Chapter Twenty-three 16 страница

[20] tad etad vadan vigata-kadanaḥ kañ ja-vadanaḥ kadambam adhiruhya parikaraṁ samū hya, svayaṁ kiraṇ a-gaṇ ā mṛ ta-ghanā ghanaḥ sā nnidhya-mā tra-nirmita-sā dharmye tasmin kā liya-harmye nirmala-jala-krī ḍ ā -kutukā ya papā ta— Speaking in this way, lotus faced Kṛ ṣ ṇ a climbed the kadamba tree, and, tightening his belt, like a shining cloud of nectar, he jumped into the abode of Kā liya to have some fun in the water, which appeared like another cloud by proximity to his body. [21] yatra ca tatra sarpa-hrada-gata-jalaṁ dhanuḥ -ś atam udasarpat | tac ca ś rī -vrajarā ja-tapaḥ -pratā pa-phalasya saṅ khyā tī ta-balasya tasya na citram ity eva mantavyam, yena hi paugaṇ ḍ atayā nā tipracaṇ ḍ am api tad eva tad-vapuś caṇ ḍ ā ṁ ś u-koṭ ivad atī voddaṇ ḍ atayā tatra kuṇ ḍ alī nā ṁ bhā ti sma | tataś ca tasyā mara-vā raṇ a vā raṇ a-vikrama-kramatayā ghū rṇ ad-bhujā pū rṇ a-vā r-ghoṣ aṇ a-saṅ gharṣ aṇ ayā gharṣ itas tad-utkarṣ ā sahana-samā jaḥ sahasā tanū napā n-mahasā hi-rā jaḥ svī ya-lī lā ntarī pā ntaḥ svayaṁ krī ḍ ā -harṣ ataḥ smitaṁ varṣ antaṁ pī tā ṁ ś uka-vidyudbharaṁ kara-caraṇ ā dhara-rohitā karaṁ vanamā lā -ś acī pati-cā pa-dharaṁ sulalita-nī la-ghana-varaṁ tam evā sasā da | He swam around in the water of the serpent lake measuring four hundred hastas. For Kṛ ṣ ṇ a, who was the result of Nanda’s pious acts, for Kṛ ṣ ṇ a who had unlimited power, such an action was not remarkable, for Kṛ ṣ ṇ a had reached the paugaṇ ḍ a age. His body was not very strong but near the snake, his body shone like ten thousand suns. His arms mocked the serpent by thrashing the water with sound, showing his prowess which could restrain the elephant of the devatā s. The family members of Kā liya could not tolerate his skill. Kā liya in his playground then approached Kṛ ṣ ṇ a, who was smiling because of the joy of playing, who was like an attractive, dark cloud, with his garland as a rainbow, his arms and legs as Indra’s invisible rainbow, and his yellow cloth as lightning. [23] atha kā liyasya varuṇ a-pā ś apā ś ī yamā nā bhogā ś aya-nī yamā nā ś ī -rā ś ī bhyā ṁ yā haṅ kṛ tis tasyā ś cū rṇ ī -kṛ ti-kautukā ya yogamā yā -maya-kaṅ kaṭ a-saṅ ghaṭ itā ṅ gatā ṅ gatas tṛ ṇ ā varta-vartana-samudvartanaḥ sa muhū rtaṁ tathaiva vartate sma, yatra hi tasya sad-ahitasya bhoginaḥ ś atam ekā tirekā bhogā markaṭ ikā -jā lavad vighaṭ ita-ś aktayaḥ santi sma | ā ś iṣ aś ca tū la-varti-tulā ṁ kalayā mā suḥ | Thinking he could crush Kṛ ṣ ṇ a with his coils which were like the noose of Varuṇ a and with his poisonous, ravenous fangs, Kā liya was pride incarnate. To crush his pride, Yogamā yā produced a shield to cover Kṛ ṣ ṇ a’s body. Kṛ ṣ ṇ a jumped upon him and remained there. The snake’s powerful hoods became powerless as a spider’s web and his poisonous fangs became like piles of cotton. [24] kintu yadā kadambā d asau kadamba-mā lī kā liyā laya-kā lindī -ś ambaram apaptat tadā titapta-hṛ dayatayā hā hā -kā ra-kṛ ta-mithaḥ -kreṅ kā raḥ sa khinnaḥ sakhi-vā raḥ skhalac-caraṇ a-cā raḥ sahasā tasminn eva sasā ra | But when Kṛ ṣ ṇ a, wearing a garland of kadamba flowers, jumped from the kadamba tree, his friends with agitated hearts cried out in sorrow and stumbled as they ran towards that place. [25] gā vaś ca ś ā va-sahitā ḥ sahitā s tam evā nudrā vakatā m avā puḥ | The cows along with their calves also came running there. [26] tataś ca sveṣ u viś veṣ u tam eva hradaṁ sā vega-gadaṁ prā viś atsu pratidiś aṁ gā vaś ca praviś antī ty evaṁ dṛ ṣ ṭ vā parama-kaṣ ṭ aṁ spṛ ṣ ṭ vā nupā yā ḥ paś upā ḥ naṣ ṭ a-prā yā bhraṣ ṭ a-kā yā, yamunā yā ḥ prahvā iva kahvā sura-jaṭ harā d iva tat-pratyā gaty-ā ś ayā paraṁ prā ṇ anti sma | When his friends began to enter the water, the cows followed. Seeing the cows following them, the cowherd boys became disturbed and felt completely helpless. With burned up bodies, resembling sunken areas on the bank of the Yamunā, they maintained their lives only with the hope that Kṛ ṣ ṇ a would emerge from the water just as he emerged from the stomach of Bakā sura. tatra ca— kiṁ jñ aptiḥ svapanaṁ suṣ uptir athavā mū rcchā mṛ tir jī vanaṁ bhā ty evaṁ nahi niś cikā ya nikhilaḥ so’yaṁ sakhī nā ṁ gaṇ aḥ | usrā ṇ ā ṁ tatir asra-vṛ ṣ ṭ i-kalitaiḥ sā ca pravā haiḥ punas tarhy eṣ ā ṁ hṛ dayaṁ hradaṁ ca tam atha kṣ veḍ air ivā pū purat ||6|| [sragdharā ] The friends thought, “Is this the waking state? Is this a dream? Is this deep sleep? Have we fainted? Is this death? Or is this life? ” They could not distinguish. The cows filled up the hearts of the boys with their rivers of tears, as if filling the lake with poison. [27] teṣ u ca bahir ī dṛ g-avastheṣ u tathā ntar anavastheṣ u na ko’pi prakopi tad-vṛ ttaṁ vraje vṛ ttaṁ kuryā d iti vicā rya diviṣ ad-varya-vrajena muhur utpā ta-vrā taṁ pratyā payya tam anusañ cā ryate sma | When the boys had attained such a state externally and were internally not functioning, the devatā s produced natural calamities, on considering that no one would inform the people of Vraja of such an unfortunate event. [28] tatra vraja-prajā -vacanaṁ yathā — divi bhuvi khe cotpā tā ḥ katham iva tat-kā lam udbhū tā ḥ | ā ṁ naḥ sarveṣ ā ṁ yaḥ prā ṇ eṣ v adhi tat-kṛ te ta ime ||7|| [upagī ti] The people of Vraja said “Why is there such disturbance in the heavens, sky and on earth at this time? All these disturbances have arisen because of Kṛ ṣ ṇ a, the lord of our lives. ” [29] iti vyagrī -bhū ya samagrā ḥ prajā ḥ sa-grā maṇ yas taṁ vrajā gra-gaṇ ya-samā jaṁ kṛ ṣ ṇ ā gra-janma-janmarkṣ a-mahasi sambhojanā ya janā yatanatā m ā ptavatyaḥ, kiṁ bahunā, vraja-mahī -pati-patnī ca vraja-mahilā bhir apatrapā m apahā ya tatrā jighā ya | sandideś a dū ra-deś ataḥ — All the citizens along with the leaders who had come to the assembly of Nanda to find a suitable place for eating on the occasion of Balarā ma’s constellation celebration became extremely agitated. Yaś odā and the other women gave up shyness and came to that place. From a distance she spoke. durnimittam udabhū d balaṁ vinā hā yayau viṣ a-diś aṁ balā nujaḥ | hanta pū rṇ a-samayaḥ sa nā yayau goṣ ṭ ha-rā ṭ katham ihā sti nirvṛ taḥ? ||8|| [svā gatā ] iti | “Because Kṛ ṣ ṇ a went to that poisonous place without Balarā ma, there are many inauspicious omens. The time for returning has come, but Kṛ ṣ ṇ a has not arrived. How can the leader of the cowherds remain here contentedly? ” tataś ca— dehaṁ gehaṁ tat tad arthaṁ ca sarvaṁ dhik-kurvantas tyakta-tat-parva-bhogā ḥ | te gacchantaḥ kā liyā naccha-kacchaṁ vā ta-vrā ta-kṣ ipta-cittā ivā sthuḥ ||9|| [ś ā linī ] Criticizing their bodies, houses and all objects devoid of Kṛ ṣ ṇ a, they gave up the excellent food. They became devoid of life, while going to the evil lake of Kā liya. [30] bhrā tṛ -prabhā va-jñ ā nā rā maḥ ś rī -rā mas tu teṣ ā ṁ ś aṅ kā yā m aniś ā m ayann api na tadā nī ṁ tad-bhā vam avā pa, kintu vivakṣ iṣ ā m eva | anyathā hy anyathā pattir eva syā d iti samucita eva bhā vaḥ svayam eva yogamā yayā citaḥ | Understanding Kṛ ṣ ṇ a’s powers, Balarā ma remained happy. Though others were worried about the cause of the omens, Balarā ma did not seek their cause. He desired to speak. Otherwise, he would have been considered ignorant. Yogamā yā produced suitable thoughts for him. [31] atha sva-manasy evaṁ sa viviveca, vayam idaṁ muhur unnī ya niyamata eva jā nī maḥ, yat khalu tasya khala-vaṁ ś adavahuta-vahasya nirasyamā natā na kenā py akenā pi kartuṁ ś akyate | tathā py ete kevala-sneha-bala-dehā vidyut-pā tā yamā na-durnimitta-labdha-jī vana-sandehā nija-jī vana-mū laṁ pī ta-dukū laṁ prati gamanā ya durmadehā vartante | tasmā d araṇ yā raṇ yaṅ gaja-dahana-sandahana-sahanatā manda-samuddiṣ ṭ a-hima-drava-sandrava-samutkaṭ atā -galat-kaṭ a-vā raṇ a-durgaṇ a-gaṇ avad ā pā tatas tu mama vā raṇ am api na maṁ syate | yat khalv eteṣ ā ṁ tad-viś leṣ ā tiś aya-ś aṅ kitā -duḥ kham anu mayy api duḥ khaṁ duḥ kha-nana-mū laṁ jā tam asti, tad api na vyañ janā ya prā ñ jalatā m arhati, prajvalita-jvalana-vanam anu jvalanā ntara-santā nanavat | tasmā t kevala-maṅ gala-vyaṅ ga-vyaṅ ga-saṅ gami-sad-iṅ gita-viś eṣ a-saṅ gitayā ta ete sambhā vita-tad-bhavyā bhā vanī yā, na tu nirā kariṣ ṇ utayā | ā vayor ā vayo hy eka-prā ṇ atā ṁ khalv ete manyante iti | He considered in his mind. “Repeatedly thinking systematically, we can know that Kṛ ṣ ṇ a, like a forest fire for the evil persons who are like bamboo, cannot be killed by them. Since the inhabitants are maintained by great affection for him, on seeing evil omens which are like thunderbolts, they worry for his life, and they make great attempts to go to him who is the cause of their life. Since they are like uncontrollable elephants who cannot tolerate the fire generated from forest wood and seek coolness, and whose foreheads ooze liquid because of rut, they will not listen if I oppose them. I am also afflicted in seeing that they are worried because of separation from Kṛ ṣ ṇ a and are now suffering. That suffering cannot be erased. If I acknowledge that suffering, it will become less. Just as a blazing fire makes a