Chapter Twenty-three 23 страница

Madhumaṅ gala said “Nothing. They bowed their heads. Their breasts became moist with their tears and they made the tamā la trees wither. [159] ś rī -kṛ ṣ ṇ a uvā ca—atha tā sā ṁ manoratha-pathaḥ kim avagataḥ? Kṛ ṣ ṇ a said “Do you know their intention? ” [160] madhumaṅ gala uvā ca—atha kiṁ | Madhumaṅ gala said “Yes but why? ” [161] ś rī -kṛ ṣ ṇ a uvā ca—katham iva? Kṛ ṣ ṇ a said “How do you know? ” [162] madumaṅ gala uvā ca—tā bhir muhur api bhavataḥ savarṇ asya tamā lasyā valocana-racanena | Madhumaṅ gala said “They constantly look at the tamā la tree which has a color similar to yours. ” [163] ś rī kṛ ṣ ṇ a uvā ca—viś eṣ eṇ a cet kathyatā m | Kṛ ṣ ṇ a said “Please say more about this. ” [164] madumaṅ gala uvā ca—kā lindī -vacanena ca, yatas tā ṁ praviś antī nā ṁ tā sā m imā ṁ kā kum ā kulī -bhavantī paś cā d asmā su sā nukṛ tavatī | yathā —goṣ ṭ ha-kṣ mā -pati-dampatī [GCP 15. 120] ity ā di | Madhumaṅ gala said “I know because of what Yamunā said. She lamented when the gopī s entered the river and portrayed their behavior to us afterwards. Rā dhā entered the river saying ‘May Nanda and Yaś odā be my in-laws and may Kṛ ṣ ṇ a be my husband. ’” [165] ś rī -kṛ ṣ ṇ a sa-gadgadam uvā ca—ā gaccha gacchā va tā vat sakhi-saṅ gham iti | In a choked voice Kṛ ṣ ṇ a said “Come, let us go to our friends. ” [166] atha madhukaṇ ṭ haḥ sotkaṇ ṭ haṁ papraccha—tatas tā sā ṁ kā matir jā tā? Madhukaṇ ṭ ha asked with zeal “What was the gopī s’ condition after that? ” [167] snigdhakaṇ ṭ ha uvā ca—tataś ca vraja-sundarī ṇ ā m unmanastayā dharma-trastatayā ca mahatī manaḥ -kathā jā tā | yathā — Snigdhakaṇ ṭ ha said “There was great internal conflict because of fear of dharma and their disturbed minds. ” [168] nanu yady evam unmanastā -grastā dharma-rakṣ aṇ ā rtham akṣ amā si, tarhi pratyā sanna eva dharma-tyā gaḥ? tatrā ha— dharmas tyā jyaḥ katham atitarā ṁ loka-yugmā bhinandī? Though they could not protect their dharma since they were so disturbed, do they feel repentant on giving up dharma? In reply they say “Can a dharma which is praised in this world and the next be completely given up? ” [169] tarhi loka eva tyā jyaḥ? tatrā ha— lokas tyā jyaḥ katham atitula-prā rthitā rthasya dhā rī? | Can one become detached from that person? They reply “How can a person who possesses the most desired object be given up? ” [170] nanu tarhi tena cā rthena kim? tatrā ha— arthas tyā jyaḥ katham ayam atha prā ṇ a-rakṣ ā dhikā rī? Is that object necessary? They reply “How can one give up the object which maintains one’s life? ” [171] nanv etā vati saṅ kaṭ e prā na-tyā ga eva trā ṇ adaḥ? tatrā ha— prā ṇ as tyā jyaḥ katham iva na sā lā lasā mā ṁ jahā ti ||59|| [mandā krā ntā ] Then in such a predicament, giving up life is the solution. They reply “How can one give up life? The desire for life will not leave us. ” [172] kṣ aṇ aṁ ś ū nyam iva sthitvā pratisvaṁ punaḥ svagatam ū cuḥ — hanta tā ta-jananī -kulaṁ kulaṁ cā nyad ā kṣ ipatu mā ṁ yathā tathā | kṛ ṣ ṇ a-rā ga-rucirā matiḥ kathaṁ jā tu yā tu rucim anyabhā vitā m ||60|| [rathoddhatā ] Silent for a