Chapter Twenty-three 37 страница

premṇ ā yasya tu tac ca tac ca laṣ itaṁ tasyā tha sā kṣ ā t-phalaṁ kṛ ṣ ṇ ā ṅ gī -kṛ ti-ś arma ced vavalire kiṁ ś iṣ ṭ am iṣ ṭ aṁ param? ||42|| [ś ā rdū la] The last day of the worship and vows had passed. Joyful on attaining Kṛ ṣ ṇ a as their husband, they forgot the worship and returned to Vraja. All their actions were filled with the happiness of attaining him. They had obtained the happiness of Kṛ ṣ ṇ a accepting to be their husband as a result of their prema, for which reason they had worshipped Kā tyā yanī. What more could be attained after this? [87] madhukaṇ ṭ ha uvā ca—mā sikam iṣ ṭ am anu miṣ ṭ aṁ miṣ ṭ aṁ bhuktavatī devī katham iṣ ṭ a-dā nā rtham ā gamanaṁ muktavatī? Madhukaṇ ṭ ha said “Why did Kā tyā yanī who ate the sweets offered during that month not come to bestow the desired result? ” [88] snigdhakaṇ ṭ ha uvā ca— rā ga eva kila siddhi-kṛ d ā sā ṁ nā smad arcanam iti pratipadya | nā gamad vara-vidhā v iha durgā kintu rā ga-viṣ ayaḥ svayam eva ||43|| [svā gatā ] Snigdhakaṇ ṭ ha said “The anurā ga of the girls was capable of bestowing the best results. Our worship does not give such results. Kā tyā yanī did not come to bestow benedictions but Kṛ ṣ ṇ a, the object of their anurā ga, came personally. ” [89] madhukaṇ ṭ ha uvā ca—nū nam etā ś ca gargeṇ aiva govindā d apetā ḥ kṛ tā ḥ | Madhukaṇ ṭ ha said “Then Garga kept these young girls especially separated from Kṛ ṣ ṇ a. ” [90] snigdhakaṇ ṭ ha uvā ca—kṛ tā ḥ, kintu na sā kṣ ā t | Snigdhakaṇ ṭ ha said “He did so but not directly. ” [91] madhukaṇ ṭ ha uvā ca—katham iva? Madhukaṇ ṭ ha said “How is that? ” [92] snigdhakaṇ ṭ ha uvā ca—yadyapi sā dhvī -ś iromaṇ i-ramaṇ ī nā ṁ rā dhā dī nā ṁ dī nā yamā nā nā m ā locana-saṅ kocatas tasya punar vrajā gamanam anu mano na jā taṁ, tathā pi tad-anusandhā naṁ vinā vrata-bandhā di-dvayaṁ na sandhā tavyam iti ś rī -vraja-pati-jampatyoḥ kṛ ta-nibandhatayā, rā dhā dī nā ṁ vadhū nā m alā bhā d utpanna-manaskā ra-pratibandhatayā ca tā ḥ parasparayā parā kṛ tā ḥ | Snigdhakaṇ ṭ ha said “Kṛ ṣ ṇ a was not eager to come back to Vraja to see Rā dhā and other women of Vraja, best of chaste women, who were suffering from being married to men. And, the vows of taking the sacred thread and weddings could not be conducted without bringing Garga again. Since Nanda and Yaś odā accepted Garga’s proposal, Rā dhā and other women were no longer available to him. Because his mind was disturbed by this, he kept apart from the young girls at that time. ” [93] madhukaṇ ṭ ha uvā ca—tarhi tā ḥ kumā rikā ḥ katham ā san? Madhukā ṇ ṭ ha said “How did the young girls carry on after that? ” [94] snigdhakaṇ ṭ ha uvā ca—bahiḥ kaumā reṇ a rahas tu ś rī -hari-pariṇ ī tatā -vyavahā reṇ a | Snigdhakaṇ ṭ ha said “Externally they were still young but because they married Kṛ ṣ ṇ a they were no longer young girls. ” [95] madhukaṇ ṭ ha uvā ca—satyaṁ, bā lyam eva khalu pū rvā sā ṁ bodhasya virodhaṁ kurvā ṇ am ā sī d iti viparī ta-rī tir jā tā | katham iva jñ ā nottarā ṇ ā m uttarā sā m bhavet iti | Madhukaṇ ṭ ha said “That is true. Their present state was opposite to their previous childish condition. They remained separated from Kṛ ṣ ṇ a because his consciousness was predominated by Rā dhā and others. [96] tad etat kathā ṁ prathayitvā kathakaḥ ś rī -rā dhā ṁ bodhayati sma— evaṁ balā nujā tena yad vilambā valambanam | tad balaṁ balavaj jā taṁ tava saṁ valanaṁ vinā ||44|| [anuṣ ṭ ubh] After elaborating on this subject, the reciter addressed Rā dhā “When Kṛ ṣ ṇ a delayed, the strength of love became stronger, because of the lack of meeting with you. ” [97] yata eva pū rvaṁ stabdhā veṇ u-ś ikṣ ā tena punar ā rabdhā | yatra kathā -viś eṣ a-prathanaṁ padya-dvayaṁ sā mprata-lī lā -mayam api, ś aradu-dā ś aye sā dhujā ta [BhP 10. 31. 2] ityā divat tā sā ṁ vacasā rasā vahaṁ syā d iti tad-dvā rā ś rī -parī kṣ ic-chikṣ ā -guruṇ ā nikṣ iptaṁ, As previously Kṛ ṣ ṇ a again began playing his flute. Ś ukadeva, guru of Parī kṣ it, has recited a verse which is pertinent to this pastime, though it belongs to the description of the rā sa-lī lā. The words of the gopī s are filled with rasa. ś arad-udā ś aye sā dhu-jā ta-sat- sarasijodara-ś rī -muṣ ā dṛ ś ā surata-nā tha te ’ś ulka-dā sikā vara-da nighnato neha kiṁ vadhaḥ O Lord of love, in beauty your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, you are killing the maidservants who have given themselves to you freely, without any price. Isn’t this murder? tad yathā — yarhy ambujā kṣ a tava pā da-talaṁ ramā yā datta-kṣ aṇ aṁ kvacid araṇ ya-jana-priyasya | asprā kṣ ma tat-prabhṛ ti nā nya-samakṣ am añ jaḥ sthā tuṁ tvayā bhiramitā bata pā rayā maḥ || [BhP 10. 29. 36] O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. iti tā sā ṁ rā sa-rajany-ā rambhe dainya-saṁ vedanaṁ nivedanam | Thus they made a request in misery at the beginning of the evening of the rā sa dance. pū rṇ ā ḥ pulindya urugā ya-padā bja-rā ga- ś rī -kuṅ kumena dayitā -stana-maṇ ḍ itena | tad-darś ana-smara-rujas tṛ ṇ a-rū ṣ itena limpantya ā nana-kuceṣ u juhus tad-ā dhim || [BhP 10. 21. 17] The aborigine women of the Vṛ ndā vana area become disturbed by lust when they see the grass marked with reddish kuṁ kuma powder. Endowed with the color of Kṛ ṣ ṇ a’s lotus feet, this powder originally decorated the breasts of his beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety. iti pū rva-varṇ ita-veṇ u-varṇ ana-mayam | This descripton indicates the influence of flute which was previously described. [98] tad idaṁ sparś a-dvitayaṁ kā nta-yogaja-bhoga-viś eṣ am ayaṁ na syā t, rā sa-rajanyā ṁ vakṣ yamā ṇ a-kṛ ṣ ṇ a-pratyā khyā nā yukteḥ | rā sā rambha eva bhagavā n api rantuṁ manaś cakre [BhP 10. 29. 1] ity ukteś ca | That second contact cannot be simply a special experience arising from meeting with Kṛ ṣ ṇ a, since Kṛ ṣ ṇ a could not at all refuse them on the night of the rā sa dance. At the beginning of the rā sa dance it is said: Kṛ ṣ ṇ a also thought of enjoying. (He did not feel complete without them. ) [99] tad evaṁ tvayā bhiramitā [BhP 10. 29. 36] ity asya tu tat-sparś ā nantaraṁ tvayā sarvato-bhā vena prayukta-raty-ā khya-bhā vā ity evā rthaḥ saṅ gacchate | The women had said “O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. ” The meaning is “After you have touched us, you have endowed us completely with rati (bhā va). ” [100] tasmā d athedaṁ vivriyate | tad evaṁ dī rgha-rā tratayā mandatā -pā traṁ hemantā rdhena sā rdhaṁ ś iś iraṁ niś i niś i vaṁ ś ī -ś aṁ sitam abhyasyati tasmin vasanta ā yā taḥ | Then the following is described. After Kṛ ṣ ṇ a played his flute in the evening, through the long dull nights of hemanta and then ś iś ira seasons, spring time finally arrived. [101] sa ca sā rvatrika-cā rv-anubhavo’pi vṛ ndā vane vṛ ndā rakatā m avindata, yathā — vasantati nidā gho’pi vasantasyā tra kiṁ bruve | vasantaṁ yatra govindaṁ sarva-santaḥ sadā viduḥ ||45|| [anuṣ ṭ ubh] Though spring is known as the best season, in Vṛ ndā vana it reached its topmost state. When summer becomes like spring, what can we say of the attractiveness of actual spring? The wise know that Kṛ ṣ ṇ a resides in Vṛ ndā vana at that time eternally. [102] tathā pi hemanta-ś iś irā v api tā pad-ā pad-ā yatanatayā yasya yā sā ṁ ca pratibhā sate sma | tathā ca tā sā ṁ kṛ ṣ ṇ a-kṛ ṣ ṇ a-preyasī nā ṁ nidā gha-niyata-pū rvabhā vī vasantaḥ kim iva tā dṛ ś a tā sā m apū rvaḥ syā t tatha ca tat preyasī nā ṁ prateykaṁ bhā vanā Hemanta and ś iś ira seasons brought both Kṛ ṣ ṇ a and the women distress and pain. Spring which precedes the summer also gave them remarkable pain. All the women thought as follows: samā gantā yarhi prathamam ṛ tu-rā jaḥ sakhi tadā ṛ tū nā m anyā yaṁ bata kathayitā smī ti laṣ itam | tad ā stā m eṣ a prā k para-bhṛ ta-ś ilī vaktra-tatibhir vitarjann evā smā n akṛ ta-vṛ jinā dhik praviś ati ||46|| [ś ikhariṇ ī ] O friend! When spring comes I will blaspheme the bad conduct of all the seasons. What can we say about our real desire? Spring previously entered and afflicted us with the sound of cuckoos and bees. What insolence! dvirepho barbaraḥ proktaḥ para-puṣ ṭ aś ca ceṭ akaḥ | tau cā graṇ yau madhor dṛ ṣ ṭ au yā pyatā kā py ataḥ kim u? ||47|| [anuṣ ṭ ubh] The bee is a fool and the cuckoo is a slave. We see the bee and cuckoo as the commanders-in-chief of spring. What woman can spend her time in happiness? kiṁ ca— prasū na-nikarā ḥ smitaṁ sarasijā ni netra-prathā ṁ pikā ḥ parama-pañ camaṁ madhu-lihā ṁ ganā ś cumbanam | harer nigamayanti cet kva nu kutaḥ kathaṁ vā gatir bhaved ahaha naḥ samaṁ sapadi mā dhavī yair vṛ tam ||48|| [pṛ thvī ] The flowers make us think of his sweet smiling face and the lotuses remind us of his eyes. The cuckoos remind us of his playing the fifth note and the bees remind us of his kiss. Where is the means, from where will the means arise? What means do we have to