small light insignificant, by recognizing their suffering, my suffering will become reduced. The best plan is to joke while thinking of the greatest auspiciousness. One must consider that they are thinking only of Kṛ ṣ ṇ a’s welfare. I should not think of preventing them. Let them consider that I and Kṛ ṣ ṇ a have been one life till this time. ” [32] atha sa evaṁ vivicya sahasā jahā sa | tad anu kiñ cil-labdhā ś vā satayā calantaś ca te— duḥ khā ghrā ta-prā dhvatā -manda-netrā ḥ kṛ ṣ ṇ ā ṅ ghri-ś rī -lakṣ ma-labdhā valokā ḥ | vartmany asmin picchile’py aś rubhis te rā ma-prā pta-nyasta-hastā viceluḥ ||10|| [ś ā linī ] Considering all this, he then suddenly laughed. Getting some comfort, the inhabitants began to move again. Thinking that the path was long, their eyes widened. They saw Kṛ ṣ ṇ a’s footprints on the path. When the path became wet with their tears, they held the hand of Balarā ma. Taking his assistance, they continued moving. yathā yathā vidadhur atī va ś ī ghratā ṁ tathā tathā py adadhur alaṁ vilambitā m | kathaṁ kathañ cana bata taṁ hradaṁ gatā daś ā ṁ tu kā ṁ samadhur amī na vedmi tā m ||11|| [rucirā ] Though they tried to move quickly, they unfortunately moved slowly. Only with great difficulty they proceeded to the lake. I cannot fathom their internal state at that time. tatra tu— dṛ ṣ ṭ vā kā liya-bhoga-saṅ gha-valitaṁ gopā lakaṁ gopakā nandā dyā bata gopikā ś ca vidalac-cittā yaś odā -mukhā ḥ | hā ś uṣ kā ṅ ga-daś ā ṁ mahā -malinatā m apy ū hur itthaṁ yathā teṣ ā m ā ntara-vahninaiṣ i bahir apy udyā tum ity ū hyate ||12|| [ś ā rdū la] Seeing Kṛ ṣ ṇ a dancing on Kā liya’s hoods, Nanda, the cowherds and women became completely disturbed in heart. Their limbs dried up and became discolored. One would think that their internal fires were leaving their bodies. mā nuṣ ā n buddhi-rā hityā t paś ū n iva nirī kṣ ya te | paś ū ṁ ś ca krandanā n mā nuṣ ā n iva kleś am aiyaruḥ ||13|| [anuṣ ṭ ubh] They experienced pain on seeing that humans had lost all intelligence and were behaving like animals and animals were weeping like humans. tataś ca— teṣ ā ṁ sadā snehamayā tmanā ṁ tadā trā sā t tu ś uṣ kī -bhavatā ṁ himā d iva | mithaḥ -samī kṣ ā -bhavatā pasaṅ gamā d bhū yo babhū va dravatā raver iva ||14|| [upajā ti 11] As ice dries up ghee, the hearts of the people full of affection dried up because of fright. But as the sun melts ghee, they melted because of the heat generated by what they saw. snehā t pravā hā vali-tulyatā ṁ yatā ṁ vrajaukasā ṁ drā g viś atā ṁ viṣ a-hradam | bā lo’py athā veś a-valad-balo balo drutaṁ mahā -setu-daś ā ṁ sasā da saḥ ||15|| [upajā ti 12] Full of affection, they started to enter the poisonous lake like a wave, but Balarā ma, though a child, assumed great strength and quickly stopped them like a dam. [33] uvā ca ca— prī tiḥ kiṁ nv anuje na me? vraja-pate tā ta vrajā dhī ś vari ś rī -rohiṇ y api mā tar, asya tu sadā tattvaṁ paraṁ vedmy aham | satyaṁ vaḥ pada-paṅ kajā ś raya-rucā ṁ kuryā m amuṣ ya kvacin naikasminn api mū rdhaje