Chapter Twenty-three 4 страница

tadā ca mā lya-haratā narhā vasthena cā munā | sa bhā ra-hā ratā ṁ prā ptaḥ sva-prā ṇ a-haratā ṁ gataḥ ||12|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a, whose garland should not be removed, took the burden of weight from the demon and the demon’s life as well. yathā, mā lya-buddhyā hival loma-paṭ ala-bhrā ntyā tam ṛ kṣ avat | kṛ ṣ ṇ o’vaveṣ ṭ ad ā tmā ṅ gaṁ vā tū laḥ katham ujjhatu? ||13|| [anuṣ ṭ ubh] As a man who thinks a garland is a snake is taken by the snake and as a man who think a bear is a blanket is taken by the bear, Kṛ ṣ ṇ a surrounded the demon by his feet, hands and other limbs. How could the wind demon give him up? yathā ca, tṛ ṇ ā varte ruddha-kaṇ ṭ he tac-chvā sā ruddhatā ṁ gatā ḥ | tadaiva ca bahir vā tā s tat kiṁ tasya ta eva te? ||14|| [anuṣ ṭ ubh] When the demon’s throat became choked, his breath and life airs stopped. Did his breath and life air leave? Did he die? [13] athā kā ś ā vakā ś ā t prastara-kṛ tā staraṇ ā yā m aṅ gaṇ a-sthalyā m ativistī rṇ aṁ mahā -ghoṣ a-badhirī -kṛ ta-ghoṣ aṁ tad-vapur nipapā ta | nipatya ca mū rtiman mū rtikam api ś latha-sandhi-bandhī -bhū tam adṛ ś yata | tataś ca, tat tu, The demon’s body fell from the sky with a deafening roar into the yard spread with stones. Though his body had been very strong, all his joints became loose. kim idam ahahahā papā ta kasmā d iti parivavrur upetya gopa-rā mā ḥ | bhayam adhur atha kaṁ nirī kṣ ya rakṣ as tad-upari bā la-hariṁ ca mṛ gyamā ṇ am ||15|| [puṣ pitā grā ] “What is this? Where did it fall from? ” Surrounding the corpse they began to speak. Then on the chest of the demon they saw Kṛ ṣ ṇ a whom they were seeking. danu-sutam alam udvivartitā kṣ aṁ ś iś um atha vī kṣ ya nirī kṣ amā ṇ a-netram | tad-upari sahasā nidhā ya sattā m amum upajahrur amū r mudā jananyā m ||16|| [puṣ pitā grā ] They saw the demon with his eyes popping out, and the child on his chest looking around and making the place auspicious. Quickly they took him and gave him to his mother. [14] atha mantravat kiñ cid vacanā t punar amū r amuṣ yā ś cetanā m ā cinvate sma, yathā, mṛ tyur mṛ to, mṛ tyu-hṛ tas tu jī vitas tad etam ā datsva tanū ja-vatsale | ity ukti-mantrā nvita-bā lakauṣ adhaṁ vinyasya tā ṁ pratyudajī jivann amū h ||17|| [upajā ti 12] The women revived Yaś odā using words as if they were mantras. They said “O Yaś odā, affectionate to your son! Death (the demon) has died. He who was taken by death is alive. Please take him! ” Using these words as the mantra and Kṛ ṣ ṇ a as the medicine, they brought Yaś odā back to life. ś iś um upasadya yaś odā danuja-hṛ taṁ drā k ciceta lī nā pi | varṣ ā jalam upalabhya prā ṇ iti jā tir yathendra-gopā nā m ||18|| [gī ti] As the indragopa insect gains life from water in the spring season, Yaś odā gained life on attaining her child taken by the demon. athā gaman vraja-pati-saṅ gatā janā ḥ sa-vismayaṁ sa-bhayam adabhra-sambhramam | gṛ hā ntara-vrajana-vicā raṇ ā ’nyadā na tarhy abhū d yad abhavad eka-bhā vatā ||19|| [rucirā ] Nanda and others with him quickly came to the place in amazement and fear. They did not think of going to their houses, since they were all concerned about Kṛ ṣ ṇ a. paś yann api tṛ ṇ ā vartam apaś yann iva taṁ janaḥ | kṛ ṣ ṇ am evā gamad draṣ ṭ uṁ tat-premā hy adbhutā dijit ||20|| [anuṣ ṭ ubh] Not seeing Kṛ ṣ ṇ a and seeing the demon, they had come to that place to see Kṛ ṣ ṇ a, since they were controlled by love of Kṛ ṣ ṇ a. spṛ ṣ ṭ aḥ kampreṇ a hastena dṛ ṣ ṭ aḥ sā sreṇ a cakṣ uṣ ā | pitrā tha mā tur utsaṅ gā d avitrā ś iś ur ā dade ||21|| [anuṣ ṭ ubh] Nanda, the child’s protector, touched Kṛ ṣ ṇ a with his trembling hand and looked at him with tearful eyes. He took him from the lap of his mother. [15] tataś ca rā kṣ asa-sparś aja-kṣ atajā di-ś aṅ kayā, nirī kṣ itā vayava-gaṇ o’pi mā tṛ bhir vilokitaḥ sa tu janakena kṛ tsnaś aḥ | mameti-dhī -pṛ thu-mamatā spadaṁ dṛ ś ā svayā paraṁ na tu parayā parī kṣ yate ||22|| [rucirā ] They feared he had been injured by the demon. The women inspected his body and Nanda also looked with extreme possessiveness as if he were their very selves. Thus each one wanted to inspect him personally. [16] atha vyagrehitā vṛ ṣ abhā nv-agresarā ḥ parama-hitā ḥ parasparam aparasparaṁ kathayā ñ cakruḥ — kvā yaṁ hatas tī vra-balaḥ palā ś anaḥ, kva tī rṇ avā n so’yam atī va bā lakaḥ | kiṁ vā sva-pā pena vihiṁ syate khalaḥ sā dhuḥ samatvena bhayā t pramucyate ||23|| [upajā ti 12] Some who were interested in everyone’s welfare and had become disturbed came and spoke to each other in front of Nanda: What is the strong, flesh eating demon who has been killed? What is this boy who has escaped his mouth? The sinner is destroyed by his sin and the sinless person is saved from fear by his good qualities. [17] athavā smā kam eva bhā gyam idam iti yogyam | tathā hi— kiṁ nas tapaḥ pū rtam aś eṣ a-sauhṛ dam dattaṁ tatheṣ ṭ aṁ hari-tuṣ ṭ aye’jani | rakṣ o-gṛ hī taḥ punar eṣ a bā lakaḥ svayaṁ sva-bandhū n sukhayan yad ā gataḥ ||24|| [upajā ti 12] Thus it is proper that we have had good fortune. Though he was taken by the demon, he came back on his own to please his relatives. What austerities, unlimited prema or charities we must have accomplished in past lives to satisfy the Lord! samastā rtha-karī viṣ ṇ u-bhaktiḥ sā kṣ ā d vrajeś vare | dṛ ś yatā ṁ mṛ ś yatā m anyat kiṁ vā bā laka-maṅ galam ||25|| [anuṣ ṭ ubh] O cowherd! Nanda has great bhakti which gives all benefits. What else except that bhakti can we consider for the child’s welfare? yataḥ — sarvadā kramate yasya buddhiḥ sad-bhaktaye hareḥ | sa sadā kramate tasya lakṣ mī ś ca kramatetarā m ||26|| [anuṣ ṭ ubh] iti | If a person’s intelligence is always eager for pure devotion to the Lord, the Lord approaches him and his wealth increases. [18] devā ś ca sa-kautukam imaṁ ś rī -kṛ ṣ ṇ ā bhiprā yam utprekṣ ā ṁ cakrire | bā lo’haṁ na paricinomy abhadra-bhadraṁ yaḥ kroḍ e kalayati tad-galaṁ dadhā mi | tena tvaṁ yadi maraṇ aṁ prayā si kaḥ svid doṣ aḥ syā n mama tam atha tvam eva jalpa ||27|| [praharṣ iṇ ī ] iti | The devatā s discussed Kṛ ṣ ṇ a. “I am a child. I do not know good from bad. I hold on to the neck