Chapter Twenty-three 30 страница

After sending the thunderbolt to smash the mountain, he began thinking that this would also be thwarted. Developing intense anger since his desires had been thwarted, he then dispatched new servants saying “Ah! Hide and see if any remarkable event has happened. The thunderbolt should have caused great disturbance by it effects. ” [67] athā mī ca tathā gatya sva-pratyakṣ aṁ pratyā yā mā suḥ —sutrā man, na tatra kutracid api dvi-trā ṇ y api patrā ṇ i srastā ni dṛ ś yante, na ca kā cit pipī ḍ ikā pi pī ḍ itā | tad evaṁ yady uparitanaṁ vṛ ttaṁ parito vṛ ttaṁ, tadā vilasita-raṅ ga-taraṅ gā ṇ ā m antaraṅ gā nā ṁ vā rtā tu dū re vartatā m | They returned and reported what they saw. “O Indra! Not even one leaf has fallen and not even one ant is suffering. If this is what has happened everywhere, what can be said of the condition of all the people within the mountain enjoying waves of bliss? ” [68] atha taṁ nikhiloccaṁ ś iloccayaṁ prati pratihata-nija-ṭ aṅ katayā sa-ś aṅ kaḥ sa vajrapā ṇ ir vismaya-lajjā -bhayā ni sajjaṁ ś ciram eva tuṣ ṇ ī mbhū ṣ ṇ utayā cintayā mā sa— ā ṁ, kṛ ṣ ṇ ā kā ram anu viṣ ṇ ur eva tatrā virbhaviṣ ṇ utā m ā sasā da | kathaṁ vā sa ca parā t parā jiṣ ṇ utā m ā sī datu, yaḥ khalv ahā ryam api hā ryatā m ā sā dayā mā sa | Since the thunderbolt was useless against the lofty mountain, in anxiety he became fearful, astonished, and ashamed. For a long time he thought in silence. “Ah! I remember! Viṣ ṇ u has appeared there in the form of Kṛ ṣ ṇ a. How can he who is holding up the mountain be defeated by anyone? ” [69] atha tadā nī m eva mū ḍ haḥ, saṁ jñ ayā ś aṅ khacū ḍ aḥ, kaṁ sa-sapakṣ aḥ kaś cid yakṣ aḥ pratikṛ ṣ ṭ am atitayā tihṛ ṣ ṭ aḥ saṅ gamya praṇ amya ca provā ca—mahendradeva, drumila-dā nava-nandana-mahī ndra-sadanā d bhavat-padā ravindaṁ vindamā naḥ so’yam asmi | sa hi parama-hita-sahitatayā dundubhi-sandoha-nirghoṣ aṁ pratidiś aṁ joṣ ayitvā bhavantaṁ prati prī ti-pariṇ ā maṁ praṇ ā maṁ nirdideś a sandideś a ca | tad idaṁ bhavadbhir yad etad anuṣ ṭ hitam, tena parama-tuṣ ṭ im ā pannā vayam | yataḥ kṣ udratama-nirmita-garva-kirmī rita-mahad-atikramaḥ samastasya ca duḥ sahaḥ sampadyate | balā d utpatana-lī la-pipī likā vad amū dṛ ś ā ṁ tad-diṣ ṭ ataḥ prā pta-diṣ ṭ ā ntatā ca dṛ ṣ ṭ ā | kiṁ ca, kiyad vā bhī ra-jā tī nā ṁ yajamā natayā bhavat-prayojanaṁ janitā? vayam eva hi nā nā -yajñ ā n anujñ ā pya bhavatsu santarpaṇ am arpayiṣ yā maḥ | At that time a foolish, lowly Yakṣ a, partial to Kaṁ sa, approached Indra with joy and offered respects. He said “O Indra! I, from the house of Mahī ndra, son of the Dā nava named Drumila, offer my respects to your lotus feet! Kaṁ sa, acting for your welfare, filled with affection to you, has offered and sent his respects, filling the directions with sound of drums. We are very happy with the actions you have undertaken. It is intolerable that respect for the great is destroyed by the pride of the insignificant. I have seen that the cowherds who rise up proudly like ants have not been killed by