Chapter Twenty-three 19 страница

Please first describe the perfection of rasa, in the form of Rā dhā, with lips like bimba fruits, the chief among the gopī s, who sits among her sakhī s. [29] ubhau sa-bā ṣ patayā parasparaṁ nirū payantā v ū catuḥ — yad antar yasya sarvaṁ tat tasya jā nā ty abhī psitaḥ | sa eva ced vasaty antas taṁ tu jā nī ta kaḥ paraḥ ||16|| [anuṣ ṭ ubh] The two, with tears in their eyes began to describe her: When a dear person is within another’s heart, the dear person alone knows that. Can any other person know that dear person who sits in the heart? [30] kṛ ṣ ṇ aś ca sā nandam uvā ca—tad adya naktam evā navadyā seyaṁ vidyā nivedyatā m iti bā hu-yugaṁ gṛ hī tvā sakhi-goṣ ṭ hī m anu tā v amū nī tvā bahala-kutū hala-veṣ ṭ itena ceṣ ṭ itena yā vad virocana-nimlocanā vasaraṁ vā saraṁ gamayā mā sa | Kṛ ṣ ṇ a spoke with bliss “May this spotless knowledge be revealed this evening! ” Taking their hands, he brought them to his assembly of friends and spent the day till the sun set in performing many amusing actions. Chapter Fifteen Pū rva-rā ga [1] atha goloka-yuva-rā jaḥ sakhibhiḥ saha rā jamā naḥ, sā yaṁ pratyavasā ya, mā tur ā jñ ā m ā dā ya, valita-prabhā yā ṁ gopa-rā ja-sabhā yā ṁ prati-rajanī -janita-sarvā yata-parvā kṛ tā bhiprā ye prahara-prā ye gurū n anujñ ā pya, tad anyā n prasthā pya, mahā ntaḥ -puraṁ prā pya, prasū -nideś am avā pya, subala-madhu-maṅ galā dibhir antaraṅ ga-saṅ gibhiḥ saṅ gataḥ sū tā ṅ ga-jā tā bhyā ṁ ca tā bhyā m anugataḥ prā g-varṇ ita-gokula-kamala-patra-sthitaṁ parama-sukha-satratayā pramitaṁ ś rī -rā dhā rā ma-dhā ma jagā ma The prince of Vraja, sitting with his friends, took his evening meal and, taking permission from Yaś odā, went to the effulgent assembly for one prahara of time, with the intention of giving happiness to all every evening, and then taking permission from the elders, sent all except the elders home. He entered the huge inner chambers and, taking permission from his mother, met with Subala, Madhumaṅ gala and other intimate friends. Making the two reciters follow, he then went to Rā dhā ’s bower, the abode of the highest bliss, situated in the lotus petal of Gokula previously described. [2] akasmā d ā gate ca tasmin sasmita-krī ḍ ā -narma-juṣ ā m amū ṣ ā ṁ sambhrama-bhrama-vismaya-smaya-trapā -patrapā darā dara-harṣ a-tarṣ ā dayas te bhā vā yugapad eva samutpannā ś citrī yamā ṇ atā ṁ citrā yamā ṇ atā m apy ā ceruḥ | atra ca, When Kṛ ṣ ṇ a arrived there, suddenly the gently smiling women manifested all bhā vas such as zeal, bewilderment, astonishment, pride, shyness, remorse, fear, respect, joy, and desire. Being most surprised, they became stunned. akasmā d ā yā ntaṁ harim anubhavantī kila hriyā daś ā m akṣ ṇ or nā nā -drutam apidadhe sā nata-mukhī | mudā smerā bhugnā vikasitavatī kuñ citavatī sa-bā ṣ pā stabdhā bhā bhavad iti samaṁ yā na ghaṭ ate ||1 || [mandā krā ntā ] When Rā dhā saw Kṛ ṣ ṇ a suddenly arrive, her eyes underwent many changes. Their eyes became wide with joy, showed crookedness, expanded and contracted, became filled with tears and became motionless. No woman is