Chapter Twenty-three 25 страница

Chapter Seventeen Begging his beloved through playing the flute [1] atha pū rvavad vilakṣ aṇ ā yā ṁ kṣ aṇ adā -sabhā yā ṁ samutkaṇ ṭ haḥ sa madhukaṇ ṭ haḥ kathayā mā sa— As on previous days, Madhukaṇ ṭ ha, enthusiastic in the extraordinary evening assembly of sakhī s, began to speak. [2] pū rva-pū rvā nusā reṇ a dhenuka-vadhā nantara-vyavahā reṇ a preyasī nā ṁ pratyaham eva vardhamā nā ḥ kamala-kalikā vad utkalikā madhusū danasya bahir ī hitair durū hā ṁ spṛ hā ṁ bṛ ṁ hayā mā suḥ | After the killing Dhenuka, the passion of the gopī s, like a growing lotus bud, daily increased in desire as previously because of the external actions of Kṛ ṣ ṇ a (a bee). [3] tatrā pi sarvā dhikā yā ḥ ś rī -rā dhikā yā s tu nitarā ṁ, tatra tū palakṣ aṇ atayā ś rī -rā dhā -mā dhavayor varṇ yate— Rā dhā ’s desire became most intense. That is indicated when describing the mutual love of Rā dhā and Kṛ ṣ ṇ a. prasaṅ gecchā vī kṣ ā -spṛ hitam anuṣ aṅ gā bhilaṣ itaṁ pṛ thag loka-dveṣ aḥ pratisamayam udvega-kalanā | ime bhā vā yugme yugapad uditā s tat-krama-vaś ā d aho dū ra-sthityor api dayitayor eka-rucitā ||1|| [ś ikhariṇ ī ] Desire to associate, desire to see, desire to embrace, hatred of opposing public, and constant symptoms of distress appeared simultaneously in both of them. Because of this, even though they were separated by distance, their desire was one. ā darś ā v iva tau svacchau sadā bhimukhatā ṁ gatau | rā dhā -mā dhavayor bhā vau mitho bhā vā n upeyatuḥ ||2|| [anuṣ ṭ ubh] The bhā vas of the two were like mirrors facing each other and receiving the bhā vas of the other. bhū yo bhū yo dṛ ś yate yarhi mū rcchā rā dhā yā ṁ vā ś rī harau vā rahas tu | anyo’nyasya sphū rtir evā pti-tulyā kalyā ṇ ā ya prā yaś aḥ kalpate sma ||3|| [ś ā linī ] Whenever Rā dhā or Kṛ ṣ ṇ a fainted in private, they had an internal vision of their lover, equivalent to actual presence, for bringing auspicious results. [4] tad evaṁ tā bhis tasyā tidurlabhasya spṛ hā tiś aya-vā hitayā nā tihitā yā ṁ ś arady ativā hitā yā ṁ mā rgaś ī rṣ as tu tā sā ṁ patiṁ -manya-gṛ ha-gamanā ya mā rga-ś ī rṣ atā m avā pa | Holding a desire for Kṛ ṣ ṇ a, all the young women of Vraja passed the autumn season and came to the winter month of Mā rgaś ī rṣ ā, when they were to go to the houses of their husbands. [5] yatra ca kanyā nā ṁ mā tara-pitareṣ u tad-dā nā ya pū rvam eva svayam anabhirucitī -kṛ ta-murajid-itareṣ u, svapna-doṣ ā d evā nyatrā vagata-tad-vitareṣ u, tata eva duḥ khitatayā nabhinandita-tat-sambandhi-nikareṣ u, samprati tā sā m atiduḥ kha-ś uṣ katā -dṛ ṣ ṭ yā bhī ti-pareṣ u, tata eva tat-prasthā panā yā ṁ sthagitā ntareṣ u loka-dharma-vigā na-labdha-dareṣ u ca, ghū rṇ ita-cittā pū rṇ imā tad idaṁ nirdideś a— The parents had previous desired to give their daughters no one other than Kṛ ṣ ṇ a but they understood that their daughters would be given to others, as if in a bad dreams. Thus out of suffering the