moment, each one said to themselves “Let mothers, fathers and others criticize me but how can good intelligence desire anything else in the mind, when it is attached to Kṛ ṣ ṇ a? ” [173] punaś cintā yā m api sodvegam ū cuḥ — nidrā mama sukhadā lir yā tasya sphū rti-vismṛ tī datte | tā m api cintā kravyā d-vṛ ddhā ś aś vad balā d grasate ||61|| [ā ryā ] After thinking they said in agitation “Sleep, which gives me remembrance and forgetfulness of him, gives me complete happiness. But the demon called worry gradually increases and devours sleep with force. ” [174] tasya ca tathā vacanam, yathā — re re citta, praṇ aya-mayatā pā ratantryaṁ kim eṣ i tvaṁ tatrā pi vyasani yadi vā dharmatas tat prayā hi | haṁ ho kiṁ vā para-gṛ ha-juṣ ā ṁ bhā vinī nā ṁ ca bhā ve lagnaṁ magnaṁ bhavasi bahudhā projjhya tat-tad-vicā ram ||62| [mandā krā ntā ] Kṛ ṣ ṇ a then said “O heart! Why are you dependent on prema? If you are in great danger you should depend on dharma. Ah! Giving up discrimination repeatedly, why do you become attached to and absorbed in love for women belonging to other houses? ” [175] tad evam abhidhyā bhramā bhidhyā nataḥ kathaṁ katham api kṣ apiteṣ u teṣ u dineṣ u vraja-vā sinā ṁ sambhrameṇ a jā ta-vyutkrame dhenuka-vadha-vikrameḍ ita-vā sare preyasā saha camū ru-dṛ ś ā m amū ṣ ā ṁ parasparam atiramyaṁ samyag-darś anam ā sī t | In this way, with great difficulty they passed their days, absorbed in confusion of desires. On the day that the people of Vraja excitedly praised the killing of Dhenukā sura, the doe-eyed women attained at pleasant meeting with their lover. tatra tu— tā sā ṁ nitya-preyasī nā ṁ murā rer janmany asmin vismṛ tā tma-sthitī nā m | ś obhā tasya smā rayantī va tattvaṁ dharmatrā saṁ drā ṅ muhur lumpati sma ||63|| [ś ā linī ] Though the women were his eternal lovers who had forgotten their identity in this birth, his beauty made them recollect the truth, and they forgot fear of trespassing dharma. [176] tathā ca varṇ itaṁ ś rī -bā darā yaṇ inā — pī tvā mukunda-mukha-sā ragham akṣ i-bhṛ ṅ gais tā paṁ juhur virahajaṁ vraja-yoṣ ito’hni | tat-sā tkṛ tiṁ samadhigamya viveś a goṣ ṭ haṁ savrī ḍ a-hā sa-vinayaṁ yad apā ṅ ga-mokṣ am || [BhP 10. 15. 43] iti | [vasantatilakā ] Ś ukadeva describes this: With their beelike eyes, the women of Vṛ ndā vana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from him. The young Vṛ ndā vana ladies cast sidelong glances at the Lord—glances filled with bashfulness, laughter and submission—and Ś rī Kṛ ṣ ṇ a completely accepting these glances as a proper offering of respect, entered the cowherd village. tathā hi— pī taṁ harer vadanam abja-rasaṁ prasahyā py ā sā ṁ dṛ ś ā racita-bhṛ ṅ ga-cakora-bhaṅ gi | tenā pi satkṛ tim amanyata sa praś astā m ā jī vyatā ṁ gatavatī ṣ u tad ā su yuktam ||64|| [vasantatilakā ] Their eyes, acting like cakora birds and bees, drank the lotus nectar of Kṛ ṣ ṇ a’s face with greed. He felt this to be the greatest honor. This was suitable for them, since that had given their lives to him. tasminn apā ṅ ga-ś ara-mokṣ am amū r akurvan vrī ḍ ā -smitā ñ ci-nayanair anuninyire ca | tenā pi sat-kṛ tim amanyata sa-praś astā m ā jī vi loka-caritaṁ kila tā dṛ g eva ||65|| [vasantatilakā ] They showered him with the arrows of their glances and entreated him with bashful, smiling eyes. He took this as the highes honor. This is indeed the conduct of persons who have given their lives to him. kiṁ ca— kṛ ṣ ṇ aṁ lakṣ yaṁ vidhā yā mū r abhyā sthan netra-patriṇ aḥ | tac ca bhaktir itī vā huḥ ś arā bhyā sa upā sanam ||66|| Though the gopī s released arrows with their eyes to hit Kṛ ṣ ṇ a, the sages say that this act of shooting arrows is bhakti and true worship. [177] tadā ca, tā s tan-mukha-sudhā -ruci-rucipā nā pū rṇ a-rucayo’pi valatas tat-kula-pā likā bhir nilayam eva nī tā ś cakora-vadhva iva pañ jara-madhyam | Just as the wives of cakora birds are put in cages, the gopī s were brought to their house by the protectors of family morals, though they were not fully satisfied with drinking the beauty of his moon-like face. tad anu ca— ā yā tā ḥ pratibimbatā ṁ yadapi tā ś citta-hrade ś rī -hareś citraṁ tatra tathā pi bimba-padavī ṁ sthityā vikarṣ e’py ayuḥ | yatra prasphuṭ a-tā rakā iva tadā sarvā babhuḥ sarvataḥ ś rī -rā dhā punar antarindu-valaya-dyota-ś riyā didyute ||67|| [ś ā rdū lavikrī ḍ itā ] When they were reflected in the lake of the heart of Kṛ ṣ ṇ a, they appeared most remarkable, standing like pictures. They became most beautiful, like a gathering of glittering constellations, and Rā dhā shone with beauty as if holding the moon within. tatra ca— pū rvaṁ tā sā ṁ vyavasitir abhū d evam ī ṣ at kadā cit kṛ ṣ ṇ aṁ paś yanty upaś amam asau lapsyate citta-vṛ ttiḥ | dṛ ṣ ṭ e dṛ ṣ ṭ e punar atha muhus tatra cinteyam ā sī t kiṁ bhū yaś ca kvacid ahaha tad-vaktra-lakṣ mī ṁ pibā maḥ ||68|| [mandā krā ntā ] Previously, when they saw him for a moment, their hearts became relieved. When they saw him repeatedly, they began thinking “Ah! When will we drink the beauty of his face again? ” [178] tatra ca sakhī ṣ v api gopana-prakriyeyam— nahi para-puruṣ e vā ñ chā mama sakhī kā cit kathañ cid apy asti | prakṛ tiḥ seyaṁ yad asita-vastuni dṛ ṣ ṭ e bhavet kampaḥ ||69|| [ā ryā ] The sakhī s hid their feelings. “O friend! I do not have any desire for any other man. My nature is such that, on seeing any black object, I begin to tremble. ” tatra tu, rā dhā bā dhā -pratihata-tanuḥ sarvadā dhā raṇ ā bhiś citte ś ā ntī r api nidadhatī vyā kulā sī d atī va | hā hā tasyā ḥ priya-savayaso py ā ś u tad-bhā va-bhā vā t tā m evā puḥ kaṭ utara-daś ā ṁ hanta ke’mū m avantu ||70|| [mandā krā ntā ] Rā dhā ’s body was afflicted with pain. Though she attained peace in her heart by meditation, she still remained agitated. Ah! Her sakhī s immediately experienced her emotions and became afflicted similarly. Ah! Who will protect Rā dhā? [179] tad eva para-cchandatā -mandatā yā m api— saṅ kalpaḥ kvacanā nvajī gamad itaḥ sā kṣ ā t-kṛ tiṁ ś rī -hareḥ svapnaḥ kutra ca locanaṁ kva ca viyogā rtau ca rā dhā diṣ u | yair etaiḥ sudhayā latā sv iva tayā tā sv indu-bimbair javā d ullā sā vali-lambhanā t taruṇ imā rambho’pi sambhā vitaḥ ||71|| [ś ā rdū lavikrī ḍ itā ] Their determination could not bring about the appearance of Kṛ ṣ ṇ a. What use are dreams and eyes when Rā dhā and her friends are afflicted by separation? Like nectar to creepers when the moon arises, by his appearances to the gopī s, which produced various types of joy, youthfulness appeared in them. [180] atha snigdhakaṇ ṭ haḥ samā pana-digdham ā ha— sa eṣ a rā dhike sarva-durlabhas tava vallabhaḥ | tvad-arthaṁ pī ḍ ayā py ā rto dinā ni krī ḍ ayā nayat ||72|| [anuṣ ṭ ubh] To conclude, Snigdhakaṇ ṭ ha said “O Rā dhikā! Your lover is rare to attain for everyone. Pining for you, he spends his days pretending to play. ” tad evaṁ sū tā ṅ ga-prabhava-ś iś u-yugme kathayati sphurat-premā veś ā t pratipada-vivikter nighaṭ anā t | kathā kiṁ nā ṭ yaṁ kiṁ kim uta nija-lī leti vividhaṁ samajyā sau sā rdhaṁ sphuraṇ am ajitenā py anuyayau ||73|| [ś ikhariṇ ī ] When the two reciters had finished, the listeners were all overcome with prema and lost their power of discrimination. Was this a recitation? Was it a drama? Was it a real pastime of Kṛ ṣ ṇ a? The assembly along with Kṛ ṣ ṇ a began trembling. [181] atha kathā yā ṁ vṛ ttā yā ṁ cirā d eva ca dhī ratā yā ṁ pravṛ ttā yā ṁ yathā svaṁ sū ta-suta-dvayā ya vitī rṇ a-sarvehitā ḥ sarve ś ayanā ya sadanaṁ viviś uḥ | A long time after the recitation had finished everyone recovered their senses. Performing all services for the two boys, they went home to rest. Chapter Sixteen Killing Pralamba and the forest fire [1] atha prabhā te sabhā tejasā prabhā te parama-prabhā vavatā ṁ gomatā ṁ prabhā v upaviṣ ṭ e kṛ ṣ ṇ a-viś iṣ ṭ e tasmin sadasi pū rvavan madhukaṇ ṭ haś ca kathā yā ṁ yathā vad upakramate sma--snigdhakaṇ ṭ ha! Mad upakaṇ ṭ hatayā rā ma-vikramā ntaram ā karṇ yatā m, In the morning lit by the effulgence of the assembly, powerful Nanda took his seat with Kṛ ṣ ṇ a present. Madhukaṇ ṭ ha began to speak. O Snigdhakaṇ ṭ ha! Sitting near me, hear a brave exploit of Balarā ma. yathā — evaṁ gocā raṇ a-miṣ a-mayaṁ krī ḍ ati bhrā tṛ -yugme vṛ ndā raṇ yaṁ tapa-ṛ tur agā t prā ṇ inā ṁ nā tirucyaḥ | dhatte yad drā k sa ca madhu-guṇ aṁ tac ca nā ś carya-caryaṁ tad-yugmaṁ yad vasati satataṁ tatra nityā nurā gi ||1|| [mandā krā ntā ] As Kṛ ṣ ṇ a and Balarā ma played while herding the cows, summer, which is not much favored by the animals, arrived in Vṛ ndā vana. It is not surprising that this summer season had the qualities of spring because the two brothers, attached to Vṛ ndā vana, always dwelled there. nirjhara-svana-vaś ā mbudā gama- bhrā nti-jhilli-kulam ā pa mū katā m | aṅ ghripā ś ca jhara-ś ī kara-plutā ḥ puṣ pitā ḥ param amī madhuṁ dadhuḥ ||2|| [rathoddhatā ] The roar of water falls were mistaken for approaching rain storm clouds. The crickets chirped shrilly and the trees, covered with mist from the water falls, were filled with flowers. Thus summer appeared like spring. vanasya cchā yā bhir jaḍ ita-jala-vṛ nde vikasataḥ ś ucā v apy abjā deḥ pavana-vitatir mā dhava iva | tad evā rdraṁ kṛ tvā kusumitam akā rṣ ī d avirataṁ mitho yogyā nā ṁ yad vyativahati maitrī -sukha-ś atam ||3|| [ś ikhariṇ ī ] The breeze carried the