attain him? The world is now covered with the symptoms of spring. ṛ turā jaḥ praṇ ā yyo’yaṁ nyā yyam atra na vidyati | prapalā yya kva vā yā maḥ ś yā maṁ naḥ sa tu karṣ ati ||49|| [anuṣ ṭ ubh] We do not approve of spring, because it does not act properly. But where can we flee? The spring is pulling us towards Kṛ ṣ ṇ a. dhū mā ḥ ṣ aṭ -caraṇ ā visarpi-kharatā -sparś ā mṛ du-sparś anā j jvā lā ḥ kiṁ ś uka-sañ cayā diś i vidiś y aṅ gā ra-sā rā ḥ pikā ḥ | bhasmā ny atra parā ga-puṣ pa-paṭ alā ny agnir madhuś chadmanā hā hā kṛ ṣ ṇ a-ghanaṁ vinā kathaya ko nistā ra-vistā rakaḥ? ||50|| [ś ā rdū la] The bees are like the fire’s smoke and the wind is sharp. The gentle touch of the palā ś a flower gives pain. The cuckoos fly about like fire brands. The flowers with their pollen are like ashes. It is not astonishing then that we are burning. The cloud of Kṛ ṣ ṇ a alone can deliver us. [104] atra ś rī -kṛ ṣ ṇ asyā pi bhā vaneyaṁ — yadi na bhavati gopa-sundarī ṇ ā m ayam atha melayiteti sampratī tiḥ | kusuma-ś ara-ś ara-praṇ etur asya sphuṭ am anayatvam ṛ toḥ sahate ko vā? ||51|| [puṣ pitā grā ] Kṛ ṣ ṇ a went through the same experience: If it is apparent that the spring does bring a meeting with the gopī s, then spring, which shoots flower arrows is certainly unjust. Who can tolerate this? [105] rā dhā -mā dhavayoś ca yathā — rā dhā rā dhā -padaṁ mā si mā dhave vidhutā ṁ vidhuḥ | priyā -saṅ ga-kṛ te labdhuṁ paurṇ amā sī m avaikṣ ata ||52|| [anu] Rā dhā and Kṛ ṣ ṇ a both thought: In the month of Mā dhava (spring) the constellation Viś akhā is worthy of worship for bringing a meeting with Kṛ ṣ ṇ a (or it produces love for Kṛ ṣ ṇ a). It reveals Yogamā yā in order that the meeting is fulfilled. Kṛ ṣ ṇ a produces all happiness and removes all sorrow. In order to meet Rā dhā, Kṛ ṣ ṇ a reveals Yogamā yā. [106] punaḥ sarvā sā m udvego yathā — dvijā nā ṁ kā kalī tatra viyoge yā ga-sammite | ajani vrajatanvī nā ṁ dhā yyevā gni-samindhanī ||53|| [anu] The agitation of all the women: Because of separation, which is like a sacrifice for the women, the sweet chirping of birds becomes a mantra uttered to light the fire. [107] atra vṛ ndayā ś ikṣ itaḥ ś ukaḥ kaś cic chrī -kṛ ṣ ṇ a-purataḥ prajajalpa— sahante ś aś ino jvā lā ṁ vā yoḥ kṣ veḍ aṁ pibanti ca | rā dhā dayo mahā bā dhā vaiyagryā d vrajanā yaka ||54|| [anu] A parrot taught by Vṛ ndā came and began speaking in front of Kṛ ṣ ṇ a. O hero of Vraja! Rā dhā and other gopī s, in great pain, in their agitation, are tolerating the heat coming from the moon and drinking poison arising from the wind. [108] atra ca kasyā m api campakalatā yā ṁ ś rī -rā dhayā sva-hastena likhitaṁ padyam idaṁ vṛ ndā ś rī -govindaṁ darś ayā mā sa, Vṛ ndā showed Kṛ ṣ ṇ a a message written on the campaka creeper by Rā dhā. yathā — vṛ ndā vane tamā las tvam ahaṁ campakavallikā | agayor nau mithaḥ saṅ go vṛ ndayaiva na cā nyathā ||55|| [anu] I In Vṛ ndā vana you are a tamā la tree and I am a campaka