Chapter Twenty-three 38 страница

Smiling sweetly, Paurṇ amā sī, looking at Madhumaṅ gala’s face, then looked at Kṛ ṣ ṇ a’s face. [130] ś rī -kṛ ṣ ṇ a uvā ca—sa eṣ a vā tulatayā taralaḥ kā maṁ jalpatu nā ma, yad asabhyā nā m abhyā khyā nam eva ca labhyam | bhavatī nā m ā jñ ā tu nā vajñ ā tuṁ ś akyate, kintu yuktam eva niyujyatā m | Kṛ ṣ ṇ a said “Madhumaṅ gala is unsteady because of a disturbance in his life airs. Let him prattle as much as he likes. The lies of an uncultured fool are mere effort. I should not disobey your order, but please do what is suitable. ” [131] vṛ ndā ha—gokula-kula-pā laka sarva-gokula-kula-vilakṣ aṇ ā lakṣ mī -lakṣ aṇ ā sā bhavat-sparś a-parā marś ata eva bahir darś aṁ prā pnoti cet, kā tava hā niḥ? [132] hanta, hanta— kṛ ṣ ṇ a ced bata rā dhā yā m udā sī no bhavā n api | udā ssva, kim ahaṁ tatra kaṭ hora-hṛ dayā bruve? ||62|| [anu] Vṛ ndā said “Rā dhā is endowed with the essence of all beauty of Gokula’s people under its protectors. What is the harm if Rā dhā becomes conscious on experiencing your touch? Oh! Oh! Kṛ ṣ ṇ a! If you are indifferent to Rā dhā, be indifferent! My heart has hardened. What more can I say to you? ” [133] kṣ aṇ aṁ vibhā vya punar uvā ca— sā tiś rī r bhavatā tyā ji ś rī vakṣ ā na bhavā ṁ s tayā | vayaṁ tu saralā yugme yugmaṁ roddhuṁ na ś aknumaḥ ||63|| [anuṣ ṭ ubh] Thinking a moment she spoke again “Rā dhā surpasses Lakṣ mī in beauty. If you reject her, you cannot be called the person who has Lakṣ mī on his chest. Being gentle, we cannot obstruct the meeting between you and Rā dhā. ” [134] kṛ ṣ ṇ as tuṣ ṇ ī ṁ sthitavā n | Kṛ ṣ ṇ a remained silent. [135] paurṇ amā sī uvā ca—vraja-jana-vraja-jī vana! vā caṁ -yamatā m ā caran katham iva giraṁ mama na saṅ girase? Paurṇ amā sī said “O life of the people of Vraja! You are silent. Why do you not accept my words? ” [136] ś rī -kṛ ṣ ṇ a uvā ca—adharma evā tra marma-bhedī bhavatī ti | Kṛ ṣ ṇ a said “I am silent because I will be afflicted with adharma. ” [137] paurṇ amā sī uvā ca—adharmaḥ khalu mayā svī kṛ ta eva, dharmas tu tava vardhatā m | Paurṇ amā sī said “I know everything. I have accepted adharma but you should increase dharma. ” [138] ś rī -kṛ ṣ ṇ a uvā ca—sparś anaṁ vinā nyad anumanyatā m | Kṛ sṇ ā said “Please advise something other than touching her. ” [139] vṛ ndā ha—darś anaṁ tā vat kriyatā m | tan-mā treṇ a siddha-yā tre sati parama-guṇ a-pā tre bhavati katham anyad atha prā rthayitā smahe? Vṛ ndā said “Show yourself to her. You are endowed with all good qualities. By showing yourself our actions are complete. Why should we pray for anything else? ” [140] atha— dehendriya-mano-buddhi prā ṇ ā dī nā ṁ priyaṁ priye | tvad-anā dara-bhā jo me jā taṁ sarvam anā dṛ tam || Kṛ ṣ ṇ a began to think “O beloved! Because I disrespect you, my body, senses, mind, intelligence and prā ṇ a have all become useless. ” iti rā dhā ṁ prati cetasi cintayantaṁ kṛ ṣ ṇ am antaḥ sa-tṛ ṣ ṇ am api bahis tū ṣ ṇ ī katā m eva puṣ ṇ antaṁ, madhumaṅ galaḥ kara-sarasije gṛ hī tvā kuṭ aja-kuñ ja-gṛ ham eva nī tavā n | nī tvā ca tat-paryanta-bhuvi vṛ ndā ṁ rakṣ itvā bā