fragrance of lotuses mixed with cool water to the shady places in the forest as if it were spring, making the place moist and full of flowers. When suitable things are combined, unlimited happiness of friendship arises. tatrā sī n nara-jā tī nā ṁ grī ṣ me’pi ṛ tu-rā ṇ -matiḥ | pika-bhramara-mukhyā nā ṁ tiraś cā ṁ tarhi kā kathā? ||4|| [anuṣ ṭ ubh] Though it was summer, the humans thought that it was spring in Vṛ ndā vana, what to speak of the cuckoos and bees. mā dhavas tu yadā mitraiḥ praviś an veṇ unā jagau | tadā dvi-guṇ ito reje mā dhavas tatra so’paraḥ ||5|| [anuṣ ṭ ubh] When Mā dhava entered the forest and played his flute, the other Mā dhava (summer appearing as spring) was present two fold. te gṛ he maṇ ibhir apy alaṅ kṛ tā ś cā ru-kā nti-vidhaye yad udbhavaiḥ | puṣ pa-pallava-mukhair alaṅ kriyā ṁ ś aś vad ā diṣ ata tasya kiṁ bruve ||6|| [rathoddhatā ] The boys were decorated with jewels from their houses and were always decorated with the summer’s flowers and buds, which produced extreme beauty. What more can be said of the summer? [2] atha ś rī dā ma-pradhā natayā sudā ma-vasudā mā diṣ u sabhā sadvad gojā la-sambhā lanā ya nā tidū rataḥ pṛ thag upaviś atsu lasatsu balā nuja-bala-subalā rjunā dayas tatrā gatya nṛ tya-raṅ gā jī vi-bhaṅ gitayā saṅ gatya ś ubhā ś iṣ ā viś eṣ itavantaḥ | taiś ca kutratyā vicitra-nartaka-prā yā ḥ prayā tā bhavantaḥ? iti pṛ ṣ ṭ ā hṛ ṣ ṭ ā tmā naḥ sphuṭ am uddiṣ ṭ avantaḥ —bhoḥ parama-dā naś ū rā ḥ ! dū rā d ā gatā vayam yataḥ prathamaṁ tā vad bhavat-kī rti-nartita-manaskā jā tā ḥ, tataś ca ś arī reṇ ā pi bhavad-agre nartitum icchā vaḥ | kutrā pi cirā ya vartituṁ na samarthā ḥ | ś rotrayor iva netrayor api sukhaṁ bibhrataḥ samprati vartā mahe |a Ś rī dā ma, Sudā ma and Vasudā ma and others gathered in a group not too far distance, in order to keep a watch on them. Subala, Arjuna, Kṛ ṣ ṇ a and Balarā ma came, danced about, and then joined them. They began to speak while giving blessings. “Where do you live? You seem to be dancers. Where are you going? ” Ś rī dā ma and others revealed their intentions with joyful minds. “Magnanimous souls! We come from far off. Our minds are dancing because of hearing your glories. We also desire to dance with our bodies in front of you. We cannot stay a long time anywhere. Our eyes and ears are now fully satisfied. ” [3] tatra ś rī -kṛ ṣ ṇ aḥ svā n uvā ca—aho, pratyekam evā smā kaṁ labdha-varṇ ā v imau karṇ ā v eva puru-gurū abhū tā m yā bhyā m eṣ ā ṁ mahā ś ayā nā ṁ guṇ ā nubhavam ā sā dyā mahe sma | kiyad vā manaḥ sampraś aṁ sayā mā nayā maḥ, yena tatraiva sā modaṁ prodasā hayiṣ mahi? caraṇ ā bhyā ṁ paritaḥ kiṁ nā caritam, yā bhyā ṁ manoratha-patham alambhayiṣ mahi? locana-yugalā ya rocanaṁ kim anyad vitarā maḥ, yena gurū padiṣ ṭ aṁ tan-miṣ ṭ am anubhā vyā mahe? nā sā dvayā t kiṁ nā sā dayā ma, yenā nenā modena sā modī kriyā mahe? tvacaḥ kiṁ vacaḥ kathayā maḥ, yayā tam idam adaḥ -sambandhi-gandhavā ham avagā hyā mahe? ā tmani tu subhaga-nā ma-dheyaṁ bhā ga-dheyaṁ kiyad ā dheyatā ṁ vindeta, yasya tat-tat-phala-valayenā ntar bahir apy ā vriyā mahe? Kṛ ṣ ṇ a replied to his