Chapter Twenty-three 17 страница

Placing their young daughters, sons and eggs in front of Kṛ ṣ ṇ a, they offered him respects. [42] hasati ca bhakta-sā ntvana-tṛ ṣ ṇ e kṛ ṣ ṇ e, tā s tu bahudhā stava-budhā mṛ dā kulā ḥ pṛ dā ku-patnyaḥ sakā ku vijñ ā payā mā sa | tatra saṅ kṣ epa-nikṣ epaś cā yam— Greatly desiring to appease his devotees, Kṛ ṣ ṇ a smiled. Repeatedly rolling on the ground, the wives pleaded with him in pitiful voices. The meaning of their words is summarized here. asty eṣ a sphurada-matiḥ sadarpa-sarpas tvaṁ viṣ vag-vid asi tathā kṛ pā mburā ś iḥ | asmā su tvad-anugatā sv amuṣ ya patnī - bhā vaś ced ajani yathā -yathaṁ vidhehi ||31|| [praharṣ iṇ ī ] This proud snake has no intelligence. We follow you, omniscient and full of mercy. If you have affection for us, then do as you wish. daṇ ḍ aṁ te vidadhatu ye sva-saṅ ga-mā trā d duṣ ṭ atvaṁ praś amayituṁ na ś aknuvanti | tvat-sparś ā j jhaṭ iti hrado’pi so’yam aujjhat kṣ veḍ atvaṁ balavad atī ha naḥ samakṣ am ||32|| [praharṣ iṇ ī ] Those whose evil nature cannot be removed by your association deserve to be punished. See. This poisonous lake in front of us has immediately lost its poison because of contact with you. mū rkhatvaṁ na idam anugrahe’pi yasmā t tvat-spṛ ṣ ṭ e sphuṭ am iha bhā ti daṇ ḍ a-buddhiḥ | daṇ ḍ aś ced amum aparair adaṇ ḍ ayiṣ yas taṁ kartuṁ katham adadhā ḥ padā ravindam? ||33|| [praharṣ iṇ ī ] You show only mercy. What appears to be punishment inflicted by you is only our foolish misconception. If the serpent deserves punishment and you are determined to give punishment by any means, then why have you offered your lotus feet for giving him punishment? sat-puṇ yair iha khalu kais tvad-aṅ ghri-padma- sparś o’yaṁ parivalate bhujaṅ ga-rā je | duṣ pā pair api bata kair amuṣ ya dehas tad-bhā vaṁ drutam ṛ ti-lambhā ya vetti ||34|| [praharṣ iṇ ī ] The snake must have performed many pious acts, and as result, has received the touch of your lotus feet. We understand that you have touched him with your lotus feet in order to purify his body of sinful acts. tasmā t— ś ī rṣ a-cchedyasya yaḥ kṛ ṣ ṇ aḥ ś ī rṣ ṇ i kā liya-bhoginaḥ | anvagṛ hṇ ā t pada-nyā sā c cihna-ś reṇ yā gatiḥ sa naḥ ||35|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a, who showed great mercy by placing his feet on Kā liya’s heads which deserved to be crushed and by marking them with his foot prints, is our shelter. [43] atha hī ne tasmin ahī ne sadayaṁ tad-anumoda-mā naḥ krodhaṁ vinayamā naḥ kṛ ta-yaś odā -yaś o-dā naḥ svā ṅ ghri-saṅ ghaṭ ṭ ana-truṭ itā t kā liya-niṭ ilā d avatī rya nā tiprakaṭ ita-vī ryas tasyā vag-vaktratayā sthitasyā gre kṣ aṇ a-katipayaṁ karuṇ ā -vyagrekṣ aṇ atayā vatasthe | atha vanamā lī kā lindī ya-hradam iva kā liya-hradaṁ dā yati sma | When the king of snakes became humble, Kṛ ṣ ṇ a accepted him with compassion, gave up his anger, and gave fame to Yaś odā. When Kṛ ṣ ṇ a alighted from the hoods of Kā liya, who had beaten by his feet, the snake, without displaying excessive prowess, remained with bowed head. Kṛ ṣ ṇ a for some moments glanced at him with compassion