hyam avagā hya, pū rṇ imā ṁ saṁ vā hya tasminn ante-gurutayā tatrakī yaṁ vṛ ttaṁ citravad ī kṣ itavā n | Kṛ ṣ ṇ a thought about Rā dhā in this way. Though full of longing, he remained silent externally. Madhumaṅ gala took his hand and led him to a bower in the cottage. He placed Vṛ ndā there and went outside. He had Paurṇ amā sī go elsewhere. He looked at the events from nearby as an instructor, while remaining motionless. [141] tatra ś rī -vṛ ndā -vacanaṁ yathā — indur indu-bhramaṁ yā ti darpaṇ aḥ pratibimbatā m | mohaṁ padmā layā yatra kṛ ṣ ṇ a tan-mukham ī kṣ yatā m ||64|| [anuṣ ṭ ubh] Vṛ ndā said “O Kṛ ṣ ṇ a! Show your beautiful face. The moon mistakes your face for a second moon. The mirror thinks your face is a second mirror, receiving its reflection. Lakṣ mī becomes bewildered, thinking your face is more beautiful than hers. ” [142] tataś ca samā vṛ tā jasra-pulakā sratayā sa ca tad ā luloke, yathā cā dyā pi sakhyo gā yanti— His hairs stood on end and tears came to his eyes continually. He looked at her face. The sakhī s sing of this even today. tā ṁ rahasi gatā ṁ kisalaya-ś ayana-ś ayā nā m | harir ā lokata nija-muralī -kalakalayā citrita-bhā nā m ||dhruva|| yā nija-vadanā mṛ ta-rucinā tan-mukha-ratnam ajasram | bahalam asisravad iha yad bhā taṁ pratipada-sampatad asram ||b|| yasyā hṛ dayaṁ svā ntaram anu tat kā yaṁ bhaja dava-kalitam | bahir api taṁ pratibimba-vyā jā d vyā nañ jā tmani valitam ||c|| yasyā ṁ doṣ a-trayam iti matibhiḥ prattaṁ kuṅ kuma-rā gam | mene muraripur atha sā kṣ ā d iva yā taṁ hṛ d-gata-rā gam ||d|| yā ṁ paś yan sa tu sā ttvika-bhā vaṁ dadhad api citta-vikā ram | bheje yatra pratikṛ ti-kṛ d api pratikṛ tir iti ca vicā ram ||e|| samayā pratikṛ titā bhramam ā gā d evaṁ bhā vana-ś ā lī | bhā va-parī kṣ aṇ a-kṛ n me kṛ tako’py etā m indraka-jā lī ||f|| tad api ca yatra spṛ hayann atha yā m enā ṁ mene rā dhā m | vṛ ndā yā cñ ā ṁ pratyā caṣ ṭ a ca dadhad api duḥ khā d bā dhā m ||g|| sa punar yasyā hetoḥ ś ocan vyā jita-vṛ ndā -vananam | vidadhe yadd hṛ di nija-pada-pallavam abhito jī vana-jananam ||h||65|| iti | Rā dhā, having come to a solitary place, was resting on a bed of new shoots to gain relief from her fire of separation. Kṛ ṣ ṇ a looked at Rā dhā, who had become pale because of the sound of his flute. Tears streamed constantly from his face. She made his moonstone face liquid by the sweet beauty of her face. Worship that body filled with the fire of separation, whose heart is centered on you! That body appears like the external reflection of its heart. The body is affected by vā ta, pitta and kapha. The wise offer kuṁ kuma to that body as a remedy. Seeing the kuṁ kuma, Kṛ ṣ ṇ a considered that her internal love had surfaced externally. Seeing her, he manifested sā ttvika-bhā vas and transformations in his heart. Though he applied the remedy, he considered that it was only a semblance of Rā dhā. He was thinking that a clumsy magician nearby, testing his emotions for Rā dhā, had produced a false form. But desiring her, he then thought that the false form was actually Rā dhā. Then full of anxiety because of