of anyone who takes me in his lap. If you happen to die, that is not my fault. Please tell me. ” [19] tataś ca sarvā narvā cī nā bhī ra-vī rā ṇ ā ṁ seyaṁ mantraṇ ā jā tā, goṣ ṭ ham idaṁ duṣ ṭ ā nā m adhiṣ ṭ hā naṁ vṛ ttam, tasmā d gṛ ha eva gopanī yam idaṁ bā la-yugalam iti | The elder heroess among the cowherds gave advice. “Gokula has become the residence of demons. You must hide the two boys within the house. ” [20] tataḥ ś aṅ kā tiś aya-mayaṁ dina-katipayaṁ nā nā -krī ḍ anakena krī ḍ ayamā nā mā tṛ -samā nā gopikā gopikā babhū vuḥ | yatra ca bā la-bā likā -kula-pā likā dayaḥ sadayaṁ samā gamya ramyaṁ tat-keli-kutū halaṁ kalayanti, The women with Kṛ ṣ ṇ a’s mother, filled with anxiety for some days, protected the child, engaging him in play with many toys. Many infant boys, girls and women came with compassion and saw the joyful play. yathā — krī ḍ anā ni vividhā ni taṁ sadā darś ayanti ca mudā hasanti ca | khelayanti ca balena tā iti svā ntare param amū arakṣ iṣ uḥ ||28|| [rathoddhatā ] Laughing, they would show Kṛ ṣ ṇ a the toys and make him play with Balarā ma. In this way they protected the two boys within the house. tataś ca— bā lena samam anyo'nyaṁ prā balyaṁ darś ayann iva | ū rdhvā dho-bhā vam ā sā dya sarvā hā sayati sma saḥ ||29|| [anuṣ ṭ ubh] Sometimes he would show strength and sometimes would stand gently. Showing a high or low nature, he would make the women laugh. mā tṝ ṇ ā m agrato bā hū vikṣ ipan dhā vati sma saḥ | darś ayann iva tejaḥ svaṁ hasan pā te ruroda ca ||30|| [anuṣ ṭ ubh] In front of the mothers he would throw up his arms and run around, showing his strength while laughing. When he fell down, he would cry. balaṁ vā jñ ā naṁ vā kiyad abhavad asyeti vimṛ ś an yadā gopī -saṅ ghaḥ kim api muhur ā netum adiś at | tadā ś aktiṁ vyañ jan kva ca punar aś aktiṁ kva ca ś iś uḥ sa paś yaṁ s tad-vaktraṁ hasati ca puro hā sayati ca ||31|| [ś ikhariṇ ī ] They would order him to bring things, in order to see his strength and intelligence. Sometimes, showing his strength and sometimes not, he would look at them and smile. This would make them laugh. nā mā deś aṁ yadā mā tā diś ate nayanā dikam | kṛ ṣ ṇ aś ca kurute bā ḍ haṁ cakre tasyā na kiṁ tadā? ||32|| [anuṣ ṭ ubh] When told to bring a particular object, he would agree and bring the object. In this way he gave his mother great happiness. rudantam indave mantha-gargaryā ṁ pratirū piṇ e | piṇ ḍ ena nā vanī tena vṛ ddhā gardhayatā rbhakam ||33|| [anuṣ ṭ ubh] When he cried, demanding the moon which was reflected in the churning pot, elder women satisfied him by giving a lump of butter. svasya svalpā pahā re’pi cakranda maṇ i-hā nivat | kṛ tvā nya-maṇ i-hā niṁ ca prā hasī d bā la-kṛ ṣ ṇ akaḥ ||34|| [anuṣ ṭ ubh] When someone would steal a few pennies from him as a joke, he would cry, as if some jewels had been stolen. But he would laugh when he stole jewels from others. nirmañ chanaṁ tava bhajā ma kuleś alā lya bā lyā timohana balā nuja nṛ tya nṛ tya | ity aṅ ganā bhir uditas thi thi thitthi thī ti kÿ ptena tā la-valayena harir nanarta ||35|| [vasantatilakā ] “O son of Nanda, with attractive childhood! O brother of Balarā ma! We will perform ā ratrika for you. Dance! Dance!: When the women said this he replied with “thi thi thithi thi” and, keeping the beat with his hands, would dance. mā ṁ nartayata bho vṛ ddhā ḥ, iti tā sā ṁ puro gataḥ | bhadraṁ nṛ tyasi bhadras tvam, iti stotrā n nanarta saḥ ||36|| [anuṣ ṭ ubh] “O elders! You make me dance! ” Saying this he would come before them. “Being most gracious, you dance nicely. ” Hearing this he would dance. vihasantī ṣ u sarvā su sauṣ ṭ havā t pracyavā d api | nṛ tyan vrī ḍ itavat kṛ ṣ ṇ o mā tur aṅ ke’palā yata ||37|| [anuṣ ṭ ubh] When they would laugh because of his skill or his stumbling, out of shyness while dancing, he would run to his mother’s lap. [21] kṣ aṇ aṁ viramya ca ramyā nanaḥ stana-dhayanam api tatrā rabdhavā n, yad darś anam anu saṅ karṣ aṇ aḥ serṣ yam iva nijam utkarṣ aṁ vā ñ chan nija-jananī -stana-pā nam ā rabdhavā n | After giving up dancing he would drink milk. Seeing this, Balarā ma in an angry mood, desiring attention, would also drink milk from his mother. [22] tadaiva ca tau lī lā bhiḥ pramī lā m ā gatau yā tṛ bhyā ṁ mā tṛ bhyā ṁ ś anaiḥ ś anaiḥ ś ayyā m adhiś ā yyete sma | When the two boys became tired from playing, the two mothers and aunts would gently put them to sleep. [23] tad evaṁ sarā masya tasya nirodhe vidhī yamā ne bahir vijihī rṣ ite cā tī va tad-upajī vana-pī vatā m ā sann eva yogamā yā tad-anukulyā ya kiñ cit prapañ citavatī, When they were kept inside and desired to go out to play, Yogamā yā arranged for favorable circumstances for going out by making them grow bigger and stronger. yathā — ekadā rbhakam ā dā ya svā ṅ kam ā ropya bhā vinī | prasnutaṁ pā yayā mā sa stanaṁ sneha-pariplutā || pī ta-prā yasya jananī sutasya rucira-smitam | lā layantī mukhaṁ viś vaṁ jṛ mbhato dadṛ ś e idam || [BhP 10. 7. 34-5] iti | One day mother Yaś odā, having taken Kṛ ṣ ṇ a up and placed Him on her lap, was feeding Him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it. O King Parī kṣ it, when the child Kṛ ṣ ṇ a was almost finished drinking his mother’s milk and mother Yaś odā was touching him and looking at his beautiful, brilliantly smiling face, the baby yawned, and mother Yaś odā saw in his mouth the whole universe. [24] tena ca santataṁ vismayamā nā yā ṁ nijajā yā yā ṁ tasyā ṁ kadā cit ś rī mā n vrajarā jaḥ papraccha, mayā yad aniṣ ṭ a-bhayā d bā la-rodhanam upadiṣ ṭ am, tat kiṁ nirvahati? When he saw his wife full of astonishment, Nanda inquired from her “I have ordered that the children be confined out of fear of danger. Has that been carried out? ” [25] sā prā ha—nirvahaty eva, kintu vṛ theti lakṣ yate | She said “It has been done, but it is useless. ” [26] vrajarā ja uvā ca—hanta, katham iva? Nanda said”Oh! Why is that? ” [27] sā prā ha—vraja-mā tra-vrajanaṁ varjyate | dṛ ṣ ṭ aṁ tu mṛ ṣ ṭ a-smitaṁ jṛ mbhamā nasya bā lakasya vadana-dvā rā jagad eva iti | She said “They have been forbidden from wandering about Vraja. When the child, smiling, yawned, I saw the universe in his mouth. ” [28] atha