and then purified Kā liya’s heart like the water in the Yamunā abounding with lotuses. [44] tadā so’pi lī yamā na-doṣ atayā tadī ya-roṣ aṁ proṣ itam akarot, valitā ñ jali-karo darvī karo vijñ ā payā mā sa ca— When the snake had all his faults removed, he gave up his anger and begged with folded hands. [45] yadyapi vṛ jina-gā mino mama vṛ jinam eva svabhā vas tathā pi tu, guṇ o vā doṣ o vā bhavati mayi yaḥ kṛ ṣ ṇ a sa bhavad- vaś asthā yī nityaṁ mama tu kṛ ti-sā dhyaṁ kim aparam? | tvad-aṅ ghri-dvandvasyā ś rayaṇ am iti cet tac ca ś irasi tvayā me vinyastaṁ mama tu kṛ ti-sā dhyaṁ kim aparam? ||36|| [ś ikhariṇ ī ] I am sinful, but that is my nature. Whatever good or bad qualities I have, my success depends on you alone. What other accomplishment do I have than having your feet placed on my head? [46] tasmā t kā m api diś aṁ svayaṁ eva mā m ā diś a | Therefore please tell me where I can go. [47] atha sa ca sadeś a-rū pam idam ā dideś a, ahipate, tyakta-daurjanyatayā dhanyasyā pi tava yasmā d ahitā svayaṁ jagad-ahitā, tasmā t— Kṛ ṣ ṇ a gave him the following order. O king of the snakes! Fortunately you have given up your bad qualities. Your birth as a snake is not beneficial for the world. nā tra stheyaṁ tvayā sarpa samudraṁ yā hi mā ciram | tvaṁ jñ ā ty-apatya-dā rā ḍ hyo go-nṛ bhir bhujyate nadī || [BhP 10. 16. 61] O serpent, you may not remain here any longer. Go back to the ocean immediately, accompanied by your retinue of children, wives, other relatives and friends. Let this river be enjoyed by the cows and humans. dvī paṁ ramaṇ akaṁ hitvā hradam etam upā ś ritaḥ | yad-bhayā t sa suparṇ as tvā ṁ nā dyā n mat-pā da-lā ñ chitam || [BhP 10. 16 |64] Out of fear of Garuḍ a, you left Ramaṇ aka Island and came to take shelter of this lake. But because you are now marked with my footprints, Garuḍ a will no longer try to eat you. rephaṁ visṛ ṣ ṭ aṁ nirmā yā d avasā ne padā ntagam | iti ś ā sana-vijñ ā nā ṁ matam eva mataṁ mama ||37|| [anuṣ ṭ ubh] According to authorities, an r at the end of sentence becomes visarga (ḥ ). It is my opinion that a fool (repha) should leave the village because of contact with my foot. This is your punishment. adhunā kā liya yasmā n mat-pada-kṛ ta-lakṣ aṇ as tvam asi | tad amutra ca sambhavitā mat-pada-kṛ ta-lakṣ aṇ aḥ sa bhavā n ||38|| [upagī ti] Because your head is marked with my foot print, you will be known to have all good qualities in the future in Ramaṇ aka. [48] atha daṇ ḍ avad eva patitaḥ kuṇ ḍ ali-patis tena nakhara-sudhā karā kara-kara-sarasiruhaṁ ś irasi nidhā ya sudhā -sikta-tanutayā nī rug niramā yi | Having fallen down like a rod, the king of the snakes offered his head to the lotus hand of the lord, like nectar, and became free of all faults when his body was saturated with nectar. [49] etad-anantara-lī lā taṁ pū jayā mā sa [BhP 10. 16. 65] ity ā dikaṁ ś rī -ś uka-vacanam anū dya, mahattvaṁ ca ity ā dinā viś adyate | Ś ukadeva has described Kā liya’s later actions as follows: taṁ pū jayā mā sa mudā nā gaḥ patnyaś ca sā daram | divyā mbara-sraṅ -maṇ ibhiḥ parā rdhyair api bhū ṣ aṇ aiḥ | divya-gandhā nulepaiś ca mahatyotpala-mā layā || pū jayitvā jagannā thaṁ prasā dya garuḍ a-dhvajam | tataḥ prī to’bhyanujñ ā taḥ parikramyā bhivandya tam || sakalatra-suhṛ t-putro dvī pam abdher jagā ma ha | tadaiva sā mṛ ta-jalā yamunā nirviṣ ā bhavat || [BhP 10. 