equal to Rā dhā. [3] atha praguṇ a-guṇ ā laṅ kṛ tā kiṅ karī -tatir vitasti-daghna-rā ṅ kavā s taraṇ ena tam ativistī rṇ aṁ maṇ i-kī rṇ am alindam ā stī rṇ aṁ cakre | ā stī rṇ asya ca tasya pratī cī -pracita-sulalita-tulikā yā ṁ prā cī -mukhatayā svayaṁ niviś amā naḥ ś ubhratā rā ma-cā marā di-karā bhiḥ kiṅ karī bhiḥ sevyamā naḥ ś rī -rā dhā yā bahir api virā jamā na-prā ṇ aḥ pā ṇ inā tā m ā dā ya sva-rasa-milita-tadī ya-rasa-veṇ ī -samā plavana-jī vanā nā ṁ ś reṇ ī -kṛ tā nā m eṇ ī dṛ ś ā ṁ gaṇ ā gra-deś a-gatatayā vā ma-deś e niveś ayā mā sa | Servant girls decorated with the best qualities laid out a deer skin mat of half a hasta in the center of the large yard spread with jewels. He sat on the western portion of the mat facing east. Servants waved white cā maras. Kṛ ṣ ṇ a sat, appearing to be the life air of Rā dhā operating externally. He took Rā dhā ’s hand and had her sit to his left, facing the group of doe-eyed women whose lives were floating in the waves of rasa mixed with their joy. [4] dakṣ iṇ atas tu kevala-tadī ya-nava-taruṇ imā vatā ra-samucita-sevā -prakā ra-kā manā rā ma-prathama-vayasaḥ subalā di-savayasaḥ | Subala and other friends sat on the right side. All the friends were present there with the desire to serve appropriately the appearance of new youth in Kṛ ṣ ṇ a. [5] yat-paṅ kti-dvayā ntima-sī ma-madhya-gatau tan-mithunā bhimukhatā bhiratau tā dṛ ś a-praṇ aya-sukumā rau sū ta-kumā rau tasthatuḥ, yayo rā ga-tā lā di-sā hā yakā ḥ sakhā ya eva kecana sacante sma | The two reciters stood in the center between the edges of the two groups, facing Rā dhā and Kṛ ṣ ṇ a, absorbed in the couple’s blossoming affection. Some of Kṛ ṣ ṇ a’s friends accompanied the two reciters with music having rā ga and tā la. [6] yau khalu dvayor api tayoḥ savayasā m ā valyor ardha-maṇ isara-vallyor ivā grima-sī ma-madhyam adhikṛ tya mithaḥ ś obhā -vinimaya-ś ī latayā nī la-pī tatā -viveka-vyatireka-maya-mahā -nā yakā yamā naṁ sarvatra prathita-dṛ ṣ ṭ i-prasā dam api mithaḥ samarpita-netra-tribhā ga-rā gaṁ tan-mithunam avalokayantau dvi-tra-kṣ aṇ aṁ citravad ivā sthiṣ ā tā m | The groups of friends were like two necklaces covered with gems and the two young reciters were at the front between the two groups. The beauty of Kṛ ṣ ṇ a and Rā dhā, with black and gold complexions interchanging, appeared like the center jewel of the necklace. Though happy with the surroundings, the couple was absorbed in glancing at each other. Seeing this, the two reciters remained stunned for a few moments. [7] tataś ca prahasya nava-ghana-ś yā menā di-ś yamā natayā sā vadhā natā ṁ dadhā nā v ā nandā d ubhā v eva saṁ hitā ñ jali-karau nā ndī -karau babhū vatuḥ | With attention, while smiling, the two boys, on the order of Kṛ ṣ ṇ a, began the introductory verses with folded hands. [8] tatra vastu-nirdeś aḥ — imau gaurī -ś yā mau manasi viparī tau bahir api sphurat tat-tad-vastrā v iti budha-janair niś citam idam | sa ko’py accha-premā vilasad-ubhaya-sphū rtikatayā dadhan mū rti-bhā vaṁ pṛ thag apṛ thag apy ā virudabhū t ||2|| [ś ikhariṇ ī ] They defined the subject. The two