vrajarā jaḥ sa-vailakṣ yam ā lakṣ ya lakṣ mī -jā ni-lakṣ yatayā maunam ā lambya vilambya covā ca—yady evam, tadā svajana-parā yaṇ asya ś rī -nā rā yaṇ asya vidhitsitam eva sarvaṁ vicikitsitam api cikitsitaṁ kariṣ yati | tasyaiva khalv idaṁ vaibhavam iti | Nanda, seeing the strangeness of the situation, became silent, thinking of the child as Nā rā yaṇ a. After some time he spoke. “If this is so, this is the desire of Nā rā yaṇ a, who protects his devotees. He has produced all these worries. All this is his arrangement. ” [29] evaṁ tad-avadhi tad-vidhinā nā tinirodhe vidhī yamā ne kvacid api samaye saṁ yamanaṁ samayā sarā maḥ sa rā mā nujaḥ ś rī dā ma-sudā ma-vasudā mā dibhiḥ samaṁ ramate sma | After this, according to Nanda’s words, restrictions were lifted for the boys. One day, Kṛ ṣ ṇ a, offering respects to Yaś odā, went to play with Balarā ma, Ś rī rā ma, Sudā ma and Vasudā ma. [30] tatra vinodena mṛ dadanaṁ cakrā ṇ e cakrā ṅ kita-caraṇ e saṅ karṣ aṇ ā -dayaḥ khelā yā ṁ kalita-kalahā rahas tan-mā taraṁ nivedayā mā suḥ, ye khalu tayā tad-vidha-vidhā ne’vadhā pitā vidhī yante sma | When Kṛ ṣ ṇ a, whose feet are marked with the cakra, ate dirt, Balarā ma and others who were engaged by Yaś odā to prevent dangerous play, told Yaś odā what he had done. [31] mā tā ca pracchannam ā gacchantī bā huṁ gṛ hī tvā papraccha, capala, kim idaṁ duś caritam ā caritam? Coming secretly, she grabbed his hand and asked “O fickle boy! Did you do this bad act? ” [32] sa tu sahasā saṅ kalitā nana-kamalaḥ kā tara-matir mā taram uvā ca—mā tar, na kim api | Bowing his lotus face, he spoke with despair to his mother “O mother! I didn’t do anything. ” [33] mā tā prā ha—mṛ ttikā m atti sma bhavā n | His mother said “You ate some dirt. ” [34] suta uvā ca—ka idaṁ vadati? Her son said “Who said that? ” [35] mā tā prā ha—sarva eva tava savayasaḥ | His mother said “All your friends have said this. ” [36] suta uvā ca—ete khalu nija-nija-vastyā n madhura-vastū ni muṣ ṇ antaḥ sa-tṛ ṣ ṇ am atrapam atra parasparam aś nanti, tad anaṅ gī -kṛ tavataḥ kapā ṭ ita-radane mama vadane prathamaṁ samaṁ balā c chalā d api samarpayanti, tac ca tvayi sa-nirvedaṁ nivedayitum icchor mama tucchaṁ sa-vivā daṁ durvā dam etam avā diṣ uḥ | Her son said “They all stole sweets from their houses and, showing them to each other shamelessly with greed, ate them. I did not want to eat stolen food, so they have tried to silence me by force and trickery. Thinking that I would tell you they have told you a lie because of their insignificant quarrel with me. ” [37] mā tā suvismitam ū rdhvam adho mū rdhā nam ā dhū ya sasmitam uvā ca—savyā ja-rā ja! tavā py agrajaḥ so’yaṁ vyañ jayati, tatra kiṁ vadiṣ yati? Astonished, his mother, nodding her head, said with a smile “O king of pretenders! Your older brother has spoken. What do you say? ” [38] suta uvā ca—ete sarva eva vī thyā ṁ vī thyā ṁ mithyā bhiś aṁ sinaḥ | Her son said “They are together speaking lies. ” [39] mā tā prā ha—sa-cchala-pralapita! bho mat-pitaḥ, balabhadraḥ kim iti pramiti-rahitam abhadraṁ vadatu? The mother said “O