grief, he responded to Vṛ ndā ’s request. Out of grief for Rā dhā, he accepted Vṛ ndā ’s contrived request to see Rā dhā, who in her heart held his lotus feet, the cause of her life. [143] kramas tu yathā, tatra tasya ca durnivā raṁ vikā raṁ niś ā mya kā myamā nam artham eva vṛ ndā prā rthayā mā sa—ś rī -vraja-yuvarā ja! parama-premavatī khalv asau, yataḥ — hanta kṛ ṣ ṇ a tava yauvana-sthitau bhoga-tarṣ am anumā ya tan-mayam | duḥ kham ā tmani vikṛ ṣ ya santataṁ svī ya-ś arma vijahā v iyaṁ ramā ||66|| [rathoddhatā ] Seeing the unavoidable symptoms in Kṛ ṣ ṇ a and Rā dhā, she prayed for the desired goal: O prince of Vraja! She has the highest prema for you. O Kṛ ṣ ṇ a! Rā dhā, the form of rā sa, exists during the period of your youth. Intuiting your desire for enjoyment filled with grief and accepting your grief, she constantly gives up her own happiness. [144] tad etad avadhā ya bhavā n apy etad-arthaṁ veṇ u-vā danā dikaṁ kurvann evā ste, tasmā d avadhā naṁ sandhā ya samā dhī yatā m | Knowing this, you play the flute for her. Please hear with attention. [145] ś rī -kṛ ṣ ṇ aḥ sa-gadgadam uvā ca—kiṁ kartavyam? In a choked voice Kṛ ṣ ṇ a said “What should I do? ” [146] vṛ ndā ha—hastam eva hṛ di vinyastaṁ kuru | Vṛ ndā said “Put your hand on her heart. ” [147] ś rī -kṛ ṣ ṇ a uvā ca—tad etad atyanucitam | Kṛ ṣ ṇ a said “That is most improper. ” [148] vṛ ndā ha—tarhi caraṇ am eva tathā cara | Vṛ ndā said “Then put your feet on her heart. ” [149] ś rī -kṛ ṣ ṇ as tuṣ ṇ ī ṁ tasthau | Kṛ ṣ ṇ a remained silent. [150] vṛ ndā pā dayoḥ patantī —hanta, mā vilambam avalambasva iti kā ku-vyā kulā tayor ekaṁ balad iva tasyā hṛ di saṁ valayā mā sa | Vṛ ndā fell at his feet. “Oh! Do not delay. ” In great grief she grabbed a foot or hand by force and placed in on Rā dhā ’s heart. [151] kṛ ṣ ṇ aś ca kampa-sampadā padā ravindaṁ sandadhad eva vaivaś ya-vaś yatā ṁ vindati sma | Trembling to the extreme, he placed his lotus foot on her heart and lost his self-control. [152] tataś ca sañ jī vanī -pallava-vinyā savat tal-lava-sparś ata eva cakṣ uḥ -puṭ a-yugam udghaṭ ayya tayā sa eva dṛ ṣ ṭ aḥ | Opening her eyes on being touched by a portion of his foot, as if touched by the leaf of a life restoring plant, she saw Kṛ ṣ ṇ a. [153] tadaiva ca— subhruvo muraripoś ca dṛ g-dvayaṁ bimba-dambham aviś at parasparam | ś obhayā vyativilobhataḥ sphuṭ aṁ tā v amuṣ ya parivṛ ttim aicchatā m ||67|| [rathoddhatā ] At that time, the eyes of Rā dhā and Kṛ ṣ ṇ a reflected the image of other. Because of the beauty, their greed increased. They both desired to exchange eyes to relish the other’s beauty. [154] tadaiva sa cā trakī yā patrapā taḥ ś irasi vasanā varaṇ aḥ sahasā nirgamya pū rṇ imā ṁ praṇ amya ca calita evā sī t | kintu skhalann iva calan, karmaṇ ā narmaṇ ā ca madhumaṅ gala-dattā valambaḥ sakhi-kulaṁ saṁ valate sma | Kṛ ṣ ṇ a became shy in front of Vṛ ndā. Covering his head with a cloth he quickly exited, offered respects to Paurṇ amā sī and departed. However, he stumbled as he walked. Taking support of Madhumaṅ gala with joking gestures, he met his friends. [155] sā ca