persons, one golden and the other black, spread their effulgence in the mind, while the first wears blue and the second wears yellow cloth. The wise have concluded that indescribable spotless prema, though one entity, has appeared separately in these two forms. [9] atha namaskriyā, ś rī r ā sā ṁ na tulā ṁ bibharti nitarā m ity uddhavaḥ kī rtayan yā sā m aṅ ghri-rajo nanā ma hariṇ ā yaḥ svena tulyo mataḥ | tā sā ṁ tat-priyatā -sudhā kara-tanuṁ viṣ vak cakorā yite- nā nenā nugatā ṁ samasta-mahitā ṁ vandā vahe rā dhikā m ||3|| [ś ā rdū lavikrī ḍ itā ] They offered respects. Uddhava, who was accepted by Kṛ ṣ ṇ a as his equal, has said that the glory of the gopī s cannot compare to anything and offered respects to the dust of their feet. Among all the gopī s, I offer respects to Rā dhikā, worshipped by all, whose moon-like body of prema Kṛ ṣ ṇ a follows everywhere like a cakora bird. [10] athā ś ī ḥ, premā yo’sau rā dhikā -kṛ ṣ ṇ a-yugmaṁ svā nandena plā vayitvā sakhī ś ca | ś aś vad viś vaṁ plā vayan suprasiddhaḥ so’yaṁ buddhiṁ naḥ samiddhā ṁ karotu ||4|| [ś ā liṇ ī ] He invoked blessings. May the prema which Kṛ ṣ ṇ a showers on Rā dhā and her sakhī s with bliss and which is famous for inundating the whole world illuminate our intelligence! iti parasparaṁ sa-vailakṣ ya-smitam ī kṣ itvā sthitayos tayoḥ snigdhakaṇ ṭ ha eva sotkaṇ ṭ ham uvā ca— As the two glanced at each other with a special smile, Snigdhakaṇ ṭ ha began speaking enthusiastically. [11] atha ś rī -kṛ ṣ ṇ a-janmā di-mā dhuryavad eva ś rī -rā dhikā yā s tat-tan-mā dhurī varṇ anī yeti nirṇ aye’py ativistī rṇ atā -saṅ kocanā ya kiñ cid eva sū cayiṣ yā maḥ | Though one should describe the sweetness of Rā dhā ’s birth, just as Kṛ ṣ ṇ a’s was described, I will describe it with some abbreviation. [12] tatra ś rī mad--bhā gavate khalv etad udbhā vitam— tata ā rabhya nandasya vrajaḥ sarva-samṛ ddhimā n | harer nivā sā tma-guṇ ai ramā -krī ḍ am abhū n nṛ pa || iti|| [BhP 10. 5. 18] This is described in Ś rī mad-bhā gavatam: O Mahā rā ja Parī kṣ it, the home of Nanda Mahā rā ja is eternally the abode of the Supreme Personality of Godhead and his transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛ ṣ ṇ a’s appearance there, it became the place for the pastimes of the goddess of fortune. [13] tac caivaṁ viś adayanti— janmā rabhya harer vraja-sthalam abhū d viś va-rddhi-yuktaṁ punar lakṣ mī ṇ ā ṁ ramaṇ ā spadaṁ ca tad-adhiṣ ṭ hā nā d viś iṣ yā jani | rā dhā yā su lalā sa pū rṇ a-ś aś abhṛ n-mū rtī va tā rā su sā kā ntiḥ kintv iha citra-bhā va-valitā yā kṛ ṣ ṇ a-pakṣ ā dhikā ||5|| [ś ā rdū la] This is further explained. From the time Kṛ ṣ ṇ a was born, Vraja was endowed with the prosperity of the whole universe. Because Kṛ ṣ ṇ a resided there, it became the play ground of many Lakṣ mī s. As the full moon is chief among the constellations, Rā dhā is chief among the Lakṣ mī s, though she shines more in the presence of Kṛ ṣ ṇ a (during the waning moon--kṛ ṣ ṇ a-pakṣ a). [14] bṛ had-gautamī ye’py eṣ ā sarvato labdha-viś eṣ ā prastū yate— devī kṛ ṣ ṇ amayī proktā rā dhikā para-devatā | sarva-lakṣ mī -mayī sarva-kā ntiḥ sammohinī parā || iti | Bṛ had-gautamī ya-tantra also praises her especially: Rā dhikā, absorbed in Kṛ ṣ ṇ a, is the supreme deity, the combination of all Lakṣ mī s, endowed with all beauty, and most attractive. [15] alaṁ -lakṣ mī ṇ ā m etad-ā dī nā ṁ lakṣ mī ṇ ā ṁ janma ca ś rī mat-parjanyam ā rabhya dhanyatayā labhyasya puruṣ a-trayasya paramā tula-stotrā ṇ ā ṁ mā tula-gotrā ṇ ā ṁ ye khalv ā muṣ yā yaṇ a-kulatā -nirbandhinaḥ sambandhinas tebhya eveti mā gadhā nā m anusandhā naṁ sa-yatnī -bhū ya yajñ a-patnī s tyaktavatas tasya tathā vyakta-maryā datā nyathā na paryā ptatā m ā padyate | The birth of these Lakṣ mī s of Vraja was most glorious. Why speak of Lakṣ mī? Starting from Parjanya, three men were most fortunate, coming in an incomparably praised family from the mother’s side (vaiś ya). The members of the family were attached to the descendent of this line, Kṛ ṣ ṇ a, and thus searched for a proper match for him. Carefully giving up the wives of the brā hmaṇ as performing sacrifice, Kṛ ṣ ṇ a showed respect for the rules, but he could not be properly matched. [16] tad evaṁ sthiteṣ u ca ś rī -rā dhikā yā s tu sarvato’py ā ḍ hya-kulī nā ś chrī mad-vṛ ṣ abhā nutayā labdha-khyā tikā n mahā -gopa-payonidher janma sammatam | In this condition, Rā dhā accepted birth in the ocean of a great cowherd named Vṛ ṣ abhā nu of good family and great wealth. [17] atra copagā yanti— satyaṁ bahu-suta-ratnā - karatā ṁ na prā pa gopa-dugdhā bdhiḥ | kintv amṛ ta-dyuti-rā dhā - lakṣ mī -jananā d agā t pū rtim ||6|| [ā ryā ] Poets praise her thus. The milk ocean of Vṛ ṣ abhā nu was a mine of gems in the form of his many sons but became perfect in producing nectar through the birth of Rā dhā. [18] sā khalu ś rī -kṛ ṣ ṇ a-janma-varṣ ā nantara-varṣ e sarva-sukha-satre rā dhā -nā mni nakṣ atre jā teti rā dhā bhidhī yate | She took birth when the moon was in Anurā dhā constellation, bringing joy to all, one year after the birth of Kṛ ṣ ṇ a. [19] janmā nantaraṁ tasyā ḥ san-mā dhurī ceyaṁ kṛ tā valokena lokena kī dṛ g iti pṛ cchataḥ prati nirū pitā — navendur mū rtir vā kanaka-kamalaṁ vaktram athavā cakorau netre vā visarad-amṛ taṁ dṛ ṣ ṭ ir athavā | apī tthaṁ rā dhā yā ṁ yadi jita-tulā yā ṁ na valate vikalpaḥ kiṁ tarhi prasajatitarā ṁ tat-tad-upamā ||7|| [ś ikhariṇ ī ] After her birth, when asked about her beauty, seeing the beauty of her face, people would describe it in these terms. If analogies to the new moon, a golden lotus, a cakora bird, or a shower of nectar do not apply to Rā dhā, who is beyond compare, what use are they? [20] ā stā ṁ tā vad asau vraja-lakṣ mī ṇ ā ṁ parama-lakṣ mī r akhilā ś ca tā s tathā varṇ yante | yathā — harim anu vindati ś aś val lakṣ mī r iti yā tu sarvataḥ khyā tā | tā m api kila gopā yituṁ gopī -saṁ jñ ā jayanti tā lakṣ myaḥ ||8|| [ā ryā *] What to speak of Rā dhā, all the young gopī s of Vraja may be described in this way. It is well known that Lakṣ mī follows the Lord. All glory to these gopī s who are called such to hide their identity as Lakṣ mī s. kiṁ ca— kṛ ṣ ṇ ā nurū pam apy ā sā ṁ vayo-vṛ ddhiḥ samṛ ddhyate | yathā candramasaḥ puṣ ṭ is tathā tasya rucā m api ||9|| [anuṣ ṭ ubh] Rā dhā grew just as Kṛ ṣ ṇ a grew. As the moon waxes and its beauty also increases, so Rā dhā ’s beauty increased as she grew. [21] tatra kaumā ra-madhyam adhyā sī nā yā ṁ ś rī -rā dhikā yā ṁ tadā nī tanā nā ṁ keṣ ā ñ cin nā rī -janā nā m utprekṣ ā yathā —paś ya paś ya, aruṇ ita-laghu-ś ā ṭ ī -khaṇ ḍ a-kamrā dharā ṅ gī ś ravaṇ a-galava-randhra-prota-susparś a-sū trā | rajasi nija-sakhī bhiḥ krī ḍ ayā lola-netrā madhuri-purati-bī ja-ś rī -nibhā bhā ti rā dhā ||10|| [mā linī ] Some women describe Rā dhā as she reached the middle of her kaumā ra age. Just look! She has a pink cloth over her lower limbs. There is delicate thread in her newly pierced ears. With wandering eyes she plays with her friends in the dust. She resembles Lakṣ mī with her first trace of beauty. [22] tad evam ī dṛ g-vayasi paryavasite tadā dī nā ṁ tā sā ṁ saundarya-sā rasya pracā raḥ sarvata eva prasarpan mā tara-pitarā dibhir nā pasarpayitum ī ś ā ñ cakre cintayā mā se ca, na jā nī mahe, durjanaḥ kaṁ saḥ kiṁ samprati sampratipatsyate iti | When the girls grew, their beauty became famous everywhere. Their parents could not ignore this and began to worry. “We do not know what wicked Kaṁ sa will do now. ” [23] atha pratyaham eva pratyekam antaḥ paraspara-militā ḥ santaś ca te sarve vicā ritavantaḥ, sā mpratam eva pā trasā tkartum etā ḥ sā mprataṁ | tatrā py ā sā ṁ ś rī man-nanda-nandanā d avaras tu na varatā m arhati | avara eva hi sarvaḥ | tathā hi— Every day when they met they would think internally about this. “We should betroth them all. Among the boys none is as qualified as Kṛ ṣ ṇ a. All others are inferior. ” kanyā dhanyatamā ramā m api jitā ṁ kurvanty amū r nandajaḥ svasmā d ū nadaś ā ṁ ramā -ramaṇ am apy ā sā dayan dṛ ś yate | tasmā t tulyatayā sa eva varatā m arhaty amū ṣ ā ṁ tadapy ā stā ṁ dhā ma-suhṛ t-priyā tma-tanaya-prā ṇ ā hi nas tatkṛ te ||11|| [ś ā rdū la] “These girls defeat Lakṣ mī. And Kṛ ṣ ṇ a makes Nā rā yaṇ a inferior. Therefore Kṛ ṣ ṇ a should marry these girls since he is equal to them. What more can we say? Our houses, friends, possessions, souls and lives are for making Kṛ ṣ ṇ a happy. ” [24] atha, yadyapy adhunā yajñ a-sū tram alabdhavatas tasya na vivā hā vasaraḥ sambhavati, tathā pi sajjana-samā jñ ā m ā cā rya bhā ṣ ā -bandhaś ca sandhā tavya iti | “Since he does not have a sacred thread he cannot get married yet. But it is necessary to betroth them verbally in the assembly of honest people. ” [25] tad etad vicā rya sthitā nā ṁ teṣ ā ṁ niś cayā vadhā raṇ a-pū rvakaṁ tan nivā raṇ aṁ prati pū rvavad eva vasudeva-mantraṇ ayā yantrita-vicā ra-vargatayā pi gargaḥ sarva-darś itayā tad idaṁ parā mamarś a— While they considered and concluded in this way, after understanding the situation, omniscient Garga thought he should prevent this, after considering the advice of Vasudeva (to keep Kṛ ṣ ṇ a’s presence in Vraja secret). [26] tal-lī lā -kramaḥ khalv ayaṁ duratyayatayā mayā sugamas tal-lī lā -ś akti-prayutā nā m asmā kaṁ ca tatra pratyag-vadā caraṇ e’pi nā radavan na pratyavā