fate. What is the necessity of accepting sacrifices from these cowherds? Taking permission, we will perform sacrifices for you. ” [70] atha tad etad avadhā rya sa deva-kula-nirdhā ryaś camatkā ram ā sasā da, Hearing this, Indra became astonished. [71] yatraivaṁ cintā m ā pa—aho, ś akrā ś ana-vyasanatayā mama buddhir na sadā ś uddhim avaruṇ addhi, yato mitrā mitratā vaiparī tyaṁ parī tya rī ty-atikramam ā pannavā n asmi | tad etac ca, gotrabhid iti sva-nā ma-sphurad-upaś ruti-phalam iva mama pratibhā ti | kiṁ ca, garviṇ aḥ suṣ ṭ hu me yuktā py eṣ ā bhibhava-bhā vanā | ā tta-garvo’bhibhū taḥ syā d iti paryā yatā yataḥ ||95|| [anuṣ ṭ ubh] Then he began to think. “Oh! By taking intoxications I have destroyed my intelligence. I have contradicted the norms by showing friendship with the enemy. I have thus proved the meaning of my name ‘breaker of the family rules. ’ Since I was proud it is proper that I have been defeated, for it is seen that he who is overcome by proud will be defeated. ” [72] prakā ś as tu sva-dā sā n uvā ca—bhavatu, nivartantā ṁ saṁ varta-vartanā megha-vā rtā ḥ | avarajanmā yam iti vrajarā ja-tanū jaṁ prati titikṣ ā -bhā ja eva vayaṁ ś ikṣ ā -mā tra-pā tratā m ā sā ditavantaḥ, na tu katham apy anyathā -bhā va-bhā vana-vyathā m iti | He spoke to his servants, revealing this. “Let this be. Withdraw the clouds of destruction. Be tolerant to the son of Nanda, since he is my younger brother. We have been taught a lesson. How can we think of defeating Kṛ ṣ ṇ a? ” [73] atha yakṣ am apy ā didesa, nijaṁ rā jā nam idaṁ sandiś a— He ordered the Yakṣ a to deliver a message to Kaṁ sa. [74] muhuḥ kopito’pi so’pi bhavā ṁ s tasmā d bhayam iva bhā vayan vartata ity avadhā rayata eva mamā dhikaḥ krodhas tatra vardhate sma | yadi tad api tathyaṁ syā t tadā vayaṁ yā thā tathyam eva prathayiṣ yā maḥ: ś atamanyoḥ sahasrā kṣ asya ś atakoṭ i-hastasya mamā pi kaḥ khalu khalatayā nabhī psitaṁ kurvī ta? api ca— tvaṁ puṇ ya-janasevya-ś rī r devā nā ṁ priyatā ṁ gataḥ | so’py agre tvad-vidhā nā ṁ syā d bhojā nā ṁ gopa dā rakaḥ ||96|| [anuṣ ṭ ubh] “I have understood that though you are constantly angry at Kṛ ṣ ṇ a, you remain in fear of him. This increases my anger towards you. If this is true, then I will deal with the situation appropriately. I have a hundred fold wrath, a thousand eyes and millions of hands. Who can oppose me? Your wealth has been spent on Rā ksā sas and you have lost favor of the devatā s. Kṛ ṣ ṇ a will soon be the destroyer of the members of the Bhoja dynasty like you. ” [75] tad etad anubhū ya kupū yaḥ khalv asau dū yamā na-hṛ dayatayā yakṣ aḥ pratasthe, svena cā nī taṁ sandeś aṁ pravā he mū tritam ivā tasthe | Hearing these words, the rascal Yakṣ a departed with repentant heart. The message he delivered was useless, like urine in the waves. [76] tad evam apadhvastaṁ -manyaḥ ś atamanyuś ca ś ata-manyutayā vimā na-gatiṁ prati vimā na-gatim ā sā dya sadyaḥ sā nuś ayaṁ saṁ ś ayā natayā ś ayā natayā ca nijā ntar-nilayam ayā ñ cakre | ś ā bdikā ṣ ṭ akam anu viś iṣ ṭ atayā ralayor