Chapter Twenty-three 40 страница

yā ṁ yā m ā ś ā m ahaha vanitā s tā dvijā nā m apaś yann ā ś ā -pū rtiṁ pratipada asā v ā carat tā su ś ī ghram | sā hi ś yā maṁ kanaka-vasanaṁ vī kṣ itā kā ram ā sā ṁ vā raṁ vā raṁ dṛ ś i vidadhatī citra-bhā vaṁ cakā ra ||35|| Oh! Kṛ ṣ ṇ a quickly gave blessings to these women who were gazing at him. That blessing, revealing to their eyes the black form wearing golden cloth which they had just seen, produced great astonishment. [50] evaṁ cireṇ a gṛ haṁ gṛ hī tavatī ṣ u tu tā su— anna-pā trā ṇ i pā trā ṇ i ratnā nā ṁ vī kṣ ya sakṣ aṇ ā ḥ | gṛ hā ṇ i ca gṛ hā dhī ś ā na hī ś ā mā sur ū hitum ||36|| After a long time they returned to their houses. Though seeing joyful that their pots were now made of jewels and their houses were made of jewels, they could not understand how it happened. [51] anantaraṁ tu— bā lya-krī ḍ ā -kṛ ī ta-phalenā nena maṇ i-pū ritā n | sva-gṛ hā n vī kṣ ya te viprā ḥ sva-patnī -matim anvayuḥ ||37|| Later, the brā hmaṇ as then remembered that their houses were full of jewels just as Kṛ ṣ ṇ a as an infant had filled the fruit vendor’s basket with jewels. They became obedient to the intelligence of their wives and accepted Kṛ ṣ ṇ a’s position. [52] ū cire ca— tasmai viś va-janī nā ya yā s tad-bhogī nam ā haran | tā evā sann ā tmanī nā dī nā s tu bata mā dṛ ś ā ḥ ||38|| They said: Our wives who took food for the creator of the universe belong to him. Persons like us are most despicable. mā jī van yasya kṛ ṣ ṇ ā ya kramate cakṣ ur ā di na | mriyamā ṇ aś ca mā yasya tasmai tan na pravartate ||39|| Let persons who do not direct their senses to Kṛ ṣ ṇ a perish. Let those who direct their senses to him live. sa kiñ jī vaḥ sa kubrahmaḥ suparva-hatakaś ca saḥ | rā jī va-nayanaṁ yas tu nā jī vanatayā bhajet ||40|| He who does not worship Kṛ ṣ ṇ a for his whole life is already dead, is a bad brā hmaṇ a and is without good fortune. atha kṛ ṣ ṇ ā ya tṛ ṣ ṇ ā ṁ te dadhur vṛ ṣ ṇ i-pura-dvijā ḥ | kintu dhṛ ṣ ṇ ak kaṁ sa-bhiyā nā jagmuḥ kṛ ṣ ṇ am ī kṣ itum ||41|| The brā hmaṇ as of Mathurā long to see Kṛ ṣ ṇ a but out of fear of arrogant Kaṁ sa they cannot go to see him. ekena kenacit pū rvaṁ bhā ryā mā ryā tigam iva | nivā rya vā ryatā labdhā vā ryatā yā m iti ś rutam ||42|| It has been heard that previously someone prevented his wife from going to Kṛ ṣ ṇ a, thinking she was rejecting him. She then gave up her body. [53] tataś ca teṣ ā m ucitam eva, yataḥ — kṣ aṇ ā d uccaiḥ kṣ aṇ ā n nī cair gati-bhā jā ṁ kanī yasā m | reṇ ū nā m iva kā rmā ṇ ā ṁ viṣ amā rī tir ī kṣ yate ||43|| This was to be expected from the brā hmaṇ as, because, just as dust sometimes accumulates or dissipates, it is seen that irregular conduct increases or decreases in foolish persons who are attached to karma rituals. pū rvī kṛ ṣ ṇ asya sevā yā m iṣ ṭ ī vā tatra yaḥ sadā | adhī tī vā bhā gavate bhakta-pū rvī sa taṁ bhajet ||44|| The person who served Kṛ ṣ ṇ a in a previous life respects him continually in this life. The person who studied Bhā gavatam in a previous life is qualified to serve Kṛ ṣ ṇ a in this life. atha harir idam annaṁ sakhya-yuktā n asaṅ khyā n nija-kara-kṛ ta-pū rti-prā ś ayan dhenu-saṅ khyā n svayam api hasitena ś lā ghayā svā danena pratipadam upayujya sphara-parva vyatā nit Serving with his own hand, Kṛ ṣ ṇ a in friendship fed unlimited cowherd boys equal in number to their cows. He also tasted that food with a smile, and praising it, spread bliss everywhere. [54] tatra ca tair bhojya-madhurā dibhir upayojyamā naḥ ś rī -kṛ ṣ ṇ aṁ madhumaṅ gala uvā ca—suṣ ṭ hu miṣ ṭ am idaṁ pā kimatā pannam anna-jā taṁ yā cita kam apy amṛ tā yate | nedṛ ś am ā pam ity akam amṛ taṁ vā | yat khalu bhū mi-skhalitaṁ sarajasaṁ kaṇ am apy abhyavahartum ī hā mahe | tasmā d asmā kam eva parṇ aś ā lā bhyarṇ e tā ḥ kuṭ ī r vidhā ya tiṣ ṭ hantu, tat-kṛ ta-madhura-paripā ka-pā ka-ś ā ka-sū pa-pū pa-pū ṭ ī s tu savayaso vayam eva yuṣ mabhyam uṣ ṇ ā ḥ koṣ ṇ ā eva samarpayiṣ yā maḥ | tatrā py ā ha prā graharatayā prā grahara