Chapter Twenty-three 34 страница

[26] atha vraja-sū trā mā paritaḥ samī kṣ ya ca kutrā vā m ā gatau? iti sa-vailakṣ yaṁ putrā nanam ī kṣ ate sma | Nanda looked around. “Where are we? ” He looked at the face of his son in astonishment. [27] sa covā ca—tā ta, mā tanyatā m anyathā -bhā vaḥ | yathā vrajanam eva sva-vrajaṁ vrajiṣ yā vaḥ | tataḥ purataś caraṇ a-kamalam avadhī yamā nam ā dhī yatā m | Kṛ ṣ ṇ a said “O father! Do not do anything else. Just as I have come here, we will return to Vraja. Get ready to put your lotus feet in that direction. ” [28] tatra tu tathā kurvati vyā kulatā kula-kā ku-pū rvaṁ varuṇ a uvā ca— kṛ pā lus tvam aho kṛ ṣ ṇ a dvayor ekataraṁ kuru | daṇ ḍ aṁ vā tha prasā daṁ vā nā parā dhaṁ tu ś eṣ aya ||6|| [anuṣ ṭ ubh] When they were about to leave, Varuṇ a spoke with piteous words. “O Kṛ ṣ ṇ a! You are compassionate. Please either punish me or show me mercy. But do not let my offense remain. Offense will not cease without punishment or mercy. ” [29] tad evaṁ kṛ ta-yā tratayā sthitayor api kṣ aṇ a-mā tram avasthitayos tayor mahopacā rā ṁ ś caraṇ ā grataḥ samarpitā n ā caran praṇ ā mam ā cacā ra, cacā la ca sa tā bhyā ṁ saha yā vad-vivarā bhyā sam | ā gamya ca tad-abhyā saṁ tad-vartma-bhā ga-sthita-nī raṁ vibhā gam ā gamayya tā bhyā ṁ saha vrajaṁ prati prahita-jana-prahita-mahitā laṅ kṛ ti-mukha-paribarha-sambhṛ ti-muhū rta-sukha-pū rtitaḥ kṛ ta-kṛ tyaṁ -manyatayā nṛ tyann iva nivavṛ te | As the two of them were leaving, they stood there for a moment. Varuṇ a offered various gifts at their feet and paid his respects. He accompanied them to the edge of the hole. When they came to the hole, he made the water part for them. He gave to those assigned to take Kṛ ṣ ṇ a and Nanda to Vraja the best ornaments and cloth, and feeling momentary joy, returned to his abode dancing while thinking himself successful. tadā tī ra-sthā nā vraja-jani-janā ḥ prā ṇ a-rahita- prabhā s tad-vartmekṣ ā -sthita-ś ithila-jī va-sthiti-daś ā ḥ | pitā -putrau vā rā mpati-cara-yutau nirvyathatayā gatau dṛ ṣ ṭ vā bhū yo’py ahaha sukha-tandrī m abhiyayuḥ ||7|| [ś ikhariṇ ī ] During this time the people of Vraja remained lifeless on the bank of the river. Waiting for Nanda and Kṛ ṣ ṇ a to appear again, they had slight symptoms of life. But when they saw the two returning with Varuṇ a’s servants, they fainted in bliss. [30] kevalas tu baladevas tā v abhijagā ma, praṇ anā ma ca vraja-rā jam | datta-sukha-samā je vraja-rā je tu, tam upagū hya vismṛ ta-bā hyatayā kiñ cana cā samū hya kṣ aṇ a-katipayaṁ viramati | punaś ca rā me punaḥ punar namati, rā mā nujaḥ sahasā sahasā parikramya parama-ramya-nija-sparś ā mṛ ta-sparś anataḥ prathamaṁ mā taram eva kā taraḥ punar jī va-lokam ā lokayā mā sa, kramaś as tv anyam anyam api | Only Balarā ma approached them and offered respects. Nanda, giving him great happiness, embraced him and, losing external awareness, remained stunned for moment without speaking. As Balarā ma offered repeated respects, Kṛ ṣ ṇ a came so quickly that no one could see and first brought his mother to consciousness by contact with his sweet touch. Then he revived the others. samā gate pitari harer ubhā v amū milanty api