girls did not welcome their relatives. Seeing the girls’ morose state, they became fearful. They hesitated to bring the girls to the groom’s house but became fearful of public criticism and trespassing religious principle. Paurṇ amā sī gave the following advice. [6] bhavantas tā vat taṭ asthī -bhavantas tiṣ ṭ hantu, vayam evā mū r anunī ya tat-tad-gṛ ham upanī ya tat-tat-prakriyā ṁ kriyā -viṣ ayī -kariṣ yā maḥ iti | “You should remain neutral. I will bring them to the groom’s houses and have them engage in household duties there. ” [7] atha janyaṁ -manyā ṁ s teṣ ā m anā daram avadhā ya manyuṁ manyamā nā n svayam eva sā devatā di-mā nyā sā mnā sammā nya yathā sva-manī ṣ itam evā ṅ gī kā rayā ñ cakā ra | Paurṇ amā sī, respected by the devatā s, understood the unwillingness of the daughters’ parents to follow this order. Pacifying the groom’s angry parents with sweet words, she made them accept her plan. [8] kanyā s tu tā dhanyā varaṁ -manyā layā ntaḥ -prayā ṇ aṁ tatra ca labdha-tad-añ cala-nyā sa-nijā ñ calatā dy-anyā yam asammanyamā nā babhū vuḥ | The best of women were taken to other houses and placed with their mother-in-laws, undergoing humiliating scolding. [9] atha tā ḥ sā ś apatha-prathanayā tad-ā layeṣ v asambhavam apī ṣ ṭ a-lambhanam aniṣ ṭ a-vipralambhanaṁ ca viś rambha-viṣ ayaṁ vidhā ya duḥ saha-nā nā dhyavasā yā d viṣ kambhya gamana-karmaṇ i lambhyamā nā ḥ pathi tu svamā yayā gopayantī tatra tat-sadṛ g-anyā ś cā ropayantī tat tan nirvā hayā mā sa | paś cā d eva ca tā s tatra vā sayā mā sa | tā s tu tatra ca parama-trastā babhū vuḥ, Though it was impossible for them to obtain Kṛ ṣ ṇ a in those houses, Paurṇ amā sī made arrangement so that the girls had no intimate contact with their husbands, thus preventing intolerable mental agony. Though they were taken to the houses, on the path she concealed them by her illusory powers, and supplied substitute forms of gopī s. Later she had them live in those houses but they remained there in great fear. yataḥ — yā sā ṁ deho’py eṣ a bandī -gṛ hā bhaḥ kṛ ṣ ṇ ā lā bhā d gopikā nā ṁ babhū va | tā sā ṁ gehaṁ paitṛ kaṁ ś armaṇ e kiṁ yady evaṁ dhik ś vā ś uraṁ vahnir eva ||4|| [ś ā linī ] Their bodies were like prisons in the absence of Kṛ ṣ ṇ a. What happiness could staying in their fathers’ house produce? If this was so, how much more they would suffer in their mother-in-laws’ houses, which burned them like fire? apy anukū laṁ yā sā ṁ pratikū laṁ syā d vidū rage kṛ ṣ ṇ e | tā sā ṁ pratikū laṁ tu sphuṭ am evā sī t kukū la-talpā bham ||5|| [gī ti] Since favorable circumstances became most unfavorable without Kṛ ṣ ṇ a, unfavorable circumstances became like a bed of fire. [10] tathā pi paurṇ amā sī tā s tat-tad-geha-madhyam adhyā sī nā vidhā ya yadā calitum udyatā sī t tadā mū ḥ punar vica-pracā m ā ptā niś ca-pracā -kṛ te tad idam ā diṣ ṭ avatī, yadā bhavatī bhiḥ sva-maryā dā -lopas tarkyate, tadā prapalā yya sthī yatā m | samā dhā naṁ punaḥ kayā