vyatyayam ivā vetya, nirayam eva ca taṁ manyate sma | Criticizing himself, lamenting in a hundred ways, without being proud of riding on his airplane, he went to his room to sleep in a repentant mood and experienced hell, since nilaya (room) became niraya (hell). The eight grammarians explain that l can be replaced by r. tathā hi— vikṣ eptuṁ vrajam aicchad eṣ a pavanair vikṣ epam ā pa svayaṁ varṣ air dharṣ ayituṁ ca dharṣ am agamad bā ḍ haṁ viḍ aujā hṛ di | vajrais tā ḍ ayituṁ tathā pa ś irasi sve vajra-tā ḍ yā tmatā ṁ sā dhū tpā ta-karatvam arjati viparyastā gatir yujyate ||97 || [ś ā rdū lavikrī ḍ itam] In desiring to destroy Vraja by wind, Indra committed injury to himself. By desiring to give pain to Vraja with showers of water, he created pain in his own heart. By desiring to strike Vraja with thunderbolts, he beat his own head. He tried to disturb the devotees and gained the opposite result. [77] tad evaṁ geha-guhā m avagā hamā ne kauś ike— atha dyavi divā karaḥ prakaṭ a-bhā vam ā ṭ a drutaṁ diś aḥ sphuraṇ am ā gaman dharaṇ ir ā pa vartma-prathā m | tadā ca nayana-ś ravaś -caraṇ a-saṁ hatiḥ prā ṇ inā m idaṁ nija-nijā ś raya-trayam anu svavṛ ttiṁ yayau ||98|| [pṛ thvī ] When he entered his inner room, the sun quickly rose in the sky, the directions appeared, and the earth proceeded on its natural path. At that time, the eyes, ears, and feet of the living entities attained their functions of hearing, seeing and walking. niryā te megha-jā te harir atha paś upā nā khyad uccair amuṣ mā n niryā ta prā tta-gṛ hyā dara ca dara-matiṁ mā kurudhvaṁ tvaradhvam | yasmin gā mbhī rya-bhā ji sphuṭ a-vacasi ghanā ḥ pū rvam apy asya kā ntyā bhū bhṛ d-bhū tyā ca dhū tā ḥ punar ahaha yayur garja-garvā d vidhū tim ||99|| [sragdharā ] When the clouds cleared, Kṛ ṣ ṇ a roared loudly to the people “Come out of the hole with all the utensils gathered together. Go quickly without fear. ” When he spoke these profound words clearly in that place, the clouds which previously defeated by the power of Govardhana, were defeated by his proud roaring. [78] atha tadā mreḍ ita-preritatayā vā dita-bahula-kā halā di-halahalā yamā na-kolā halam ā carya haridā sa-varya-giri-hṛ dayā yamā na-kuharā t tat-purata eva nirvrajan sa-go-samaja-vrajajana-samā jaḥ sa-yaś aḥ -sneha-prasara-deha iva tasya virarā ja | Accompanied by blaring music to stimulate the people to follow his orders, the people along with the cows, shining like Kṛ ṣ ṇ a’s body with fame and affection, emerged from the hole resembling the heart of Govardhana. gā vas tā vat purastā d giri-vara-vivarā c cā lyamā nā ḥ samantā d ā rā d apy antarantar giridhara-vadanaṁ draṣ ṭ um ā san nivṛ ttaḥ | yā sā ṁ niryā paṇ ā yā ṁ muhur api tad alaṁ lokamā naḥ sa lokaḥ stabdhī -bhā vaṁ prapannaḥ, para-vaś a-daś ayā tatra vaiyagryam ā pa ||100|| [sragdharā ] First the cows came out of the hole, turning here and there to see the face of Kṛ ṣ ṇ a. After the cows came out, the people, seeing his face repeatedly, became stunned and agitated with affection. [79] atha katham