vraja-janatā milan mithaḥ | tadā na sā paribubudhe paraṁ paraṁ parantu tā v akhilam avait parā param ||8|| [rucirā ] When Nanda had arrived, they all approached Kṛ ṣ ṇ a and Nanda, being aware of nothing else. But Nanda and Kṛ ṣ ṇ a were aware of all of them, no matter what their status. hambā -rā vair jana-kalakalaiḥ svargataḥ puṣ pa-pā tair vā dyair nṛ tyaiḥ stava-rava-ś atair utthite’nyo'nya-marde | ś rī mā n rā maḥ paś u-samudayaṁ vā rayan loka-vṛ ndaṁ ś lakṣ ṇ ā lā pair api samucita-sthā na-niṣ ṭ haṁ cakā ra ||9|| [ś ā rdū la] The roar of cows lowing, people chattering, flowers falling from heaven, along with music, dancing and recitation of verses rose up in competition with each other. Balarā ma protected all the animals and directed everyone to suitable places in a sweet voice. tatra ca— svayaṁ dattvā ś ubhrā sanam iha mahā -gopa-pataye yathā -yogyaṁ cā nyā n vidadhad upaviṣ ṭ ā n atha balaḥ | upā nta-prakrā nta-sthitim anujam ā pṛ cchya paritaḥ kathā m etā ṁ ś ṛ ṇ van paś upa-kulam aś rā vayad api ||10|| [ś ikhariṇ ī ] Balarā ma made Nanda sit on a white cloth and arranged sitting places for all others. He then asked what happened to his brother who was sitting next to him. Hearing the narration of events, he then told this to the cowherd people. [31] tatrā tha datta-svā tantryatayā viprā n ā mantrya paramā nnā dibhiḥ santarpya tad-abhī psitā ni vī psayā samarpya, dvā daś yatikrama-bhiyā tat-pravaṇ a-dhiyā vratam idam acchidra-pratham astv iti prā rthya, gī rbhis tad-ā ś ī rbhis tatra sā marthyaṁ samartha-kṛ tā rthaṁ -manyā s te dhanyā bahula-kutū halataḥ sarva eva vrajam ā vrajanti sma | They invited the brā hmaṇ as to come at their will and fed them sweet rice and gave them desirable gifts in profusion. Fearing profoundly that they would trespass the Dvā daś ī they prayed that the vow could be completed without fault and made sure that they finished the vow with the words and blessings of the brā hmaṇ as. Considering themselves successful, they then returned to Vraja. [32] yatra vrajā dhyakṣ aḥ svayam adhvā naṁ vrajan, madhye-suta-dvayam abhrā jiṣ ṭ a | Walking along the path, Nanda looked effulgent between his two sons. [33] atha kathakas tā m etā ṁ kathā ṁ samā payan ś rī -vrajeś varaṁ praty ā ha— pā ś i-pā ś ena sambandhas tvayy ā sī n neti kā kathā | tad-bhayenā pi nā sī t tvat-putrasyā sya prabhā vataḥ ||11|| tad uktaṁ varuṇ enā sya karuṇ ā ṁ vī rya-bhī ruṇ ā | govinda nī yatā m eṣ a pitā te pitṛ -vatsalaḥ ||12|| iti | [anuṣ ṭ ubh] The speaker, finishing his narration then spoke to Nanda: “What is the question of your being bound by Varuṇ a? There is no fear, since your son has great power. When Varuṇ a said ‘O Govinda, affectionate to your father, please take your father’ that was Kṛ ṣ ṇ a’s mercy, caused by his great power. [34] atha dinā ntare kṛ ṣ ṇ am antareṇ a sabhā ntare niviṣ ṭ ā gopa-kula-ś iṣ ṭ ā vraja-patiṁ prati tatratyaṁ citraṁ papracchuḥ | On another day when Kṛ ṣ ṇ a was absent from the assembly, the cowherds inquired from Nanda about the wonderous events that took place at Varuṇ a’s palace. [35] sa ca loka-pā lasya tasya taṁ mahodayam aihika-lokā nā m ā loka-pathā tī tam astokaṁ ś lokayā mā