cid vidyayā smā bhir eva vidhā tavyam, sahasā palā yana-dhā ma ca tatra tatra vidhā tavyam iti | When Paurṇ amā sī went to the girls in the houses, she told them to be patient. “If you think your limit has been reached, then escape. I will arrange this by my inconceivable power. I will make a place where you can flee. ” [11] tad evaṁ rā ja-kā rā gṛ hā d vairi-kā rā gṛ ha iva pitṛ -gṛ hā t tatra gatvā vasantī ṣ u, yā vā n ajani nirodhas tā vaty utkā pi saṁ vavṛ dhe | kṛ ṣ ṇ a-premavatī ṣ u ś vā sā nila-lī natā ṁ yā tā ||6|| [upagī ti]jm Going from their fathers’ houses which were like the king’s prison, they went to the enemy prison and remained there. Confined there, their longing for Kṛ ṣ ṇ a increased. This longing of the gopī s holding prema for Kṛ ṣ ṇ a became one with their life. yadyapi manasi samiddhā hari-pariripsā tathā pi tā bhiḥ sā | ā vriyate sma vicā rais tatir iva vahneḥ sad-indhana-prakaraiḥ ||7|| [gī ti] When the desire for Kṛ ṣ ṇ a rose in their minds, they hid it under their consideration of dharma, like fire hidden by damp wood. [12] tac ca ś rī -rā dhā -pradhā natayā varṇ yate, yathā — pī yū ṣ a-cchavi-dhā ri-hā ri-kiraṇ aḥ sarvatra ś aś vaj-jaḍ ī - bhā va-prā pti-guṇ aḥ sadā rdra-hṛ dayaḥ sad-bhrū -cakorī -gatiḥ | so’yaṁ hanta mayā kathaṁ harir aho tat-prā ṇ ayā tyajyatā ṁ dharmo gacchati kintv adharma-padavī ṁ ruddhvā ca mā na-kṣ ayā m ||8|| [ś ā rdū lavikrī ḍ ita] This is described, taking Rā dhā as the main example. “How can I give up the person who is my life, who has an attractive effulgence and sweet form, whose qualities stun me, whose heart is always soft, who is the shelter of all the women who are like cakora birds? But dharma comes and blocks the path of adharma which destroys respect. ” [13] ś rī -kṛ ṣ ṇ asya ca bhā vanā, yathā — mad-eka-ceto mat-prā ṇ ā rā dhā nya-vaś atā ṁ gatā | yā ṁ smaran mama hā cetaś cetanā m ā variṣ yati ||9|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a thought “Rā dhā, my heart and my life, is under another’s control. Remembering her, my mind loses consciousness. ” tataś ca— rā dhā ṁ tathā smaran kṛ ṣ ṇ aḥ snigdhaṁ rā gi vilocanam | kiyanty ahā ni mā rṣ ṭ i sma hanta hā ridra-vā sasā ||10|| [anuṣ ṭ ubh] Remembering Rā dhā, Kṛ ṣ ṇ a rubbed his eyes red with affection with his yellow cloth for some days. [14] milanā yā ti-vaiyagryaṁ ca— dharmā tikrami cittaṁ katham adhimitraṁ ca tat prakā ś ate? | iti harir upacita-yuktir yuyoja dū tyā ya kevalā ṁ dṛ ṣ ṭ im ||11|| [gī ti] He was eager to meet her. “How will I reveal what is in my great friend, the mind, which trespasses dharma. ” Thinking profoundly, he then simply used his glances. [15] idam eva vakṣ yate tā bhiḥ — ś arad-udā ś aye sā dhu-jā ta-sat- sarasijodara-ś rī -muṣ ā dṛ ś ā | surata-nā tha te’ś ulka-dā sikā varada nighnato neha kiṁ vadhaḥ? || [BhP 10. 31. 