kṣ ati-lavo bhā vī yathā garga-gī ḥ ||16|| [ś ā rdū la] He said “O father, king of Vraja! O queen of Vraja! Do I not have affection for Kṛ ṣ ṇ a? O mother Rohiṇ ī! I know the truth about Kṛ ṣ ṇ a. Touching the effulgence of your lotus feet, I swear that not a hair on his head will be harmed. This is according to Garga’s words. ” [34] tad evaṁ praś astena sva-hastena ś rī -rā meṇ a hasta-vā raṇ e kṛ te— viṣ a-hradā ntā d vinivartitā ś ca te pratī yur evā dhi tad-ā tmanaḥ sthitim | yat kā la-kū ṭ a-jvalanā ntaraṅ gataṁ svaṁ menire vī kṣ ya tad-antare harim ||17|| [upajā ti 12] In this way Balarā ma held them raising his excellent arms. Withdrawing from the poisonous lake, they perceived that their lives were even more seriously in danger, since they felt themselves in the midst of the poison on seeing Kṛ ṣ ṇ a there. kā liya-hradam ite baka-ś atrau gokulasya rudataḥ pratiś abdā t | rodasī ca rudatī sva-niruktiṁ bā ḍ ham ajñ apayatā ṁ rudasijbhyā m ||18|| [svā gatā ] When Kṛ ṣ ṇ a was in Kā liya’s lake the people of Gokula began weeping. Heaven wept (rudatī ) like an echo in reply, thus showing the derivation of the word rodas (sky). gopyo mithaḥ kaṇ ṭ ha-vilagna-kaṇ ṭ hā s tā rorudā mā sur alaṁ vilapya | smṛ tiṁ nayat pū tanikā di-nā ś aṁ yan mā tṛ -santvā ya muhur babhū va ||19|| [indravajrā ] The cowherd women, grasping each others’ necks, wept loudly. But this weeping made the mothers remember how Kṛ ṣ ṇ a was saved from Pū tanā and this gave them comfort. evaṁ sva-goṣ ṭ ham ahiveṣ ṭ a-vivikṣ u vī kṣ ya sastrī -kumā ram atiduḥ khitam ā tma-hetoḥ | kṛ ṣ ṇ aḥ saroṣ a-vitatā ṅ gatayā tad aṅ gaṁ chindan ś lathaṁ vidadhad ā ś u balā d udasthā t ||20|| [vasantatilaka] Pained by their situation and seeing their attempt to enter the lake, Kṛ ṣ ṇ a angrily extended his limbs and began cutting the limbs of the snake. Quickly the snake became limp and Kṛ ṣ ṇ a climbed upon him. [35] tad evaṁ kṛ ṣ ṇ asyotthā nam eva kā liyasya vyutthā naṁ jā tam iti sarvo’pi jaharṣ a | yathā — tadā mudā kalakala-garjitair jitaṁ vrajaukasā ṁ ś iś u-savayo-jarā -juṣ ā m | divaukasā ṁ kusumaja-vṛ ṣ ṭ i-sṛ ṣ ṭ i-yug- jaya-dhvani-dhvani-yuta-tū rya-laṅ ghibhiḥ ||21|| [rucirā ] When Kṛ ṣ ṇ a climbed on the snake, though Kā liya resisted, all became overjoyed. The devatā s showered flowers while shouting “Victory! Victory! ” and playing instrumental music. The inhabitants of Vraja, its children, youths and elders made soft sounds in joy, which surpassed the sounds of the devatā s. [36] tataś ca samuttejita-tat-tejobhir udvejita-cittaḥ kuṇ ṭ hatā vaguṇ ṭ hitotkaṇ ṭ hatayā dū rata evotkaṇ ṭ hatayā tiṣ ṭ han mū ḍ ha-dhī r asau gū ḍ ha-pā t prarū ḍ ha-krodhaḥ svabodha-rodhatas taṁ pratidrogdhum udyataḥ sann, uddhata-buddhis thū tkā ra-phutkā ra-dṛ ṣ ṭ i-vā ra-kṛ ta-kū ṭ aṁ kā lakū ṭ aṁ prakaṭ ī -kurvan girikū ṭ ā yamā naḥ kartavya-vihvalatayā jihvā -dvaya-samudayena muhuḥ kṣ veḍ a-bā ḍ ava-pakvaṁ sṛ kvaṇ ī -dvaya-samudaya-lehanā d dvijihva-lelihā nā dy-ā hvayo’smī ty uṭ ṭ aṅ kanena ghaṭ ayitu-kā