Chapter Twenty-three 18 страница

ī dṛ ś as tanayo jā tas tava vraja-narā dhipa | kaṁ sā dī n damayā mā sa kā liya-damanena yaḥ ||54|| [anuṣ ṭ ubh] Having spoken Madhukaṇ ṭ ha then concluded. “That child born to you, having subdued Kā liya, then subdued Kaṁ sa and others. ” [67] tad evaṁ, tarī yamā ṇ ena hariṇ ā varī yasā vraja-parī vā reṇ a saritā v ivā tarī ṣ ā tā ṁ te ā padā v iti sukhada-vṛ tte sabhyā nā ṁ tal-lī lā -samā dher abhyavakarṣ aṇ ā ya stavanā mṛ ta-varṣ aṇ ā ya ca sā ñ jali-sthitayos tayoś cirā d bahir avahita-tad-upasevā ḥ pū rvavad eva sa-vraja-devā ḥ sarve svaṁ svaṁ kā ryam ā seduḥ | In this way the inhabitants of Vraja crossed the two rivers of danger by the boat of Kṛ ṣ ṇ a. After experiencing the actions giving bliss, to conclude the story and shower sweet nectar of praise, the two reciters folded their hands and remained standing. After a long time the inhabitants of Vraja, serving Kṛ ṣ ṇ a by caressing and protecting him, returned to their duties along with Nanda. Part Three: Kaiś ora Pastimes Chapter Fourteen Killing Dhenukā sura ś rī -kṛ ṣ ṇ a kṛ ṣ ṇ a-caitanya sa-sanā tana-rū paka | gopā la raghunā thā pta-vraja-vallabha pā hi mā m ||1|| O Kṛ ṣ ṇ a! O Caitanya! O Rū pa and Sanā tana! O Gopā la! O Raghunā tha! O Vallabha who has attained Vraja! Please protect me! [1] tad evaṁ goloka-vilā se ś rī -gopā la-pā lyamā na-gopā lā nā ṁ nitya-lokaḥ ś rī -golokaḥ kathitaḥ | tatra ca ś rī -goparā ja-sabhā yā m apū rva-vī kṣ ita-kavi-kṣ itipati-kumā ra-sukumā ra-kumā ra-yugalā vakalanam udbhā vitam | In this way, eternal Goloka of the cowherds protected by Kṛ ṣ ṇ a has been described with its cowherd pastimes. And there, in the assembly of Nanda the two young reciters, sons of a famous poet, made their appearance. [2] tad-anantaram api bā lya-vilā se tad-yugalena kṛ ṣ ṇ a-bā lya-carita-varṇ anaṁ kā liya-dalana-lī lā vasā nam ā caritam | samprati tu tat prathitaṁ kaiś oracaritam ā khyā yate | The two boys then described the childhood pastimes of Kṛ ṣ ṇ a, ending with the subduing of Kā liya. Now, they began describing the kaiś ora pastimes. [3] tad yathā — atha dinā ntare ca pū rvavad eva vraja-naradeva-sabhā ntare tayor ekataraḥ samutkaṇ ṭ hatayā snigdhakaṇ ṭ haḥ svagatam idam uvā ca— On the next day, as on previous days, Snigdhakaṇ ṭ ha, one among the two, thought to himself. [4] atha kaiś oraṁ varṇ anī yam | kintu rahasya-rasa-hā ri-prasabhā yā ṁ sabhā yā m asyā ṁ yathā lajjā na sajjā syā t tathā yujyate | [5] yadi ca jā tu nija-mā dhurī -bubhukṣ ita-kukṣ im-bhariṇ ā hariṇ ā svaka-sukhā vaham iti rahas tad anuyujyevahi, tadā tad ucitam eva tad-upacitam ā cariṣ yā vaḥ iti | “Now the kaiś ora period should be described. It was suitable to describe this in such a way that the members of the assembly who were attractive with the confidential rasa would not feel embarrassment. If Kṛ ṣ ṇ a filled with desire for his own sweetness asks us about this confidential topic, then we should speak about it to increase his happiness. ” [6] atha spaṣ ṭ aṁ tu vyā caṣ ṭ a—tataś ca spaṣ ṭ aṁ kṛ ta-gamā