Chapter Twenty-three 28 страница

nā nā -vā dyaṁ loka-kolā halā ḍ hyaṁ svargaṁ bā ḍ haṁ vyā naś e tatra satre | yat tad deva-kṣ mā pater ā ś vineyau nirṇ inyā te karṇ a-ś ū le nidā nam ||28|| [ś ā linī ] The tumult of various types of music at the sacrifice spread to Svarga. The Ā ś vini-kumā ras concluded that this music would be the cause of ear ache for Indra. sṛ ṣ ṭ eṣ v adrer anna-kū ṭ eṣ v analpaḥ kṛ ṣ ṇ ā kā raḥ kaś cid ā virbabhū va | alpī yastvaṁ kevalaṁ bheda-buddher yasmā t kṛ ṣ ṇ e kā raṇ atvaṁ jagā ma ||29|| [ś ā linī ] When all the mountains of food were being offered, a huge form of Kṛ ṣ ṇ a appeared. The cause of people seeing Kṛ ṣ ṇ a as small in comparison to this form was their limited intelligence. [20] taṁ ca prathamaṁ vasundharā dhara-ś ilā -sandhitaḥ samedhamā na-sphurad-utsedhaṁ prekṣ ā kā riṇ aḥ samutprekṣ ā mā suḥ — pī ta-ś yā mā kiṁ prabhā? kiṁ taḍ itvā n? kiṁ vā dhā tu-dyoti-bhū bhṛ d vibhā ti? | suṣ ṭ hū ttiṣ ṭ han kiṁ svid etad bakī jin- mū rti-vyū haḥ sphū rtim atrā tanoti? ||30|| [ś ā linī ] Poets describe the huge, expanding form joined to the rocky mountain beneath. Is this a gold and black effulgence? Is it a cloud with lightning? Or is it a mountain shining with minerals? Or is it Kṛ ṣ ṇ a appearing in an expanded form? kā ya-prā yata-bhā jitā ñ jana-girir vastrā ṇ i sandhyā bhrajid vistā ra-dyutimanti veṣ amaṇ ayaḥ sū ryā di-jetṛ -prabhā ḥ | uttaṁ sā vara-puṣ pa-bhā ra-balavac-chā khā -sahasrā ṇ y aho yasya kṣ mā dhara-deva eṣ a kurute netrā ṇ i citrā ṇ i naḥ ||31|| [ś ā rdū la] This huge form surpasses a mountain of lamp black. Its clothing surpasses the evening cloud. Its ornaments surpass the effulgence of the sun. Its crown is like a thousand strong branches laden with the best flowers. This lord of the mountain causes astonishment to my eyes. [21] tataḥ sa tu caturā nana-cā turī -cā lana-caturaḥ kṛ ṣ ṇ a-nā mnā madhuraḥ sa-praś rayaṁ papraccha—bhagavan, ko bhavā n? iti | Then the sweet form called Kṛ ṣ ṇ a, expert at defeating the cleverness of Brahmā, inquired with humility “O lord who are you? ” [22] devas tu nirghoṣ a-nibha-ghargharita-svareṇ ā bhra-bhramaṁ prathayann, arthena tu tam anyathayan vacaḥ pracā rayā m ā sa, pū rvitā kharvavat-parvan! parvataḥ so’yam aham asmi iti | Rumbling like thunder to make the clouds wander, with meaning to make clouds stop moving, Govardhana spoke. “O members of an unprecedented festival! I am the mountain. ” [23] tad etad avadhā rya devā ry-amitraḥ ś rī dā mā di-mitraḥ sva-bhujau prasā rya visphū ryamā ṇ a-kolā halā nargalaṁ gopa-vargaṁ nivā rya, namaskā ryaḥ khalv asau yasmā t karuṇ ā -vyagratā -jā gran-mahā -vigraha-samagra-vigraha-prakā ś a-grahilatayā pratyakṣ a-pratyayam eva sa eva devaḥ pratyavaruddhavā n iti sarvā n praty akharvā ṁ vā cam uvā ca | Hearing this, Kṛ ṣ ṇ a, the enemy of the demons and friend of Ś rī dā ma and others, spread his arms and stopped the cowherds who were making ever-increasing, irrepressible commotion. In