Chapter Twenty-three 33 страница

[63] atha tad etad amṛ ta-varṣ a-dharṣ itā vraja-varṣ ī yā ṁ saḥ parasparaṁ vicā rya kā rya-mā ṇ a-maṅ galya-tauryatrika-vā danā paurvā paryataḥ svasti-vā canā dikam ā cā rya-dvā rā samā cā rya, pratisvam api vividha-vidhā na-dā na-pū rvakaṁ parva pū rayitvā pū ra-rā jatayā taṁ sabhā jayā mā suḥ | Filled with joy and pride by those sweet words, the elders began considering among themselves. With unprecedented auspicious music, having brā hmaṇ as chant auspicious blessing, and giving gifts to all, they produced a festival and respected Kṛ ṣ ṇ a as the king of the town. ā gamyā tha ś ataṁ ś ataṁ vraja-mahendrā ṇ ī -pradhā nā ṅ ganā ḥ pratyekaṁ maṇ i-dī pa-santati-karā maṅ gala-kolā halā ḥ | nī rā jyā bhisabhā jya ratna-nikarair nirmañ chya gehaṁ prati snehaṁ mū rtam ivā tiyatna-valitā govindam ā ninyire ||44|| [ś ā rdū lavikrī ḍ ita] The women headed by Yaś odā arrived and, holding jeweled lamps in their hands, performed auspicious rites. Offering ā ratrika, respects and heaps of gems, they carefully led him into the house as if he were affection personified. ī dṛ ś as te vrajā dhī ś a sutaḥ sū ta-mukhotsavaḥ | yo gavendratayā gā ṁ ca gā ṁ ca gā ṁ ca sukhā karot ||45|| [anuṣ ṭ ubh] O Nanda! You have given birth to a son who brings joy to my mouth by reciting his glories, and who has brought happiness to the earth, the cows and the heavens by taking the post of lord of the cows. subhagambhaviṣ ṇ u jā taṁ jagad api kṛ ṣ ṇ ā bhiṣ ekataḥ paś cā t | andhambhā vukam ā sī d bhā vuka-ś ū nyaṁ kulaṁ tu danujā nā m ||46|| [gī ti] The universe has become joyful with Kṛ ṣ ṇ a’s coronation. The demons have become misfortunate and blind. [64] tad evaṁ divā -kathā yā ṁ vṛ ttā yā ṁ naktam api sā pū rvavad vṛ ttā | yathā madhukaṇ ṭ ha uvā ca— bhaved analpaṁ kutrā pi svalpaṁ kutrā pi poṣ akam | yathā nna-vyañ janaṁ loke yathā rasa-rasā yanam ||47|| [anuṣ ṭ ubh] As previously the topic ended at night (in the assembly of the sakhī s). Madhukaṇ ṭ ha then said: As special medicine has a nourishing effect whether taken in great or small amounts, so food taken in great or small amounts has a nourishing effect. [65] tasmā t saṅ kṣ iptam apy etad vistaravad eva mantavyam | Thus, though the descripton is brief, take it as if it were extensive. [66] tathā hi—tasmin mahasi nī randhraṁ purandhrī bhiḥ samam ā sā m api samā ganaṁ vṛ ttaṁ, yatropakaṇ ṭ ha-gatā nā m apy amū ṣ ā ṁ vastrā vaguṇ ṭ hitā ni netrā ṇ y atī votkaṇ ṭ hitā ni jā tā ni | At that festival, crowds of young women such as Rā dhā came along with the married women with children. When they came near, their eyes, though covered by cloth, became filled with longing. [67] tasmiṁ ś ca tasya vivā ha-samatā vahe mahā -mahe manasī dam asamam ā virbhā vitam— keyaṁ jagaty ahaha rā jati gopa-kanyā dhanyā yayā tu karapī ḍ anam asya gantā? | hā yogyatā m api vidhā ya vidhiḥ samastā m astaṁ ninā ya bata nas tam amū ṁ dhig astu ||48|| [vasantatilakā ] In their minds the festivity was equivalent to a marriage. Is there any cowherd girl fortunate enough to marry Kṛ ṣ ṇ a? The creator who gives qualification to all others does not make Kṛ ṣ ṇ a visible to us. Let us curse the creator! [68] bhavatu, tad api kintv idam atī vā nyā yyam— kulī nā rū piṇ yaḥ parama-guṇ a-ś ī lā ḥ praṇ ayitā - bhṛ d-utkaṇ ṭ hā kaṇ ṭ hā gata-tulita-jī vā bata vayam | na tā vad vaṁ ś ī tat-tad-anuguṇ atā m añ cati jaḍ ā tathā py eṣ ā hā dhik kalita-hari-saṅ gā na tu vayam ||49|| [ś ikhariṇ ī ] Let that be, but it is most unjust. We have been born in good families. We have great beauty and the best qualities. Our life airs have risen to our throats because of such intense love. The lifeless flute does not have such favorable qualities but has attained his association, whereas we have not. [69] kevaleyaṁ varā kī kevala-mukha-cū ṣ aṇ a-sukhā, yataḥ — ā liṅ gya kaṇ ṭ ham urasi pratipadya kā ntiṁ mā le kaṭ aṁ prakaṭ am eva sadā dadhā si | na ś rī -harir na bhavatī tu vā jano’yaṁ saṅ koca-leś am ayate tvam ato’si dhanyā ||50|| [vasantatilakā ] That lowly flute gains happiness by sucking Kṛ ṣ ṇ a’s mouth. Having a desire to be on his chest, you embrace his throat. Your diameter is that of a small piece of rope. But Kṛ ṣ ṇ a, you, and others who see you have no reservations at all about this. You are most fortunate. [70] tad evaṁ manasi vadantī ṣ u— pū rṇ ā ṁ dṛ ṣ ṭ iṁ vidhi-vaś atayā kā cid ā ñ cī n murā rer ardhaṁ kā cid vraja-jana-gatā kā cid asyā s tribhā gam | kā cit kiñ cin na ca tad akhilaṁ tulyatā m eva dadhre sarvā sā ṁ yan manasi caklpe hanta tā pā ya tadvat ||51|| [mandā krā ntā ] In their minds the women spoke as follows “Some women managed to see Kṛ ṣ ṇ a fully by good fortune. Some have half seen him. Others have seen him in a third portion. Some have not seen him at all. All act similarly, for what they imagine in their minds about him brings only sorrow. ” [71] atha tasyā m eva niś ā yā ṁ candraś ā likā yā ṁ kṛ ta-ś ayanena kañ ja-nayanena tā sā m aparā hnetanā pā ṅ ga-sā ṅ ga-ś ara-nikara-saṅ ga-labdha-bhaṅ ge hṛ di samutthita-vyathatayā jā ta-niś ī tha-jā garatā yā m aviratā yā ṁ tā su nijā nirvṛ tiṁ vivṛ tī kartuṁ tā m iva ca tartuṁ purahara-kṛ ta-vitara-nava-muralī kalaḥ khuralī bhiḥ kalayā mā se | That night, Kṛ ṣ ṇ a lay down on the roof terrace, but the arrows of the women’s glances in the afternoon pierced his heart. In pain he lay awake till midnight and in order to reveal his suffering to Rā dhā and others, he began playing on the flute given by Ś iva. tadā kedā ra-rā gas tu prā pa kedā ratā ṁ niś i | gopī bhir vā sanā -bī jam uptaṁ yatrā ṅ kurā yitam ||52|| [anuṣ ṭ ubh] His playing the kedā ra-rā ga produced a field (kedā ra) in the night, in which the gopī s sowed the seeds of desire and made it sprout. tatra ca— tū kā raḥ khalu mā thureṣ u paritas tvaṅ kā ra-bhā ṣ ā matā so’yaṁ vaiṇ ava-gā nataḥ pratipadaṁ prā yaḥ parā mṛ ś yate | pratyekaṁ yugapat priyā ṁ niś amayan kṛ ṣ ṇ o yadā taṁ jagau matvā svaṁ prati tat pratisvam api tā ḥ sarvā vimū rcchā ṁ yayuḥ ||53|| [ś ā rdū la] The people of Mathurā use the word tū to mean tvam (you). The sound tū emerged from the flute at every moment. When