yā ṁ ṣ aṣ ṭ ha-samā yā ṁ samullasita-sammati-maye janma-tithi-samaye harṣ a-samṛ ddhi-prada-varṣ a-vṛ ddhi-parvaṇ i sarva-niḥ ś reyasam ā vistarā ṁ vistā rayataḥ samastaṁ vinistā rayatas tasya ś rī mad-vrajarā ja-sutasya viś veṣ ā m eva manaś coraṁ kaiś oram udayā ñ cakre | tathā hi— Snigdhakaṇ ṭ ha then spoke aloud. When the sixth year clearly arrived with his birthday filled with joy, on the occasion of the increased age which would give a wealth of bliss, the enchanting kaiś ora age of Kṛ ṣ ṇ a appeared fully, spreading auspiciousness to all. rā jyaṁ samyag upetya kṛ ṣ ṇ a-vapuṣ i trailokya-lakṣ mī -maye krī ḍ ā bhir laghu nirgamayya samayā n audā rya-paryā kulam | pā trā ya svayam ā gatā ya guṇ itā vā sā ya sad-vedine kaiś orā ya nijaṁ pradā ya viṣ ayaṁ paugaṇ ḍ am antardadhe ||2|| [ś ā rdū lavikrī ḍ itam] When kaiś ora predominates in Kṛ ṣ ṇ a’s body, which is resplendent in the three worlds and surpasses all in excellence with its playfulness, Kṛ ṣ ṇ a gives himself to that age of kaiś ora, the shelter of all good qualities, full of excellent knowledge, and caused paugaṇ ḍ a to disappear. tataś ca— dṛ ṣ ṭ i-prasā da-kṛ ta-sā mabhir aṁ ś udā naiḥ ś aś van manoharaṇ a-nirmita-buddhi-bhedaiḥ | arthā ntarā bhiviniveś aja-bhā va-daṇ ḍ aiḥ kaiś orakaṁ vaś ayati sma hareḥ samastam ||3|| [vasantatilakā ] His kaiś ora age brings all things under control by joy of his glance, by his conciliation, by his luster, by his special, attractive intelligence and by the staff of his bhā vas endowed with other meanings. tatra ca, mukhe pū rtiḥ kā ntir nayana-yugale dairghyam aruṇ a- prabhā hṛ dy ucchrā yaḥ pratatir api madhye tu kṛ ś atā | itī daṁ saundaryaṁ yad-avadhi manā g apy adhijage jagan-netra-ś reṇ ī tad-avadhi harau tena cakṛ ṣ e ||4|| [ś ikhariṇ ī ] His face became full and brilliant, his eyes became long with a reddish glow, and his chest became high and wide, while his waist was thin. Even a little of this beauty attracted the eyes of the whole universe. [7] tad itthaṁ taj-jyeṣ ṭ haś ca nirdiṣ ṭ aḥ | Balarā ma developed in the same way. [8] tadā ca tā la-phala-pā kā vasare varṣ ā -prasare kadā cin nikhila-sukha-vardhanasya govardhanasya girer ā gneyyā ṁ hariti hari-rā mā dayaḥ sā modā gā ś cā rayantaḥ santi sma When the monsoon arrived, the tā la fruits became ripe. Kṛ ṣ ṇ a and Balarā ma with their friends herded the cows in south-eastern corner of Govardhana which increases all happiness. | [9] tataś ca pū rvā nubhava-sampā tā tī taṁ pū rva-vā tā nī tam atidū rataḥ sajā tī ya-pū ra-dharaṁ paktrima-tā la-phala-jā la-saurabhya-bharam upalabhya, pū rvata eva tat-kī rti-vivartita-cittā vraja-vartiṣ u vittā s te sarvaṁ -sahā yā ḥ spṛ haṇ ī yā ḥ sarva eva tayoḥ sahā yā hṛ di spṛ hayā mbabhū vuḥ — rā ma-kṛ ṣ ṇ ā bhyā ṁ valitā vayam itaś calitā rā sa-bhā sura-rā ja-bhavanaṁ tā la-vanaṁ tat-pā la-gaṇ am api tathā -vidhaṁ nibhā layituṁ nū tana-kutukā ḥ sma | tataḥ sva-bubhukṣ ā -sukṣ ā matā -lakṣ ya-vinodā d imau vinudā ma iti | From a far off place, an unprecedented eastern wind carried the aroma of ripe tā la