yas, tathā pi tathā prathanī yam yathā tā sā ṁ na pratyavā yaḥ syā d, ā yatyā m iṣ ṭ ā pattiḥ syā d, akhilā yatyā ṁ pū rna-tad-ā pattiś ca syā t iti | “I cannot fully comprehend his pastimes. Though we are inspired by his lī lā -ś akti, he acts contrary to our views. For instance, Nā rada gave instructions to Kaṁ sa so that Devakī ’s six children were killed by him. But such contrary acts should not occur now. One must simply pray so that such reverses do not occur for the girls. When conditions will more favorable, when Kṛ ṣ ṇ a returns after killing Dantavakra, then all conditions will be perfect for marriage. ” [27] tad evaṁ vimṛ ś an sa kila vilambam anavalambamā naḥ ś rī -vrajam ā jagā ma | ā gamya ca nijam uṭ aja-taṭ aṁ sa-dhyā nam adhyā sī nā ṁ paurṇ amā sī ṁ prati jagā ma | gatvā ca sarvam evedaṁ nivedya punar nivedayā mā sa, mayedaṁ tā vat kartavyam, bhavatyā tu tā sā ṁ yathā nyatra patyā di-vyavahā raḥ satyā ya na kalpate, kintu loka-pratyā yana-mā trā ya tathā vyavahartavyam iti | Reflecting in this way, without delay he went to splendid Vraja. While going, he went to see Paurṇ amā sī who was absorbed in meditation, in her thatched hut. Repeatedly he informed her of the situation. “I should do this. And you should make arrangements so that they do not have actual relationships with other men, with only a perception by people that they do. ” [28] tad evaṁ tā ṁ sambhā ṣ ya ś rī mad-vrajarā ja-sambhā ṣ aṇ aṁ nirvā hya, bā hyā varaṇ a-vā sinā m ā vā seṣ u babhrā ma | te ca tam ā gatam akasmā n niś ā mya ś ā myac-cintā -tamasaḥ sva-sva-manoratha-labdhaye lubdha-manasaḥ praṇ ā mā dibhiḥ paripū jya kuś alam anuyujya pracchannatayā tam evā rthaṁ papracchuḥ, idaṁ tā vac chaṅ kitaṁ; tatra kiṁ kartavyam? iti | Talking to Paurṇ amā sī and avoiding Nanda, Garga wandered on the outskirts of Vraja. When people saw him, they lost their worries, and worshiped him with respects, while hoping to have their desires fulfilled. They asked his welfare and indirectly asked him “We have some anxiety. What should we do? ” [29] sa tū vā ca—vayam idaṁ sarvam apū rvaṁ pū rvam api jā nī mahe | idaṁ ca bhavadbhiḥ sambaddhyam adhyavasitam, kintv ekā ś aṅ kā ś aṅ kur iva maṅ kṣ u hṛ di parivartate | yadā bhavad-aṅ ga-jā tā ṅ ganā nā ṁ vraja-rā jā ṅ gaja-vara-kumā reṇ a saha saṅ gamaḥ syā t, tadā nā tivilamabataḥ sarvasyā pi vrajasya tadī ya-cira-vipralambha-lambhanaṁ bhavitā, kim utā mū ṣ ā m? kiṁ ca, prauḍ hatā m ū ḍ havatī nā ṁ tu sahaja-tad-anurā ga-svā bhā vyenā darś ane’py udbhavat-tat-sphū rtī nā ṁ na ko’pi tasmā d vinivartanaṁ kartuṁ samarthaḥ syā d ity api kadarthanā ntaraṁ bhaviṣ yati | tasmā n nanda-kulā vataṁ sā t kaṁ sā c ca vañ cayituṁ cañ calam evā nyebhyaḥ sampradā tavyā navyā ḥ kanyakā ḥ | Garga said “I understand this is all most astonishing. But you should understand this well. One worry, like a spike in the heart, remains. Sometime after Kṛ ṣ ṇ a and your daughters meet, he will leave Vraja for a long time. What can I say about your daughters? If they remain determined and keep within them the image of Kṛ ṣ ṇ a, because of great attraction, in spite