyaṁ na pṛ thak stotum ī ś mahe ||50|| iti | [anuṣ ṭ ubh] Snigdhakaṇ ṭ ha spoke with a smile “The name giving and grain giving both took place in Vraja as great festivals. This is my desire. I cannot describe anything else. ” [56] tad idaṁ procya punaḥ sā nandam uvā ca—tataḥ ś rū yatā m uttara-vṛ ttā ntaḥ: yadavadhi gargaḥ prayayau vraja-sadanā n nā ma nirmā ya | kramatas tadavadhi pṛ thukā v abhimā nyete sma tena svaiḥ ||51 [upagī ti] Snigdhakaṇ ṭ ha spoke with bliss: Please hear what happened next. After Garga had given the names and left, from that time Nanda and his relatives called Kṛ ṣ ṇ a and Balarā ma by those names. yathā — utkarṇ atā -niś amanaṁ nayanā bhimukhyaṁ sva-bhrā tṛ -nā mni ca nijā hvaya-bhā ṇ a-rī tiḥ | tat-tad-viviktim abhi jhaṅ kṛ ti-mā dhurī ca svā n atra kṛ ṣ ṇ a-balayor balavat pupoṣ a ||52|| [vasantatilakā ] When Kṛ ṣ ṇ a and Balarā ma listened with attentive ears, gazed with their eyes, mistook a call for their brother as a call for them, and made their ornaments jingle in a solitary place, all the relatives became filled with bliss. udī kṣ ya madhuraṁ mukhaṁ sukha-cariṣ ṇ u kṛ ṣ ṇ ā khyayā tadā janaka-diṣ ṭ ayā tanayam iṣ ṭ am ā hū ya tam | tadī ya-kala-huṅ kṛ tī r api niś amya ramyā kṛ tī ḥ prasū r amṛ ta-bhṛ t-prabhā jagati ś arma sā nirmame ||53|| [pṛ thvī ] When Yaś odā, whose complexion was like that of a rain cloud, called her son by the name give by Nanda, looked at his sweet, happy face and heard his indistinct sounds, which were nectar for the ears, she spread bliss throughout the universe. athā vrajad drutam iva riṅ ga-raṅ gatā ṁ tayor vrajeś vara-sadanā ṅ gana-kṣ itiḥ | sametya tau caraṇ a-carā rbhakā muhur vilebhire sukham abhilebhire tataḥ ||54|| [rucirā ] The yard of Nanda’s house became the arena for their crawling. Children who could walk came and became joyful in the company of Kṛ ṣ ṇ a and Balarā ma. [57] atra gā yanti cā dyā pi: " riṅ gana-keli-kule jananī -sukha-kā rī | hasita lasita –ś atajana-tā pahā rī Valayita-bā lya-vilā sa jaya balvalita hare ||dhru || kiṅ kiṇ i-gaṇ a-raṇ ane labdhaṁ sukha-ratnaṁ | caraṇ a-yugaṁ kramayan atiyatnaṁ aṅ gaṇ a-saṅ gha-jaṅ gam aviś aṅ kaṁ | khelita-kutukā d agaṇ ita-paṅ kaṁ akalita-jana-milane hitaṁ paricitavā n | ati satvara gati mā taraṁ itivā n ambā -stana-vasane nija-gopana-kā raka | vadana-prasnuta-kuca-yuga-dhā raka harivad avayavair vivara-cita-ruci-kardamaṁ | ambā laghu laghu kṛ ta-malinima-ś aṁ eka-stana-dhayane kalayan stanam anyaṁ | nija-mukha-ruci-prasṛ mara-stanyaṁ iti tatas ca Even today the poets sing: Glory to you with Balarā ma! You give happiness to Yaś odā by crawling. Showing your infant pastimes and your smile, you destroy the suffering of hundreds of people. You carefully move your feet in order to give happiness by the sound of your bells. You enter fearlessly into all the yards. You do not consider the dirt while happily playing. Associating with unknown people, you give them benefit. You go to your mother quickly. You hide yourself in the cloth covering Yaś odā ’s breast. You hold the breast flowing with milk in your mouth. Like a lion you