a loud voice he then spoke to all the people. “This divine being is worthy of our respects since it has produced direct faith by accepting to manifest this huge expanded form out of his eagerness and compassion. ” [24] uktvā cā khaṇ ḍ a-daṇ ḍ avan-natiṁ kurvati sahasa-smita-pū rvaje tasmin vismita-manasaḥ sarva eva prati parvataṁ tathā kurvata | kṛ tvā ca ś raddhayā baddhā ñ jaliṣ u tadā valiṣ u sarva-sukha-vardhanaḥ sa govardhanaḥ punar uvā ca— Having said this, with a sweet smile Kṛ ṣ ṇ a along with Balarā ma offered respects on the ground. All others with astonished hearts offered respects in the same way. Govardhana, increasing everyone’s joy again spoke to the crowd standing faithfully with folded hands. nā nya-devavad asmā kaṁ bhedaṁ yuṣ mad vicakṣ mahe | tat paś yata bhaved dattaṁ pratyakṣ aṁ bhuṅ kṣ mahe vayam ||32|| [anuṣ ṭ ubh] “The devatā s see themselves as different from you. I do not see myself as different from you. Now look! I will eat what is given to me in full view. ” [25] tad etad uktvā ca— annā ny ā ḍ haka-koṭ i-taṇ ḍ ula-kṛ tā ny ā dā ya tad-vyañ janā ny apy eṣ a pratikū ṭ am eka-kavala-prā ptā nnam ā dat tathā | madhyaṁ madhyam anuprakṛ ṣ ya tu yathā nī raṁ piban palvalā n kuṇ ḍ ā ny ā ś u sarā ṁ si kiṁ ca sarito ninye kṣ ayaṁ sarvataḥ ||33|| [ś ā rdū la] After saying this, Govardhana ate ten million ā ḍ hakas of cooked rice and vegetable preparations. On each peak he ate a mouthful. Then drawing all the water from lakes, ponds and rivers, he depleted them all. yadā grā sā ya sa karaṁ prasā rayati cā grataḥ | tadā sarve dravanti sma sarvataś caṭ akā iva ||34|| [anuṣ ṭ ubh] When he stretched out his hand to take food in front of him, immediately all the food came to him from all sides just as sparrows come flying on seeing grains. madhye-kṛ tya vyañ janā ny anna-kū ṭ aṁ grā saṁ grā saṁ pā ṇ inā dakṣ iṇ ena | tarjanyā sā v uddiś an vā mayā taṁ ś akraṁ lolat-prā nta-gatyā jahā sa ||35|| [ś ā linī ] Putting the vegetables in the middle, he devoured the piles of rice with his right hand, and mocked Indra by wiggling the tip of the index finger of his left hand. doṣ ṇ as tasyā ś v atiparimiti-grā sa-hetoḥ prasā re cā kuñ ce ca sthagita-haritaḥ prā pta-tat-tad-gatī nā m | akṣ ṇ ā m ā sī d vraja-kula-bhuvā ṁ citra-vṛ nde’pi citraṁ yat kvā py ekaṁ na kila gaṇ itaṁ siktham ekaṁ sthitaṁ na ||36|| [mandā krā ntā ] With his hands he quickly consumed huge quantities of food. All directions became filled with his hands extending and retrieving. The women of Vraja were able to see this. This was astonishing, among many astonishing things, since no rice at remained though it was so abundant that it could not be counted. atarī tṛ ṇ yata grā sā n bhū bhṛ d-bhū bhṛ d yathā yathā | acalī klpyatā py uccair mā ṁ salā ya tathā tathā ||37|| [anuṣ ṭ ubh] As Govardhana, king of mountains, continued to eat, more food was prepared in order to satisfy his appetite. tatra ca— bā lā bhī tiṁ yauvanonmatta-cittā hā