Kṛ ṣ ṇ a made every gopī simultaneously hear that word through his flute at night, they all immediately fainted. kiṁ ca— ā nuṣ aṅ gikatayā pi sagā nā d ā sv adhā d yad avidus tad amū ś ca | uddideś a puru yā ṁ bata sā tu svaṁ ca samprati viveda na rā dhā ||54|| [svā gatā ] The gopī s acknowledged the attraction which arose from the song of the flute played secondarily for them. But Rā dhā, the main object of his song, became unconscious at that time. [72] tad evam alpa-samayam ayam api kalpa-cayam ayam iva kalpayitvā kathakaḥ samā payan kathanaṁ ś lathayā mā sa— Making a short period seem like a kalpa, the reciter then gradually slackened his pace to finish the story. so’yaṁ te ramaṇ o rā dhe labdhaḥ kṛ cchreṇ a yas tvayā | tvad-vinā -bhā vataḥ saukhyaṁ yaś ca kutrā pi nā ptavā n ||55|| [anuṣ ṭ ubh] “O Rā dhā! Here is your lover, whom you have attained after much hardship. He cannot at all be happy without you. ’ [73] tad evaṁ saṅ kṣ epenā pi kathite prathite muhū rta-dvayaṁ muhū rtavad eva tā ś ca te ca tuṣ ṇ ī mbhā vam ā seduḥ, punaś ca yathā yatham ā vā saṁ samā seduḥ | When the story had been told in brief, the women remained silent for several muhū rtas (one hour and thirty-six minutes) which passed like a few seconds. Then they returned to their houses. Chapter Twenty Astonishment at seeing Varuṇ a’s planet and seeing Goloka [1] atha prabhā ta-kathā yā ṁ snigdhakaṇ ṭ ha uvā ca—tad evam ekā daś ī -kathā kathitā | tā ṁ ca tithim aś ithilitayā prathita-manorathā ṁ pratī tya nityavad eva vraja-devaḥ samyag ullā sam upovā sa | In the morning recital, Snigdhakaṇ ṭ ha began speaking. Ekā dasī, the eleventh lunar day, was mentioned. [14] Nanda joyfully observed this vow which fulfilled all desires every fortnight with dedication. [2] kintu pā raṇ a-kā raṇ am avaś ī rṇ am eva dvā daś ī m avaś iṣ ṭ ā m avadhā ya bahv-avaś iṣ ṭ ā yā m api rajanyā ṁ viś iṣ ṭ a-vidhi-balataḥ snā nā di-kalanā ya kalindī ṁ praviṣ ṭ avā n | praviś ya ca yathā -yatham atrasnuḥ sasnau | snā tvā cā ntar eva vā riṇ aḥ ś rī -nā rā yaṇ am ekā yanatayā sā gama-niṣ ṭ ham upatiṣ ṭ hamā naḥ suṣ ṭ hu dhyā tum ā rabdhavā n | tatra cā yaṁ janmata eva tan-mayatayā san-matir ā sī t | tā dṛ ś a-nandana-lā bhā nandatas tu tatrā py atiś ayaṁ vindati sma | tataś ca tad-vidha-dhyā nā vadhā nataḥ samā dhim anavadhim ā pannavantaṁ taṁ sarvataḥ pracarantaḥ pracetasaś carā ḥ sahasā samā sadya sadyaḥ svī ya-svā mi-nivā saṁ praty eva pravā sayā mā suḥ | eṣ a nivā sa-viś eṣ aś ca tasya jala-stambha-vidyā lambhitā ra-bhavā n svata eva bhā svā n bhā svat-kanyā -hrada-stha-vivarasyā dhaḥ -pradeś e sadeś a eva rasā -vivara-deś e niveś am ā sī dati | na ca kṛ ṣ ṇ a-prabhā vatā vidita-mahitā nubhā vasya tasya tathā nayanaṁ nayavatā ṁ na sambhā vanī yam | sa hi nirantaram idaṁ cintayati—yad asya mad-bhā gya-jā tataḥ sañ jā tasya sutasya yathottara-prathamā na-mā natayā parama-prema-harṣ adam utkarṣ aṁ ś aś vad eva paś yā ma iti | tatas tad evā sakṛ d eva yogam ā payituṁ tal-lī lā yā m upayoga-mā yā tā yā yogamā yā yā eva samayā s ta ete pū tanā -gamanā divat | Knowing that