smear your limbs with dirt. You are beautiful with dirt mostly removed by Yaś odā. Drinking milk of one breast you hold the other breast, and your lustrous face is covered with the milk. tataś ca, varṣ a-pañ cakam anu skhaled vayas tat tu tat trayam anu dvayos tayoḥ | kintu na skhalati tat-kiś oratā yā gatā gami-daś ā -tiraskarī ||56|| [rathoddhatā ] Though kaumara age generally lasts for five years, in this case it lasted three years. But that youthful period of kaiś ora which derides previous and later ages does not waver (it is present at all times). [58] yathā nantaram ā ha— kā lenā lpena rā jarṣ e rā maḥ kṛ ṣ ṇ aś ca gokule | aghṛ ṣ ṭ a-jā nubhiḥ padbhir vicakramatur ojasā || [BhP 10. 8. 26] iti | O King Parī kṣ it, within a very short time both Rā ma and Kṛ ṣ ṇ a began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. [59] yathā ca ś ambara-gṛ hā t prathama-vayasaḥ pradyumnasyā gamana-samaye prā ha—kṛ ṣ ṇ aṁ matvā striyo hrī tā nililyustatra tatra ha [BhP 10. 55. 28] iti | tatra ca— na navyā d yauvanā d anyā vasthā tasyeti yan matam | varjayaty aṅ ga-vṛ ddhiṁ tan, na mā dhurya-samarjanam ||57|| [anuṣ ṭ ubh] When Pradyumna at one year’s age came from the house of Sambara Ś ukadeva says: Thus the women became bashful and hid themselves here and there, thinking he was Kṛ ṣ ṇ a. When he has an infant he was also at no other stage than the kaiś ora age. This means that he does not give up the sweetness inherent in his mature body (though he is still small). [60] yataḥ priyajanabhā vabhā vita eva tasyā virbhā va ity avā di sma | tatra tadbhā vo yathā: utkaṇ ṭ hā vaṣ ṭ i tṛ ptiṁ sthavayitum abhitaḥ sā tu ś aś vat kṛ ś antī tā m evoccair bakā reḥ sthavayati jhaṭ iti prema-bhā jā ṁ janā nā m | yadyapy evaṁ tathā pi prathamaja-vayasas tū rdhvagā ṁ tat-tad-ī hā ṁ noṣ ṭ as te suṣ ṭ hu kintu prasṛ mara-madhurimṇ y eva tā ṁ nirmimā te ||58|| [sragdharā ] The actual kaiś ora age manifests with the feelings of love for the gopī s. That bhā va is described. Longing within the gopī for Kṛ ṣ ṇ a desires to actualize itself as satisfaction. When satisfaction decreases longing increases. Though from infancy the actions of longing and satisfaction did not desire to manifest clearly, those actions manifested as tender sweetness. [61] atha kā lenā lpena ity ā dau lī lā yā ḥ sā dhu-rī ti-madhuratā svā dyatā m | [62] tatra gati-ś ikṣ ā yathā — hasta-tyā ga-maye navye saṁ stavye gati-ś ikṣ aṇ e | putre skhalati sā jī yā n mā tuḥ putrasya ca tvarā ||59|| [anuṣ ṭ ubh] dvitra-kramaṁ gataḥ kṛ ṣ ṇ aś calitaḥ skhalane rudan | putra putreti cumbantī m ambā m ā lolayan muhuḥ ||60|| [anuṣ ṭ ubh] kiñ cid dū raṁ yad ā nañ ca svaka-tejaḥ -prapañ cakaḥ | sthirī bhū ya prasū -vaktraṁ sa-smitaṁ sa vyalokata ||61|| [anuṣ ṭ ubh] dū raṁ mā tur yadā yā ti tadā sau mantharā yate | samī paṁ tu yadā tarhi smayamā no drutā yate ||62|| [anuṣ ṭ ubh] Please taste the sweetness of the pastimes in the proper way in verses like O King Parī kṣ it, within a very short time both Rā ma and Kṛ ṣ ṇ a began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10. 8. 