saṁ vṛ ddhā ś citram arhā s tu bhaktim | yā tā ye ye teṣ u sarveṣ u devaḥ ś uddhā ṁ tuṣ ṭ iṁ kautukitvā d babhā ja ||38|| [ś ā linī ] The children expressed fear, the youthful laughed, the elderly were astonished and qualified people showed devotion. Govardhana was fully satisfied with all of them. dū rā d dū rā t pū ram ā dā ya vā rā ṁ vaktraṁ ś aś vat kṣ ā layann adridevaḥ | ṣ ṭ hī vann uccaiḥ pṛ ṣ ṭ ha-deś e samantā d vṛ ṣ ṭ iṁ kurvan ś ampa-sṛ ṣ ṭ iṁ cakā ra ||39|| [ś ā linī ] Govardhana repeatedly gathered water from a great distance, washed his mouth and spit out the water, creating rain which fell on his back and made grass sprout up. gaṇ ḍ ū ṣ ā ṇ ā m antare vaṁ ś a-daṇ ḍ air dantā ntargā ny anna-piṇ ḍ ā ni kuñ can | udyan-mū rtis tatra ś ailā dhidevaḥ pū rtiṁ kurvan prā ṇ a-bhā jā ṁ sasarja ||40|| [ś ā linī ] After washing his mouth, he took bamboo sticks to clean his teeth. Having shown this form to satisfy living beings, he then withdrew it. tā mbū lā nā ṁ vī ṭ ikā ḥ koṭ i-kharvaṁ kū ṭ ī -kurvaṁ ś carvayan garva-phullaḥ | prā nta-cchā yā -maṇ ḍ alaś caṇ ḍ a-raś miḥ prā tar yadvat tadvad ā syaṁ cakā ra ||41|| [ś ā linī ] Making piles of betel nut, he began chewing it with pride. He showed a face brilliant as the morning sun. jā taṁ nī rā janasya kṣ aṇ am anu nikhilā moham ā pur yad etat tasmin drā ghī yasi syā t katham iti vividhā d dhvasta-cittā vicā rā t | kṛ ṣ ṇ as tv alpaṁ vihasya pratividhim akarot kalpitā d yantra-bhedā d yasmin dī pā ḥ sahasraṁ talam upari ca te cā lyamā nā virejuḥ ||42|| [ś ā rdū la] When it came time for ā ratrika, they became bewildered. “How can we perform ā ratrika to this huge form? ” Thinking in this way, their hearts fluttered. Slightly laughing, Kṛ ṣ ṇ a arranged another utensil as a lamp, which moved above and below with a thousand flames. [26] atha sarvam icchan anvicchan pratī cchann api girir ayam aho giriṁ karotī ti nidhyā ya, mū rdhani baddhā ñ jalitayā sarvasminn apy ū rdhvaṁ sthitavati, sarvato’pi varā n varā n viracayyā tarkitam antarhite parama-hite tasminn, akhaṇ ḍ a-daṇ ḍ avat-praṇ ā ma-pū rvam atra dvitra-kṣ aṇ aṁ citram iva sarva evā sī t | Seeing that the mountain had become conscious, that it desired, searched and took, the people placed their hands on their heads in astonishment and stood up. Giving blessing to all, the benefactor mountain then suddenly disappeared. Offering respects, the people stood for a few moments, motionless like pictures. [27] avahite ca bahir-arthe ś rī -harir asau sarvā n parvata-parvā gatā n praty uvā ca— When they became fully conscious, Kṛ ṣ ṇ a spoke to the people assembled for the festival: aho kalayatā calaḥ karuṇ ayā tma-rū paṁ mahad vahat-prakaṭ atā ṁ bhajann akhilam eva bhuṅ kte sma saḥ | anā dara-kṛ tā mayaṁ dalayiteti sambhā vyate purandara-bali-grahā d atibalī tathā tarkyate ||43|| [ś ikhariṇ ī ] See! This mountain has mercifully shown this huge form and eaten all the food. It seems that anyone who disrespects him will