of not seeing him regularly, no one will be able to prevent this image from appearing. This will produce other problems. Therefore Kṛ ṣ ṇ a will arrange that the daughters are married to others in order to fool Kaṁ sa. ” [30] tad evam ā diś ya prasthite yadu-purohite tat-kṛ topadeś opajā tā daro nija-nija-kanyā -gopana-paro gopa-nikaro’pi tā sā ṁ sampradā nā ya sampradā nam anveṣ ṭ uṁ suṣ ṭ hu cintā m avā pa, kintu santatam asya sā lā lasā tu nā lasā jā tā | Giving this instruction Garga, the priest of the Yadus departed. Respecting his instruction, all the cowherds, though wanting to hide their daughters, began thinking of suitable grooms for them. But their desire for Kṛ ṣ ṇ a was always strong. [31] tad evam etā sā ṁ sva-tanayena pariṇ ayanaṁ prati vrajapati-jampatī ca pū rvam atī va tī vra-spṛ hā -gṛ hī ta-cittā v ā stā m | viś eṣ atas tu rā dhā yā mā dhurya-viś eṣ ā vadhā raṇ ataḥ | kintu gargeṇ a tadvad eva nirastā v ity astamita-prayatnā v abhū tā m | Nanda and Yaś odā also developed a strong desire that Kṛ ṣ ṇ a marry all the girls. Seeing Rā dhā ’s beauty, they particularly desired that she marry him. But Garga had forbidden this, and thus their attempts were defeated. [32] anutā pas tu tayor nā pajagā ma, tad-bhrā tṛ -paryā yā ś ca tad ekā nugati-maryā dayā paryā kulā s tā sā ṁ kanyā nā m sva-putrā ya nyā sam anyā yaṁ manyamā nā s tataḥ parā ṅ -mukhā babhū vuḥ | kiṁ bahunā? sarva eva kevala-snehatas tatra kṛ ṣ ṇ a-varatā yā m eva jā tehatā ṁ saṁ hitavantaḥ samadṛ ś yanta | But their regret would not cease. Nanda’s brothers also thought in this way. Troubled by the ordinance, they thought that it was not proper to give their sons to those girls and resisted it. Rather, out of pure affection, they all were determined that Kṛ ṣ ṇ a should marry the girls. Everyone saw them acting and arranging in this way. yataḥ — yogyena yogyasya tu nitya-saṅ gamaḥ kasmai na roceta bhṛ ś aṁ sa-cetase | ratnena hemnaḥ ś aradā saro’mbhasaḥ sitā khya-pakṣ eṇ a yathā sudhā -ruceḥ ||12|| [upajā ti 12] There is an eternal relationship between suitable objects. Do not all conscious beings find this pleasing? Gold is joined to gems, autumn is joined with the pond, and the moon light is joined to the waxing moon. [33] varatā -sambhā vanā -viṣ ayā ṇ ā ṁ pitṛ -vargaś ca tā dṛ g apy anargala-karṇ e-japa-labdha-saṁ sarga-garga-vacana-sargata eva bhinna-cittatā m ā pa | Though the fathers of the daughters desired that their daughters marry Kṛ ṣ ṇ a, because of Garga came as an independent informer and spoke, their desires were thwarted. [34] putrā n apy atikramya tatra sthitā nā ṁ kṛ ṣ ṇ a eva hi sukhasatrā yate | Not noticing their own sons, they treasured Kṛ ṣ ṇ a as their object of joy. [35] tad evaṁ jñ ā ta-rahasyo’pi nirṇ ī ta-nī ti-praṇ ī taye rahasi vraja-rā jam upavrajya sa ca tat-pitṛ -vargaḥ pratisvam eva tam artham arthayā mā sa, Though knowing the secret, in order to apply the proper action as described by Garga, the fathers of the girls approached Nanda privately and asked him to clarify the meaning.

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