26 Teaching Kṛ ṣ ṇ a to walk: In teaching him to walk she would let go of his hands, but when he fell she would quickly go to him. Going two or three steps and falling, he would cry. “O son! O son! ” Saying this Yaś odā would kiss him and rock him gently. When he showed his strength and walked a little further, looking at his mother’s smiling face, he would give her bliss. When Kṛ ṣ ṇ a walked even further from her, he would go slowly, but when he came towards her, he would come quickly, smiling. [63] gī ḥ -ś ikṣ ā yathā — prathamam agrajasya tuṇ ḍ a-puṇ ḍ arī ke | kṣ arad-akṣ ara-madhu-madhure jā te ||63|| In learning to talk, first the honey of sweet words flowed from the mouth of Balarā ma. [64] tad-anujā tam api dhā tryā lā payā mā sa | yatra ca— " mā mā tā tā " iti vacaḥ paṭ han nanda-tanū januḥ | ā nandā rtham abhū t pitror vrajasya nikhilasya ca ||64|| [anuṣ ṭ ubh] The nurse made Kṛ ṣ ṇ a repeat the word. He said “Mā, mā, tā, tā ” and gave joy to his parents and all of Vraja. ardhoditā nā ṁ dantā nā m akṣ arā ṇ ā ṁ tathā tatiḥ | citrī yā mā sa kṛ ṣ ṇ asya yatrā citrī yata prasū ḥ ||65|| [anuṣ ṭ ubh] The wonderful appear of his teeth slightly showing and his pronunciation of words astonished Yaś odā. . " ī ś ī thā ḥ kiṁ jagatyā m? " " om" " bandhū n pā syasi naḥ kim? " " om" ity ā di mā tṛ -sutayoḥ saṁ vā davad abhū d iha ||66|| [anuṣ ṭ ubh] Are you fit for the world? Yes. Can you protect our friends? Yes. In this way the mother and son conversed. ajñ ā ta-vā caṁ ś ukavat paṭ hantaṁ viś eṣ a-pṛ cchā -kṛ ti-tarjanī kam | dhā trī -janā dhyā pita-vā k-pracā raṁ vrajasya bhā gyaṁ paritaḥ smarā mi ||67|| [upajā ti 11] I remember Kṛ ṣ ṇ a, the good fortune of Vraja, repeating new words like a parrot, pointing to objects and asking about them with his finger, being taught words by his nurses. nā ma-grā haṁ tadā prā ha rā maḥ kṛ ṣ ṇ aṁ ś anaiḥ ś anaiḥ | kṛ ṣ ṇ o rā mam athā ryeti mā tṝ ṇ ā ṁ pariś ikṣ ayā ||68|| [anuṣ ṭ ubh] Taught by the mothers, Balarā ma learned to call Kṛ ṣ ṇ a by his name, and Kṛ ṣ ṇ a called Balarā ma “older brother. ” tadā ca— pṛ cchantyā vṛ ddhayā ṅ gā ni yadā kim api pṛ cchyate | tadā mbā -ś ikṣ ayā bā laḥ sa tā ṁ muhur atā ḍ ayat ||69|| [anuṣ ṭ ubh] When asked the names of his body parts by an elder, he had his mother teach him the names, and would touch each limb with his finger. [65] atha bhrā tṛ -dvayam api mithaḥ kiñ cid vadati sma, yathā — " ā gaccha khelā ṁ gacchā va |" " mā tā kopaṁ kariṣ yati" | " na kuryā d, " iti tau bā lau kṛ ṣ ṇ a-rā mau samū catuḥ ||70|| [anuṣ ṭ ubh] The brothers began to talk to each other. “Come let us go and play. ” “Mother will be angry. ” “No she won’t. ” In this way Kṛ ṣ ṇ a and Balarā ma talked. [66] atha bā lyacā palyaṁ cā vakalyatā m: daṁ ṣ ṭ rā ṁ dhitsati daṁ ṣ ṭ riṇ aḥ phaṇ i-pater udyat-phaṇ ā ṁ ś ṛ ṅ giṇ aḥ ś ṛ ṅ gaṁ prajvalad-arciṣ aṁ huta-bhujaḥ koṭ iṁ ca khaḍ gā dinaḥ | itthaṁ bhrā tṛ -yugaṁ nivartitam api prā galbhyam evā sadan mā tros tena samasta-vismṛ tir abhū d gehe’pi dehe’pi ca ||71| [ś ā rdula] Now hear of the naughty nature of the boys. They wanted to touch the fangs of a ferocious animal, the hood