only a small portion of the Dvā daś ī remained for breaking the fast, he entered the Yamunā to bathe before the Dvā daś ī ended, according to a specific rule. Having entered the water he fearlessly bathed. He began to meditate on Nā rā yaṇ a, praised in the Vedas. From his birth he had full faith in Nā rā yaṇ a. Because he attained Kṛ ṣ ṇ a as his son by that worship, he was even more inclined to worship him. Absorbed in meditation he entered samā dhi. At that time the servants of Varuṇ a who were roaming everywhere sudden approached and took Nanda to the abode of their master. Varuṇ a had produced this splendid abode by his power to obstruct water. It was situated at the bottom of a pool in the Yamunā, within a cavern in the earth. Wise persons could never imagine that the father of Kṛ ṣ ṇ a could be brought there. Nanda always thought that by his good fortune Kṛ ṣ ṇ a had been born as his son. “We see Kṛ ṣ ṇ a’s excellence which bestows the bliss of prema, bringing him greater and greater respect. ” By the influence of Yogamā yā, the assistant in his pastimes, situations like the arrival of Pū tanā, had arisen to make him think in this way. [3] atha tathā veś inam eva vrajeś ā naṁ yadā pā ś inaḥ puratas tad-ā deś ā bhiniveś inas te sañ cā ritavantas, tadā tad-ā kā rata eva taṁ nirdhā rayan punaś ca nā rā yaṇ a-dhā raṇ ā vantam avadhā rayann ayam atidarā darā bhyā ṁ kṛ ta-divya-vastrā di-praś astitayā varaś ayyā m evā dhiś ā yayā mā sa | When the servants brought Nanda, dressed in clothing suitable for vows, in front of Varuṇ a, Varuṇ a recognized him by his tulasī and lotus garland and understood that he had been meditating on Nā rā yaṇ a. Extremely frightened, he respectfully put him on an excellent bed furnished with celestial cloth. [4] svayaṁ ca pitṛ -haraṇ ā sahiṣ ṇ u-kṛ ṣ ṇ ā gamanam anantaram eva manvā naḥ sudū ra-dṛ ṣ ṭ i-hetuṁ pū r-dvā ram adhitiṣ ṭ hann ū rdhvam eva tiṣ ṭ hati sma | Understanding that Kṛ ṣ ṇ a would not tolerate Nanda being taken away and would come there, Varuṇ a waited at the entrance of his abode in order to see him approaching from afar. [5] athā tratyaṁ vṛ ttam anuvṛ ttyatā m | What happened in Vraja should be described. [6] yadā khalu kṛ ṣ ṇ asya tā taḥ kṛ ṣ ṇ ā -pā thasi tan-nā thavattā -mā tra-dhanā nā ṁ janā nā m adṛ ś yatā m avā pa, tadā diś i diś i kā ndiś ī kā s te jalam avagā hya tad-aprā ptitas tad-bā hyaṁ pradeś am ā gatā ḥ | ā gamya ca vikroś anta eva vrajam abhigacchantaḥ, kṛ ṣ ṇ a-rā mā graṇ yas tā n vraja-grā maṇ yaḥ kalitā sukhā n svā bhimukhā n eva lebhire | When Nanda, the protector of Kṛ ṣ ṇ a, disappeared from the view of the people whose wealth was dependent on him, they ran in all directions with fear and dove in the water, but not finding him, they returned to the shore. Arriving at the shore, they returned to Vraja while wailing in grief and saw Kṛ ṣ ṇ a, Balarā ma and others who lamented in front of them. [7] tatra ca vṛ tte ś ruta-mā tre parama-duḥ kha-pā tre sarvataḥ kṛ ta-mano-virā mau kṛ ṣ ṇ a-rā mau vikramya sarvam atikramya, paramotkaṇ ṭ hita-matyā jhaṭ iti-gatyā pṛ thivī m api ghaṭ ṭ ayantau, tam eva ghaṭ ṭ am ā ṭ atuḥ | tatra ca kṛ ṣ ṇ aḥ samagra-vyagram agrajam ā liṅ gan riṅ gad-asram evedam aś rā vayat—bhrā tar, mā taram akā taratayā bhirakṣ ya sarva eva rakṣ aṇ ī yā ḥ, yā vad ahaṁ pitaram ā nī ya sukha-vitaraṁ karavā ṇ i | mā tary atrā gatā yā ṁ tu na kathañ cid api paryā ptiṁ paryā payituṁ ś akṣ yā mī ti | On hearing that most lamentable news, Kṛ ṣ ṇ a and Balarā ma’s minds sprang into action. They passed all others and moving quickly on the earth with zeal, arrived at the place on the river. Kṛ ṣ ṇ a embraced his brother and, with tears in his eyes, spoke to him. “O brother! Keep mother free of lamentation and protect the others. Protect them as long as I cannot make them happy by bringing father back. When mother comes here, I will not have completed bringing father here. ” [8] tad evaṁ kṛ ta-saṁ vā da-mā traḥ pitaram ā netuṁ nirmita-yā traḥ saṁ hanana-bṛ ṁ hita-siṁ ha-lajjaḥ saṁ hita-parikara-sajjaḥ pā tā la-vivara-dvā ra-pā traṁ sarit-pā tram anu mamajja | Speaking in this way, he went to bring back Nanda. Though a lion expands his body on destroying his enemy, Kṛ ṣ ṇ a put the lion to shame. Gathering up his lower cloth, he disappeared in the Yamunā into a deep hole. [9] anantaraṁ ca, vrajeś varī -pradhā nā ḥ sarva eva tatra caraṇ a-mā tram ā dadhā nā rā mam ekam avadhā nā ḥ kṛ ṣ ṇ am anusandadhā nā ḥ papracchuḥ —kva nu yā tas tavā nujā taḥ? iti | The moment Yaś odā and the others arrived and saw Balarā ma alone, they looked for Kṛ ṣ ṇ a and asked “Where has your younger brother gone? ” [10] sa tu tā ṁ vrajendrasudṛ ś aṁ visadṛ ś adṛ ś aṁ parā mṛ ś ann uvā ca—mā tar, na kā taratā m ā yā hi | sa tu sampraty eva janakam ā dā ya svajanasukhaṁ janayi-ṣ yati iti | Seeing that Yaś odā was full of grief, he spoke. “O mother! Do not be grieved. He will now bring back Nanda and make everyone happy. ” [11] atha svamā taram uvā ca—hanta, tvam api kathaṁ mā ṁ hantā si? mayi viś vā sataḥ ś vā samā traviś iṣ ṭ ā m etā ṁ pā hi | He said to Rohiṇ ī “Ah! Why are you beating me? Please trust me and help keep Yaś odā alive, since she is barely alive. ” [12] tataś ca sarva evā narvā ñ caḥ kā liyadamanaprakramatas tadvacanam aklamaprasavam eva manvā nā s tā ṁ viś ramayā mā suḥ | As in the case of the Kā liya incident, the elders, considering that Balarā ma’s words would cause her recovery, made her relax. kintu, kiṁ svapnaḥ kim u jā garaḥ? kim athavā mū rcchā kim unmā ditā? vety etat paricetum ā pur asakṛ d-buddhiṁ na tasmin janā ḥ | kintū tkaṇ ṭ hitatā vaguṇ ṭ hita-hṛ dā ṁ teṣ ā m abhū d vā g iyaṁ hā hā ś rī -vrajarā ja hā bata hahā ś rī -kṛ ṣ ṇ a kutrā si bhoḥ? ||1|| [ś ā rdū la] However, the people began to consider, “Is this a dream or are we awake? Having we fainted or are we insane? ” They lost their intelligence completely. With agitated hearts, all they said aloud however was “O Yaś odā! Ah! Oh! O Kṛ ṣ ṇ a! Where are you? ” janī -catuṣ ṭ aya-dhṛ tā pluṣ ṭ a-cittā vrajeś varī | ś vā sā stitā -tarka-pā traṁ hā hā mā traṁ jagā da sā ||2|| [anuṣ ṭ ubh] While four women