creeper. Vṛ ndā alone can arrange our meeting, since we by ourselves are without motion. No one else can do this. [109] tac ca dṛ ṣ ṭ vā muhur api nayanā bhyā ṁ spṛ ṣ ṭ vā kṛ ṣ ṇ aḥ sa-tṛ ṣ ṇ am idam acintayat— Looking at this message with his eyes repeatedly, Kṛ ṣ ṇ a then began contemplating with longing. [110] hanta, bhadrā ṁ padmā ṁ nityam ā gacchann api bhadrā ṁ padmā m adyā pi nā gacchann asmi | ś yā malā bhā -madhuratā m añ cann api ś yā malā bhilā ṣ a-vidhuratā m añ cann asmi | nakhara-vijita-candrā valī katā m ā pnuvann api candrā valī ṁ prati labdha-tṛ ṣ ṇ atā m ā pnuvann asmi | Oh! I always go to Bhadrā and Padmā and today I cannot go to the auspicious lotus Rā dhā. Though I have obtained the sweet beauty of Ś yamalā, I have been separated from Rā dhā who has desire for me. Though I have conquered a host of moons by my nails (Candrā valī ), I desire Rā dhā who is similar to Candrā valī. [111] hanta hanta, yadyapy evam evam, tathā pi krama-prā pta-sulalita-viś ā khā nvita-rā dhatā ṁ ā vrajann apy alabdha-sulalita-viś ā khā nvita-rā dhatā ṁ yadā vrajā mi, tad idaṁ mā m atiduḥ khā karoti | tasyā rā dhā yā eva nū nam iyaṁ vidagdhatā -nidigdha-buddheḥ paṭ ī yasī paripā ṭ ī iti | Ah! Ah! Though this is so, though I have attained skilful Viś ā khā I have not attained Rā dhā with Lalitā and Viś ā khā. Therefore I am very unhappy. Rā dhā ’s letter is the height of skilful intelligence. [112] atha mā dhava-pū rṇ imā m ā sā jya, sarvato virajya ca, pū rṇ a-ś ikṣ ā -vilakṣ aṇ aṁ -manyamanā mā dhavaḥ kiñ cana durgamaṁ gahanam avagā hamā naḥ parama-muralī -dhamana-lī layā dhairyam ū nayann, amū ḥ pradhū yanati sma; muhuḥ pradharṣ ayann ā karṣ ati sma ca, sā dhā raṇ atayā rā dhā pi samā gamiṣ yatī ti | Detached from everything on the full moon night of Viś ā kha month, Kṛ ṣ ṇ a thought “I have become extraordinary by perfect teachings. ” Entering a unsurpassable forest he began to play his flute. Decreasing the self control of the gopī s by the playful sound of his flute, he agitated Rā dhā and other gopī s. Giving them great pain, he attracted them. Rā dhā would also come since she was also a woman. [113] rā dhā tu tatra dvitra-praharaṁ citravad evā sī n na punar ā kṛ ṣ ṭ atā m avaliṣ ṭ a pū rvam anyeṣ ā m ā karṣ aṇ e tā iva | Rā dhā however remained for several praharas motionless like a picture, unaware that Kṛ ṣ ṇ a was attracting the other gopī s. Previously when the animals were attracted to the flute, the gopī s realized this. [114] atha ś rī -vanamā li-ś ā li vṛ ndā vanam indranī la-kā ntibhir valitam iva dṛ ś ā, yamunā -jala-paramā ṇ ubhiḥ paricitam iva tvacā, mṛ gamada-parā gaiḥ sa-rā gam iva nasā vicā rya, tā bhir viveś a | The gopī s then entered Vṛ ndā vana, praiseworthy because Kṛ ṣ ṇ a had entered it. For the eyes, it was shining like a sapphire. For the skin, it was spread with water droplets from the Yamunā. For the nose it was fragrant with musk particles. tataś ca— ekā dvitrā ś