of an angry snake, the horn of a cow, the flame of a blazing fire, and the sharp edge of a knife. Prevented by their mothers, they became bold. The mothers were astonished by that boldness and forgot their household chores and their bodies. " dū ram añ ca na hi cañ cala sphuṭ aṁ tatra ko’pi varivarti bhī ṣ aṇ aḥ |" evam eṣ a jananī -girā punas tat-kṛ te kutukitā ṁ dadhe ś iś uḥ ||72|| [rathoddhatā ] “Naughty child! Do not go far away! There is some fierce beast living there. ” Hearing those words of their mothers they became more curious to go. ś iś unā bhī ṣ ma-grahaṇ e sthā ne mā tur bhayaṁ yato mā tā | kavayas tv idam anumimate tejasvitvasya bī jaṁ tat ||73|| [ā ryā ] It was natural that the mothers should be afraid that their children would touch some dangerous object. But poets say that such a situation indicates showing their power. yaṁ yaṁ padā rtham atitī vram iyaṁ prayā ti bhrā tṛ -dvayī, sa ca sa ca pratibhā ti saumyaḥ | atrā numā na-vidurā niranaiṣ ur etad yugmaṁ bhaviṣ yati sadā kila nā ś anā ya ||74|| [vasantatilaka] If an animal showed a ferocious nature the boys remained calm. Those fond of inference say that these boys would destroy all these sharp-toothed creatures. [67] atha krameṇ a mā tṛ -vañ canī buddhir apy udbuddhā | yatra yatra sa ca sa ca, " naiva naiva cala cañ cala re re, " vā kyam etad avakarṇ ya jananyā ḥ | mā yayā sma parivṛ tya hasitvā tā ṁ nivartya laṣ ite varivarti ||75|| [svā gatā ] Gradually they became intelligent enough to fool their mothers. “Fickle child! Do not go there. ” Hearing those words of their mothers, they would laugh and with deception do what they wanted to do. [68] alpa-hī na-hā yana-vayastve tu jā te yatra kutracit krī ḍ anā ya nirgacchantau na sambhā layituṁ ś akyete | sambhā litau ca tau kuto lī yeta iti nā vadhā rayituṁ pā ryete | Though they were young, no one could understand where the boys went for play. If they knew they were there, the boys would hide and no one could detect them. [69] atha jananī -dvayam ubhayato vartmā vṛ tya paritaś ca dhā trī r avadhā na-vidhā trī r vitatya dravantau tatra-bhavantau gṛ hṇ ā ti | The two mothers surrounded the path and, engaging clever nurses all around, they would catch the fleeing boys. [70] tato rudantau hasantau ca tau gṛ hā ntarā nī tā v udvartanā dinā veṣ a-parivartanā dinā ca stana-pā yanā dinā ś ā yanā dinā ca rocayati | Seeing them laugh or cry, the mothers would bring them home, and would get pleasure in rubbing them with oil, bathing them, dressing them, feeding them milk and putting them to sleep. [71] tad evaṁ varṇ anam ā karṇ ayatsu sabhā satsu prahasatsu ś rī mad-vraja-purandara-kula-dhurandhara-kiś ora-vare cā navarajena saha dara-smita-sundaratara-vadanatayā netrā daraṇ ī ye sati samā panā ya punar uvā ca snigdhakaṇ ṭ haḥ — ī dṛ ś as tanayo jā tas tava gopā dhinā yaka | bā lyā valita-cā palyā d api yo muni-mohanaḥ ||76|| [anuṣ ṭ ubh] When the assembly heard this description and smiled, Kṛ ṣ ṇ a, of kaiś ora age, the leader of Nanda’s family, along with Balarā ma, made his face attractive with a slight smile and gave delight to everyone’s’ eyes. In order to conclude Snigdhakaṇ ṭ ha said: O Nanda! You have given birth to a son who bewilders the sages with his fickle acts in childhood. [72] atha kṛ ta-sukha-prathā yā ṁ kathā yā ṁ vṛ ttā yā m, anya-dinavat kathakā n sa prasā dhanaṁ sedhayā m ā sa ś ubha-caritrī -vraja-dharitrī ś aḥ | When the joyful talks were completed, noble Nanda sent the speakers to their residences with ornaments and cloth as on previous days. Chapter Seven Infant Pastimes [1] As on previous days, after the dawn in the glorious assembly, Madhukaṇ ṭ ha said: O Snigdhakaṇ ṭ ha, absorb your mind in other pastimes. [2] After one year, the birthday of Kṛ ṣ ṇ a in Bhā dra month, endowed with all wealth, arrived. Taking shelter of the instructions of Garga, the worship on his birthday was completed. Nanda conducted an astonishing festival with the best chanting. The birthday was celebrated by Nanda with Vedic chanting, songs, the best dancing, abhiṣ eka with mantras, gifts given in charity, sounds of joy, mantras chanted by persons knowledgeable of sacrifice, performance of six acts using sesame, [11] touching objects with earth, aguru rice and dū rva and releasing a fish. [12] ||1|| As Kṛ ṣ ṇ a’s age increased, the festival increased, since there was no difference between him and the festival. ||2|| All the food and clothes that Kṛ ṣ ṇ a received were given away in his name in Vraja. ||3|| [3] When one year passed with joy, one day when various old men and women were engaged in work, Yaś odā was caring for Kṛ ṣ ṇ a outside in the yard. She placed her face on Kṛ ṣ ṇ a’s and kissed him. She spoke to him, laughed and made him laugh. Then Yaś odā became moist with showers of happiness. ||4|| [4] Thwarted by Kṛ ṣ ṇ a’ killing Pū tanā and Ś akatā sura, Kaṁ sa sent Tṛ nā varta, who was extremely opposed to the devatā s. Situated in the sky, from far off he saw the child and considered. [5] “The dark complexioned child is on his mother’s lap in the yard of the huge house. Making everyone tremble, I will bring the mother with the child into the sky. Pū tanā took a different form and Ś akaṭ a became invisible in the cart to cheat them. I will take a form different from both of those--the form of the wind, and enter Vraja. ” [6] Yogamā yā, looking for opportunities for pastimes, entered into Kṛ ṣ ṇ a’s body and manifested her power in order to separate Kṛ ṣ ṇ a from his mother. By her power, Yaś odā could not bear carrying Kṛ ṣ ṇ a’s weight, even though he was still as tender as a blue lotus. Astonished, she suddenly placed him on the earth, thinking “No one else can bear this weight. ” She began to meditate on the antaryā mī of the universe. Being afraid, she was anxious to worship the Lord to avoid any disaster. [7] Tṛ ṇ ā varta, taking the form of a whirlwind, took the child as if putting a noose around his neck and attacked Vraja with a shower of hard stones, almost destroying it. All of Vraja’s moving and non-moving entities became frightened. When the whirlwind arrived, intense darkness covered not only every object, but also the hearts of all the people. ||5|| [8] When