api nirgiri-vara-vivaraḥ sarvaḥ parasparam anuyā naṁ parī kṣ ya nirnimeṣ atayā ś rī -kṛ ṣ ṇ a-niṣ kramaṇ aṁ pratī kṣ ya kṣ aṇ atas tad api nirī kṣ ya jī va iva jī vana-nibhaṁ tam ā sī dan punar atī va mudam avā pa | With difficulty all the people emerged from the hole and, looking back, gazed with unblinking eyes as Kṛ ṣ ṇ a came out. As the jī va becomes satisfied on attainin life airs, so the people, on seeing and attaining Kṛ ṣ ṇ a, attained bliss. yataḥ — svabhā vaḥ saundaryaṁ guṇ a-garima-bhū mā mṛ dulatā - khila-vyā pi-premā giri-dhṛ tir api svā vana-kṛ te | kramā d ete dharmā ḥ praṇ ayam anu sā ndrī kṛ ti-parā yadī yā ḥ so’bhyā gā n nijadṛ ś i gires tasya talataḥ ||101|| [ś ikhariṇ ī ] He who held up the mountain to protect his people, who was filled with spontaneity, all qualities, beauty, tenderness, and love that spread everywhere, appeared before the eyes of the people at the base of the mountain. kintu— yadvad utthā pitas tadvat kṛ ṣ ṇ enā driḥ sa ropitaḥ | dṛ ṣ ṭ aś ca sarva-lokena prakā ras tu na lakṣ itaḥ ||102|| [anuṣ ṭ ubh] As he had raised the mountain, he put it down. Everyone saw this, but did not see exactly how he did it. [80] darś anā d anantaraṁ tu, atiś ayitam avega-prema-dhā rā -nimagnā vivaś a-paś upa-lokā gotra-gartā n milantam | harim abhi parirambhā dy-ā tma-yogyaṁ dadhā nā dadhur anu nija-lā bhaṁ vyutkramaṁ ca kramaṁ ca ||103|| [mā linī ] Helplessly immersed in solid streams of prema, the cowherds met Kṛ ṣ ṇ a as he came from the hole and embraced him and welcomed him according to their status, from the elders down. gopyas tatra tu mā nya-bhā va-valitā dadhy-akṣ atā di-sphurad bhavya-dravya-sabhā jitaṁ viracayā mā sur jita-svarpatim | yadyapy evam athā pi mū rdhni ca karaṁ dhṛ tvā tam ā ś ī ś iṣ an saṁ vitte tad idaṁ sa eva ya idaṁ hṛ dy anvabhū t karhy api ||104|| [ś ā rdū la] The elder gopī s respectfully decorated Kṛ ṣ ṇ a, conqueror of Indra, with attractive, auspicious items. Though he had conquered Indra, they put their hands on his head to bless him. He who has experienced this care in his heart will understand this type of care. [81] ś rī -vrajeś varā dī nā ṁ milanaṁ tu ś rī man-muni-varyeṇ aivaṁ varṇ yate sma, yatra cedaṁ suṣ ṭ hutaram anuṣ ṭ up-chandasā svalpa-vadyam api padyam amṛ ta-sambhṛ ta-kumbhavad akṣ aya-rasaṁ prasū te— Ś ukadeva has described Yaś odā ’s meeting with Kṛ ṣ ṇ a. Though the attractive verse in anuś ṭ up is concise, it flows with indestructible juice like a pot of nectar. yaś odā rohiṇ ī nando rā maś ca balinā ṁ varaḥ | kṛ ṣ ṇ am ā liṅ gya yuyujur ā ś iṣ aḥ sneha-kā tarā ḥ || [BhP 10. 25. 30] iti | Mother Yaś odā, mother Rohiṇ ī, Nanda Mahā rā ja and Balarā ma, the greatest of the strong, all embraced Kṛ ṣ ṇ a. Overwhelmed with affection, they offered him their blessings. [82] tathā hi, ahaha, nava-navanī ta-nī ti-sukumā rā kumā ra-tanur iyam akharva-parvata-bhā rataḥ kī dṛ g abhavad bhavati bhaviṣ yati ca iti sneha-maya-sandeha-rī ti-bhī timantas te, tad etat kleś a-kulam asmad-vapur ā veś aṁ sandeś atayā prayā syati ity abhiprayanta iva, tam ā ś liṣ yantas tatrā py aviś vā sā iva, viś eṣ ā d aś eṣ ā ś iṣ aḥ prayuñ jā nā, nija-vaṁ ś aṁ yaś asvatā di-yuktaṁ kurvā ṇ ā iva, te tat-tan-nā mnā samā mnā tā ś ciraṁ bā ṣ pa-niṣ patti-bhitta-netra-vṛ ttayaḥ saṁ vṛ ttā ḥ | “Ah! Ah! What has happened to the body of this young boy, soft as fresh butter? What is happening to it now, and what will happen in the future? ” In this way they responded with doubt filled with affection. “The pain in his body will be relieved by contact with our bodies. ” Thinking in this way they embraced him. But it appeared they did not believe that, for they began giving countless blessings, glorifying his family line. Their sight of him was blocked for a long time by the flow of tears from their eyes as they repeated his names. [83] tatra yadyapi yaugapadyatas tū rṇ am eva caturṇ ā ṁ milanaṁ samapadyata, tathā pi prema-tā ratamyam anukramya kṛ ṣ ṇ ā vadhā na-kramaḥ kramate sma yasmā t tasmā d eva tathā ś rī -ś uka-devaḥ pracakrame yaś odety-ā dinā | When four people suddenly meet, the prema increases since remembrance of Kṛ ṣ ṇ a increases. Therefore Ś ukadeva has mentioned the names of Yaś odā, Rohiṇ ī, Nanda Mahā rā ja and Balarā ma. [84] yatra jñ ā na-kriyā -ś aktibhyā ṁ balaṁ valamā nasyā pi baladevasya tā dṛ ś ī sneha-kā taratā niratā, tatra kimutā parasya | sa khalv apara eveti | Since Balarā ma, powerful from jñ ā na-ś akti and kriyā -ś akti, felt pain out of affection for Kṛ ṣ ṇ a, then what can be said of Yaś odā who is devoid of those two ś aktis? He is non-different from Kṛ ṣ ṇ a. tatra ca— mā tā sā ś ru mamā rja vaktram abhitas tā taḥ ś ikhā m aspṛ ś ad dvā v apy aṅ gakulaṁ nibhā lya paritaḥ papracchatuḥ ś antamam | mitrā dyā ḥ samavā hayann avayavā n evaṁ vrajasthā ḥ pare pretyekā nvitam eva sevanam adhuḥ prā ṇ ā hi sarvasya saḥ ||105|| [ś ā rdū la] Yaś odā with tearful eyes wiped his face all over, and Nanda touched his ś ikhā. Looking at his whole body, they asked how he was. His friends began to massage his body. In this way all the inhabitants engaged in serving him, for he was their very life. [85] atrā parā pi kautuka-paramparā vadhā ryatā m | At this place another curious event occurred. Please listen. [86] gate ca kaṁ sa-pakṣ e yakṣ e yadā sa khalu vṛ ddhaś ravā vṛ ddhaś ravastvam evā tmā naṁ pratimanyate sma, tadā sā vahittham idam utthā pitavā n—bho madī ya-gaṇ ā ḥ, samavadhī yatā m | sa khalu dā navā rir vā rita-mad-udyamatayā vipakṣ avad ā carann api vairi-ś amanatayā mayā sahā yatayā niś citas tat-parī kṣ ā rtham eva ca tathā vibhī ṣ ita ity abhinandanī ya eva bhavadbhiḥ iti | When Kaṁ sa’s Yakṣ a had left, Indra thought. “My fame is long standing. This incident has occurred because he hid his true form. O servants! Listen with attention. Though Kṛ ṣ ṇ a, frustrating my endeavors, has acted like an enemy, I know that he will assist me in quelling the demons. To test him, show fear and praise him. ” [87] tataś ca sa-vraja-vrajarā ja-nandana-niṣ kramā dy-anantaram— divi deva-gaṇ ā ḥ sā dhyā ḥ siddha-gandharva-cā raṇ ā ḥ | tuṣ ṭ uvur mumucus tuṣ ṭ ā ḥ puṣ pa-varṣ ā ṇ i sarvataḥ ||106|| ś aṅ kha-dundubhayo nedur divi devā di-vā ditā ḥ | jagur gandharva-patayo yeṣ ā ṁ tumburur ā ditaḥ ||107|| [BhP 10. 