Chapter Twenty-three 27 страница

ā stā ṁ govardhanā dreḥ pulaka-mukha-daś ā ś rū yatā m anyad etat citraṁ cen na pratī tir bhavati kila girau dṛ ś yatā ṁ cā paratra | yaḥ snigdhatvaṁ samantā d dadhad iha muralī -gā nataś cikkaṇ ā khyā m ā gā d yatrā sti sā kṣ i pratipadam uditaṁ kṛ ṣ ṇ a-mukhyā ṅ ghri-cihnam ||62|| [sragdharā ] Not only do the hairs of Govardhana stand on end. Please listen to something else astonishing. If you do not believe it, look at another mountain. Becoming most affectionate for Kṛ ṣ ṇ a, on hearing the sound of the flute, it becomes smooth so that at every moment it can witness the main markings on his feet. [69] atra cedaṁ dhvanitam— ` mahatā ṁ padavī m ā ptuṁ vā ñ chā yadyapi dhṛ ṣ ṭ atā tathā py anugatis teṣ ā ṁ bhā ti ced asti dṛ ṣ ṭ atā ||63|| [anuṣ ṭ ubh] This is hinted: If one desires to attain the feet of great souls by impudence, one will develop respect for them by good fortune. [70] tad evaṁ tā sā m atasmiṁ s tad-bhā vanā ṁ bhā vayann unmā da-daś ā -vaś atā ṁ parikalayya vihvala-hṛ dayaḥ sadayatayā sa madhukaṇ ṭ haḥ kṣ aṇ aṁ gadgada-kaṇ ṭ haḥ saṁ vastrita-mukhaḥ samasta-manyu-nyasta-nijā sukhaḥ puru ruroda, anū ditavā ṁ ś ca ś rī -rā dhā -nibaddham abaddhaṁ padyam ekam— Thinking of the gopī s’ mood in not attaining Kṛ ṣ ṇ a and identifying with their insane condition, with agitated heart and compassion, Madhukaṇ ṭ ha, with choked throat, covered his face with his cloth and began weeping profusely, making his grief visible to all. He then recited an unrestrained poem written by Rā dhā. veṇ oḥ puṇ yam atī va hanta yad asā v astrī ca tasyā dharaṁ gopī nā ṁ svam api hriyaṁ pariharan ś aś vat pibann ardati | tṛ ptyā chardi-nibhā d amuṣ ya raṇ itā n nadyo’pi phullanty amū r yad-vaṁ ś yā naga-jā tayo’pi madhubhir bā ṣ paṁ madā d bibhrati ||64|| [ś ā rdū la] The flute has good fortune because, being a male, giving up all shyness that the gopī s have, it continually touched Kṛ ṣ ṇ a’s lips and makes sounds. Because of that sound, which emanates from his lips with joy, the rivers swell. And the bamboos on its bank shed tears in the form of honey. [71] dhvanitaṁ cedaṁ — yā ce’haṁ vaṁ ś a-dehaṁ na tu kulaja-vadhū -deham ā dye hi kṛ ṣ ṇ as tṛ ṣ ṇ ag-bhā vena sajjan bahu-ruci viharan durlabhaḥ syā t paratra | vaṁ ś ī -bhā ve cid-aṁ ś a-praś amana-vaś atā -vismṛ tā tmā yadi syā t tena jñ ā yeya seyaṁ mama viraha-dutā dā rutā m ā gateti ||65|| [sragdharā ] This is hinted: I pray for the body of a bamboo flute, not the body of a respectable woman. Kṛ ṣ ṇ a, attracted with eagerness, with great affection, will play the flute. This experience is impossible in any other body. As a flute, with the ebbing of consciousness, I will forget who I am. But Kṛ ṣ ṇ a will know that I have become a piece of wood because of my suffering in separation. [72] tataś cetasi cedaṁ vicā ritaṁ — gaṇ ḍ aṁ cumbasi kuṇ ḍ ala-stham akari tvaṁ tasya vaṁ si tvam apy ā syaṁ prekṣ i tathā ṅ gam aṅ gam asakṛ n mā le tvam ā liṅ gasi | tad yuktaṁ yad atī ta-sarva-vidhikā yū yaṁ, vayaṁ tu sphuṭ aṁ hā tat-tad-vidhi-bhā g-vicā ra-hatakenā