16. 65-68] Kā liya joined his wives in worshiping Him with great joy and reverence. Kā liya worshiped the Lord of the universe by offering him fine garments, along with necklaces, jewels and other valuable ornaments, wonderful scents and ointments, and a large garland of lotus flowers. Having thus pleased the Lord, whose flag is marked with the emblem of Garuḍ a, Kā liya felt satisfied. Receiving the Lord’s permission to leave, Kā liya circumambulated him and offered him obeisances. Then, taking his wives, friends and children, he went to his island in the sea. The very moment Kā liya left, the Yamunā was immediately restored to her original condition, free from poison. kṛ ṣ ṇ aṁ hradā d viniṣ krā ntaṁ divya-srag-gandha-vā sasam | mahā -maṇ i-gaṇ ā kī rṇ aṁ jā mbū nada-pariṣ kṛ tam | upalabhyotthitā ḥ sarve labdha-prā ṇ ā ivā savaḥ || [BhP 10. 17. 13-4] iti | Kṛ ṣ ṇ a rose up out of the lake wearing divine garlands, fragrances and garments, covered with many fine jewels, and decorated with gold. When the cowherds saw him they all stood up immediately, just like an unconscious person’s senses coming back to life. mahattvaṁ ca parā rdhyatvaṁ cā tra divyatvam ucyate | divyatvaṁ teṣ u kṛ ṣ ṇ asyā py aṅ ge dedī pyamā natā ||39|| [anuṣ ṭ ubh] What is great and priceless is called divya. But in this case what shines on Kṛ ṣ ṇ a’s limbs is called divya. ato’syā mū ni nityā ni sthitā ny aruṇ ajā -hrade | teṣ u kaustubha-nā mā tu maṇ iḥ kṛ ṣ ṇ e virā jate | nakṣ atreṣ u sadā pū rṇ a-candravat pū rva-parvate ||40|| [anuṣ ṭ ubh] The eternal items were present in the lake in the Yamunā. As the full moon rests among the constellations over the Eastern Mountain, the Kaustubha jewel among all eternal things shines eternally on the body of Kṛ ṣ ṇ a jagannā thaṁ ca yat prā ha tathā taṁ garuḍ a-dhvajam | tatrā ś caryaṁ na cā caryaṁ dvā rakā yā ṁ hi viś rutam ||41|| [anuṣ ṭ ubh] The astonishing nature of the Lord called “he who has Garuḍ a on his flag” is not found in Dvā rakā. kā draveyasya devā bha-nā nā -ś akti-vidhā riṇ aḥ | vartmā sya sura-vartma syā d iti yuktyā vagamyate | anyat tu jī va-pī ḍ ā ya tat kathaṁ kṛ ṣ ṇ a-saṁ matam? ||42|| [anuṣ ṭ ubh] By logical one can conclude that Garuḍ a, having great powers like a devatā, travels in the sky. If Garuḍ a travelled in any other way, it would give trouble to other entities. How could that be approved by Kṛ ṣ ṇ a? vā ri-lī lā -parā marś aḥ sparś aś cā gharipor yadā | tadaiṣ ā mṛ ta-tulyā sī d yamunety avagamyate ||43|| [anuṣ ṭ ubh] When the Yamunā was touched by his feet, it became like nectar. kṛ ṣ ṇ asyā klinna-veś atvaṁ kā liyenopavā hataḥ | akasmā d darś anaṁ yat tan nā gā li-parivā ritaḥ | tasmā t kṛ ṣ ṇ aṁ hradā d ity ā dy uktaṁ yuktaṁ prakā ś ate ||44 iti | [anuṣ ṭ ubh] Kṛ ṣ ṇ a’s ornaments and clothing did not become contaminated by the