maḥ sarvato dṛ ṣ ṭ a-vapur babhū va | The evil snake’s heart was agitated by the effulgence of Kṛ ṣ ṇ a. Longing to curb Kṛ ṣ ṇ a’s pride, he stood at a distance, eager to accomplish his desire. His anger grew, revealing his naturally cruel nature. With great pride he prepared to attack Kṛ ṣ ṇ a. Hissing and glancing harshly, he produced virulent poison. His body became as huge as a mountain. Bewildered, the snake flicked its forked tongue at the edge of its lips as if calling out “I am a snake with two tongues, I am flicking my tongue. ” Desiring to be punished, he displayed himself everywhere. [37] tataś cā khaṇ ḍ ā hi-tuṇ ḍ ika-vidyā -paṇ ḍ itavad uccaṇ ḍ atayā sakaṇ ṭ ha-tuṇ ḍ ā vaguṇ ṭ hanā ya sa-darpam abhitaḥ sarpati sarpā ś ana-vā hane, sarpo’yam api ś irobhiḥ kṛ ta-parisarpaḥ sarpavad evā pasarpann upasarpaṁ ś ca jihmagavad eva jihmaṁ gacchaṁ ś ca parito babhrā ma ś aś rā ma ca Like an expert snake charmer, Kṛ ṣ ṇ a began moving about with pride in order to seal the snake’s mouth. The snake came close to him with his heads. Sometimes like a snake, it would move far or would come close. With its tongue moving crookedly, it moved about everywhere and became tired. [38] tad evam ahī nam ahinaṁ prati sā ṁ yugī natā rato’pi cirato labdha-cchidratayā bhidravann eva tadī ya-samagra-grī vā gra-gaṇ ya-mū la-nā lam eva balā nujanmā balā d avajagrā ha nijagrā ha ca | Though Kṛ ṣ ṇ a was eager to show his expertise at fighting this long snake, one seeing an opportunity, he caught the main neck of the snake with force and brought it under control. [39] tataś ca vivaś ā ṅ ga-saṅ ghe tasminn uraṅ game tu, udyad-ratna-citeṣ u puṣ ṭ a-niṭ ila-prastheṣ u raṅ ga-ś riyā ś asteṣ u sphuṭ a-nṛ tya-kṛ tya-kalanā -lobhena ś obhekṣ aṇ aḥ | dyo-vidyotana-vā dya-gī ta-kalayā saṁ hā ya sā hā yakaṁ ś rī -kṛ ṣ ṇ as tad upary udapluta mudā m uccair udā ra-cchaviḥ ||22|| [ś ā rdū lavikrī ḍ itam] Having brought all the limbs of the snake under control, Kṛ ṣ ṇ a had the strong desire to dance on the dance floor of the snake’s broad foreheads encrusted with jewels. Thus, with beautiful effulgence and eyes, to the accompaniment of music and song, he began dancing on the snake without the assistance of others--whose eyes were filled with tears. tataś ca— punar vrajaḥ sphuṭ a-sukha-vismayā rava- plava-ś riyā spṛ ś ad amara-vrajaṁ divi | asau ca taṁ bhuvi bata yatra cobhayoḥ pratidhvani-dhvani-vibhidā na tarkitā ||23|| [rucirā ] The flood of beauty from Vraja, mixed with joy and astonishment, reached the heavens. And the sounds from Svarga reached Vraja on earth. One could not detect which was the original sound and which was the echo. tataś ca— ś aś vad garvada-parva-ś arva-ḍ amaru-svar-vā dya-sarvā dyatā ṁ vindan kuṇ ḍ ali-daṇ ḍ anā ya rabhasā d uddaṇ ḍ a-sat-tā ṇ ḍ avaḥ | ā rā d ū rdhvitam ū rdhvitaṁ bhujaga-rā ḍ -mū rdhā nam unmardayan krodhā d rodha-kutuhalā d dharir ihā narte nanarta sphuṭ am ||24|| [ś ā rdū lavikrī ḍ itam] He then began to dance very quickly to the accompaniment of