2] iti | The gopī s describe his glance. O Lord of love, in beauty your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, you are killing the maidservants who have given themselves to you freely, without any price. Isn’t this murder? yataḥ — kṛ ṣ ṇ asyā nyatra dṛ k-prā ntaḥ sadbhiḥ ś ā stra-phalaṁ smṛ tam | hanta tā su punaḥ so’yam ebhiḥ ś astra-phalaṁ matam ||12|| [anuṣ ṭ ubh] For, when Kṛ ṣ ṇ a throws his glance elsewhere, the wise describe the results in terms of scriptural benefits. But when he throws his glance on the gopī s, they consider it a sword. tataś ca— rā trindivaṁ vasati cetasi hanta bhā va- jvā lā harer uta tadī ya-ramā -gaṇ ā nā m | sandhyā -dvaye vyativiloka-sukhā jya-siktā sā gni-dvijā laya ivā gnitatiḥ samiddhā ||13|| [vasantatilakā ] This fire of love remained in the hearts of Kṛ ṣ ṇ a and the gopī s day and night. At dawn and dusk this spark of love shone like the sacrificial fire in a brā hmaṇ a’s house fuelled by ghee in the form of seeing each other. tatra ca— goṣ ṭ hā d vanaṁ praviś ato vanataś ca goṣ ṭ haṁ lokena lokana-kṛ te saha mā dhavendoḥ | sambhū ya saṅ gatavatī ṣ u ca tat-priyā su rā dhā jayaty uḍ uṣ u paurṇ ima-rā dhikeva ||14|| [vasantatilakā ] When the moon of Kṛ ṣ ṇ a went into the forest from the town or came from the forest to the town, the gopī s gathered together to see him with their eyes. Rā dhā was like the full moon with Anurā dhā, shining brightly among the constellations. [16] tatra ca pragetana-vana-prasthā ne— mithyā hā sā n akuruta hariḥ spṛ ṣ ṭ a-pā rś vastha-hastaṁ vī kṣ ā ṁ vakra-praṇ aya-valitā m ardham ardhaṁ vitene | ā ś leṣ ā dyaṁ viharaṇ a-gaṇ aṁ mitra-vargeṣ u cakre dū re gatvā py ahaha muralī -saṁ vidaḥ saṁ vyadhatta ||15|| [mandā krā ntā ] When he went to the forest in the morning, he falsely smiled. Touching his friends at his side he would half glance back with affection. Embracing his friends he would play. Though going far away, he took his flute and send messages through it. [17] idam eva ca tā bhir vakṣ yate, prahasitaṁ priya prema-vī kṣ itaṁ viharaṇ aṁ ca te dhyā na-maṅ galam | rahasi saṁ vido yā hṛ di-spṛ ś aḥ kuhaka no manaḥ kṣ obhayanti hi || [BhP 10. 31. 10] iti | The women said “Your smiles, your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they agitate our minds. ” [18] atha sā yantanā gamane tu— yadā vā goṣ ṭ haṁ sampraviś ati tadā ca bhramarakair vṛ taṁ vaktrā mbhojaṁ dhana-khura-parā gair valayitam | amū ṣ ā ṁ netrā liṣ v abhimukhatayā darś ayati tan- milat-pā ś aṁ yantraṁ madana-racitaṁ bandhum iva tā n ||16|| [ś ikhariṇ ī ] When he entered the town, he showed his lotus face, surrounded by locks of hair resembling a swarm of bees eager for a lotus, covered with dust raised by the cows’ hooves. It seemed as if the gopī s’ black eyes were bound to that face by the noose of Cupid. [19] evam eva ca tā bhir vakṣ yate— dina-parikṣ aye nī la-kuntalair vana-ruhā nanaṁ bibhrad ā vṛ tam | dhana-rajasvalaṁ darś ayan muhur manasi naḥ smaraṁ vī ra yacchasi || [BhP 10. 31. 