eva bhaviṣ yā mī ti sthite ko vā yaṁ doṣ aḥ | kintu roṣ a-bhiyā na vaktuṁ ś aktā ḥ sma | While eating the food endowed with sweet, sour, bitter, and salty tastes, Madhumaṅ gala addressed Kṛ ṣ ṇ a. “This well-cooked food obtained by begging is equal to nectar. Things obtaining by exchange are called bartered goods. Bartered food is not like this. Food which comes without begging is called nectar. But nectar foods are not as beautiful as this, for even if a particle falls on the ground and gets covered with dust I desire to eat it. You must lock these wives of brā hmaṇ as in a cottage near our hut. We will offer to you and Balarā ma all the hot and slightly hot foods such as leaves, vegetables and sweets which they cook. I will become the best person by eating the best of that food. There is no fault in that. But fearing you will angry, we do not speak. ” [55] kṛ ṣ ṇ a uvā ca—ā dyū na nū nam unmadiṣ ṇ utayā patra-piṣ ṇ utā m apy aticariṣ ṇ ur jā to’si | Kṛ ṣ ṇ a said “O glutton! Because you are insane with eating you have given up all shyness. ” [56] atha sarve’pi hasantaḥ procuḥ —priya-vayasya! yady apy asau parā nnatā rocanam ā pannas tarhi sa eṣ a eva tundaparimṛ ja iva vipra-sundarī ṇ ā ṁ tā sā m upā sanā ṁ ghaṭ ayamā nas tad-bā ṭ a-taṭ agam uṭ ajam adhitiṣ ṭ han sambhavad ā ś itambhavā n miṣ ṭ am iṣ ṭ a-vighasa-bhojanā n nijam iṣ ṭ aṁ racayatu | Laughing everyone spoke. “Dear friend! If Madhumaṅ gala desires to eat food cooked by others, he should fulfill his desire for eating all the tasty food by worshiping these women, while residing in a hut beside their houses from which he can gain sufficient food. ” [57] kṛ ṣ ṇ a uvā ca—sā dhū ktaṁ vyaktam idaṁ bhagavatī -viditaṁ vidhā syā maḥ | Kṛ ṣ ṇ a said “You have spoken well. We will inform Paurṇ amā sī. ” [58] madhumaṅ galas tu sa-krodham ivovā ca—yuvarā ja! gardhanatayā kukṣ im-bharayas te eta eva muhur aś anā yā ṁ smarayantaḥ sarvatra ca ghasmarā eva bhaṇ yante, bhikṣ ā yā m akṣ ā ma-samudyamatayā sarvā nnī nā ś ca lakṣ yante, na tu vayam | Madhumaṅ gala spoke in anger. “O prince! Because they are filled with desire, these boys have become gluttons. Thus they think of eating at every opportunity and seem to be voracious. They can be seen eating food from anywhere since they are eager to become fat from begging. ” [59] sarve’py ū cuḥ —vā vadū ka! vipratayā bhavā n eva yā yajū katā yā ṁ jañ japū katā m ā sī dan purobhā ś ā nā ṁ dandaś ū kas tad-ā svā dā ya jā garū katā m ā sā dayati | asmā bhis tu bhavaj-jā ter dvijā teḥ parī kṣ aivā caritā iti | All the boys said “O big mouth! As a brā hmaṇ a you sit in the sacrificial arena uttering mantras and are alert to eating the sacrificial food like a Rā kṣ asa. But we appreciate seeing the qualities of a brā hmaṇ a. ” [60] tad evaṁ hasatsu sakhi-sabhā satsu svayam ā ś itambhavenodana-sambhā reṇ a bhuktvā suhitaḥ sarva-hitaḥ ś rā vita-veṇ ur dhenuḥ prā pya tat-tat-kathā -kautukatas tad-artham anugavam ā sā dita-dṛ ṣ ṭ i-vrajaṁ ś rī mad-vrajam avā pya nija-viraha-dahanaṁ nirvā pya svaka-rū pā mṛ tenā pyā yayā mā sa | As the gathering of friends laughed they ate. Kṛ ṣ ṇ a, everyone’s benefactor, also because satisfied with eating the satisfying food. He then played on his flute to gather the cows. While discussing various subjects while glancing back at the cows, he arrived at Vraja, extinguished the fire of separation for him, and satisfied the people of Vraja with the sweetness of his form. [61] sakhā yas tu yā jñ ikeṣ u jagmivā ṁ so jakṣ ivā ṁ saś ca vayam iti saṅ kocena na kañ cid apy ū civā ṁ saś ca | The boys spoke nothing of the incident. They refrained from saying that they had gone to the sacrifice and begged. [62] atha kathakaḥ kathā -samā panam ā ha sma— so’yaṁ ś rī -gokulā dhī ś a kulā dhī ś as tavoditaḥ | ā karṣ aṇ ā d guṇ ā yasya sarvā n anuguṇ ā n vyadhuḥ ||46|| The speaker concluded “O lord of Gokula! You have given birth to Kṛ ṣ ṇ a who attracts everyone by his qualities and bestows those qualities on them. ”