svapnam iva paś yantī vaivaś yata eva samuttiṣ ṭ hantī, nirakṣ ara-sū kṣ ma-rodanaṁ cā nutiṣ ṭ hantī yadā vṛ ndayā sā daraṁ kṛ tasā ntvā, tadā dara-sā ntvā pū rṇ imā ṁ natvā vṛ ndayā saha suhṛ ttamekṣ ita-tad-ā game tasminn aparā hnetame vrajaṁ gatvā, katham api samaya-katipayā n gamayā mā sa | As if having seen a dream, with no control, Rā dhā got up and began softly, inaudibly crying. When Vṛ ndā carefully consoled her she slightly recovered and offered respects to Paurṇ amā sī. That afternoon after Kṛ ṣ ṇ a had come and seen her, she returned to Vraja with her friends and Vṛ ndā and somehow passed some time. [156] tad ā rabhya tu sa khalu parasparaṁ sparś o’yaṁ sparś ā yaiva paraṁ sañ cakÿ pe, This mutual touching was for the purpose of merely touching (not enjoyment). [157] yataḥ sakṛ t tā dṛ ś aṁ sukham upalabhya kṣ aṇ ā t tad-viyuktayā tayā katham iva prathamā naṁ duḥ khaṁ stabhyatā m? tat tu sukhaṁ sva-saṁ vedyam eva, na tu nivedyam | For once having experienced that happiness, how could Rā dhā stop her increased grief when separated for a moment from that happiness? She kept that happiness within herself, not telling others. tathā hi— tayor yā vasthā sī d vyatimilana-ś arma prasajati kaviḥ ko vā tā ṁ syā t kavayitum iha svalpakam api | yayoḥ kā ś mī raṁ tat patitam api pā rasparikam apy aho paulindī nā m api tad iva ś aś vad vyatanuta ||68|| [ś ikhariṇ ī ] Which poet can even slightly describe the joyful condition of Rā dhā and Kṛ ṣ ṇ a when they met? The Pulinda women spread the kuṁ kuma that fell from Rā dhā and Kṛ ṣ ṇ a on their bodies. [158] tad evaṁ yadā hareḥ padā ravindaṁ vindamā nā ni kuṅ kuma-paṅ kā ni tṛ ṇ eṣ u kṛ ta-tad-aṅ kā ni pulindī -jā tā laṅ kā ratayā jā tā ni, tadā nī m anyā sā ṁ dhanyā nā ṁ pū rvavad apū rvā nubhava-racana-pū rvakaṁ vacanam idam, pū rṇ ā ḥ pulindyaḥ ityā di | [BhP 10. 21. 17] When the Pulinda women decorated themselves with the kuṁ kuma on the grass from Kṛ ṣ ṇ a’s lotus feet, these fortunate persons are described as follows, to show their amazing realization. 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. [159] atra cedaṁ vyañ jitam— ā stā ṁ sā dayitā yadī ya-kuca-yuk ś rī -kuṅ kumaṁ tat-padaṁ prā ptaṁ tat-tṛ ṇ am apy aho vijayatā ṁ sā kṣ ā t tu tat-saṅ gi yat | asmattas tu pulinda-jā ti-sudṛ ś ā ṁ bhā gyaṁ ca dū re sthitaṁ yā s tat prā pya nijā ṅ ga-lepana-sukhā d ā sedire pū rṇ atā m ||69|| [ś ā rdū la] That is indicated here also: Enough of speaking about dearest Rā dhā, the kuṁ kuma from whose breast became most attractive when it stained the grass, since it had also directly touched Kṛ ṣ ṇ a’s feet. The good fortune of the Pulinda women who achieved success from the bliss of smearing on their limbs that kuṁ kuma is far beyond our fortune. [160] atha kathakaḥ samā panam ā ha sma— sa ī dṛ k-praṇ ayī labdhas tvayā rā dhe purā tu yaḥ | nā nā -manorathaṁ cakre rathavad bhavad-ā ptaye ||70|| [anu] The speaker then concluded by saying “O Rā dhā! You have obtained a lover, whom previously expressed many desires to attain you, while shaking with agitation like a moving chariot. ” Chapter 22 