12] iti | The gopī s spoke. “At the end of the day you repeatedly show us your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, you arouse lusty desires in our minds. ” [20] evam aharahar api parasparaṁ spardhayeva vardhamā natayā tā sā m utkalikā ḥ kalita-madhu-mā dhavā dhikalā - yā kulatā kulatā ṁ kalayā mā suḥ | Every day there was a competition of increasing desire in the gopī s which agitated them with sixty-four types of emotion favorable for love during Caitra and Vaiś ā kha months. [21] yathā varṇ itaṁ pralamba-vadha-vā sara-sambandhi-sandhyā m anusandhā ya, gopī nā ṁ paramā nanda ā sī d govinda-darś ane | kṣ aṇ aṁ yuga-ś atam iva yā sā ṁ yena vinā bhavat || [BhP 10. 19. 16] iti | On the evening after the killing of Pralambha Ś ukadeva describes this: The young gopī s took the greatest pleasure in seeing Govinda come home, since for them even a moment without his association seemed like a hundred ages. [22] asya cā bhidheyam idam, tā sā ṁ kṛ ṣ ṇ ā valoke pramada-samuditir na svarū peṇ a vaktuṁ ś akyā kintu sva-kā rya-sphuraṇ a-padatayā kiñ cid uddeś am ā ptā | tad-viś leṣ e yathā sā ṁ yuga-ś ataka-daś ā ṁ yā ti kā laḥ kalā khyas tadvat tasyā nuṣ aṅ ge yuga-ś atam api tad bhā ti ś aś vat kalā bham ||17|| [sragdharā ] The following verse explains this. It is impossible to describe the bliss of the gopī s when they saw Kṛ ṣ ṇ a. But one could ascertain this manifesting when they performed their duties. Just as a moment’s separation from Kṛ ṣ ṇ a seemed like a hundred yugas, a hundred yugas of meeting Kṛ ṣ ṇ a seemed like a moment. kalā pi yadi viś leṣ e yugā nā ṁ ś atatā ṁ gatā | rā trindivī ya-saṅ khyā yā ṁ tadā ś aṅ kā mahe vayam ||18|| [anuṣ ṭ ubh] If a moment’s separation from him seems like a hundred yugas, we remain in anxiety counting the days and nights. [23] evaṁ sā yam-prā tikā valokana-valataḥ katham api nidā ghe’pi kṣ apite mayū rā n madayitnū nā ṁ gadayitnū nā ṁ ca stanayitnū nā ṁ samā gamaḥ saṁ vṛ ttaḥ | Seeing Kṛ ṣ ṇ a in the early morning with difficulty the gopī s passed the summer months. Then the monsoon season arrived with rumbling clouds. yathā — akuṇ ṭ hā m utkaṇ ṭ hā ṁ niravadhi vitarkyā li-vitatir yadā tā sā m agre hari-paricitaṁ vṛ ttam aruṇ at | tadā varṣ ā jā tā s taḍ id-anugatā mbhoda-valitā ḥ pratī pā bhā ḥ kṛ ṣ ṇ a-sphuraṇ am adhikaṁ hā vidadhire ||19|| [ś ikhariṇ ī ] When friends saw the continuous, unrestricted longing in the gopī s and prevented news of Kṛ ṣ ṇ a from reaching the gopī s, the monsoon season, seemingly an enemy, endowed with clouds and lightning, produce additional sphū rtis of Kṛ ṣ ṇ a. nū naṁ nidā ghena vibhū ya jajñ e santaptir ā sā ṁ hari-rā ginī nā m | varṣ ā su ś ā myed iti saṅ ginī nā ṁ nirṇ ī tir ā sī d viparī ta-rī tiḥ ||20|| [indravajrā ] Attracted to Kṛ ṣ ṇ a, the women suffered from the summer season. Thinking they would get relief in the monsoon season, they welcomed it, but the opposite happened and they simply suffered. varṣ ā dvitī yā dadhire’kṣ i-nī rair antaḥ sphurat-kṛ ṣ ṇ a-ghanā bhir ā bhiḥ | itthaṁ nininduḥ kila te ruvantaḥ svā jī vya-varṣ ā nugatā ḥ plavā dyā ḥ ||21|| [indravajrā ] The women within whom Kṛ ṣ ṇ a appeared like a cloud produced a second monsoon by their tears so that the rain loving frogs began to criticize the real monsoon. kalā pā m ā sur etā su kalā pā ś ca kalā pinā ṁ | smarā rdha-candra-bā ṇ ā bhā yatraike bhā nti conmukhā ḥ ||22|| [anuṣ ṭ ubh] Peacock feathers were like arrows for the gopī s. When a peacock raised its tail, it appeared to be Cupid’s half-moon arrows. varṣ ā ḥ ś ī talatā karair nija-guṇ air ā sā ṁ manaḥ -ś ā ntatā m ā netuṁ kila yad yad atra vidadhuḥ sarvaṁ ca tat pratyuta | dveṣ aṁ tā bata menire yad anu ca prā ṇ ā libhiḥ ś aṅ kitaṁ hanta dviṣ ṭ a-suhṛ d-daś eyam uditā hā hā vidheḥ kā gatiḥ? ||23|| [ś ā rdū la] The gopī s began to despise the monsoon season which tried to pacify their minds with its coolness. Their friends worried about this, but then their friends became enemies as well. What was the purpose of the creator in doing this? [24] tatra ca gṛ ha-nigṛ hī tā nā ṁ tā sā ṁ manaḥ -kathā, yathā — kharjarā di-phalaiḥ sukanda-valitair mitraiḥ samaṁ prā vṛ ṣ i prā ñ cad-vṛ ṣ ṭ ija-vā ri-vā riṇ i taru-kroḍ e’ś ana-krī ḍ anam | nī ra-prā nta-ś ilā su tā su dadhi-yug-bhipsā di sambhojanaṁ dū rā d dhenv-anuhū tir apy aghajitā naś cittam ulluñ cati ||24|| [ś ā rdū la] Those kept within the houses thought “In the monsoon Kṛ ṣ ṇ a with his friends takes shelter under a tree to avoid the rain and eats dates grown in beautiful valleys. He sits on a stone slab near the water eating rice mixed with yogurt and calls the cows that are far away. These activities attract our hearts. ” yatra ca, ghanā gama-ghanā game viramitā jitonmī lane samasta-jana-ś armadā ḥ sapadi khañ jarī ṭ ekṣ aṇ ā ḥ | amū ḥ ś uci-ruci-ś riyā sva-hṛ di kṛ ṣ ṇ a-bhā vaṁ gatā hari-vraja-nava-priyā s tamasi lī natā m ā gatā ḥ ||25|| [pṛ thvī ] When the dense rains fell and Kṛ ṣ ṇ a could not be seen, the young women who gave joy all people became absorbed in Kṛ ṣ ṇ a in their hearts with a wealth of ś ṛ ṅ gā ra-rasa. They merged into the darkness. [25] atra tā sā ṁ trā sa-vacanam— iraṁ mada-radā s te’mī nī radā api sarvadā | carvanti kṣ auṇ i-pṛ ṣ ṭ ha-sthā n garjanti kila garvataḥ ||26|| [udgī ti] They spoke in fear. “Though clouds are without teeth, they chew people situated on earth with teeth in the form of lightning and roar with pride. ” [26] aho, citrī yate seyaṁ prema-gati-vaicitrī yatas tā dṛ ś i ca tad-vṛ tte kadā cid ā nukū lya-spṛ ś ī va ś rī -rā dhā -stutī nā m ā dhā ratā dṛ ś yate | The movement of prema was astonishing because though it gave sorrow to the mind it was actually beneficial. There was great respect shown in the praises of Rā dhā. [27] yathā tasyā s tat paś yantyā bhā vaneyam— ayi taḍ it tvam asau kva nu kiṁ tapaḥ kiyad aho kṛ tavaty asi tad vada | yad imam ambu-dharaṁ hari-vakṣ asas tulitam ā li gatā ramase sadā ||27|| [drutavilambitā ] When she saw a cloud she thought as follows: “O friend, lightning! What and how much austerity are you performing? Please tell me, since you as a cloud are similar to the chest of Kṛ ṣ ṇ a, and enjoy at all times. ” [28] yatra ca pramā dataḥ sā kiñ cana procyā pi sakhyā m api saṅ kocā d anyathā prakhā payā mā sa— ahaha paś yata: kṛ ṣ ṇ a-ghanā ghanaṁ prasajatī capalā khalu khelati | smarasi kiṁ nu hareḥ smara-kautukaṁ? nahi nahī dam ṛ tor guṇ a-varṇ anam! || 28 iti | [drutavilambita? ] Though she spoke like this in madness, because of her reservation in front of her friends she spoke differently in their presence. “Look at that black rain cloud. The lightning with attachment is playing near the cloud. ” “Are you remembering Kṛ ṣ ṇ a’s extraordinary love? ” “No, no! This was just a description of the qualities of the monsoon season. ” kadā cic ca— meghā gama-samaye’sminn adhigata-haritā dṛ ś ā ṁ sampat | haraye spṛ hayasi rā dhe nahi nahi ś ā dvala-vibhū taye dviṣ ati ||29 iti | [udgī ti] Sometimes during the approaching clouds they were able to see Kṛ ṣ ṇ a. “O Rā dhā! Do you desire him? ” “No, No. ” She detested that intense blackness. [29] atha ś rī -kṛ ṣ ṇ asya dig-darś anaṁ, yathā — ś ikhaṇ ḍ inā ṁ yā kala-nṛ tya-mā dhurī ś ikhaṇ ḍ a-cū ḍ asya sadā tiś armadā | na sā nusandhā nam itā tad astu yan mū rdhnaḥ ś ikhaṇ ḍ aṁ na jagā ma vismṛ tim ||30|| [upajā ti 12] After seeing Kṛ ṣ ṇ a briefly, they did not notice the sweet dancing of the peacocks which gave great happiness to Kṛ ṣ ṇ a. They never forgot the peacock feather on his head. [30] tad evaṁ suṣ ṭ hu cā paṣ ṭ hutā m anuṣ ṭ hā ya gatā yā ṁ prā vṛ ṣ i ś arad api, When the monsoon, creating so many obstacles, was over, the autumn season arrived. yathā — ā gamiṣ yati ś arad bhuvi dyavi svacchatā ṁ vidadhatī ti cintitam | hanta tā bhir udaye tadī yake svaṁ dadhe dvi-guṇ a-bhā vanā vilam ||31|| [rathoddhatā ] They thought that the autumn would bring a cloudless sky. But when autumn arrived it brought double confusion in their emotions. sa-taḍ id-vā rida-vṛ ndaṁ nirī kṣ ya pū rvaṁ yad eva yā taptā | tad apaś yanty api seyaṁ samprati rā dhā bhṛ ś aṁ dū nā ||32|| [ā ryā ] Though previously Rā dhā suffered on seeing the cloud with lightning, now she suffered from not seeing the cloud similar to his complexion. [31] tatra ca rā dhā -kṛ ṣ ṇ ayor nakha-lipi-valayita-kisalaya-dala-dvaya-gataṁ padya-dvayaṁ vā yunā parasparaṁ nī tam | The wind god, inspired by the lī lā -ś akti, brought to each of them verses written on fresh leaves by the finger nails of their lover. tad, yathā — taḍ itaḥ puṇ ya-ś ā linyaḥ sadā yā ghana-jī vanā ḥ | tena sā rdham adṛ ś yanta, nā dṛ ś yanta ca taṁ vinā ||33|| [anuṣ ṭ ubh] “The lightning which takes its life from the cloud must have performed many pious acts. One sees the lightning with the cloud and one does not see it without the cloud. ”

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