gifts offered by Kā liya. The snakes suddenly saw Kṛ ṣ ṇ a. Therefore it is suitable to say that “Kṛ ṣ ṇ a rose up out of the lake wearing divine garlands, fragrances and garments, covered with many fine jewels. ” [50] tan-nirvaṛ nane viś eṣ as tu varṇ yate, kolā halas tvaritatā vivaś ā ṅ ga-caryā kampaḥ skhalad-vacanatā sravad-asratā ca | vī kṣ yā di-tṛ pti-parihā nir iti vrajasthā ḥ saukhye’pi duḥ kham agaman pratilabhya kṛ ṣ ṇ am ||45|| [vasantatilakā ] The emotions on seeing Kṛ ṣ ṇ a are described. The people made great noise, came quickly, developed slack limbs, quivered, spoke in broken words, and wept. But they could not be completely satisfied with seeing him. In their happiness on attaining Kṛ ṣ ṇ a there was also grief. ā gato’yam iti kevalaṁ mudā sphū rti-pū rtir abhavad vrajaukasā m | hanta yena na vapur na vā manaḥ kiñ cid añ citum avā pa ś aktatā m ||46|| [rathoddhatā ] The inhabitants experienced complete bliss on hearing that Kṛ ṣ ṇ a was coming. But by this, their bodies and minds were not able to function at all. tataś ca— stambhaḥ sandhiṣ u bandhanaṁ pulakitā sā ndra-vraṇ ā bha-sthitir bā ṣ paḥ srasta-vilokanaḥ svara-bhidā kaṇ ṭ hā ntara-stambhinī | kampaḥ pā tavad-anta-danta-valayaḥ svedas tanu-drā vaṇ aḥ syā d evaṁ kṛ ta-vī kṣ aṇ aṁ sva-suhṛ dā ṁ vyagrī -babhū va prabhuḥ ||47|| [ś ā rdū la] On seeing the symptoms of his friends such as being stunned in all joints, hairs standing on end resembling boils, eyes flowing with tears, choked up voice, shivering such that the teeth made chattering sounds and were about to fall out, and perspiration which cleaved the body, Kṛ ṣ ṇ a became aggrieved. [51] atha prathamata eva prathamataḥ sthitā ḥ samā na-vayasaḥ savayasas tasmā t tam uttī rṇ aṁ nirvarṇ ya vistī rṇ a-tad-varṇ ā mṛ ta-bhṛ ta-nayanatayā sthitā ḥ kramatas tad-aṅ ga-saṅ ga-raṅ ga-bhū mitā m itā s tad-ā liṅ gana-riṅ gat-sukha-taraṅ gatā ṁ gatā na tā vat pratisvam ayam aham asmī ti tasmin nyavediṣ uḥ | First, the black, wide eyes of his friends filled with tears on seeing him rise from the water. Then their bodies began quivering as if they were dancing. When he embraced them, waves of joy appeared, such that they could not identify themselves to him. [52] yadvad etā ṁ s tadvad eva ś rī man-nanda-janmā krama-bhajana-sammā nanayā jananī ṁ janakaṁ suhṛ j-janatā m api janitā nandā n janayā mā sa, yatas tata eva te sarve stabdha-dehā labdha-sukha-dehā babhū vuḥ | Kṛ ṣ ṇ a respected them all, and made his mother, father and friends happy. Because of this, they became stunned and experienced the greatest bliss. [53] aho, yadi satya-vacasas te nā vadiṣ yaṁ s tadā tad idaṁ vā kaḥ pratī yā t? yat khalu gā vaś ca mṛ gā ś ca tad-ā gamanaṁ mṛ gayamā ṇ ā vraja-jane cā bhedam ā yayuḥ, yac ca nagā api tad-duḥ khataḥ ś uṣ ka-carā ḥ samprati puṣ kala-sukhā s tat-kā la-kalita-pallavā dibhiḥ praphullā babhū vur iti | tatra ca— If the sages were not telling the truth, who would believe them? The cows and other animals excited by Kṛ ṣ ṇ a’s arrival, acted just like the inhabitants of Vraja. The trees also had dried up previously