fruit and similar fragrances. All the attractive, famous friends of Kṛ ṣ ṇ a and Balarā ma, who were fully dedicated to them among the people of Vraja, who had been transformed by Kṛ ṣ ṇ a’s fame, developed a desire. “Going from here with Kṛ ṣ ṇ a and Balarā ma, we have developed a strong curiosity to see Dhenukā sura’s house, the tā la forest and its guards. Since we have become thin with hunger we will send them there. ” [10] te ca ś rī dā ma-subala-stokakṛ ṣ ṇ a-ś avalā bala-kṛ ṣ ṇ ayoḥ sama-balā labdha-marmā ṇ aḥ sadharmā ṇ a ity ataeva ś aś vad akhilatayā sakhitayā virā jante | yayor eva samaṁ vī ryam ity ā dikam ī ryate iti | tataḥ satatam eva kramate tat-parā krame teṣ ā ṁ buddhi-krama ity akṛ ta-ś aṅ kā ś eṣ eṇ a praṇ aya-viś eṣ eṇ a jighatsā -miṣ eṇ a ca tad-arthaṁ bhrā tṛ -balaṁ balabhadraṁ prā rthayā mā suḥ, Ś rī dā ma, Subala and Stoka-kṛ ṣ ṇ a, who had strength similar to theirs, assembled with Kṛ ṣ ṇ a and Balarā ma. They all understood the hidden meaning of things and followed the principles of dharma. Therefore they were firm friends. It is said they had powers equal to Kṛ ṣ ṇ a’s and Balarā ma’s powers, and thus they were always thinking of the two brothers’ heroic acts. Thus, affectionately and without fear, they prayed to Balarā ma and Kṛ ṣ ṇ a that they were hungry. yathā — tā lā nā ṁ vanam atra paktrima-phalaṁ nirhā ri pū raṁ yataḥ saurabhyaṁ bata dū ram eti tad idaṁ bhogaṁ vinā niṣ phalam | ś rū yante hi kharā narā ś ana-karā s tasyā dhipā ity adaḥ ś rī -rā mā yata-dor-yugā rpaya tathā ś rī -kṛ ṣ ṇ a duṣ ṭ ā paha ||5|| [ś ā rdū lavikrī ḍ itam] “There is a tā la forest with ripe fruits exuding an attractive fragrance which traveled to distant places. Eating only those fruits will be satisfying. We have heard that the forest is guarded by the leader of man-eating demons. O long-armed Balarā ma! O Kṛ ṣ ṇ a, destroyer of rascals! Give us the ripe fruit! ” [11] ā yata-dor-yuga ity anena ca dhvanitam idam— mahā bā hutayā rā ma tarkyase tvaṁ ca vikramī | na tathā lakṣ yathā ḥ kvā pi lakṣ aṇ ī yas tu samprati ||6|| [anuṣ ṭ ubh] iti | By the words “having long arms” the following is implied: “O Balarā ma with long arms! You are known as courageous but we have not seen that. Show us your strength! ” [12] ś rī -rā mas tu sa-smitam uvā ca—bho bhavanto lobhavanto bhavanto’py asmattaḥ prati pratī yadhve, yato mugdhā ḥ! niyuddhā bhimukhair bhrū -bhaṅ ga-sū cita-ś auṭ ī rya-sukhaiḥ prabhavadbhir bhavadbhiḥ kadā cid ā vā m api parā bhavam ā sā dyā vahe | tat katham ā vā m eva yā cyā vahe? Balarā ma said with a smile “O friends! I know that you, who are greedy, are like us. O foolish boys! Sometimes you, eager for battle, showing the bliss of your courage with frowns, defeat us. Why are you asking us to get the fruit? ” [13] te ca procuḥ —sarvato’py atiguṇ avantau bhavantau khalv asmā kaṁ sā rau rā ja-kumā rau | rā ja-nī ti-rī tiś caivam eva yad rā ja-kulam eva vriyate puraskriyate ca | mṛ gayā yā ṁ mṛ ga-tā ḍ anavan na punar anyena svayam agra-gaṇ yena bhū yate | yadi tat kulaṁ parama-vī ryā