sa | tatra ca—mitrā ṇ i, citraṁ ś rū yatā m iti tad-vā sinā ṁ kṛ ṣ ṇ e bhaktim atiriktā ṁ varṇ ayā mā sa | Nanda profusely praised the great prosperity of Varuṇ a, which was beyond human comprehension. “O friends! Hear the wonder. ” He then described the great reverence that the inhabitants displayed for Kṛ ṣ ṇ a. [36] tad-varṇ anā ntaraṁ tu nija-nijam antaram anu vismitā nā ṁ tasminn ī ś varatā lambhaka-sambhā vanayā sarveṣ ā m eva seyaṁ bhā vanā —yadi cā naś vara-pratipatti-vaś ā d ayam ī ś varas, tathā py autpattika-sneha-sampatti-viṣ ayā ś rayatā -maya-nirā maya-sukha-dā yī ti tu sadā mukhya-vyatī ta-sarva-tarṣ aṁ samutkarṣ aṁ draṣ ṭ uṁ suṣ ṭ hu muhur ullasaty eva naś ceto-vṛ ttiḥ | tac ca kim anena nirbā dhaṁ sā dhayiṣ yate? iti | After Nanda’s description, they were all astonished in their hearts and they thought as follows on thinking that perhaps Kṛ ṣ ṇ a was the Supreme Lord. “Even if it is true that he is the Lord because of his indestructible power of knowledge, he is the abode of great, natural affection and the giver of complete bliss. Because of this, our minds are always eager to see his excellent qualities which destroy all longing. Will he show us this excellence without restriction? ” [37] eṣ a cā ś eṣ ā ṇ ā m eṣ ā ṁ svā para-paryā ya-jñ ā titayā svā bhedena vijñ ā yamā nā nā m etad abhijñ ā ya, kā ruṇ ya-jā ta-yantraṇ ayā ś ī ghratā -paratantratayā cintitavā n— Recognizing all these people, both his relatives and others, as non-different from himself, he began to contemplate, attracted to them by his mercy and quickly falling under their control. [38] aho, ete ca te te mama parama-svajanā, mayi pā ramaiś varyaṁ paryā locya sarvato’py asambhavaṁ mad-vaibhavam anubhavitum icchanti, kintu nā nubhavanti yata eva loka-pā la-vaibhava-mā traṁ camatkā ra-pā traṁ kurvanti | tā dṛ ś aṁ tad vaibhavaṁ punar eṣ ā ṁ svagati-mayam eva | tat tu tan-mayam api yan nā nubhavanti, tat khalv avidyā -kā ma-karma-nirmitoccā vaca-gatimati jagati viracitam avatā ram anu sarva-sā dhā raṇ aṁ -manyatayā buddhi-bā dhā ta eva | “Ah! All these are my own people. They are now thinking of me as the Supreme Lord and desire to experience my greatness which cannot be fully experienced. But they cannot experience this, since they become astonished only by the powers of Varuṇ a. They cannot realize my real greatness, since it is similar to what they have already known. They have lost their discrimination and thus consider their and my appearance in this world to be a mundane appearance --which gives destinations for the jī vas through their ignorance, lust and karma. ” sā caiṣ ā m, iti nandā dayo gopā ḥ kṛ ṣ ṇ a-rā ma-kathā ṁ mudā | kurvanto ramamā ṇ ā ś ca nā vindan bhava-vedanā m || [BhP 10. 11. 58] In this way all the cowherd men, headed by Nanda Mahā rā ja, enjoyed topics about the pastimes of Kṛ ṣ ṇ a and Balarā ma with great transcendental pleasure and they could not even perceive material tribulations. kṛ ṣ ṇ e’rpitā tma-suhṛ d-artha-kalatra-kā mā ḥ [BhP 10. 16. 10] iti | They had offered Kṛ ṣ ṇ a everything—their very selves, their families, their wealth, wives and all pleasures. kṛ ṣ ṇ e kamala-patrā kṣ e sannyastā khila-rā dhasaḥ [BhP 10. 