from grief. Now in great joy their leaves and flowers began to blossom. suhṛ l-lokā ye ye sura-ripu-jitā yarhi militā s tadā satyaṁ sarve samayur abhitaḥ prī tim atulā m | yadā tu ś rī mā tā sapadi militā prema-vivaś ā tad ā stā ṁ tad-vā rtā, sakala-janatā gā d drava-daś ā m ||48|| [ś ikhariṇ ī ] When all the friends met with Kṛ ṣ ṇ a, conqueror of demons, certainly unprecedentedly love spread everywhere. When Yaś odā, overflowing with prema, arrived, what can be said? All people simply melted. [54] atha rā maṁ svī ya-prabhā va-bhā vanā rā matā yā m apy antar vraja-jana-duḥ khataḥ ś uṣ kaṁ, tā dṛ ś atā yā m api bahir lambhita-gambhī ratā -bhṛ d-upā lambha-sambhavad-vikā ś a-hā saṁ hasann eva namaskurvann, ā tmany ā liṅ ganaṁ lambhayaṁ ś ca ciraṁ tad-utsaṅ ga-saṅ gī babhū va | Thinking of his strength, Balarā ma was happy, but he had dried up internally because of the suffering of the people of Vraja. Though that had happened, concealing his grief by his inscrutable nature, he smiled. Kṛ ṣ ṇ a smiled and embraced him for a long time. [55] atha tatra janā nā ṁ vimarś aḥ, harer eṣ ā prā ptir yadi bhavati nidrā vakalitā tadā ś oko’py eṣ a svayam ayati tatraiva tulanā m | asau jā grad-bhū tā sphurati yadi vā tarhi nitarā m abhī ṣ ṭ aṁ sampannaṁ katham api na ś arma-pratihatiḥ ||49|| [ś ikhariṇ ī ] The people began to consider “If one attains Kṛ ṣ ṇ a in a dream, then grief concerning him also occurs in a dream. But if we attain Kṛ ṣ ṇ a in waking state, we have attained our goal and there is no obstacle to our happiness. ” [56] atha sarvata eva nidhyā nā ya naṣ ṭ a-nidhy-ā ptivat kṛ ṣ ṇ aṁ madhye nidhā ya paritaś carita-niveś eṣ u paridhi-veś eṣ u kharvita-vrī ḍ eṣ u vyoma-cā riṇ ā ṁ locana-krī ḍ eṣ u sarveṣ u strī -puṁ sā nā ṁ kharveṣ u prathama-prathita-bhā vi-bhavikā brahma-vidaḥ sampraty api taṁ praty ā ś iṣ ā ṁ kṛ ta-dā nā vraja-patiṁ praty upā lambhamā nā ḥ pratyā yayā mā suḥ | In order that all could see him, they placed him in the center, like a lost treasure regained. He was like the sun amidst the planets, giving joy to the eyes of the devatā s moving in the sky without shame. A multitude of men and women gathered and brā hmaṇ as knowing the Vedas invoked future auspiciousness and gave Kṛ ṣ ṇ a blessings. They then praised Nanda and instilled confidence in all. yathā — ś rī -nanda-rā ja tanayas tava sarva-ś atru- mardī ty abhā si muhur apy alam asmakā bhiḥ | premṇ ā tathā pi nikhilaṁ bata hantum aicchaḥ puṇ yena kevalam asau drutam ā jagā ma ||50|| [vasantatilakā ] iti | “O Nanda! We repeatedly describe your son who has killed many enemies. You desired to destroy all inauspiciousness. He has come quickly because of your pious acts. ” [57] tad evaṁ ś okena harṣ eṇ a kā lam ajā nati vraja-loke rajanir ajanī ti tatraiva kṣ ut-tṛ ṣ ṇ ā ti-krami-kṛ ṣ ṇ ā tikrama-khedena kṛ ś atā ṁ gatā ḥ pratyū ṣ aṁ yā vad ū ṣ uḥ | tatra ca sarvā m eva ś arvarī ṁ vrajorvī ś a-patnī sapatna-ś aṅ kayā sutam aṅ kata eva niveś ayantī paramā veś ena muhur api tan-mukha-nirī kṣ aṇ a-sukha-sakṣ aṇ ā pi tad-vṛ tta-smaraṇ ena tasmā d vilakṣ aṇ ā prabhā tam