liar! O son! Why would Baladeva speak words without proof? ” [40] suta uvā ca—ayam apy etad-gaṇ a-pā tī ti tathā nyedyur mṛ ttikā m atti sma, tad avadyaṁ nivedayitum udyataṁ mad-vacanaṁ mṛ ṣ odyatā m ā sā dayitum iti | The son said “He is on their side. Another day he also ate dirt. Since I was going to inform you of this, he has been speaking lies to make my words false. ” [41] mā tā tan-mukhaṁ dhṛ tvā sahā sam ā ha sma, kim idaṁ ciraṁ nigirann asi? Holding his mouth and smiling she said “Do you always eat dirt? ” [42] suta uvā ca—uktam eva mama lapane balā d galā ntaḥ praveś ā ya kim api nyastaṁ samastaiḥ iti | The son said “As I said before, they forcible put something in my throat. ” [43] mā tā prā ha—dhū rta, kathaṁ jā nī yā m? His mother said “Rascal! How can I know that? ” [44] suta uvā ca—sā mprataṁ mama mukham eva nirī kṣ yatā m | The son said “You can look in my mouth now. ” [45] mā tā sa-saṁ rambha-smitam uvā ca—vyā dehi, paś yā maḥ | The mother said with a smile and anger “Please show me. ” [46] tataś ca bhayena sa eṣ a mṛ c-cihnitam apy ahnā ya vadanaṁ vyā dadau | With fear he quickly opened his mouth which had traces of dirt. [47] tatas tad-bhayam avadadhā nā samā dadhā nā ca rasā ntareṇ a mā tuḥ kopa-ś ā ntaye tad-antar-yogam ā yā tā sā yogamā yā punar viś vaṁ darś itavatī | Understanding Kṛ ṣ ṇ a’s fear and in order to solve his problem and pacify his mother’s anger with display of a different rasa, Yogamā yā entered within and caused her to see the universe. [48] tatra cedaṁ vrajeś varī parā mamarś e— aho bahir ivekṣ yate jagad idaṁ mukhā bhyantare ś iś os tad anu bhū r iyaṁ bhuvi ca mā thuraṁ maṇ ḍ alam | iha vraja-kulaṁ yad anv api mayā dhṛ to bā lakaḥ sa eva tad aho kathaṁ kim iva hanta kiṁ sidhyati ||38|| [pṛ thvī ] Yaś odā then began to reflect “I see the world outside, but I see it in his mouth. In the world there is the earth, and in it is Mathurā, within Mathurā is Gokula, and within Gokula is Vraja. I am within Gokula, holding this child. How can this be? How has this happened? ” [49] atha punaḥ svapnā dikam analpaṁ kalpayitvā paś cimam idaṁ niś cikā ya, ahaṁ yaś odā smi patir vrajā dhipaḥ sutaḥ sa eṣ a svam idaṁ ca gokulam | pratī yate’thā pi ś iś or mukhe jagad yan-mā yayetthaṁ kumatiḥ sa me gatiḥ ||39|| [upajā ti 12] Thinking it was a complicated dream, she then verified the situation. “I am Yaś odā, Nanda is my husband, this is my son, and this is Gokula. I have seen the universe within the mouth of this child by the mā yā of the Lord. He should make my intelligence steady. ” [50] tad evaṁ sa ca nā rā yaṇ as tad-bhā va-parā yaṇ atā ṁ tā m anucitā ṁ tā ṁ vicā rayann ā tmanaḥ paramā bhiruci-paricitā virbhā ve tasminn eva vismiti-nicitaṁ janany-ucita-sneham eva dehayā mā sa, yaṁ khalu nemaṁ viriñ ci [BhP 10. 9. 