held up Yaś odā, her heart began to burn. They could understand she was alive because she still breathed, but all she said was “Ah! Ah! ” [13] atha tuṅ gā cala-jala-cita-suraṅ gā -praveś ataḥ pracetaḥ -sadana-gatasya tasya vraja-lakṣ mī -dayitasya caritam anupacaritam avadhā ryatā m | Kṛ ṣ ṇ a, dear to the gopī s, entered the hole within the water and approached the abode of Varuṇ a. Please understand the condition of Kṛ ṣ ṇ a in that situation. [14] yada tu te yā dasā mpati-bhavanaṁ javataḥ ś rī -vraja-rā jam abhā jayaṁ s tadā sa ca tatra sacate sma | When Nanda arrived at Varuṇ a’s abode, Varuṇ a recognized him, and quickly went to meet him. yathā ca, snigdha-ś yā ma-rucy api krud-aruṇ a-dyotā d adṛ ś yaṁ vapur dhvā nta-dhvā ṁ sy api tī vratā -ś avalanā d dṛ g-rodhanaṁ dṛ g-dvayam | kaumalyā di-guṇ ā pi roṣ a-rabhasā d ugrā tathā tasya gī ḥ kalpā ntā bhra-taḍ id-dhvani-bhrama-dharā n vismā payante sma tā n ||3|| [ś ā rdū lavikrī ḍ ita] Though Kṛ ṣ ṇ a’s body was black, it appeared red out of anger. Though his eyes destroyed darkness, because of their intense gaze, they were difficult to behold. His quality of softness became ferocious because of anger. His voice was like the rumbling of thunder in a cloud at the time of final destruction. This astonished all people. [15] tataś ca—bilaṁ valamā naḥ sa khalu jambukaḥ kva nu vartate? iti jalpa-kalanayā tasminn avajñ ā -vardhanasya ś rī man-nanda-kula-samardhanasya bhṛ ś am ardidhiṣ ati dṛ ś am ardidiṣ ati ca tejasi bahula-kolā hala-pravā ham avalambamā naḥ sva-gala-valayita-celatayā kṣ mā melita-bhā laḥ sarva-jala-pā laḥ ś aṅ kita-kaliḥ kalitā ñ jalir vidū ra-bhū -gata evā khaṇ ḍ a-daṇ ḍ avat praṇ anā ma | Going to Varuṇ a’s abode, similar to a hole, Kṛ ṣ ṇ a, the maintainer of prosperity in Nanda’s dynasty, displayed boldness towards Varuṇ a, thinking “Where is that Varuṇ a? ” When Kṛ ṣ ṇ a had increased his powers with a desire to attack him, Varuṇ a, with his cloth covering his throat, touched his forehead to the earth. In great fear the protector of the water stood at some distance with folded hands and offered respects on the ground. [16] tasya cedṛ ś ā t kharva-garvatā valokanā t sarva eva tan-nā thā s tathā prathā ñ cakruḥ | Seeing Varuṇ a’s pride crushed, his followers also offered respects on the ground. [17] tataś ca taruṇ ā ruṇ a-kamala-locanaḥ sarva-rocanaḥ karuṇ ayā puraḥ -saratā m ā sā dya sadyas taṁ varuṇ aṁ papraccha—te tu kutra parama-dharmā caraṇ ā madī ya-pitṛ -caraṇ ā ḥ? iti | Lotus-eyed Kṛ ṣ ṇ a, dear to all, then desired to show mercy to Varuṇ a and inquired from him. “Where is my worshipable father, the performer of the highest dharma? ” [18] varuṇ as tu galita-dhairya-sañ janaḥ sā ñ jalitayā sā ntvaṁ vaco vyā nañ ja—puruṣ ottama! yatra khalu tatra-bhavā ṁ s, tatra param asā v asamaḥ parama-mahā n sambhavati, nā nyatra | kintu teṣ ā m eṣ ā ṁ kiṅ karā ṇ ā ṁ kiṁ karavā ṇ i ś ā sanam ā tmanaś ceti tad anuś ā sanam ā ś ā se | Regaining his composure, Varuṇ a spoke sweetly. “O highest lord! A person who resides where you stay, and resides nowhere