kulaṁ bhavati, tadā tu kim uta? tatra cā grajatayā bhavataḥ sadā pā gryato nā gryā yate | tasmā d yady asmad-icchā -pū raṇ ā ya bhavator icchā saṅ gacchate, tadā nā nyad anumanyatā m | “Our two princes have the best qualities. Diplomatic policy indicates that one should accept the king’s family and respect it. A person who injures a deer while hunting is not considered great. If the king’s family has great power, how much more it is praised. Since you are the elder brother, you should not be considered to have a lesser position. If you two are in agreement with our desire, then what other permission is necessary? ” [14] tad evaṁ saha-prahasite ś ubhrā ṁ ś u-site kṛ ṣ ṇ ā graje svayam agrato vraje siṁ ha-nā dam ā dadā nā dā modarā dayaḥ sā modaṁ tad-anuplavā ḥ plavamā natayā tad-vanā ya tad-avasthā eva pratasthire | gā s tu sva-sthā na eva sthā payā mā suḥ | prasthā ya ca rā mam, When Balarā ma, white as the moon and smiling, came forward, Kṛ ṣ ṇ a and others roared like lions and followed him in bliss by jumping to that forest. They kept the cows with them. sopā lambham ivā vadaṁ s tam anu tad bā hū ca mitrā ṇ i yat tena drā k sa ca serṣ yā -cittam iva tā ṁ gatvā tu tā lā valim | sarvā m eva bhujā yugena yugapad vikṣ ipya saṅ ghaṭ ṭ ayan vibhraṣ ṭ ā ni mithaḥ phalā ni vidadhe ghṛ ṣ ṭ ā ni digdantivat ||7|| [ś ā rdū lavikrī ḍ itam] When they had criticized Balarā ma with his long arms, he quickly approached the tā la trees with great anger, uprooted them with his arms all at once and, gathering them together, crushed all the tā la fruit like an elephant of the directions. taj jñ ā tvā sra-parā sabhā ś ca paritaḥ sā krandam abhyā yayur yā n dṛ ṣ ṭ vā paś upā ḥ sa-mā dhava-balā ḥ ś aś vadd hasantaḥ sthitā ḥ | hā sā veś a-vaś ā t kṛ tā navahitiṁ pratyak padā bhyā ṁ balaṁ vajrā bhyā m iva dhenukas tam anudat tac caiṣ a nā budhyata ||8|| [ś ā rdū lavikrī ḍ itam] Seeing this, the demons shouted loudly and came from all sides. Seeing them come, the cowherd boys stood there laughing with Balarā ma and Kṛ ṣ ṇ a. Absorbed in laughing, Balarā ma could not pay attention. Thus Dhenukā sura struck Balarā ma with his two hind legs, which were like thunderbolts. Balarā ma was not even aware of this. na jñ ā tavā n api yataḥ sa tu taṁ prahā raṁ tenā tiroṣ a-bhara-nā sti-viveka-caryaḥ | bhū yaḥ parā k-sthiti vinardya vikī rṇ a-lattas tenā tha vatsaka ivā raci dhenukā khyaḥ ||9|| [vasantatilakā ] When Balarā ma did not notice his kick, the demon lost all judgment because of anger. Standing in front of Balarā ma, the demon kicked him again. Balarā ma then killed Dhenukā sura as if he were Vatsā sura. [15] atha brahmā ṇ ḍ am api khaṇ ḍ ayituṁ pracaṇ ḍ atā -maṇ ḍ itā c caṇ ḍ a-caṇ ḍ ī ś a-ś ū lā d apy uddaṇ ḍ a-prahā reṇ a bala-bhuja-daṇ ḍ ena tā la-maṇ ḍ ala-maṇ ḍ aleś vara-ś irasi cakrī vac-chakrā rir vicakare | tena ca tā la-parā vara-parasparā su yaḥ khalu nihita ā vega-saṁ skā raḥ pralaya-jā ta-durvā ra-prabhañ janā kā raḥ, sa tu hindolayaṁ s tat tad uparigam ardham ardham agni-yantra-prakṣ iptam iva vikṣ iptaṁ vidhā ya