25. 31-32] After Kṛ ṣ ṇ a came out of the hole with the inhabitants of Vraja, in the heavens, O King, all the demigods, including the Siddhas, Sā dhyas, Gandharvas and Cā raṇ as, sang the praises of Lord Kṛ ṣ ṇ a and showered down flowers in great satisfaction. My dear Parī kṣ it, the demigods in heaven resoundingly played their conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu, began to sing. tadā divi bhuvi sthitair vividha-vā dya-gī tā dibhiḥ kṛ ta-stavatayā calan-mudita-gopa-vṛ ndair vṛ taḥ | diviṣ ṭ ha-mahilā -jayi-prakaṭ a-gī ta-gopī -tati- sphurat-parama-sampadaṁ vrajam agā d vrajeś ā tmajaḥ ||108|| [pṛ thvī ] The inhabitants of Svarga and earth began singing and playing instruments. The cowherds surrounded him while walking in joy. He returned to Vraja, filled with the highest wealth of gopī s singing, while the women of Svarga shouted “Victory! ” gartaṁ praviṣ ṭ ā ḥ ś akaṭ ā di-dadhya- kṣ atā ntimā rtha-pracitā yathā te | tathā nivā saṁ punar ā ptavantaḥ kiñ cic ca nā jñ ā siṣ ur artha-nā ś am ||109|| [upajā ti 11] Having gone into the hole with their carts, yogurt and rice, they returned to their houses without any items being destroyed. [88] giri-gartā n niṣ kramaṇ e yathoktaṁ ś rī -bā darā yaṇ inā gopyaś ca sa-sneham apū jayan mudā dadhy-akṣ atā dibhiḥ [BhP 10. 25. 29] iti | Ś ukadeva has described the inhabitants after coming out of the hole: the cowherd women presented water mixed with yogurt and rice as a token of honor. gopa-rā ja tava sū nur ī dṛ ś aḥ ś ailam apy adhṛ taḥ yaḥ svakā n avan | yaś ca ś akram api ghā tam antarā py uddhū taṁ vyadhita dū ra-deś ataḥ ||110|| [indravajrā ] dhṛ tvā girim asau naikadhuratā m ā gataḥ param | bhavatā ṁ jagatā ṁ cā gā d api sarva-dhurī ṇ atā m ||111|| [anuṣ ṭ ubh] “O Nanda! You have given birth to a son who lifted the mountain to protect his relatives and who crushed Indra’s pride from far off without destroying him. In lifting the mountain, Kṛ ṣ ṇ a showed his superiority not to just one person, but attained the highest position among you and in the universe. ” [89] tad evaṁ kathā -prathana-pū rvakaṁ pū rvavan nija-nija-prayojanā ya kṛ ta-vrajanā yā ṁ janatā yā m anukṛ ṣ ṇ aṁ raveḥ samastam astaṁ yā vat kṛ ta-vihā rau sū ta-kumā rau punar api rajanī -sabhā yā ṁ sabhā jitau babhū vatuḥ | After the story was told, the people, as previously, left to do their duties. The sun, following Kṛ ṣ ṇ a, played till sunset, and the two reciters again were in the assembly of sakhī s at night. [90] tatra prathamataḥ parama-ś reyasī ṁ tat-preyasī ṁ prati snigdhakaṇ ṭ ha uvā ca— svalpā pi lī lā bhavadī yatā ṁ gatā vistā ram ā yā ti tathā bakī ripoḥ | rā dhe vivektuṁ nahi ś akyate yathā prathī yasī kā bata kā tanī yasī? ||112|| [upajā ti 12] First, Snigdhakaṇ ṭ ha spoke to Rā dhā, the supreme benefactor. “Though the pastimes of you and