Begging from the Brā hmaṇ as’ wives [1] atha prabhā ta-kathā yā ṁ prabhā ta-prathā yā ṁ madhukaṇ ṭ haḥ sphurad-utkaṇ ṭ has tal-lī lā ntaraṁ ś aṁ san ś aṁ sad-upalabdhaṁ kartum ā rabdhavā n | Since the morning was so enlivening, Madhukaṇ ṭ ha become enthusiastic, and, realizing another pastime in the assembly, began to inform the assembly. [2] tatra ś rī -daś ama-skandha-prabandha-saṅ gamana-maṅ galā caraṇ a-pū rvakaṁ tat-kathanam, yathā — gatvā kā myakam adri-dhā tu-rucimuk kurvan vrajaṁ dakṣ iṇ aṁ gharmartau dhavalā nikharva-ś ata-tṛ ḍ -nirjiṣ ṇ u-kṛ ṣ ṇ ā ṁ vrajan | vṛ kṣ ā n suṣ ṭ hu pathi stuvan dhavalayā pī tā ṁ ca kṛ ṣ ṇ ā ṁ piban kṣ ud-vyā jā d adhiyajñ a-patni-karuṇ ā -kā rī hariḥ pā tu vaḥ ||1|| He began with an introductory verse for a topic recounted in the Tenth Canto: May Kṛ ṣ ṇ a who while going to Kā myavana kept Vraja marked with minerals on the southern side, protect us! In the summer season he went to the Yamunā which slaked the thirst of a hundred billion cows while praising the trees on the way. First he let the cows drink and then he drank. Then he desired to show mercy to the wives of the brā hmaṇ as engaged in sacrifice, on the pretext of hunger. tathā hi— atha gopaiḥ parivṛ to yaś odā nanda-nandanaḥ | vṛ ndā vanā d gato dū raṁ cā rayan gā ḥ sahā grajaḥ ||2 || nidā ghā rkā tape tigme cchā yā bhiḥ svā bhir ā tmanaḥ | ā tapatrā yitā n vī kṣ ya drumā n mitrā ṇ y abhā ṣ ata ||3|| [BhP 10. 22. 29-30] Some time later Lord Kṛ ṣ ṇ a, the son of Yaś odā, surrounded by his cowherd friends and accompanied by Balarā ma, went a good distance away from Vṛ ndā vana, herding the cows. Then the sun’s heat became intense, Kṛ ṣ ṇ a saw that the trees were acting as umbrellas by shading him, and thus he spoke to his friends. [3] tatra ca megha-nirghoṣ a-nibha-gambhī ratā -sambhṛ ta-madhura-svarata eva harṣ am utkarṣ ayan mitra-mukhyā n pratyekaṁ racitā bhimukhyā ṁ ś cakā ra | With joy, he addressed each of his best friends in a sweet voice deep as rumbling clouds. yathā — he stoka-kṛ ṣ ṇ a he aṁ ś o ś rī dā man subalā rjuna | viś ā la rṣ abha tejasvin devaprastha varū thapa || [BhP 10. 22. 31] “O Stoka-kṛ ṣ ṇ a and Aṁ ś u, O Ś rī dā ma, Subala and Arjuna, O Vṛ ṣ abha, Ojasvī, Devaprastha and Varū thapa! ” [4] tata eva ca tā n amṛ ta-kṛ tā bhiṣ ekā n iva kṛ tvā sa-kautukam uvā ca—mā ṁ sukhayantu evā bhimukhatas ete taravo virā jante, tasmā d bhavadbhir vilokya pṛ thak pṛ thag upaś lokyantā m | Showering his friends with nectar, he spoke with laughter. “The trees standing before me make me happy. You should glorify them one by one. ” [5] sarve vihasya procuḥ —bhavā n evā smā su vismā yakatayā kavi-maṇ ḍ alā khaṇ ḍ ala-gaṇ ḍ a-maṇ ḍ anam asti | tasmā d ā tmanaiva varṇ ayatu | Laughing, they said “You cause us astonishment because you are the ornament among the best of all poets. Therefore you should praise the trees. ” [6] kṛ ṣ ṇ aḥ sa-smitam uvā ca—ś rū yatā ṁ nā ma— etenā ṅ gata eva kintu guṇ ato’py addhā mahā nto matā yat tā pā di-nivā raṇ aiḥ sva-vapuṣ o jī vā navantaḥ sthitā ḥ | eṣ ā m eva ca janma yat tu phalavad dṛ ś yeta tac cettham apy ū hadhvaṁ yad aś eṣ a-jī vanatayā rā janty amī sarvataḥ ||4|| Kṛ ṣ ṇ a then spoke with a smile: Please listen. The trees are glorified not only for their limbs but also for their qualities. They protect the living beings with their bodies by extinguishing heat. Know that their births have been successful because they are the source of life for unlimited entities. kiṁ ca— phalaiḥ puṣ paiś chā yā -cchadana-samid-ā dyaiś ca taravaḥ svabhā vā d viś veṣ ā m upakṛ ti-vidhā dhanya-tanavaḥ | narā ḥ karhy apy eke vidhi-vaś atayā tat-kṛ ti-kṛ tas tato bhaktā ḥ pū rve sukṛ tam anu bhā ktā ḥ kila pare ||5|| By their nature, the trees have praiseworthy bodies for helping all beings by means of their flowers, fruit, shade, leaves and wood. For accruing a good future, some humans act as benefactors like trees. The trees are real devotees and those who seek future benefits are secondary devotees. [7] atra vṛ ndā vana-vā stavyatā punar eṣ ā ṁ stavyatā m apy atikrā mati iti gū ḍ ham abhimatam | The real meaning of this statement is that those trees should be glorified because they dwell in Vṛ ndā vana as spiritual entities. [8] sarve sa-smitam ū cuḥ —kavi-cakra-cakravartinā bhavatā na kiṁ vā supraś astaṅ karaṁ bhavitā, tato yad eva yojayiṣ yate, tad eva vijeṣ yate | tathā hi— vā co-yukti-paṭ ur yatra tvaṁ vadā vadatā ṁ gataḥ | vā caspatiś ca tatra syā n na vā caḥ -patir aṇ v api ||6|| His friends said with a smile “You, the emperor among all poets, have created what is most excellent without difficulty. Because it will be useful, it surpasses all other praises, for it is seen that where you are eloquent and skilful in discussions, Bṛ haspati cannot be called the master of speech. ” [9] kṛ ṣ ṇ o’pi sa-smitam uvā ca—bhavatu, kadā cid etad apy anubhaviṣ yatha iti nā nā -sukha-vitarakara-puruha-bhū ruhā ṇ ā ṁ vanyayā mihira-kanyā -tī ram udanyayā mudā jagā ma | Kṛ ṣ ṇ a spoke with a smile. “Let that be. Sometimes you can realize this. ” Walking through the forests of many trees spreading happiness, having great thirst and joy, he came to the bank of the Yamunā. tatra ca— vyajjann aṅ ghripa-ś aṁ sana-svavacanaṁ yajñ ā ṅ ganā nugrahaṁ cā tmī yā gami-bhojya-vartma sa yadā santyajya kṛ ṣ ṇ ā ṁ gataḥ | tarhi svacchatarā himā ḥ ś ubha-karā ḥ svā dū r apaḥ pī tavā n aghnyā nā ṁ nikaras tataḥ svayam apur gopā lakā s tan-mukhā ḥ ||7| Praising the trees and desiring to show mercy to the wives of the brā hmaṇ as, he avoided the path leading to the place where his friends could find food and came instead to the river. The cows drank the clear, cool auspicious, tasty water. Then Kṛ ṣ ṇ a and the cowherd boys drank. [10] tataś ca vidū raṁ samujjhitā talina-phalinatara-taru-vrajasya vraja-rā jñ ī -prahita-mā dhyā hnika-bhojya-sampatti-viyojyatā -bhā g-upasattikasya kṛ ṣ ṇ asya tat-tṛ ṣ ṇ atā ṁ vitarkya tad-bhā va-bhā vitatayā svayam apy atī va tat-tṛ ṣ ṇ ā -bhā jaḥ stokakṛ ṣ ṇ ā dayas tad-abhā va-bhā vanā api praṇ aya-maya-paryutsukatayā vyañ jita-tat-kṛ ta-bhojana-vartma-vañ canā ḥ karā ñ cala-cā lana-pū rvakaṁ tad-yā cñ ā m akurvata— Understanding that Kṛ ṣ ṇ a was