65. 6] iti | Those cowherds had dedicated everything to lotus-eyed Kṛ ṣ ṇ a. [39] tathā ca— eṣ ā ṁ ghoṣ a-nivā sinā m uta bhavā n kiṁ devarā teti naś ceto viś va-phalā t phalaṁ tvad-aparaṁ kutrā py ayan muhyati | sad-veṣ ā d iva pū tanā pi sa-kulā tvā m eva devā pitā yad-dhā mā rtha-suhṛ t-priyā tma-tanaya-prā ṇ ā ś ayā s tvat-kṛ te || [10. 14. 35] My mind becomes bewildered just trying to think of what reward other than you could be found anywhere. You are the embodiment of all benedictions, which you bestow upon these residents of the cowherd community of Vṛ ndā vana. You have already arranged to give yourself to Pū tanā and her family members in exchange for her disguising herself as a devotee. So what is left for you to give these devotees of Vṛ ndā vana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you? ity ā dibhiḥ pramita-sarvopari-mad-vaś ī kā ri-prema-mahimnā ṁ yadyapi nā vidyā di-mayī, tathā py eṣ ā m anya-sā dhā raṇ aṁ -manyatā m asahamā no’haṁ madī ya-prema-sandoha-maya-mohā bhilā ṣ a-lā lanā -jā lataḥ sañ jā yamā nā m apy etā ṁ tan-mayī m eva manye | Thus, they have great prema which controls me. When their minds become stunned in separation from me, it is not because of ignorance. I can never consider that their prema is similar to the prema of others. Caring for me in many ways, they have developed desire arising from bewilderment, which is actually prema for me. [40] vastutas tu tā dṛ ś a-premarṇ enā nā di-kalpata evā nyebhyaḥ prattā navakā ś ā m uttamarṇ atā ṁ gatā nā m apy eṣ ā ṁ mayy arpita-sarvā rthā nā ṁ gatir eva mama gatis, tad-anugatam eva ca mama paramaṁ vaibhavam, na punar ataḥ param api paraṁ sambhavati | From the beginning I have been bound by the obligation to them though I do not give the opportunity to become obligated to other devotees. I am a debtor to them and they are creditors to me. When they give everything to me, their condition is my condition. My supreme power is obedience to them. It is not possible to surpass them. [41] tad evaṁ jalā vitur vaibhavā d api pitur mama yaś camatkā raḥ, sa tu mā ṁ duḥ khā karoti | tasmā d eteṣ ā ṁ yathā mayi premā veś as tathā naiteṣ u mameti tad-anusandhā navatā mayā tad etad eṣ ā m eva vaibhavam eteṣ ā m eva ś ubhā nudhyā na-maya-yogamā yā nubhavataḥ sā mpratam enā n anubhā vayā ni iti | Nanda, who was astonished on seeing the powers of Varuṇ a, is a cause of sorrow for me, for I can never become absorbed in prema for him and others as much as they are absorbed in prema for me. Thinking about this subject, I will now make them realize their own greatness through an experience of Yogamā yā filled with auspicious meditation. [42] tad etad vicintanā nantaraṁ dinā nantare punar ā di-varā ha-purā ṇ a-vā caka-yā caka-vipra-dvā rā -pura-dvā rā sthā nī -sthitika-vicitra-pitrā dy-ā bhī ra-vī ra-pariṣ adaṁ prati-kā rtika-varti-pū rṇ imā -snā nam akrū rā bhī ṣ ṭ a-prade brahma-hrade tū rṇ am eva pū rṇ a-tat-phalatā ṁ sā dhayati ity avadhā rayan, sā ratayā dhā rayaṁ s tat-prā taḥ sarvā ṁ s tā n dā yā dā dī n ā dā ya satrā tatrā gatavā n | After thinking in this way, on another day, Nanda and the cowherds were present in the assembly with brā