bhī psitā d vañ citā ḥ ||66|| [ś ā rdū la] Then Rā dhā thought to herself: O makara earring! You kiss his cheek. Flute! You taste his mouth. O garland! You embrace all his limbs. That is proper for you. You are beyond fault. Ah! I am deprived of this desired object by criticism which considers rules. aho sumanaso muktā vajrā ṇ y api harer uraḥ | na tyajanti vayaṁ tatra kā vā smara-vaś ā ḥ striyaḥ? ||67|| [anuṣ ṭ ubh] Flowers, pearls and diamonds do not leave his chest. What are we women, controlled by passion in comparison to them? cen na saṅ gam aparasya vidhatte ś yā ma eṣ a na tu tarhi dunomi | aṅ kapā layati hā gata-ś aṅ kaḥ saṅ ginaḥ katham idaṁ kalayā mi ||68 iti | [svā gatā ] If Ś yā ma did not associate with others, I would not be disturbed. Without fear, he embraces his friends. How can I tolerate it? [73] tad etat-paryantam antara-sparś i-rā ga-parī te tasya veṇ u-gī te ko’pi sambhramaḥ sarvam eva vrajaṁ nighnaṁ kurvan vighnam ā carati sma | When the song of Kṛ ṣ ṇ a’s flute spread out with a heart-touching rā ga, an indescribable confusion subdued the inhabitants of Vraja and produced obstacles (increase in desire). [74] sa tu prā taḥ prastoṣ yate | ity añ jaliṁ baddhvā punar uvā ca— asya tvadī ya-kā ntasya rā dhe jā nā ti ko’pi na | prayā sā bhyantara-sthā yi-tvan-nimitta-prayā satā m ||69|| [anuṣ ṭ ubh] This will be the subject tomorrow. Folding his hands he said “O Rā dhā! No one can know the endeavor that your lover makes for you since it is internal. ” [75] tad evaṁ kathā yā ṁ samā pta-prathā yā ṁ sarve yathā sva-svā vā sam ā sannā ḥ | When the lengthy topic was completed, all returned to their houses. Chapter Eighteen Defeating Indra’s Pride and Increasing Govardhana’ Pride atha prabhā te sadasi vrajeś itur mahā -prabhā veṣ u vibhā ta-paṅ ktiṣ u | ā narccha sā modam udaś ru-kaṇ ṭ hatā ṁ sa snigdhakaṇ ṭ haḥ kathayā mbabhū va ca ||1|| [upajā ti 12] In the morning when the effulgent members sat in rows in the assembly of Vraja, Snigdhakaṇ ṭ ha began speaking joyfully with tears in his eyes and a choked voice. [1] atha tasminn ā ś vinā vaś eṣ e labdha-viś eṣ e yajñ a-yogya-veś e vrajā d bahiḥ pradeś e sarva eva parvaṇ ā sā ndrā nanda-vrajā iva sa-prajā ḥ vrajendrā dayaḥ sambhrā ntā ś aya-prā yatayā carantaḥ surendra-yā ga-yogam ā carantaḥ sthā nā di-sañ ceṣ kriyamā ṇ ā n ā diś antaḥ sva-sva-vasatiṁ vihā ya vasatiṁ bahir vasanti sma | Among the months, the end of Aś vina month has special qualities. People from the outskirts of Vraja, wearing clothing fit of sacrifices, became absorbed in deep bliss. Nanda and others walked about with sons and followers with generous hearts, giving orders to those purifying the area for a sacrifice to Indra. Giving up their houses they lived outside. [2] tadā ca kadā cid ekasyā ṁ sandhyā yā ṁ gocā raṇ a-bhū -bhā gataḥ samā gataḥ saṅ karṣ aṇ a-sahacā ritayā labdha-harṣ aḥ sa-kutuka-tṛ ṣ ṇ aḥ ś rī -kṛ ṣ ṇ as tadī ya-caritam ā locitavā n | tatraiva ca prabhū ta-kutukā kuta-sambhū tatayā vasati sma | One day in the evening, returning from the pastures with Balarā ma, joyful Kṛ ṣ ṇ a, with curiosity, looked at the activities of the cowherds. He stayed there because of great curiosity and desire. [3] tad api ca yad api pū rva-pū rva-saṁ vatsareṣ u dṛ ṣ ṭ am ity apū rva-dṛ ṣ ṭ aṁ na bhavati, tathā pi samprati prauḍ hatā prakā ś ataḥ ś atamanyuṁ prati manyuṁ janayan janakā diṣ u praṇ aya-kopaṁ jñ ā payann ajñ ā nata iva jijñ ā sā ñ cakre | yadyapi ś ataparva-pā ṇ ir evaṁ garvā yate, ete gopā lana-kā rakā ḥ ke varā kā ḥ? nikhila-loka-lokapā la-pā lakasya mama dakṣ a-mukhyā ḥ prajā patayaḥ svī ya-manvantara-pati-prabhṛ tayaḥ pṛ thivī -patayaḥ kamalajanma-janma-pradhā nā munī ś ā nā yajamā nā virā jantetarā m iti, tathā py ete mat-pitṛ -puraḥ -sarā s tatra bhaktim atiriktī kurvanti iti | Since he had seen this on many previous years it was not novel. However, because of boldness, along with anger at Indra, he became affectionately angry at his father and others, and began to inquire out of seeming ignorance. “Indra is proud, taking the cowherds as insignificant. I am the protector of all those who protected the universe. Dakṣ a and other Prajā patis, the Manus, the kings of the earth, the sages born from Brahmā, are all present here as my representatives. But yet my family members have great devotion to Indra. ” [4] atha spaṣ ṭ ī kṛ ta-gaurava-sauṣ ṭ havam antaḥ -kaṣ ṭ a-parā mṛ ṣ ṭ aṁ pṛ ṣ ṭ avā n— kathyatā ṁ vaḥ pitaḥ ko’yaṁ sambhramaḥ samupā gataḥ? | yajñ ā rtho yadi devaḥ kaḥ? pramā ṇ aṁ kiṁ, phalaṁ ca kim? ||2|| [anuṣ ṭ ubh] To make clear Indra’s pride he then inquired, while feeling miserable within. “O father! Please tell me why you are intently engaged? If it is for sacrifice, who is the devatā? What is the scriptural authority and what is the result? ” [5] vrajeś vare tu jñ ā na-pū rvaka-praś na-vijñ ā natas tad-abhiprā yaṁ prā yaḥ pratipadya sadyaḥ prativacanam adattavati, punar lā lyatocita-bā lyato dī natā -dhī nam ivovā ca— yathā vidhā tuṁ bhavatā ṁ tathā ś rotuṁ ca naḥ spṛ hā | ubhayeṣ ā ṁ yatas tatra viś eṣ ā ś rayatā -sthitiḥ ||3|| [anuṣ ṭ ubh] Understanding somewhat Kṛ ṣ ṇ a’s intention from understanding his learned questions, Nanda did not answer immediately. Then Kṛ ṣ ṇ a, taking the mood of a child befitting his age, spoke with misery. “I am eager to hear about what you are doing. Between us, you are the performer of action and I am the listener. ” [6] atha, kim asmā bhir vyaktaṁ vaktavyaṁ gotrabhit-satraṁ prati, kiṁ vā yaṁ vatsaḥ pratipatsyete iti vicikitsati tā ta-pā de tad eva kiñ cid atiriktaṁ vyaktam iva kartum icchati sma | “What shall I say explicitly about the sacrifice to Indra? Will this child understand? ” When his respected father doubted in this way, Kṛ ṣ ṇ a then desires to show great knowledge. [7] yathā ca, tā ta, sarvatra nipuṇ ā nā ṁ vaijñ ā nikā nā ṁ bhavatā ṁ putrā vayaṁ na tā vad gocā rakatā -mā tra-paryavasita-paryā locanā ḥ, kintu kiñ cit kiñ cij jñ ā na-nī tiṁ dharma-rī tim api pratipadyā mahe iti vyañ janayā mañ ju vadati sma— “O father! You are most expert and learned. I am your son. I have only been engaged in herding the cow and that has not finished. But