be punished. Since he has taken Indra’s offering he must be very powerful. [28] tataś ca sarvo’pi visrabdhaḥ parama-prema-bhā jana-go-sabhā janam ā rabdhavā n | yat khalu— With great faith they then worshipped the cows which possessed the highest prema. gobhir gopā mithaḥ syuḥ pratipada-dayitā s tatra nanda-vrajasthā s tatra ś rī -nanda-rā jaḥ svayam ayam upamā tatra tatrā sya putraḥ | yady evaṁ tarhi govardhana-mahasi tad-abhyarcane te gavā dyā ḥ kiṁ varṇ yā ḥ kintu nirvarṇ anam anu paramaṁ jñ eya-bhā vaṁ prayā nti ||44|| [sragdharā ] The cowherds and cows of Vraja first exchanged affection. Nanda and his son were the ideals in doing this. But how can the cows be completely described at the Govardhana festival with worship of Govardhana? But one can understand from seeing that the cows were most worthy of worship. tathā ca, labdhā rcā ś cā ru-veś aiḥ ś avalita-vapuṣ aḥ prā pta-bhogā valī kā vatsaiḥ pṛ ktā ḥ pramodaṁ pṛ thutaram abhajan dhenavaḥ satyam eva | kintu ś rī -kṛ ṣ ṇ a-dṛ ṣ ṭ i-pramada-valayitā yarhi tarhy eva no cet kecid yadvad bhajante madhura-vidhurataḥ saṁ skṛ taṁ ṣ ā ḍ avā di ||45|| [sragdharā ] Being worshiped, dressed in fine cloth, fed sumptuously, united with their calves, the cows were truly happy and fat. But when the cows saw Kṛ ṣ ṇ a they became more blissful. If this did not occur, the cows would not be happy, just as persons who give up sweets do not enjoy taking medicines. [29] tad-dṛ ṣ ṭ i-puṣ ṭ ī kṛ tā s tu— svarṇ a-nirmita-viṣ ā ṇ a-surū pā rū pya-saṁ vṛ ta-khurā dhṛ ta-hā rā ḥ | kiṅ kiṇ i-prakara-jhaṅ kṛ ti-yuktā naicikī -nicitayo rucim ā ñ can ||46|| [svā gatā ] With gold caps on their horns, silver on their hooves and bells jingling, they appeared most beautiful. [30] tatra gopā ḥ ś rī -gopā lā di-gopā la-satkṛ ti-camatkṛ tim adhigamya, vidhim anugamya, citrakā ṅ ga-nibha-citrā tiramya-vastrā vṛ tā ṅ gatayā tarṇ akam ā kramya, kautukato gā ḥ sambhramya, taj-jā ta-hā sa-kolā halā d viramya, grā sa-viś rā ṇ anena tā viś ramya, parikramya, praṇ amya, cā caryaṁ vā ryam ā carya, vitā na-vitā nenā gniṁ paricarya, pradakṣ iṇ ā vartatayā vartamā naṁ ca taṁ pradakṣ iṇ aṁ viracayya, bhū ṣ aṇ a-nivaha-mahitā nā ṁ purohitā dī nā ṁ pū janam api pū rayā mā suḥ | The cowherds were astonished by the worship that Kṛ ṣ ṇ a and other cowherds performed for the cows. Following the rules, approaching the calves decorated with colorful cloth and appearing like paintings, herding the cows out of sport, after giving up noisy laughing they then let them take rest while giving them food. They circumambulated them, offered respects, and, appointing the best priest, performed sacrifice with profuse oblations. They circled the fire which turned to the right, and worshipped the celebrated priests with the piles of ornaments. [31] tatra ś rī -gopā la-pū jā, yathā — snā nī yā ṁ ś uka-citrakā di-surabhi-srak-kuṇ ḍ alā dyaṁ yadā - ś caryaṁ tatra muhuś ca toṣ a-rahitā s tat-tat-parī vartataḥ | tad govardhana-pū