else, attains the highest powers and becomes the foremost. I am one among your many servants. How can I follow your order? ” [19] kṛ ṣ ṇ aḥ sa-ś ā nta-svā ntam ā ha—varā kā ṇ ā m eṣ ā ṁ daṇ ḍ aḥ kevalaṁ daṇ ḍ ayituṁ pauruṣ aṁ khaṇ ḍ ayati | avilamba-sparś am eva tu darś ayatā t tā ta-caraṇ a-sarojā tam | Having given up his anger, Kṛ ṣ ṇ a spoke with a peaceful heart. “Punishing these insignificant fellows will simply destroy the prowess of the punisher. Quickly show me the lotus feet of my father. ” [20] atha yathā diś anti dī ṇ a-dī nā dī navā s tatra-bhavantaḥ iti | “O destroyer of suffering for the fallen souls! I will do as you say. ” [21] vā ri-rā jaḥ ś rī -vraja-rā ja-virā jamā na-sadana-paryantaṁ panthā naṁ tac-caraṇ a-mū lataḥ parama-dukū lā nukū laṁ cakā ra, tatra ninā ya ca gopa-kula-nā yaka-kula-nā yakam | uvā ca ca—govinda nī yatā m eṣ a pitā te pitṛ -vatsala [BhP 10. 28. 9] iti | [22] idam ahaṁ jā nā my eva, tat katham anyathā carā mi? kathaṁ vā parā d asya parā bhavaḥ syā t? iti bhā vaḥ | The lord of the water covered the path to where Nanda was staying with the best cloth for Kṛ ṣ ṇ a’s feet. He brought Kṛ ṣ ṇ a, the chief among the best of the cowherds, to that place and said “O Govinda, affectionate to your father. Please take your father. Your father is the object of my worship. I understand who he is. How can I treat him badly? How can he be defeated by any other person? ” [23] tad evaṁ varuṇ asya pā ś ā d yad bhaya-pā trā yamā ṇ atvam, tasmā d api sva-prabhā veṇ a mocakasya tasya— upalabhya ca saurabhyam alabhyasya sutasya saḥ | abhyā yayau bahir-vṛ ttiṁ sabhyā nā ṁ vismayaṁ vahan ||4|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a freed Varuṇ a from fear of being bound up by exerting his influence. Not seeing Kṛ ṣ ṇ a with his eyes, but sensing him by his fragrance, Nanda regained consciousness to the astonishment of the assembled persons. The meditation on Nā rā yaṇ a which began with his bath in the Yamunā was now broken. unmī layā mā sa vilocane sa ś rī man mukhaṁ tasya ca sandadarś a | sandarś anā d eva babhū va sā sraḥ svapnā yitaṁ cā sravṛ ter amaṁ sta ||5|| [indravajrā ] Opening his eyes he saw Kṛ ṣ ṇ a. Immediately his eyes filled with tears. He though he was still dreaming because of his flow of tears. [24] kṛ ṣ ṇ as tu tac-caraṇ a-yugala-tala-sparś a-pū rvakaṁ tam ā liṅ gan unnamitavā n—tā ta, so’ham ā gato’smi, ity adhigatavā ṁ ś ca | Kṛ ṣ ṇ a touched his feet, raised him up and embraced him. “O father! I have come. ” In this way he brought him to his senses. 25] tatra dvayor api samagra-vyagratā m ā gacchator atha haris tu paritaḥ parī ta-para-parī vā ra-parī hā sa-ś aṅ kayā saṅ kucita-cittas tatra cā tmani ca bā ṣ pā di-vikā ra-vyatiriktā kā ratā m ā sā dayituṁ vyā jahā ra—tā ta, paritaḥ samavadhī yatā m | Though they both were intensely emotional, fearing that they would be the joke of all-pervading Varuṇ a’s followers, to control their hearts and dissipate their tears, Kṛ ṣ ṇ a spoke. “O father, you have been confined here. ”

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