I am familiar slightly with jñ ā na and dharma. ” He then began to explain nicely. sarva-kṣ etra-prā jñ a ekaḥ parā tmā tasmin jī vā ḥ santi naivā tibhinnā ḥ | etad-vijñ ā ḥ sā dhavo vidvad-ijyā s tasmā d eṣ ā ṁ gopanaṁ naiva yuktam ||4|| [ś ā linī ] Paramā tmā is present in all bodies and all jī vas are within him. All jī vas are spiritual. The wise who know this are worshipped by the learned. The wise should not hide this knowledge. yoginā ṁ matam etac cen nī tir apy avadhā ryatā m | udā sī no’rivad varjyaḥ suhṛ d ā tmaiva sammataḥ ||5|| One may object that this is the opinion of yogī s. But listen. One should give up the neutral party as an enemy and accept one’s ā tmā as a friend. yady eṣ a panthā dharmasya so’pi nā sty avicā rataḥ | tatra yad viduṣ aḥ siddhir bhaven nā viduṣ aḥ kvacit ||6|| One should not say that this sacrifice is the path of dharma without careful consideration. The wise reach perfection, not the fools. dharmo vaidika eveṣ ṭ au laukikaḥ kvā pi dṛ ś yate | bhavadbhiḥ kas tayor eṣ a viś eṣ atvena sammataḥ? ||7|| [anuṣ ṭ ubh] Dharma may be according to the Vedas or local custom. Which of these do you follow? [8] tad evaṁ sva-sutasya suparva-pati-mā na-carvaṇ ā yā virbhavantaṁ sarva-mata-jñ atā -garvam akharvam ā locayann, apū rvatayā bhā vanā ṁ kurvā ṇ as tena ca nija-pakṣ asyā pekṣ aṇ ī yatā ṁ lakṣ ayann, idaṁ vraja-patir upakṣ iptavā n— When Kṛ ṣ ṇ a revealed this vast knowledge to curb Indra’s pride, on seeing him speak so impressively, Nanda replied in astonishment as follows in order to gain a favorable impression: dharmo’yaṁ laukikas tā ta yadyapi syā d athā py asau | yuktatvā d api cā mnā yā d ā mnā yaja iveṣ yate ||8|| Though this act is a local custom, since it has been passed down by tradition and is proper, we consider it Vedic. ya indro devatā tra syā t parjanyaḥ sa tu sarvavit | tasyā rcanaṁ kulā yā tam asmā kaṁ ketanaṁ matam ||9|| [anuṣ ṭ ubh] Indra, the object of worship, is the giver of rain and is omniscient. It is traditional worship, a feature of cowherd life. [9] kṛ ṣ ṇ as tad etat karma karma-pradhā natayā varṇ yamā naṁ tad uttaram ā karṇ ya vā sava-hrā sa-vā sanayā karma-kā ṇ ḍ a-paṇ ḍ itaṁ -manyā nā ṁ matam anusṛ tya devatā -khaṇ ḍ anam ā ha— Hearing an answer which was an action prominent in karma-yoga, and desiring to diminish the stature of Indra, he destroyed the position in Indra by following the opinion of those learned in karma-kā ṇ ḍ a: svataḥ karma-vaś ā d evā dā tuṁ karmā nusā riṇ aḥ | ī dṛ ś aś ced asti karmā nugā my asau kā nu devatā ||10|| Dharma gives results of karma to people following the law of karma. Therefore Indra is simply following karma. sarvaṁ tad bhasmani hutaṁ para-tantre yad arpaṇ am | gā rhapatye hutaṁ tat tu yad ā tmā tmī ya-poṣ aṇ am ||11|| Offering to a person dependent on karma is offering sacrifice to ashes. Offering to the household fires for cooking food will maintain oneself and family members. tasmā d ā bhī ra-vaiś yatvā d aghnyā sevā tu naḥ kṛ tiḥ | devatā yadi manyeta mantavyā sā tad-ā ś rayā ||12|| [anuṣ ṭ ubh] As ā bhī ras, our duty is