ā sasā da | hanta hanta kṣ udvantaṁ tam api gavā ṁ dugdham api dugdhaṁ vidhā ya na pā yayā mā sa, satyaṁ sarvam atratyaṁ viṣ a-sakalaṅ kam iti ś aṅ kayā | Having experienced both lamentation and joy, the people were unaware of the passing of time. Night had arrived. Having become thin because of affliction from extreme fatigue because of Kṛ ṣ ṇ a who is beyond hunger and thirst, they stayed at that place till the morning. Fearing enemies, Yaś odā kept her son on her lap all night. Completely absorbed in seeing Kṛ ṣ ṇ a’s face with happiness, she remembered his activities with astonishment. Morning then arrived. Though they milked the cows they did not give Kṛ ṣ ṇ a the milk, though he was hungry for fear that the whole place was contaminated with poison. [58] rā trau punar anyad api caritraṁ dhanyaṁ jā tam | yadā kā liyasya kā lindī -jalā n niṣ kalanam, tat-kā lata eva gū ḍ ha-puruṣ a-mukhā t paruṣ atayā kalitavā ṁ s tadā sa durjana-vataṁ saḥ kaṁ saś cintā -santata-svā ntayā nirī ha ivā sī t | During the night Kṛ ṣ ṇ a performed another praiseworthy activity. When Kā liya was banished from the Yamunā, Kaṁ sa heard the news from his spies. Overcome with anxiety he became motionless. [59] cintā yathā, hanta, hanta! santatam asmā kam eva vī rā s tasmā d unmantham ā gacchantaḥ santī ti duṣ kī rti-vahni-mukha-piś ā ci-mū rtir atī va hasantī hasantī va madī yā n jvalayantī tribhuvanam ayantī ca narī narti | [60] haṁ ho balī yā n api kā liyaḥ sapadi vilī yamā na-balatā ṁ valate sma | tasya tad idaṁ nirvā sanaṁ nirvā sanam eva ca manyā mahe, yato vayam api nirvā sanatā ṁ gatā ḥ | tasmā d adhunā tathā vidheyaṁ, yathā smadī yā nā ṁ nā pacā ras tasya cā pakā raḥ syā t iti | He began thinking. “Oh! All my warriors have been killed by that boy. An evil spirit with a face of fire, laughing, burns my assistants. Going throughout the universe it dances. Though Kā liya was powerful, his strength was suddenly destroyed. His banishment I consider like his death since we are now without any idea about what to do. We must do something so that we are not injured and Kṛ ṣ ṇ a is destroyed. ” [61] tadā nī m eva cā nyataḥ sa vraja-rā jā tmaja-vraja-vā sinā ṁ taraṇ ijā -tī ra eva vā sam ā karṇ ayann abhyarṇ a-gatā n ā jñ ā payā mā sa, bhavantas tatra praviś antaḥ samantataḥ pravalatayā jvalanaṁ prajvalanam ā carantaḥ svayam antardhā nam ā carantu | Kaṁ sa heard from other messengers that Kṛ ṣ ṇ a was on the bank of Yamunā with the inhabitants of Vraja. Hearing this he ordered his nearby followers to go there, light a blazing fire everywhere and then disappear. [62] tataś ca teṣ u tathā -kṛ ta-cariteṣ u vipolati tu davā nale ś ī ghraṁ palā yiteṣ u teṣ u ca sarva eva vraja-bhavanā ḥ dur-vṛ tta-labdha-sambhā vanā ḥ sā grajaṁ vraja-rā ja-tanū jam evā vrajya vijñ ā payā mā suḥ — Following his order they went there and lit a fire. When the forest fire began to burn the inhabitants, they quickly fled. They then began to think “Some evil persons will catch us. ” With Balarā ma they went to Kṛ ṣ ṇ a and reported what happened. ś aṅ kā mahe na mṛ tyoś ca na ca kṛ cchra-pravā hataḥ | kintu tvan-mukha-candrā ṁ ś u-darś anā bhā va-vaiś asā t ||51|| [anuṣ ṭ ubh] “We are not afraid of death or a river of hardship. But we are afraid of not seeing your moonlike face. ” tataś ca— hareḥ phutkā ra-mā treṇ a nirvavau dava-dī pakaḥ | utprekṣ ante tu munayas tasya tat-pā na-kartṛ tā m ||52|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a then extinguished the fire just by blowing but sages fancy that he swallowed the fire. [63] tad evam ahitena ya upā hita upā hitas tasminn apavā hite sarva eva trā ṇ a-prā ṇ ā ḥ prabhā te ca prabhā te, tat-prabhā vata eva yathā vasthitaṁ vrajaṁ vraja-vā sinaḥ sā nandaṁ tam anv avindanta | kintu tasminn eva madhuratā -kalile kā lindī -hrada-salile saṅ karṣ aṇ ena kṛ ta-kṛ ṣ ṇ ā karṣ aṇ ena viharatā sakhibhir, akhilaṁ saha-dhavalā -vrajaṁ vrajam api samā haratā yadā bahalaṁ kutū halaṁ jā tam, tadā tena gṛ hā ya gamanam anujñ ā tam | When the fire was created by scheming Kaṁ sa, the fire was destroyed and they were saved from the calamity. When dawn came, they returned to Vraja joyfully following Kṛ ṣ ṇ a under his influence. On the way, Balarā ma entered the Yamunā and pulled Kṛ ṣ ṇ a in as well. Playing with their friends, they brought the cows into the water. After much fun, he allowed them to return home. [64] tathā ca gamanaṁ yathā — vā dyair nṛ tyaiḥ pragī taiḥ ś ruti-ś iva-paṭ hanair divya-bhauma-prasū na- pravṛ ṭ -kalpā bhivarṣ air jaya-jaya-ninadaiḥ ś arma-kolā halaiś ca | kṛ ṣ ṇ aṁ madhye vidhā ya prakaṭ atara-mahā nanda-nirvrī ḍ a-bhā vā n nṛ tyantas te vraja-sthā vrajam abhiviviś uḥ khaṁ yathā jyotiroghā ḥ ||53|| [sragdharā ] The return home is described. As the sun and other planets enter the sky, the inhabitants entered Vraja, putting Kṛ ṣ ṇ a in the center and dancing without shame in great joy to the accompaniment of music, singing, dancing, chanting the Vedas, monsoon showers of flowers from earth and heaven, shouts of “Victory! Victory! ” and a joyous clamour. [65] tad-anantaraṁ ca dhavalā ḥ parataś cā layitvā tat-pū rva-kā la-pā lakā sadbhā ve’pi ś rī matā ṁ tatra-bhavatā m eṣ ā ṁ prabhā veṇ a tatrodapā tra-mā traṁ na vikalpam ā gā d iti svalpa-paribhavā yā py akalpamā ne samasta-vraje yā tayā mam api yā tayā matā ṁ nā gataṁ tad-ghṛ ta-pakva-pracurā nnam iti sadyastanam iva rā ma-parvaṇ i pū rvā hnetanaṁ gṛ hā ntaḥ -saṅ gṛ hī ta-jemana-sā magrī -samudayaṁ sarva eva tā v agrajā nujā v agrato vidhā yā vyagraṁ samyag rasayā mā suḥ | They let the cows roam about. Though nothing had been protected, by the influence of the elevated persons, not even water containers were perceived as different from previously. Nothing could be rejected as inferior. Though the huge quantity of food cooked in ghee was old, it did not rot. Since only the food cooked the previous morning for Balarā ma’s celebration was available, everyone took that food in the house and, putting Kṛ ṣ ṇ a and Balarā ma in front, without worries, they ate all the food. [66] tad evam udghaṭ ita-gī ḥ -kaṇ ṭ haḥ sa madhukaṇ ṭ haḥ samā payā mā sa—

⇐ Предыдущая 30 31 32 33 343536 37 38 39 Следующая ⇒