janā ṅ ga-paś upā bhyarcā nu kṛ ṣ ṇ ā rcane tā tā mbā di-tadī ya-bā ndhava-janā nā ntaṁ cirā d aiyaruḥ ||47|| [ś ā rdū la] They worshipped Kṛ ṣ ṇ a. They were not satisfied in giving all the astonishing items—bathing clothes, tilaka, ointments, garlands, and earrings. As a part of the worship of Govardhana, his mother, father and friends could not stop worshipping Kṛ ṣ ṇ a for a long time. yathā kṛ ṣ ṇ as tathā rā mo rā mo yadvat tathā sa ca | vrajeś ayor nā tra bhedas tan-mitreṣ v api tad-dṛ ś oḥ ||48|| [anuṣ ṭ ubh] Nanda and Yaś odā, seeing no difference between them, treated Kṛ ṣ ṇ a and Balarā ma in the same way. They saw their friends in the same way. [32] go-sambhramaṇ aṁ, yathā — yadā mudā yā ti hariḥ parokṣ atā ṁ gavā ṁ, tadā tā nija-vatsa-kṛ ṣ ṭ itaḥ | vyagrī bhavanti sma yadā samakṣ atā ṁ yā ty eṣ a yā nti sma tadā tad-ā tmatā m ||49|| [upajā ti 12] He confused the cows. When Kṛ ṣ ṇ a jokingly hid himself from the cows, the cows approached their calves in distress, and when he appeared, they lost their consciousness. [33] hā sa-kolā halo, yathā — ā kṛ ṣ ṭ e vatsa-vṛ nde kila-kilita-ravair mā taro rambhamā ṇ ā dantair ā karṣ akā ṁ s tā n vyathayitum abhito dhā vanā rtā yadā syuḥ | hā saṁ kolā halā ḍ hyaṁ kalayati nikhile tarhi kṛ ṣ ṇ ā nanā bjaṁ jī yā d udbhā sa-hā sa-drava-madhu parito mā danaṁ yad vavarṣ a ||50|| [ś ā rdū la] He laughed loudly. When he pulled the suckling calves away in order to disturb them, and they pulled the udders with their teeth, the cows would moo and flee everywhere in distress. He then laughed. Hearing this all people experienced bliss, since that lotus face showered honey filled with loud laughter in all directions. [34] go-grā sa-viś rā ṇ anaṁ, yathā — gopā ū cuḥ kṛ ṣ ṇ a go-grā sam etaṁ hastā mbhoja-spṛ ṣ ṭ am ī ṣ at kuruṣ va | tat saugandhya-prā pta-sandhā nam enaṁ gā vaḥ suṣ ṭ hu prī titaḥ svā dayante ||51|| [ś ā linī ] He fed the cows. The cowherds said “Kṛ ṣ ṇ a, touch this cow food with your hand a little. The cows then ate that food endowed with the fragrance of his hand. ” [35] go-viś ramaṇ aṁ, yathā — govardhanā cala-mahasy ayutā di-yū tha go-rodhanā ya paś upā nahi tatra ś ekuḥ | phutkā ra-keli-kalayā muralī murā rer ā sī d alaṁ yad asakau guṇ a-koṭ i-kalpā ||52|| [vasantatilakā ] He let the cows rest. The cowherds were not able to control all the millions of cows at the festival. But the flute of Kṛ ṣ ṇ a, made of thousands of good qualities (ropes), with its graceful tune stopped them all. [36] go-parikramaṇ as tu ś rī -kṛ ṣ ṇ enettham ā diṣ ṭ am— na bhavati bata bahulā nā m atibahulā nā ṁ parikramaḥ sadyaḥ | ity ekasyā vyakteḥ kriyatā ṁ yasmā d aś eṣ agā jā tiḥ ||53|| [gī ti] Kṛ sṇ a ordered circumambulation of the cows. One cannot quickly circumambulate such a number of cows. We will circumambulate one to accomplish this, since the type (jā ti) included innumerable individuals. tatra pradakṣ iṇ ī -kā ryam ekaṁ vṛ ddhaṁ gavaurasam | mū lā rā dhanataḥ sarvā rā