the herd cows. If we are to worship some devatā it should be the devatā who protects cows. [10] atha ś atamanyor api parjanyatayā tad-ā ś rayatvam ā ś aṅ kya sā ṅ khya-saṅ khyā vatā ṁ matā t pratyā cacakṣ e— rajo-bhū r yavasā dy-arthas tasmā n nendro gavā ś rayaḥ | kintu govardhanā khyā na-kṣ auṇ ī -bhṛ d yaḥ sa eva saḥ ||13|| nijā jī vyatayā gā vaḥ kulā gatyā ca bhū -surā ḥ | ā ś rayatve samakṣ atvaṁ yā nty etena divaukasaḥ ||14|| [anuṣ ṭ ubh] He then argued by taking ideas from the Ś ā ṇ khya scholars, fearing that Nanda would say that Indra is the rain giver. “Govardhana Mountain, the source of grass, arising from rajoguṇ a, is the shelter of the cows, not Indra. The cows are our life and the brā hmaṇ as are our benefactors. If we take shelter of them, then the devatā s will recognize this. ” [11] tatra matā ntaraṁ vitaṇ ḍ ā -paṇ ḍ itā nā ṁ matena khaṇ ḍ ayati— He then defeated other arguments by the methods of those learned in false argument: ā ptavā g anumā naṁ ca pratyakṣ ā d eva gamyate | tasmā t pratyakṣ am eva syā t pramā ṇ aṁ sarva-mardakam ||15|| Inference and ś abda are known only through perception. Therefore perception is the chief proof. tasmā d gavā ṁ brā hmaṇ ā nā m adreś cā rabhyatā m mahaḥ | aindrair nirmī yatā ṁ seyaṁ tri-karmī haviṣ ā ṁ kulaiḥ ||16|| Therefore let us celebrate a festival for the cows, brā hmaṇ as and Govardhana, by using the offerings of Indra for worship of these three. homo yadi vidhā tavyo vahnim uddiś ya hū yatā m | ā ś rayaḥ sa hi sarveṣ ā ṁ pratyakṣ aś cā nubhū yate ||17|| If sacrifice must be done, then make offerings to the fire. The sacrifice is the shelter for all, and is directly seen as such. atha viprā ḥ prī ṇ anī yā dattvā dhenū ḥ sadakṣ iṇ ā ḥ | svabhā va eṣ a bhavatā ṁ vidhi-kiṅ karatā nahi ||18|| [anuṣ ṭ ubh] You should satisfy the brā hmaṇ as with gifts of cows and money. This is simply your nature, not under the control of higher powers. annaṁ dattvā brā hmaṇ ā diś vapā kā nt- ebhyaḥ ś vabhyo’py atra gobhyas tṛ ṇ ā ni | kṣ auṇ ī -bhartre dī yatā m annakū ṭ o yasmā d eṣ o’py anna-kū ṭ ā bhidhaḥ syā t ||19|| [ś ā linī ] After feeding rice to all, from brā hmaṇ as to the lowest caste, and feeding the cows grass, you should give a mountain of food to Govardhana by which the mountain will be known as “peak made of food. ” [12] tad evaṁ ś vapā ka-ś va-paryantebhyaḥ pradā tavyaṁ, na tu pā kaś ā sanā yety abhipretya sarvā n nirvacanekṛ tya pratyekaṁ pravartayan prā ha— “You should give charity to all beings down to the dog eaters and dogs, but not to Indra. ” Speaking with this intention, to engage each person without protest he then said: bhuktvā vastrā lepa-veś ā n gṛ hī tvā vipraṁ vahniṁ gā ṁ parikrā matā drim | nā trā py aṅ ghri-krā mitā vaś yakatvaṁ svacchandatvā d yā nam apy atra diṣ ṭ am ||20|| [ś ā linī ] Feeding them, and taking cloth, ointments and ornaments, circumambulate the brā hmaṇ as, fire, cows and the mountain. It is not necessary to go on foot. Comfortably going by cart is also allowed. ye vā kratubhujo’py atra janā s te syur janā v iha | suparvā ṇ aḥ sumanaso nirjarā ś ca surā iva ||21|| [anuṣ ṭ ubh] Those who take the remnants of Govardhana, born as humans in Vraja, will be without old age, with peaceful minds and beautiful bodies. kiṁ ca— ā ḍ hyaṅ -karaṇ ī subhagaṅ -karaṇ ī tadvat priyaṅ -karaṇ ī | ś rī -govardhana-pū jā -nā mnī vidyā parisphurati ||22|| [upagī ti] The knowledge called Govardhana worship will manifest wealth, beauty, and affection from all people. govardhana-giri-yajñ ā vajñ ā tu gotrabhit-pū jā | andhaṅ -karaṇ ī palitaṅ -karaṇ ī nagnaṅ -karaṇ y api ca ||23|| [upagī ti] The person who ignores worshipping Govardhana and worships Indra will become blind, afflicted by old age and devoid of clothing. [13] tad evam agrajamukhaṁ nirī kṣ ya mṛ du hasitvā punaḥ sā daram ā ha sma— Glancing at Balarā ma and smiling slightly, he again spoke with respect: ity etan me bā la-bhā vena buddhaṁ go-viprā di-prepsitaṁ mad-dhitaṁ ca | yuṣ mabhyaṁ ced rocate tarhi ś ī ghraṁ kā ryaṁ vighnaḥ syā d vibhinna-praveś e ||24|| [ś ā linī ] I request this with my intelligence as a child. The cows, brā hmaṇ as and Govardhana are dear to me, and are my benefactors. If you like this idea, please do it quickly. If Indra interferes there will be problems. sarvaṁ yan-mā nasaṁ vā cikaṁ vā yuṣ madṛ gbhiḥ sā dhyate kā yikaṁ vā | nityaṁ tat tad dṛ ś yate man-nimittaṁ tasmā d etan mad-dhitatvā d vidheyam ||25|| [ś ā linī ] Whatever acts you do with your body, mind or words are always for pleasing me. Therefore please do this for satisfying me. anunmattaḥ svataḥ sarvaṁ vetti svī yaṁ hitaṁ pitaḥ | no ced vetti na ca brū te brū te ced vetti niś citam ||26|| [anuṣ ṭ ubh] O father! The wise person knows naturally what is beneficial for himself. If he does not he should not speak. If he speaks, he certainly should know. [14] tad etad vipralambha-lambhanam apy akliṣ ṭ a-varṇ ana-viś iṣ ṭ am ā karṇ ya tan-mukhaṁ ca nirvarṇ ya, tad eva savarṇ air asavarṇ air apy adhi parvam ā gataiḥ sarvakair nirṇ inye | Though the speech was full of contradictions, hearing the fluent description and seeing his face, all the cowherds and brā hmaṇ as who came for the festival accepted it as authoritative. tathā hi— preṣ ṭ haḥ kiñ cid yad bravī ti pratī tiṁ sarveṣ ā ṁ tad yā ti nū naṁ ruciṁ ca | tac ced aṇ v apy arhitaṁ tarhi kiṁ vā vā cyaṁ tasmā t te’py amanyanta tadd hi ||27|| [ś ā linī ] Whatever a dear person speaks is pleasing and accepted by all. If those words are even a little correct, however, how much more they are respected. [15] tad etad avadhā rya madhukaṇ ṭ has tv amukta-kaṇ ṭ haṁ parā mṛ ś ati sma, ced apy ativedaḥ suvicā ratā -naś varaḥ so’yam anī ś vara-vā daḥ kṛ ta-vakra-bhā va-cakra-ś akra-parā bhava-kautuka-tā tparya-mā tra-pā tratayā tena prayuktaḥ, kintu na pravṛ tti-virodhi-pā tratayā; tathā pi tatra mitratā ticitratayā labdha-nigama-viś rabdha-sarva-puruṣ ā rtha-sā rtha-ś iromaṇ i-rū pa-svarū peṣ u teṣ u vraja-bhū peṣ u nā yuktaḥ | ī ś vara-jñ ā na-gurubhir api tad-bhā vam eva pari sarvopari-purutā -parā marś ā t | yathoktam— Hearing this, Madhukaṇ ṭ ha began to think to himself without speaking: Kṛ ṣ ṇ a has spoken well thought-out atheistic views outside the Vedas only as a pastime of defeating Indra for his many crooked ideas and not to reject the Vedas. Because of his great affection for them, these ideas do not seriously apply to the leaders of Vraja who are the crest jewels of knowledge, having faith in the final goals of life mentioned in the Vedas, since Kṛ ṣ ṇ a’s mood is accepted as the highest by the gurus with knowledge of God. It is said: aho bhā gyam aho bhā gyaṁ nanda-gopa-vrajaukasā m | yan-mitraṁ paramā nandaṁ pū rṇ a-brahma sanā tanam || [BhP 10. 14. 32] ityā di | How greatly fortunate are Nanda Mahā rā ja, the cowherd men and all the other inhabitants of Vrajabhū mi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. [16] tataḥ kautuka-cā ritayā pi tena yad vicā ritam iva sampadyate, tad api pā ramā rthya-varyatayā paryavasyatī ty evam aho parama-maho-vara-kara-svabhā va-dhā raḥ so’yaṁ vraja-dharā -pati-vaṁ ś a-janmā ś aś adharaḥ iti | What he spoke, with the desire to defeat Indra, resulted in the highest pinnacle of spirituality. The moon born in the family of Vraja’s kings had the desire to hold a festival of the greatest joy. [17] atha spaṣ ṭ aṁ cā caṣ ṭ a—tatas tataḥ? He then spoke aloud “Then what happened? ” [18] snigdhakaṇ ṭ ha uvā ca—tataś ca dī pā valī nā mā nam amā vā syā m anu dī pā vali-bali-kautukaṁ pratipadya pratipat-prā tas tu viś rambhataḥ paramā ś rayatā m ā ś rayamā ṇ air amī bhir yathā tena vihitaṁ tathā vihitam | Snigdhakaṇ ṭ ha said: After the dark moon, celebrated with Dī pavalī, after the joy of giving gifts on that day, on the first day of the waxing moon, with great faith, taking shelter of Kṛ ṣ ṇ a, the supreme shelter, they did as he had ordered. [19] tatra ca mukhya-kalpa-kalpanā ya vicitra-citra-vitā na-patā kā dibhiḥ sarva-sukha-saṁ vardhanasya ś rī -govardhanasya kū ṭ a-maṇ ḍ alaṁ maṇ ḍ ayitvā, yathā vidhi nirbandha-sā dhita-sā dhu-gandha-bandhura-pā dyā di-prā grya-sā magrī bhir abhisabhā jya, tam abhi prā jya-caraṇ ā calavad ā jya-prā ghā ra-nirjharā ś citra-varṇ a-vyañ jana-vyañ jita-dhā tu-rañ janā ḥ, dugdha-taṭ inī -saṅ kaṭ itā dadhi-taḍ ā ga-saṅ ghaṭ itā ḥ sampannam anna-kū ṭ ā ḥ saṅ ghaṭ ṭ ayya nikaṭ ā d upaḍ haukayā mā sire | yeṣ ā ṁ prā g-bhā venā pū pikaṁ ś ā ṣ kulikam ityā di bhū yiṣ ṭ ha-niṣ ṭ hā na-kū ṭ a-nā mnā sthā nā ny api ciram ā mnā tā ni | In order to carry out this alternative worship, they ornamented the peaks of Govardhana, which increased everyone’s joy, with flags and canopies of various colors and worshipped the hill using the best ingredients such as pā dyam and arghyam attractive with fine fragrances, prepared with attention. They made offerings everywhere on Govardhana in the form of hills, with ghee resembling waterfalls, with various colored vegetables resembling the gaurika minerals on the cliffs, with unsurpassable rivers of milk and lakes of yogurt. The various peaks would be later well known by the names of the sweets such as ā pū pika and ś ā ś kulika offered at that time.

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