Ś iva’s drum, which gives the opportunity for pride, in order to punish Kā liya. Jumping higher and higher, he crushed the serpent’s heads. With anger and great pleasure, he danced excellently on Kā liya’s head. atha— jayaj-jaya-jayā ravā ḥ kusuma-vṛ ṣ ṭ i-sṛ ṣ ṭ i-prathā ḥ sphurat-pulaka-pā layaḥ prathita-ś arma-gharmā ś ravaḥ | bhujaṅ ga-ś irasī -ś itus tad-anukṛ tya-nṛ tyaṁ surā bhavā mbuja-bhavā dayaḥ pramada-garjam ā rjan muhuḥ ||25|| [pṛ thvī ] Brahmā and Ś iva sprinkled flowers and shouted “Victory! Victory! ” while their hairs stood on end. In joy they perspired. All the devatā s began singing joyfully to accompany Kṛ ṣ ṇ a’s dancing. sarpasyā nana-jā la-kū ṭ a-ghaṭ anā d utthā nam ā tmā yuṣ ā, nirmañ chyā gra-nakhasya tasya naṭ anaṁ tan-mū rdhni cā tyadbhutam | dṛ ṣ ṭ vā ś rī -vraja-rā ja-tat-praṇ ayinī -mukhyā vraja-prā ṇ ino netraṁ gā tram api praphullam abhajan manye jagad-vyā ptaye ||26|| [ś ā rdū lavikrī ḍ itam] Nanda and all the other living beings saw Kṛ ṣ ṇ a enter the mouth of Kā liya and then come out, offering ā ratrika with his life, and saw him dance with his toe nails upon the heads of the snake. The joy in their eyes and body spread throughout the universe. mū rdha-ś reṇ yā ṁ tasya ś ū nye ca kṛ ṣ ṇ e nṛ tyaṁ kurvā ṇ e tu citraṁ tadā sī t | tena krodhā n mastakaṁ yady udastaṁ tatrā nena prā pitā tā la-lattā ||27|| [ś ā linī ] It was astonishing that Kṛ ṣ ṇ a danced on Kā liya’s heads and in the sky. Whenever Kā liya raised one of his heads in anger, Kṛ ṣ ṇ a beat it down with his foot to the rhythm of the music. mukhai rudiram udvaman garalam udgirann akṣ ibhiḥ skhalan-maṇ ika-mastaka-sthita-tad-aṅ ghri-cihna-vraṇ aḥ | ś lathā ṅ gakatayā jahad anuja-saṅ ghajid-raṅ gatā ṁ vyā lokyata nijā ṅ ganā valibhir eṣ a kā lī yakaḥ ||28|| [pṛ thvī ] Kā liya began to vomit blood and ooze poison from his eyes. His head, with jewels askew, was injured by the imprints of Kṛ ṣ ṇ a’s feet. When his body became limp, he could no longer serve as the dance floor for Kṛ ṣ ṇ a’s feet. Kā liya’s wives saw him in this condition. [40] tataś cā sā v upaskī rṇ a-vikī rṇ a-mū rtyā sva-pauruṣ ā pū rtyā nanya-gatitā sphū rtyā tat-kā raṇ a-kakā raṇ ā -nivā raṇ ā ya taṁ nā rā yaṇ am eva matvā ś araṇ am amanyata | First the snake was broken and then torn apart. He no longer had a proper form and could not move at all. He then surrendered to Nā rā yaṇ a in order to stop the intense pain caused by Kṛ ṣ ṇ a. [41] tad-aṅ ganā nā ṁ ca— na tā vad ā rdratvam abhū d amū ṣ ā ṁ bahirmukhatvaṁ yad abodhy amuṣ ya | dṛ ṣ ṭ e tu bhakty-aṅ kura-janmani sphuṭ aṁ kṛ ṣ ṇ aṁ gatiṁ jagmur amū s tad-artham ||29|| [upajā ti 11] Kā liya’s wives never had great affection for Kā liya since they knew he was opposed to the Lord. But seeing him with a sprout of devotion, they approached Kṛ ṣ ṇ a because of that. kā ś cit kumā rā n atyartha-bā lā n kā ś cana tā ś tadā | kā ś cid aṇ ḍ ā ni puratas tasya nyasya vyanaṁ siṣ uḥ ||30|| [anuṣ ṭ ubh]

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