hmaṇ as at the city gate, as recounted in the Varā ha Purā ṇ a. They thought that if they bathed on the full moon of Kā rtika month in Brahma-hrada, which gave blessings to Akrū ra, they would quickly receive full results for their desires. Thinking this action to be the best, they went to Brahma-hrada with their cowherd relatives in the early morning. [43] ā gatya ca sarveṇ a saha tatra nimajjya, tam utsṛ jya, tī ram ā sajya, prakṛ titaḥ paratayā sac-cid-ā nanda-ghanaṁ parama-svarū pa-rū pa-rasa-gandha-sparś a-ś abdatayā tmā rā mā ṇ ā m apy alabhya-ghanaṁ gopā nā ṁ sva-niketam etaṁ golokam ā varaka-ś aktim apā kṛ tya vyaktī kṛ tavā n | Kṛ ṣ ṇ a went along with them and submerged himself in the river and then went to the bank. He then showed them Goloka, full of eternity, knowledge and bliss, endowed with form, taste, fragrance, touch and sound by its spiritual nature, and which is not revealed even to ā tmā rā mas, since it is covered by the Lord’s energy so that no one can see it. [44] tiraskariṇ ī ṁ nirā kṛ tya vicitraṁ divya-citram iva yaṁ khalv asya narā kṛ ti-para-brahmaṇ aḥ sva-lokatayā brahmaṇ o loka ity ā cakṣ ate | That place is called Brahmaloka, a planet with the human form of the Supreme Brahman, visible by withdrawing the curtain, as if revealing a wonderful picture. [45] yatra kila sveṣ ā m eva madhyam adhyā sitaṁ nija-kula-tilaka-kṛ ṣ ṇ ā kā ratayā paricitaṁ kṛ ta-janmā di-gokula-lī lā -stuti-ś ruti-sā kṣ ikatayā tiniś citaṁ tam etaṁ sa-lokam ā lokayan vraja-lokaḥ sarva-ś okaṁ vyatī tya, vismayā nanda-sandohataḥ pratikṣ aṇ am eva sukha-saṁ roham avā pa | They saw that Kṛ ṣ ṇ a, the tilaka of their family, was sitting among cowherds similar to themselves. The Vedas personified were singing praises of Kṛ ṣ ṇ a’s pastimes starting from his birth. This confirmed the powers of Kṛ ṣ ṇ a to the cowherds. Seeing Kṛ ṣ ṇ a with his people in Brahmaloka, the inhabitants of Vraja gave up lamentation and felt increasing happiness because of bliss mixed with astonishment. [46] tad evaṁ vyajya rajyan-manasas tā n vraja-lokā n golokataḥ sa daiteyā rir daiteyapī ḍ anā di-krī ḍ ā ṁ pū rayituṁ punar vyavadhā pitavā ṁ ś ca | Kṛ ṣ ṇ a, the enemy of the demons, then separated the people of Vraja from Goloka in order to complete his pastimes of afflicting the demons on earth. [47] atha kathakaḥ samā panam ā ha— ī dṛ g vrajeś a putras te jita-lokeś a-lokakaḥ | yas tvā ṁ ca tava lokaṁ ca lokam etam alokayat ||13|| [anuṣ ṭ ubh] adhi goloke gopā ḥ svayam adhi gopeṣ u golokaḥ | iti kalayan vanamā lī yas taṁ vyā nañ ja taṁ naumi ||14|| [upagī ti]|| The speaker concluded as follows. “O Nanda! You have given birth to a son who conquered the planet of Varuṇ a and showed you and your people this planet. I offer respects to Kṛ ṣ ṇ a who revealed Goloka and showed that the cowherds reside within Goloka and Goloka takes shelter of them. ” [48] tad evaṁ prā taḥ -kathā yā ṁ prayā tā yā ṁ vibhā varī -kathā vibhā ti sma | yathā snigdhakaṇ ṭ ha uvā ca— After revealing the events in the morning, the evening events were related. Snigdhakaṇ ṭ ha began speaking. yadā yā taḥ pitrā saha varuṇ a-lokaṁ harir asau tadā rā dhā dī nā ṁ sthitir iha mṛ ṣ ā kā prathayitā | jaḍ ā nā ṁ jā ḍ yaṁ syā d asukha-sukha-buddhis tu sudhiyā ṁ na ś ū nyasya prā ptiṁ bhajati paritaḥ kā pi ca daś ā ||15|| [ś ikhariṇ ī ] When Kṛ ṣ ṇ a went to the planet of Varuṇ a with his father, it is false to say that Rā dhā and other gopī s remained here. What should I say? An inanimate object experiences nothing and a conscious being experiences joy and sorrow and cannot attain a state of void. yadā yā sī t kṛ ṣ ṇ aḥ kila varuṇ a-lokaṁ pitṛ -kṛ te tadā ś rī -rā dhā yā ḥ ś vasitam amunā sā rdham agamat | yadā yā sī t tasmā d ayam atha tadā tatra sahasā samā gā d ity eṣ ā param iha kavī nā ṁ sukavitā ||16|| [ś ikhariṇ ī ] When Kṛ ṣ ṇ a went to retrieve his father, Rā dhā ’s life went with Kṛ ṣ ṇ a. When Kṛ ṣ ṇ a returned, Rā dhā ’s life suddenly returned. This situation has been skillfully described by the poets. kiṁ ca— ā yā te tu vraja-pati-sute pā ś i-lokā t tadā kā py ekā rā dhā m anu tam anu ca snigdha-bhā vā vidagdhā | autsukyaṁ tad dvayam anu niś i ś rā vayantī dvi-niṣ ṭ haṁ ceto-vṛ tter mukham iva tayor añ jasā jā yate sma ||17|| [ś ā rdū la] When Kṛ ṣ ṇ a returned from Varuṇ a’s planet, the wise, affectionate Paurṇ amā sī observed Rā dhā coming with Kṛ ṣ ṇ a. In the evening, she made known to the couple the longing within the other, and expressed in words in front of them the other’s inner feelings. [49] tatra ś rī -rā dhā -niṣ ṭ ham, tad yathā — yadi mā ṁ nayasi vidhā tar lokā ntaram antarā hareḥ sevā m | naya mā ṁ tan-mukha-suṣ amā - sa-sukhā ṁ virahā n na duḥ khitā ṁ tasya ||18|| [udgī ti] The longing fixed in Rā dhā: O creator! If you bring me to other people without service to Kṛ ṣ ṇ a, then at least give me a method so that I can be happy seeing the beauty of his face, so that I will not suffer because of separation from him. [50] ś rī -kṛ ṣ ṇ a-niṣ ṭ haṁ yathā — ā nī tā ḥ pitṛ -caraṇ ā vā ruṇ a-lokā t prananditā lokā ḥ | hā rā dhā mama ś okā d bā dhā -gī rṇ ā na jī rṇ ā sti ||19|| [ā ryā ] The longing fixed in Kṛ ṣ ṇ a: I delivered my worshipable father from Varuṇ a’s planet and made everyone happy. Ah! Out of sorrow for me, has not Rā dhā withered away with choked voice? [51] atra kā kvā jī rṇ ā sty eveti sambhā vyate | The meaning of this statement is that she does wither away with her broken cries. [52] tad evaṁ sā tasyā ṁ tasminn api rahasi nivedya viś eṣ ataḥ ś rī kṛ ṣ ṇ am apy upā labdhavatī, Paurṇ amā sī described Rā dhā ’s emotions to Kṛ ṣ ṇ a and Kṛ ṣ ṇ a’s emotions to Rā dhā in private and particularly scolded him. yathā — rā gaṁ vinā sti hṛ dayaṁ mā dhava tava rocate ca tat tubhyam | iti niyataṁ kanakā ṅ gī pā ṇ ḍ ū -bhavati sphuṭ aṁ rā dhā ||20|| [ā ryā ] “O Mā dhava! What resides in your heart other than anurā ga? This gives you joy but it is certainly because of this that golden Rā dhā has become white. ” [53] tataś ca tasya sneha-vaś ā d deha-dravī -bhā vaṁ vyavasya punaḥ prahasya provā ca— bhavā n guṇ ī mā dhava rā dhikā pi sā yenā tidū rā d api suṣ ṭ hu kṛ ṣ yate | rā dhā pi bā ḍ haṁ sarasā nijā layā d apy evam ā rdrī kriyate yayā bhavā n ||21|| [upajā ti 12] Determining that Kṛ ṣ ṇ a’s body had become liquid because of affection, she then said with a laugh “O Mā