prā yaḥ sarvam evā kharva-tā la-kharva-mayaṁ tad vanaṁ nimeṣ a-mā treṇ a vitroṭ ayā mā sa | yatra svayaṁ tu bhavantu tṛ ṇ a-rā jā ḥ khalv ime, tathā pi tṛ ṇ ā ny eva iti balabhadraś cintayā mā sa ca | He threw a flaming cakra on the head of the master of the tā la forest using his strong arms, more terrifying than the trident of Ś iva, with heat that could destroy the universe. By this, the large and small tā la trees fell apart. An intolerable, destructive wind producing agitation arose. With the wind which caused shaking and the cakra, which blazed like a fire brand, the forest filled with thousands of tā la trees became uprooted in a moment. [16] atha tad-anugatā deva-vispardhinaḥ pare’py asvaratayā gardabhā gardantaḥ pratighā t pratighā tam ā carantaḥ sahasā ruddhā dhvā naḥ saha yudhvā naḥ paryā gatā s tṛ ṇ avan-matā ḥ paramā nandā rā ma-rā ma-kṛ ṣ ṇ ā bhyā ṁ hasadbhyā ṁ vilasadbhyā m evā khava iva dhṛ tā sava eva tucchī kṛ tya gṛ hī ta-puccha-caraṇ ā s teṣ ā ṁ tā la-bhakṣ aṇ a-saukaryā rtham ivā dhimadhyā m adhyavasthita-tṛ ṇ a-kṣ mā paty-upari kṣ ipram eva parikṣ iptā ḥ kṣ apita-jī vitā ḥ kṣ iti-nipatitā ḥ saha nistala-tā la-phalaiḥ ketava iva rā hubhir dinā ni kā nicit kaṁ sa-pakṣ ī yā n abhī ṣ ayanta | The donkey followers of Dhenukā sura began braying. Angrily they approached, blocking the path in order to attack. Kṛ ṣ ṇ a and Balarā ma, the shelters of bliss, laughing in jest, grabbed them like rats, holding their tails and legs nonchalantly. Situated among the boys who were there to enjoy eating the tā la fruit, they then threw the demons over the trees as if they were blades of grass. The donkeys gave up their lives and fell to the ground along with the round tā la fruit, just as Ketu moves along with Rā hu. This gave fear to the friends of Kaṁ sa for some days. rā sabhā n ś amayituḥ kiyad bhavet pauruṣ aṁ tad iti nā vamanyatā m | yad diviṣ ṭ ha-paṭ alī tadā pi tau vā dya-gī ta-kusumair asevata ||10|| [svā gatā ] In destroying the donkeys Kṛ ṣ ṇ a showed prowess. Kṛ ṣ ṇ a should not be disrespected. With flowers, music and songs, the devatā s praised Kṛ ṣ ṇ a and Balarā ma. [17] atha hā sa-sahitam upajahā sa ca, sā maghavat-pradhā nā dhenukam aghajid-abhiprā yam abhiprayatī | yathā, aghā suraḥ kā liya-kadru-janmā py asoḍ ha vī ryaṁ yadi nā smadī yam | putrī -pramardin, bata gardabha tvaṁ kartuṁ kathaṁ dhā rṣ ṭ yam iyaj jagantha? ||11|| [upajā ti 11] The devatā s, understanding the intention of Kṛ ṣ ṇ a, mocked Dhenukā sura. “O killer of children in the womb! When Agha and Kā liya cannot tolerate my strength, why do you show such impudence to try to kill me? ” [18] atha sadyaḥ pitṛ -vana-vilā sa-tā la-vana-vā sa-rā sabha-ś ava-spṛ ṣ ṭ ā ni tā ni tā lā ni na tu taiḥ parā mṛ ṣ ṭ ā ni, na ca tadī ya-tṛ ṇ ā ni gā vas tarṇ ā vitā ḥ, kintu tad-visṛ ṣ ṭ ā ni tā ni kecid itara eva mā navā gā vaś ca vigata-sā dhvasā dhvatayā ciraṁ sā dhv ā svā ditavantaḥ | The boys did not eat the fruit which had touched the corpses of the demons living in the tā la forest, the place of evil spirits, and the cows