catasro yuta-viyutatayā pañ caṣ ā ḥ sapta cā ṣ ṭ au paṅ ktis tad-vṛ ddhi-saṅ khyā -miti-rahitatamā s tatra yā tā ḥ samantā t | yasmā d vyaktiḥ prapannā kalita-muralikā t karṣ aṇ ī nā ma vidyā tac-chrī -vaktraṁ nirī kṣ ya pratihata-matayaḥ ś armalī nā babhū vuḥ ||56|| [sragdharā ] Then the women came from all directions to that forest, alone or in groups of two, three, four, five, six, seven or eight. Their numbers could not be measured. Gazing at that beautiful face from whose flute emanated an attractive spell, losing their awareness, they become merged in happiness. [115] tataḥ sa-maryā dā ś ca tā ḥ sahasā hareḥ samaryā daṁ sajjamā nā lajjayā tatrā vahitthā m apy avalambamā nā s tasya caraṇ a-spṛ ṣ ṭ i-prathamakaṁ dṛ ṣ ṭ i-patham adhitiṣ ṭ hanti sma | Following his command, they hid their shyness arising from directly meeting him and, touching his feet, remained within his vision. tatra ca— yadyapi murahara-purataḥ kiñ cana na vyañ jitaṁ tā bhiḥ | tad api vilakṣ aṇ am evā prathayad amū ṣ ā ṁ vilakṣ aṇ aṁ bhā vam ||57|| [udgī ti] Though they did not reveal any affection in front of him, their condition communicated their extraordinary love. [116] tad evaṁ sa ca samā tmane tiṣ ṭ hamā nā goṣ ṭ ha-ramaṇ ī r nirī kṣ ya kṣ aṇ a-katipayaṁ tal-lakṣ mī -niṣ ṭ ha-manā ā sī t | He gazed at the gopī s who stood there, revealing their condition to him, and for a moment became absorbed in their beauty. [117] paś cā t tu rā dhikā -sā mā nā dhikaraṇ yaṁ vinā nirjanā raṇ yam api saṅ gatā s tā bhaṅ gī -viś eṣ ā d anaṅ gī -kurvaṁ ś cā rvaṅ gī r ā yatyā m aṅ gī kā ra-kā raṇ a-vidhā raṇ ā ñ ci kiñ cid vyañ janayā rañ jayann iva kañ ja-nayanaḥ punar akṛ ta-spṛ hā ya ca gṛ hā ya prahā payā mā sa | All the women except Rā dhā, the object of his intention, had gathered in the isolated grove. They did not make any special gestures. Though they did not want to return, he sent them home since he would satisfy them in the future, while indicating respectfully that he supported the cause of their accepting him. [118] tatra bhaṅ gī -viś eṣ o yathā — mayā svabhā vā n muralī ninā ditā tasmā d bhavatyaḥ kila saṅ gatā iha | ataḥ parī yur bata cet pare janā ḥ ś aṅ ke tataḥ suṣ ṭ hv iti nā tra tiṣ ṭ hata ||58|| [upajā ti 12] iti | He explained as follows: By my nature I play the flute. Because of this you have gathered here. I think that if other people came here also on hearing the flute, you would not remain. [119] rañ janā yathā — vrajata bata nivṛ tya drā g-vrajaṁ nā pratī taṁ kuruta mayi na kiṁ vaḥ prī tim apy asmi vedmi | ahaha yadi na vedmi prā ṇ a-sakhyas tadā sā bhavad-abhimata-siddhiṁ svena ś ī ghraṁ dadhī ta ||59|| [mā linī ] iti | His conciliation: Leave this place immediately and return to Vraja. Do not mistrust me. Do I not know the affection you have for me? O prā ṇ a-sakhis! If I do not know your love, at least immediately accept me as the one who can fulfill your desires. [120] yatra tu tā sā ṁ — nā tṛ pat karuṇ ā -dṛ ṣ ṭ ir nā trā psī t prā pitā ś rutiḥ | nā tā rpsī t prā rcchitā nā sā nā tarpī d arpitaṁ manaḥ ||60|| [anu] Their reaction: Their pitiful eyes were not satisfied and their ears, though hearing, were not satisfied. Their noses, though swooning, were not satisfied. Their minds, though offered to him, were not satisfied. [121] tad evaṁ gī taṁ, yarhy ambujā kṣ a [BhP 10. 29. 36] ityā di | Thus they sang: O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. [122] rā dhā yā ṁ tu tatra yā ma-dvayaṁ cetanā -virā mataḥ prā pta-bā dhā yā ṁ bandhu-samavā ye ca nivṛ tta-sarvopā ye, tū rṇ am eva tad-abhyarṇ aṁ pū rṇ imā vṛ ndayā saha vindamā nā babhū va | vindamā nā ca kaṣ ṭ a-bhā g atispaṣ ṭ am ā caṣ ṭ a— When Rā dhā remained in difficulty, unconscious for two praharas, her friends found all methods to revive her hopeless. Paurṇ amā sī came quickly with Vṛ ndā. Understanding her mental anguish, she spoke clearly. [123] yadi mad-uṭ aja-kuṭ ajam etā m ekā kinī ṁ yā ma-mā trā yā mam avasaraṁ vā sayatha, tadā mayā nā tivirā mayā pratikartavyam iti | If you leave Rā dhā alone in my thatched hut for one prahara I will make endeavors to revive her. [124] tataś ca sarva-sammatyā katham api jā tayā tasyā s tatra saṅ gatyā sphurad-atyā veś a-maṅ galā madhumaṅ galena ś ā rṅ giṇ am ā nā yitavatī | ā nā yya cā sanā dinā sabhā jya smita-sphurad-upā lambhaṁ sambhā ṣ ate sma—bhavatu, bhavatā yat kṛ taṁ tat kṛ tam eva | samprati tatra sampratipattiṁ vidhehi | When they all agreed, Rā dhā was brought to the cottage. Paurṇ amā sī, overcome with trembling, had Madhumaṅ gala bring Kṛ ṣ ṇ a. When he arrived, she welcomed him with seat and other items and then scolded him with a slight smile. “Let that be. Whatever you have done, let that be. Now, please tell us what to do. ” [125] kṛ ṣ ṇ aḥ sa-mandā kṣ amam uvā ca—hanta, kī dṛ ś aṁ katham iva? Kṛ ṣ ṇ a spoke with embarrassment: “Oh! What has happened? What should we do? ” [126] paurṇ amā sī uvā ca—ā rtā nā m asmā kaṁ bahu-vā rtā na vā rtatvā ya vartate, kintu nija-mū rti-sparś atas tasyā mū rtim apasā raya | Paurṇ amā sī said “We are suffering but have no means of reviving her. By the touch of your body remove her swoon. ” [127] kṛ ṣ ṇ a uvā ca—kā sā? Kṛ ṣ ṇ a said “Who? Her? ” [128] madhumaṅ galaḥ sa-praṇ aya-roṣ am uvā ca— antare vasati yasya cañ calā jñ ā yate na jaladena tena cet | vyaktim ī ṣ ad api tarhi saṅ gatā gopyate kim iti sā muhur muhuḥ? ||61|| [rathoddhatā ] Madhumaṅ gala then spoke, having anger mixed with affection. “If the cloud does not know the lightning which resides within it, lightning becomes slightly manifest. But can the lightning hide forever? If Kṛ ṣ ṇ a does not recognize Rā dhā who is fickle within because of her attraction to him, she will not reveal herself fully. But can she hide her feelings forever? ” [129] paurṇ amā sī tu smitvā tasya mukhaṁ paś yantī kṛ ṣ ṇ a-mukhaṁ paś yati sma |

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