Kṛ ṣ ṇ a are few, they are extensive. O Rā dhā! Those pastimes, most subtle and extensive cannot be analyzed. ” [91] tā m apy asmā kaṁ grantha-lā ghavā ya saṅ kocayatā ṁ kaviṣ u lā ghavam eva paryavasyati | tathā py akuṇ ṭ ha-buddhyā svayam eva sā bahudhā budhyatā m | ity uktvā bhrā taram ā ha sma, ā rya kathakā cā rya bhū yaḥ ś rū yatā m— paraṁ girer eva satraṁ hariṇ ā na prakā ś itam | kintu ś rī -rā dhikā dī nā m ā nanendu-rucer api ||113|| To make the work smaller we are abbreviating the pastimes. Among poets, we are rash. But by manifesting intelligence, the pastimes will be largely understood. He then said to his brother: O respectable brother! Ideal speaker! Please listen again. Not only did Kṛ ṣ ṇ a reveal the sacrifice for Govardhana but for tasting the moon-like faces of Rā dhā and other gopī s. yadā tu makha-sambhā raḥ kṛ ṣ ṇ ena vipulī kṛ taḥ | tadā laṅ kā ra-sambhā ras tā bhir apy urarī kṛ taḥ ||114|| When he expanded the ingredients of the sacrifice, the gopī s accepted the ingredients such as ornaments. yadā dī pā lir ajvā li ś ikharaṁ ś ikharaṁ prati | sa cā mū ś ca mithas tarhi vyadṛ ś yantā vṛ ta-sthalā t ||115|| When all the lamps were lit, Kṛ ṣ ṇ a and the gopī s were able to see each other from concealed places. yadā pravartitas tasmin bakahantrā girer mahaḥ | prā varti ca tadā tā bhis tad-didṛ kṣ ā -mahā -mahaḥ ||116|| When he began the festival of Govardhana, the gopī s began a festival of desiring to see him. yadā samuditā jā tā mahilā bhū mi-bhṛ n makhe | tadā tā muditā jā tā hari-darś ana-niś citeḥ ||117|| When the women became blissful at the sacrifice of Govardhana, the gopī s became joyful understanding that they would definitely see Kṛ ṣ ṇ a. kṛ ṣ ṇ e saṁ lā pam ā cerur yadā vividha-subhruvaḥ | tadā rha-bodha-sadṛ ś aṁ dṛ ś aṁ tā ś ca nyayū yujan ||118|| When many young women talked to Kṛ ṣ ṇ a privately, Rā dhā and others looked at him with understanding glances. yadā drir janatā -dṛ ṣ ṭ iṁ kṛ ṣ ṭ avā n prakaṭ ī -bhavan | ā ś ā dhā ma yayuḥ svairaṁ tadā sā m akṣ i-pakṣ iṇ aḥ ||119|| When the mountain manifested its form and attracted all people, the gopī s’ eyes, like birds, spontaneously attained the abodes of their desire. yadā go-pū janaṁ kartum ā rabdhaṁ sarvakais tadā | tā bhiḥ pratisva-dhenv-arcā -praś nā spadam akā ri saḥ ||120|| When everyone began worshipping the cows, the gopī s asked Kṛ ṣ ṇ a about worship of each cow. yadā gopā la-pū jā yā maho vyaktam abhū d bahiḥ | tadā mano-mahas tā sā ṁ vaktre vaktre vyalokyata ||121|| When the worship of Kṛ ṣ ṇ a was performed externally, internal worship was seen on each gopī s’ face. gopa-pṛ ṣ ṭ haṁ yadā dṛ ṣ ṭ aṁ kanyā pā ṇ yaṅ kitaṁ puru | tadā sā ṁ pā ṇ ayaḥ kṛ ṣ ṇ aṁ spraṣ ṭ um utkaṇ ṭ hitā ṁ gatā ḥ ||122|| When they saw the back of a cowherd marked with the hand of a young girl, the arms of the gopī s became eager to touch Kṛ ṣ ṇ a. homa-kā le yadā kṛ ṣ ṇ aḥ prā viś ad brahma-saṁ sadi | hutaṁ bata tadā tā bhir mā nasaṁ virahā nale ||123||

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