20] vakṣ yamā ṇ ā nusā reṇ a samastā ni ś ā strā ṇ i sadā praś astatayā gā yanti | Understanding that thinking of her son as Nā rā yaṇ a was not appropriate, she then became filled with affection as a mother while showing astonishment for her son who is known by affection when he appears as avatā ra. All the scriptures glorify this affection. nemaṁ viriñ co na bhavo na ś rī r apy aṅ ga-saṁ ś rayā prasā daṁ lebhire gopī yat tat prā pa vimuktidā t Neither Lord Brahmā, nor Lord Ś iva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaś odā. [51] atha kautukā ntaraṁ cā ntaram ā nī yatā m | tad evaṁ sarvā nandanaḥ ś rī man-nanda-nandanaḥ krī ṇ ī hi bhoḥ phalā ni iti [BhP 10. 11. 10] gī ti-rī ti-rocana-vacanaṁ karṇ ayor ā racayann eva capala-locanaḥ kiñ canā py ā locayann eva ca laghunā pi pā ṇ i-yugalena laghutayā puraḥ patita-dhā nya-puñ jataḥ pū rṇ am añ jalim ā dā ya tad-abhimukhaṁ jagā ma | kintu drava-vaś ā d alpakā ñ jalitaḥ skhalitam idam iti bhidā ṁ na vidā ñ cakā ra, kevalam eva kara-yugalaṁ krayya-phala-pū rita-tat-patra-pā tropari parivṛ ttyā ca cā layā mā sa | Hear another amusing story. Kṛ ṣ ṇ a, who gives bliss to all, heard the attractive words, “Please purchase these fruits. ” Restless-eyed Kṛ ṣ ṇ a, not finding anything to give, in his small hands took a handful of grains which had fallen on the ground and quickly went to the fruit seller. But in moving quickly the grains fell from his small hands without his knowing. He went to exchange his empty hands for the basket of fruit. [52] tataś ca sā smitavatī smita-digdha-tan-mukha-mā dhurī -sā dhu-rī tibhiḥ snigdha-hṛ dayā vyañ jita-spṛ hā valī ṁ tad-añ jaliṁ phala-valayena bhikṣ ayantī dū rata eva saṅ kalana-mudrā m api ś ikṣ ayantī sakalena tu pū rayituṁ ś aś ā ka | The fruit seller smiled and was overcome by the sweet expression on his smiling face. Making him hold his eager hands out, the woman from who he begged fruit filled his hands with fruits. [53] nija-bhā janaṁ phala-riktaṁ babhū va vā na vā kim iti tu na viviktuṁ cakā ra | gṛ hā bhyantareṇ ā ntarite tu tasmin nijaṁ patrajam amatram ayatnatayā ratna-pū ritam apy anibhā lya bhā ram apy asambhā lya tan-mā dhuryā veś ā bhiniveś avatī svajanā nā m api ś arma-jananā ya bahula-phalā vali-bali-samā nayanā ya ca nija-nilayam eva jagā ma | kintu gṛ haṁ gatvā jñ ā ta-maṇ i-tattvā py akuṇ ṭ hā sakṛ d-utkaṇ ṭ hā vahena tan-mukha-ś obhā bhara-viraheṇ a sā dhanyā hā rita-mahā -dhanaṁ -manyā babhū va, yata eva sā kṛ ṣ ṇ a-dṛ ś varī viś vam api visasmā ra | Enchanted by his sweetness, she did not consider whether her basket was full or empty. When Kṛ ṣ ṇ a entered his house, not seeing that her basket made of leaves was full of jewels and not noticing the load, she became absorbed in Kṛ ṣ ṇ a’s beauty. She went home to get more fruit for his family members. When she got home and realized she had jewels in her basket, in separation from the attractive face of Kṛ ṣ ṇ a, the fortunate women began to consider that she had been deprived of the great treasure of his beauty since in seeing him she had forgotten the whole world. [54] sa tu vividha-durvidha-ś arma-vidhā na-sannidhā naḥ svayaṁ labdha-nidhā navad atisā vadhā na-pā ṇ ir nṛ tyann iva mā tuḥ samī pam añ can madhura-cañ calehitas tasyā nicolā ñ cale nirbandhataḥ sakalā ni phalā ni babandha |

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