did not eat that grass. For a long time the cowherds and others relished the fruit not touched by them without fear. [19] tad evaṁ nṛ -jagdhaṁ taṁ sa-gaṇ aṁ krodha-dagdha-sū kṣ ma-deha-paryantam ā carya ś rī mā n kṛ ṣ ṇ as tu sā grajaḥ saha-sakhi-vrajaḥ puraskṛ ta-dhenur vā dita-veṇ ur vrajan vrajam ā jagā ma | In this way Kṛ ṣ ṇ a and Balarā ma with their friends angrily destroyed even the subtle body of this cruel demon. Putting the cows in front, playing flutes they finally returned to Vraja with their friends. yathā, kamala-dala-viś ā la-lola-netraḥ sakhi-jana-gī ta-pavitra-citra-kī rtiḥ saha-balam aviś ad vrajaṁ sa-veṇ uṁ kvaṇ ita-kalaṁ kalayan vrajeś a-sū nuḥ ||12|| [puṣ pitā grā ] With moving eyes which were as wide as lotus petals, praised by his friends, Kṛ ṣ ṇ a, along with Balarā ma and his friends, entered Vraja while playing his flute. taṁ gorajaś churita-kuntala-baddha-mā lya- sambaddha-piñ cham amalekṣ aṇ a-cā ru-hā sam | ā nandita-veṇ um anugeḍ ita-puṇ ya-kī rtiṁ gopyaḥ sa-tṛ ṣ ṇ a-nayanā ḥ paritaḥ samī yuḥ ||12a|| [vasantatilakā ] The gopī s with thirsty eyes approached Kṛ ṣ ṇ a holding his flute, with his pure fame, pure glance and attractive smile, his hair bound with peacock feather and his garland covered with dust. [20] tad etat paryantam udantaṁ samudantaḥ kathayitvā tatra ca kṛ ṣ ṇ a-manaś -corī ṇ ā ṁ nava-kiś orī ṇ ā ṁ tan-mukha-vidhu-darś ana-ś ā ta-jā ta-bhrū -bhaṅ ga-taraṅ ga-saṅ gatā nurā ga-sā gara-garimā ṇ am anusmṛ tya vismṛ ta-sarvendriya-kṛ tyaḥ sa-bā ṣ pa-kaṇ ṭ haḥ snigdhakaṇ ṭ has tasyā ṁ sabhā yā ṁ muhū rta-dvayaṁ mū rta-bhā vam evā sasā da| When joyful Snigdhakaṇ ṭ ha has spoke this far, his mind stolen by Kṛ ṣ ṇ a, remembering the gopī s’ depth of anurā ga, an ocean filled with waves of moving eyebrows generating happiness on glancing at Kṛ ṣ ṇ a’s moon-like face, he lost use of his senses and remained in an unconscious condition in the assembly for two muhū rtas. [21] ś rī mad-vrajarā jā dayas tu tad-abhiprā ya-jā nā nā ḥ sadayatayā tadī ya-sā ntva-vidhaye sā vadhā nā nā nā -vidha-vidhā nam ā carantaḥ sarva eva cintā turā babhū vuḥ | Nanda and others, not knowing his feelings, attentively cared for him with great concern trying to revive him. [22] tat-tad-vidhā nasya cā kiñ cit-karatā yā m aviratā yā ṁ madhukaṇ ṭ ha eva tā n sphurad-utkaṇ ṭ haḥ sā ntvitā n vidhā ya bhrā tuḥ sarvendriya-kuṇ ṭ hatā -ś ā ntaye tadā nī ntana-vraja-rā jñ ī -santata-tal-lā lana-saṅ gā nam ā tatā na | When all these actions proved to be hopeless, Madhukaṇ ṭ ha enthusiastically comforted them and began singing an attractive song about Yaś odā ’s service to Kṛ ṣ ṇ a in order to reduce the stricture on his brother’s senses. yathā — hariṇ ā halinā saha ripu-dalinā | rajanī -mukham anu jananī -lā lanam iti kalitaṁ jita-kalinā || dhru || nirmañ chana-nī rā jana-mā rjana-vadanā lokana-racanam | mardana-majjana-saṁ vastraṇ ataḥ paś cā t puṇ ḍ raka-sacanam || rasa-caya-yojana-bhojana-pū raṇ a-surabhita-nī rā svadanam | aguru-drava-yutir atha tā mbū la-svadanaṁ sukha-saṁ vadanam || sukṛ ti-janaṁ prati ś ayyā -saṁ skṛ ti-samanujñ ā m anuś ayanam | priya-sakha-saṅ gatim anu sevy-anugatim anu ca mudā m aticayanam ||13|| iti | [7 x 4] When Kṛ ṣ ṇ a with Balarā ma, holder of the plow, destroyer of enemies, arrive in the evening, he accepts Yaś odā ’s services: waving auspicious items and lamps, wiping his face, gazing at his face, dressing his hair, massaging and bathing him, dressing him, applying tilaka, feeding him tasty food and ā camana fragrant with aguru, betel nut, sweet speaking, giving the order to servants to prepare the bed, putting him to sleep, giving association with friends and serving them, and spreading joy everywhere. [23] tad evam atiparicaritam | hari-carita-varṇ anaṁ madhura-rā ga-nī randhraṁ karṇ a-randhraṁ praviś ad eva taṁ mū rcchā m ṛ cchantam api jā garayā mā sa, nā ma-dheyam iva nidrā -labdha-cid-rā hityam | A soon as the description of service to Kṛ ṣ ṇ a, sung with sweet rā gas, entered the ears of Snigdhakaṇ ṭ ha, he woke up, just as a sleeping person wakes up on hearing his name being called. [24] atha svasthā vasthatayā kuṇ ṭ hatā -rahitas tā dṛ ś a-guṇ a-mahitaḥ snigdhakaṇ ṭ haḥ sa-bā ṣ pa-kaṇ ṭ ham uvā ca— so’yaṁ gopā la-bhū pā la tanayas tava nirdayaḥ | mugdhaṁ ca mad-vidhaṁ mugdhaṁ karoti svaira-lī layā ||14|| [anuṣ ṭ ubh] Fully revived, without restrictions, decorated with such qualities, Snigdhakaṇ ṭ ha began to speak with tears in his throat. “O king of the cowherds! Your son is most merciless because when I describe his qualities, I simply faint. He should make a fool like me joyful by his unrestrained pastimes. ” [25] tad evaṁ vṛ tte nivṛ tte sarvatra ca vraja-jane gṛ ha-vartmā nuvṛ tte nityavad eva vraja-mahendra-tanū jas tau sū ta-rā ja-tanū jau saṅ gata eva ninā ya | nī tvā ca tayor ā tmanā tṛ tī yaḥ san prasaṅ gataḥ pracchannatayā papraccha—kathayataṁ, katham etā vā n kasmā n mū rcchā veś aḥ kleś a iva parā mṛ ṣ ṭ aḥ? iti | After this, all the people joyfully returned to their houses as usual. Kṛ ṣ ṇ a then came to the two reciters and, being the third party present, privately inquired from them “Please say why you suddenly faint as if in pain? ” [26] ubhau tu sa-gadgadaṁ jagadatuḥ —kiṁ brū vahe, bhavanta iva sarvam anubhavanti iti | The two said with choked voices “What can we say? You know everything. ” [27] kṛ ṣ ṇ aś ca sa-tṛ ṣ ṇ am uvā ca—jā nī ma eva kevalaṁ na, kintu tadā nī ṁ svayam api nitarā m ā carā mas, tathā pi tad varṇ anam ā karṇ ayitum icchā maḥ | tathā hi— Kṛ ṣ ṇ a then eagerly spoke “Not only do I know but I acted explicitly. But I desire to hear your description. ” svayam api yat puru racitaṁ tad yadi hṛ dayaṁ tadā sadā ś rā vyam | kā vyaṁ nija-sacitaṁ yat tad idaṁ yuvakā ṁ parasparaṁ ś ṛ ṇ uthaḥ ||15|| [gī ti] What you have composed spontaneously and which is most attractive, what you hear from each other, should always be heard. [28] tasmā t prathamaṁ tā vat preyasī -gaṇ ā dhikā yā rā dhikā yā bimboṣ ṭ hī -goṣ ṭ hī -madhyam adhyā sya vyasyatā m eṣ ā paṭ ī yasī rasa-paripā ṭ ī |

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