dhanaṁ vibudhair matam ||54|| [anuṣ ṭ ubh] One should walk around a mature calf since the wise say that if one waters the root one waters everything. [37] goṣ u praṇ ā mā tmikā bhaktis tu teṣ ā ṁ varṇ anā ya nā bhyarṇ atā m anveti, yataḥ — bhaktaḥ svabhā vā t kila gopa-lokaḥ ś rī -nanda-lokas tu tato’pi goṣ u | asyā tha govardhana-yajñ a-yoge yogeś a-durgā -namanā khya-bhaktiḥ ||55|| [indravajrā ] Devotion to the cows with offering of respects is eternal and need not be described since by nature the cowherds are devotees. Nanda’s cowherds are superior devotees. The devotion manifested during the Govardhana sacrifice cannot be known by the great sages. [38] ā cā rya-varaṇ a-lakṣ aṇ am api vilakṣ aṇ am eva tatra | yataḥ — svayam ā vriyatā cā ryas tatra nā dyavad arthitaḥ | yatra suṣ ṭ hu sitaṁ yaṣ ṭ uś cittaṁ tatraiva tasya ca ||56|| [anuṣ ṭ ubh] The way they accepted the priest at the sacrifice was unusual because they did not request the priest as is normally done. The priest was self-appointed. He concentrated his mind during the sacrifice as a priest should. [39] home ca— govardhana-mahā -yajñ e hutabhug-vyā jatas tadā | hareḥ pratā pa evendhā ñ cakre ś akra-pratā panaḥ ||57|| The sacrifice is described. At the great sacrifice of Govardhana in place of the fire the effulgence of the Lord who gives affliction to Indra shone brightly. yadā gnir dakṣ iṇ ā varto yajñ e jajñ e tadā janaḥ | sarvaś ca dakṣ iṇ ā varta-parī vartam avartata ||58|| [anuṣ ṭ ubh] When the fire turned to the right, all people began circumambulating it. kṛ te satre vastraṁ tilakam atha carcā m avayava- prakā rā laṅ kā raṁ sakalam idam apy uttamatamam | dvijebhyaḥ prā yacchal laṣ ita-laṣ itaṁ ś aś vad anugā n mudā vā dī d yasmin dada dada damā traṁ vrajapatiḥ ||59|| [ś ikhariṇ ī ] At the sacrifice Nanda joyfully ordered his servants to give the best cloth, tilaka, unguents, and ornaments for the limbs to the brā hmaṇ as without cessation. It sounded as if he were saying simply “Give, give, give. ” divya-dā tavya-sambhā re vraja-rā jena yojite | parī kṣ akā s tatra paraṁ tat-parī kṣ akatā ṁ yayuḥ ||60|| [anuṣ ṭ ubh] When Nanda was giving such charming gifts, the witnesses simply looked. [40] yad anu sarve’pi prā ṇ inaḥ prī ṇ ate sma | tathā hi vandi-jana-vandanam, arthena goduhā n nandā d arthena ca sadā rthinā m | vadā nyaś ca vadā nyaś ca vadā nyaḥ ko bhaved ataḥ? ||61|| [anuṣ ṭ ubh] By seeing this, people were completely satisfied. The bards have glorified this: “Please say what person among the wealthy is a more generous giver of wealth than the cowherd Nanda? ” [41] kintv ayam atrā tiś ayaḥ — annā t pū rtir abhū d galā vadhi nṛ ṇ ā ṁ govardhanā drer makhe sarva-prā ṇ a-bhṛ tā ṁ tathā pi hṛ dayaṁ nā pū ri tatrā ṇ v api | yasmin snigdham abhū d aś eṣ a-diviṣ ad-vṛ ndaṁ yadapy atra bhoḥ paś yā ś caryam athā pi hanta gatavā n saṅ krandanaḥ ś uṣ katā m ||62|| [ś ā rdū la] In this sacrifice something special occurred. At the sacrifice at Govardhana