dhava! You are full of good qualities by which you attract Rā dhā from far away. Rā dhā is full of affection, by which even while residing in her house she melts your heart. ” [54] madhukaṇ ṭ ha uvā ca—keyaṁ vṛ ddhā? yatas tatra nā nya-janasya praveś aḥ sambhavatī ti pū rvaṁ nirṇ ī tam | Madhukaṇ ṭ ha said “Who is this old woman? You have previous said that it is not possible for other people to enter their pastimes. ” [55] snigdhakaṇ ṭ haḥ sahā sam ā ha—paurṇ amā sy eva nā nā -veś ena tatra praveś atī ti | Snigdhakaṇ ṭ ha said with a smile “Paurṇ amā sī enters there in various dresses. ” [56] atha tad ā rabhya— niś ī thaṁ niś ī thaṁ tadā sau prakarṣ ā d agā sī n muralyeti tathyaṁ mṛ ṣ ā na | amū s tu pratī yuḥ sphuṭ aṁ marma-bhedī sa vā kaḥ ś arair yaś chinatty ā ś u sarvam ||22|| [bhujaṅ gaprayā tā ] From that time Kṛ ṣ ṇ a began playing attractive songs on his flute every day at midnight. That is not a lie. The women waited for this. He, or someone, is the archer who destroys their dharma with his arrows. niveś e saṁ veś e mathi pathi jane pā thasi vane harir yady apy udyan pratiharitam eva sphuritavā n | sphuṭ aṁ draṣ ṭ uṁ spraṣ ṭ uṁ tadapi tad-alabdher vidhurajā d dadhe rā dhā -bā dhā tad-anadhigamā d apy adhikatā m ||23|| [ś ikhariṇ ī ]|| When Kṛ ṣ ṇ a made a sudden appearance as sphū rti everywhere--while she was in the house, while she was sleeping, churning the yogurt, standing amongst people, or was in the water or the forest, Rā dhā ’s pain simply increased because of not attaining him. She became depressed on not being able to see or touch him. [57] atha samā panam— ī dṛ ś as te patiḥ ś yā me yat-kā ntes tvaṁ parā gatiḥ | atrā bhilā ṣ aḥ ś obhā vā kā ntir ity adhigamyatā m ||24|| [anuṣ ṭ ubh] To conclude he said “O Rā dhā with youthful limbs! You have a lover (kā nti) by whose desire you have become his supreme object. The word kā nti means beauty and desire. ” Chapter Twenty-one Stealing the young gopī s clothing [1] tadā nī ṁ punaḥ snigdhakaṇ ṭ ha uvā ca— Snigdhakaṇ ṭ ha again spoke (the same evening, to the sakhī s). [2] atha garga-kṛ ta-vraja-varga-bheda-maya-samayataḥ paś cā d udbhū tā ḥ kā ś cid anyā ś ca dhanyā ḥ prabhū tā nā nā -kula-prasū tā yā vraja-kumā rikā ḥ svabhā vataḥ kṛ ṣ ṇ a-bhā vā nusā rikā s tā sā ṁ kaumā ra-pā ram ā rabhya vā sanā varṇ anī yā After Garga performed the samskā ras for Kṛ ṣ ṇ a and Balarā ma, thus delineating their status, many young girls, being very fortunate, were born in Vraja in various families, and by their nature developed desires for Kṛ ṣ ṇ a alone from the time they were small children (kaumā ra). This should be described. yathā, kumā rī ṇ ā ṁ tā sā ṁ aghajiti patiḥ syā d iti rucir yadā jā tā tarhi pratipadam upā yā kṛ ta-dhiyā m | vidhu-ś rī ṇ ā ṁ ś aś vad bata bahula-pakṣ a-sthiti-juṣ ā ṁ tamaskṛ d-viś vasminn ahaha kṛ ś atā nityam ajani ||1|| [ś ikhariṇ ī ] When they had developed an inclination that Kṛ ṣ ṇ a would be their husband, they were ignorant of a method. The gopī s, having beauty like the moon, grew thin like the waning moon because of their inclination to Kṛ ṣ ṇ a and because of their great sorrow.

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