hungry, his friends also expressed a strong desire to eat. Kṛ ṣ ṇ a had left far behind the tall trees bearing fruit. The lunch that Yaś odā usually sent at noon did not arrive. They all understood Kṛ ṣ ṇ a’s desire and began thinking of the lack of food. With enthusiasm arising from their affection, desiring a way that Kṛ ṣ ṇ a could eat, they prayed for food while motioning with their hands. rā ma rā ma mahā -bā ho kṛ ṣ ṇ a duṣ ṭ a-nibarhaṇ a | ito’vidū re su-mahad vanaṁ tā lā li-saṅ kulam || [BhP 10. 23. 1] “O Rā ma, Rā ma, mighty-armed one! O Kṛ ṣ ṇ a, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees. ” [11] kṛ ṣ ṇ as tu sa-smitam uvā ca—atrā loka-pathā ś oka-vanikā yā m anaś anī ya-prasavā yā m aś anā yantas te bhavantaḥ kutra vā psā tavyaṁ lapsyante? [12] ā rtiś ced varivarti, tarhi nikaṭ ā m api kuṭ ilayā sū ratanayā -ghaṭ anayā dū rā yamā ṇ ā m itas tu dakṣ iṇ ā hi yā ś ū rasena-purī, tā m uttareṇ a niravajñ aṁ yajñ a-ś ā lā -mā lā m ā lokayanta evā nena samyag upatiṣ ṭ hamā nena pathā pratiṣ ṭ hadhvam | gatvā ca tā n kā rmā n karmaṭ hā cā ryā n ā ryatamasya mama ca nā mnā yā cadhvam | kintu bhikṣ ā kā ṇ ā ṁ titikṣ ā -mā tram ucitam iti ś ikṣ ā manasi kā ryā | Kṛ ṣ ṇ a spoke with a smile “At that place, in that aś oka tree forest without a visible pathway, there are no fruit to eat. Where will you obtain food? If you have hunger pain, go carefully straight on this path and you will see many sacrificial arenas, which are actually close by but which appear far away because of the winding course of the Yamunā. Go north of Mathurā, which lies to the south. Going there, beg food for me and Balarā ma from the brā hmaṇ as skilful at rituals. But keep in mind the teaching that the beggar should always be tolerant. ” [13] atha te’pi ke’pi saṁ valitā ś calitā ḥ | svayam ayaṁ tu tadī ya-gatyā gati-dṛ ṣ ṭ y-artham upanadaṁ mahā -kuṭ ṭ imam adhitaṣ ṭ hau | Some of the friends went together. Kṛ ṣ ṇ a remained in a huge cottage near the river in order to see them depart and return. tataś ca— saurabhyaṁ dhū ma-dhā rā yajur-anupaṭ hanaṁ ś ubhra-ś ā lā dvijā nā ṁ gatyā gatyā di-ceṣ ṭ ā ḥ ś ubha-yuta-hutabhug-vedi-bhā g-ṛ tvijaś ca | gatvā natvā py abhī kṣ ṇ aṁ puṭ ita-karatayā nā dare’py asthur ete yasmā d brahmaṇ ya-deva-svatulita-suhṛ daḥ kintv idaṁ mā ṁ dunoti ||8|| They went to that place filled with the aroma of ghee, streams of smoke, chanting of Yajur Veda, white cottages, and the coming and going of brā hmaṇ as, who were priests at the sacrificial pit with auspicious fire. They offered respects and remained standing with folded hands, though the brā hmaṇ as did not acknowledge them. Since the friends were equal to Kṛ ṣ ṇ a himself, this disrespect pains my heart. [14] tataś ca tā n prakṛ ti-ś leṣ eṇ a kenā py ā kṛ ti-viś leṣ eṇ a veṣ eṇ a ca gopā n jñ ā tvā vipratā -garva-parvatam ā rū ḍ hā s te tu vyū ḍ ha-bahula-sthala-dṛ ṣ ṭ ayas tiṣ ṭ hanti sma | tathā pi sakhā yas te kṛ ṣ ṇ asya bubhukṣ ā -sukṣ ā matā ṁ sā kṣ ā d ivā nubhū ya dū yamā na-manasaḥ svayam eva nivedayā mā suḥ |

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