all humans and all other living entities, were filled with food up to their throats. But their hearts will not full at all. Look! Though all the devatā s were satisfied, Indra dried up. [42] atha tad evaṁ vipratrā kṛ ta-satrā dikaḥ purohita-hita-sahitaḥ ś rī -vraja-yuva-rā ja-mahitaḥ sa khalu vijñ ā nā ṁ samā jaḥ puraskṛ ta-vraja-rā jas tad-yajñ ā vaś iṣ ṭ aṁ param aviś iṣ ṭ am annam upabhujya, veś a-viś eṣ aṁ saṁ yujya, gī ta-nibaddhaṁ sa-ś raddhatayā hari-caritaṁ prati rasan hasan, viś vasan, lasan, parito govardhanaṁ paricakrā ma | Along with the priests and benefactors, learned members of the assembly, having engaged brā hmaṇ as in sacrifice, after worshipping Kṛ ṣ ṇ a and putting Nanda in front, ate the excellent sacrificial remnants. Wearing special clothing, tasting the glories of the Lord in songs with faith, laughing, free from fear, and dancing, they circumambulated Govardhana. [43] yathā ca prathā ś rī -viṣ ṇ u-purā ṇ e [5. 10. 45]— dvijā ṁ ś ca bhojayā mā suḥ ś ataś o’tha sahasraś aḥ | gā vaḥ ś ailaṁ tataś cakrur arcitā s tā ḥ pradakṣ iṇ am || This is described in Viṣ ṇ u Purā ṇ a: After feeding and worshipping tens of thousands of brā hmaṇ as and worshipping the cows, they circumambulated Govardhana. [44] tatra pū rvā parī bhā vo, yathā -- dhenavo tha-dhavalā dayo dvijā ḥ svā minaḥ parijanā guru-striyaḥ | nū tna-yauvata-ś atā ni dā sikā ḥ ś reṇ i-mukhya-janatā ś ca cakramuḥ ||63|| [rathoddhatā ] One after another they proceeded. The cows and bulls, brā hmaṇ as, guards, followers, elders and women, hundreds of young servant girls and craftsmen circumambulated. ā kraṣ ṭ uṁ pratidiś am atra netra-mī nā n vā dyā di-prakaṭ ana-dhī varā naṭ ā dyā ḥ | kṛ ṣ ṇ asya prathita-guṇ ā li-gī ta-jā laṁ tanvā nā ḥ punar iha dhī varatvam ā puḥ ||64|| [praharṣ iṇ ī ] Dancers, showing skill with music, like fishermen, cast the net of songs of Kṛ ṣ ṇ a’s qualities everywhere to catch the eyes of the people. They earned their name as fishermen. [45] tatra gopā ṅ ganā nā ṁ gā naṁ ca, yathā -- yatra praś namayam ardham ekasyā s taduttaram ayaṁ tu bahū nā m— The cowherd women sang as follows. In this song one woman asked a question and the others answered. giri-pū jeyaṁ vihitaṁ kena? araci ś akra-padam abhayaṁ yena | giri-pū jeyaṁ vihitaṁ kena? pū tanikā sā nihatā yena || giri-pū jeyaṁ vihitaṁ kena? tṛ ṇ ā varta-tanu-dalanaṁ yena | giri-pū jeyaṁ vihitaṁ kena? yamalā rjuna-tarum udakali yena || giri-pū jeyaṁ vihitaṁ kena? vatsa-bakā sura-hananaṁ yena | giri-pū jeyaṁ vihitaṁ kena? vyomā ghā sura-maraṇ aṁ yena || giri-pū jeyaṁ vihitaṁ kena? kā liya-damanaṁ kalitaṁ yena | giri-pū jeyaṁ vihitaṁ kena? khara-pralambaka-ś amanaṁ yena || giri-pū jeyaṁ vihitaṁ kena? dava-yugmaṁ paripī taṁ yena | giri-pū jeyaṁ vihitaṁ kena? trasyati kaṁ saḥ satataṁ yena ||iti|| [65] [mā trā samaka x15] Who has arranged the worship of Govardhana? He who fearlessly assumes the position of Indra.

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