friends. “Our two ears are like great gurus with great knowledge. By the ears we understand the qualities of great persons. How much should we respect the mind by praise, since we are joyful here? What use are the feet, since the feet should be used to fulfill our desires. Can we focus our eyes on any other attractive object, since here the eyes make us see what is taught by guru? What have we not achieved with our nostrils, since they bestow us bliss? What to say about our skin, which receives the fragrant breeze from the forest. Do you not experience some auspicious emotion from this, by whose results you are inundated internally and externally? ” aho! astu tā van nā mnaiva ś riyaṁ dā tur asya mahā rā jasya virā jamā natā, pā riṣ adā nā m apy amī ṣ ā ṁ mahī mā nam upaniṣ ado’pi varṇ ayituṁ na ś aknuvanti, yenā tmā nam api vismā rya nṛ tyam anuvartyā mahe | kim asaṅ kī rṇ am asmā su na vitī rṇ am amī bhir mahā -mahima-caraṇ aiḥ, yat khalv atī ta-lokena nijā lokena nirnimeṣ atayā suparvā ṇ aḥ kriyā mahe? katiś aḥ svayaṁ na pratipā litā vayaṁ, yan nija-cchā yā m ā pā yya paryā pyā mahe? katarad vā manaḥ -santoṣ aṇ aṁ poṣ aṇ aṁ na vihitaṁ yan nija-dṛ ṣ ṭ i-sudhā -vṛ ṣ ṭ ibhir abhitarpyā mahe | paś yata paś yata, netra-gati-vicitratā m amī ṣ ā m, yayā khalu nṛ tyam upā diś adbhir ā mī bhir anugṛ hyā mahe | tasmā n nṛ tya-caryā -paricaryā -paryutsukā vayaṁ tad-artham eva yogyam avasaraṁ mṛ gyanto vartā mahe | “There is no harm if the glorious creator stays here even by his name. All the Upaniṣ ads cannot glorify his followers enough. We simply dance, forgetting ourselves. Will we not gain great fortune on ourselves by the mercy of the feet of that great soul, since he has made us like devatā s by his extraordinary, unblinking effulgence? We feel protected at the feet of this great soul, since he has made us perfect by giving his shadow. Our minds feel the greatest satisfaction, since he has satisfied us with his sweet glance. Look! He has an extraordinary, dancing glance by which all great souls will give me mercy. We are eager to dance and are looking for an opportunity to do so. ” [4] sabhā sada ū cuḥ, bho bhoḥ suś ī la-vā sanā ḥ! kuś ī lavā iva stuvā nā yadi sarva-parvaṇ i vartakā nartakā ḥ stha, tarhi bhavadbhiḥ samarhitā nija-kalā -kalā pā ḥ kalpyantā m, viś eṣ ā d anena ś yā ma-dhā ma-nikā ma-rā ma-rā ma-vigraheṇ a | yaḥ khalu citrā ṅ go na tu citrā ṅ gaḥ, candrakī na tu candrakī, pī tā ṁ ś uko na tu pī tā ṁ ś ukaḥ, ś yā ma-ghano na tu ś yā ma-ghanaḥ, vaṁ ś a-pravī ṇ ā dharo na tu vaṁ ś a-pravī ṇ ā dharaḥ, guṇ a-rū pī na tu guṇ a-rū pī, vidyā dharo na tu vidyā dhara iti vaicitrī bhir netrā ṇ i vicitrayati | The assembly members said “O people with elevated desires! If you are dancers for all festivals, then please perform the dance, with an attractive black form, amazing like a painting which is not a painting. The dancer should wear a peacock feather, but be more attractive than a peacock and he should wear yellow cloth, being more attractive than gold. He should resemble a black cloud but be more attractive than a black cloud. He should have