this evil demon began afflicting the people, in fear they began to speak to each other. When the wind began to blow it raised pieces of broken pots and made a noise like thunder. It broke the trees, shortening their lives, and smashed the houses and cow sheds. “Ah! Misfortune! What is happening here? The tender boy with the hue of a blue lotus petal is here. ” At Nanda’s house, at this time of danger, Yaś odā did not see Kṛ ṣ ṇ a at the place where she had put him down. Having more affection for her child than a cow has for its calf, she lost her sense of judgment and became like the earth, losing consciousness. ||7|| When the wind died down, Yaś odā could not see her son. She became agitated like a cow which, on losing its new calf, is unaware of what people speak. ||8|| [9] Starting with Yaś odā, all people on all sides began to cry. The whole of Gokula became filled with the sound of wailing. [10] Unaware of the disaster around them, they came running, and all drowned in an ocean of grief. When Tṛ ṇ ā varta stole Kṛ ṣ ṇ a, Yaś odā ’s body became a burden, and all others’ bodies became similar. It seemed their bodies would be destroyed. ||9|| [11] tataś ca, sarvā su nirviś eṣ aṁ rodana-vaś atā ṁ viś antī ṣ u, hā rohiṇ i, drohiṇ i, kiṁ kariṣ yā mi? Kathaṁ vā tam anavalokya mariṣ yā mi? kathaṁ vā vraja-rā ja-diś i mukhaṁ vitariṣ yā mi iti paryantaṁ paryanta-daś ā vasā nam anu yaḥ khalv aś eṣ a-vilā panaḥ prasū -vilā paḥ | sa punar avakalitaḥ sahasā ghṛ tam iva vilā layati hṛ dayam | kathaṁ kathayitum ī ś yate? ity alam atiprasaṅ gena iti madhukaṇ ṭ haḥ svasya sarvasya ca vaivaś ya-vaś yatā m ā ś aṅ kya maṅ kṣ u saṅ kathayā m ā sa, All the women were weeping. Yaś odā thought “O Rohiṇ ī! Since you are preventing me from dying, what shall I do? Not seeing my child, shall I not die? How can I show my face to the king of Vraja? ” If one thinks of the Yaś odā ’s’ death-like state as she lamented, one’s ghee-like heart would melt. How can this scene be described? What more can be said? Madhukaṇ ṭ ha, worrying that all would lose self-control, immediately began speaking. [12] nabhasā hṛ tasya sujā tasya ś rī man-nanda-jā tasya tasya bandhū nā m avagā ḍ ha-duḥ saha-sā da-sindhū nā ṁ sahasā nukū laṁ kū lam ā sannam | When Kṛ ṣ ṇ a, who gives happiness, was taken in the sky, his relatives, who were plunged into an intolerable ocean of grief, approached the favorable shore very quickly. tathā hi, bā lya-svabhā vena balā nujanmā balā n nijagrā ha galaṁ tadī yam | tadā tigā ḍ haṁ sa ca pī ḍ itas tau mene bhujau pā ś i-bhujaṅ ga-pā ś au ||10|| [upajā ti 11] Clutching the neck of the demon like a frightened child, Kṛ ṣ ṇ a began afflicting the demon. He became like the snake noose of Varuṇ a around his neck. bhujā pī ḍ anavat tasya bhā raś ca vavṛ dhe ś iś oḥ | voḍ huṁ tyaktuṁ ca roddhuṁ ca nā ś akad dā navā dhamaḥ ||11|| [anuṣ ṭ ubh] As he tightened his grip on the demon’s neck, his weight became heavier. The demon could no longer carry Kṛ ṣ ṇ a, nor could he give him up. He could not stop Kṛ ṣ ṇ a at all.

⇐ Предыдущая 16 17 18 19 202122 23 24 25 Следующая ⇒