a flute in his mouth but be superior to anyone else with a flute He should have wonderful form and qualities, but not material ones. He should be full of knowledge but not a Vidyā dhara. By such variety the eyes will be amused. ” tataś ca, arjuna-subalā dibhir upagā ne pā ṇ i-ś ṛ ṅ ga-dala-tā la-nidhā ne | nṛ tyantaṁ taṁ vraja-ś iś u-sabhyā ḥ praś aś aṁ sur ye ś ruti-nuti-labhyā ḥ ||7|| [pā dā kulaka] Arjuna, Subala and others began singing using their hands, horns, and split bamboo to keep rhythm. Kṛ ṣ ṇ a began to dance and the young boys of Vraja, praised by the Vedas, began praising Kṛ ṣ ṇ a. ś rī -kā nte’py atha niṣ krā nte viveś ā veś ato balaḥ | tad-ā lokaḥ sabhya-lokaḥ ś lokayā mā sa tad dvayam ||8|| [anuṣ ṭ ubh] When Kṛ ṣ ṇ a entered the stage Balarā ma became possessed and seeing this, the audience began praising both. yady etayor varṇ a-bhedaḥ syā n naiva ś yā ma-gaurayoḥ | tadā na paricī yetā m etā vaṅ ga-guṇ ā dibhiḥ ||9|| iti | [anuṣ ṭ ubh] Since the black and white boys were not different, it was difficult to distinguish the two brothers by their qualities and limbs. aṅ ga-hā re taḍ il-lī lā m aṅ ge meghendutā ṁ kramā t | vyañ jaṁ vyañ jaṁ viviś atuḥ saṅ gi-gā tṛ -kulā cale ||10|| [anuṣ ṭ ubh] The movement of their limbs was like lightning and their bodies were like a dark cloud and the moon, entering into the mountain in the form of the assembled singers. [5] atha sabhā sadaḥ sva-sva-hṛ daya-vihā ri maṇ imaya-hā ri hā rā dikaṁ dadatas te tu pratyā cakhyuḥ —na vayaṁ dravya-vanī yakā nartaka-nā yakā ḥ, kintu niyuddha-yā canakā eva, ś ubhavanto bhavanto malla-tallajā iti varṇ anā ṁ karṇ ayoḥ sañ citya niś citya ca samantā d vicitya sarvordhvaṁ bhavatā ṁ bhavatā ṁ samitiṁ samā gatā ḥ | atas tad evā smadī yā ya toṣ ā ya poṣ ā ya ca dī yatā m, na tu moṣ ā ya nī yatā m | When the audience offered necklaces with jewels attractive to the heart, the boys refused the gifts. “We do not ask for anything. We are the best of dancers. But we want to see wrestling. ” “You are the best of wrestlers. ” Hearing this as confirmation, they said “We have entered the assembly of elevated persons. Give gifts for our satisfaction and nourishment, but not for creating deception. ” [6] tad evam avadhā rayadbhir eva hasadbhis taiḥ sabhā sadbhir upasarpadbhiḥ saha sahajā tau kṛ ta-ś ā tau tatra-bhavantau tadā rabdhavantau | yatra— The brothers entered to the crowd which, upon hearing their words, was laughing and had come close. The praise worthy brothers, giving joy, began to wrestle. bhrā maṇ air laṅ ghanaiḥ kṣ epair ā sphoṭ ana-vikarṣ aṇ aiḥ | [BhP 10. 18. 12] uraḥ peṣ am ivā mī bhir nyayudhyetā ṁ balā jitau ||11|| [anuṣ ṭ ubh] Whirling around, jumping, punching, slapping their arms together, and pulling each other, they struck each other on their chests while wrestling. [7] tataś cā navadyayā vidyayā toṣ iteṣ u teṣ u nikhila-guṇ i-jana-garva-nivartakeṣ u kṛ ṣ ṇ ā di-nartakeṣ u sarva-durā sada-ś rī dā mā di-sabhā sadaḥ svaka-sarva-kalā -veditā niveditā caraṇ ā ya nṛ tya-vidyā m udbhā vayā mā suḥ |

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