Chapter Twenty-three

Beginning of Rā sa pastimes

[1] atha rā sā rambhe nija-ś apatha-saṁ bhedaṁ vedayaṁ ṣ tadī daṁ yā canam ā cinomi |

nije kā vye sarvaṁ rasa-valanam astī ti likhatā

mayā dhā rstyā t spaṣ ṭ ī -kṛ ta-mati-rahasyaṁ tu yadī ha |tm

tad etad govinda-vraja-vijana-kā ntā nucaraṇ aṁ

dadhadbhir yogyasya ś ravasi param arpyaṁ na sadasi ||1|| iti | [ś ikhariṇ ī ]

At the beginning of the rā sa dance, I am making this prayer in revealing Kṛ ṣ ṇ a’s promise that he would enjoy with the gopī s in the night.

Out of rashness I have written that my poetry is filled with rasa. I am speaking here a subject which is most confidential. I should offer the exchange of words between Kṛ ṣ ṇ a and the gopī s while they were alone in Vraja to the ear of the qualified person who will hold these words in his heart but I will not speak this in an assembly.

[2] atha rā tri-kathā yā m grathyamā na-prathā yā ṁ madhukaṇ ṭ haḥ snigdhakaṇ ṭ haṁ snigdhakaṇ ṭ ham apy ā lambamā naḥ sambabhā ṣ e, yatra prathamamī daṁ prā ñ jali vyañ jayā mā sa—

When the evening recitation (to the sakhī s) continued as arranged, Madhukaṇ ṭ ha spoke with a sweet voice to Snigdhakaṇ ṭ ha. Folding his hands, he said:

rā sa-kelir ajaniṣ ṭ a jā garaṁ

sa sphuṭ aṁ bhavatu tat-kathā tathā |

kā raṇ aṁ bhavati yasya yad-vidhaṁ

tasya tad-vidhatayā matā sthitiḥ ||2|| [rathoddhatā ]

Please speak in detail about the unfolding of the rā sa pastimes. The scope of a particular situation is determined by its particular cause.

[3] tad etad ā karṇ ya sā nandaṁ nirvarṇ ya ca sarve’pi procuḥ —yukti-yuktam eva cedam uktam, yataḥ —

paramā yā rasa-dhā rā

sā yadi madhye viyuktim ā yā ti |

pū rvā para-saṁ valanā -

bhā vā n naiva svarū pam ā yā ti ||3|| [gī ti]

Hearing this and having seen everything, all present said with bliss “What he said is right. If the stream of rasa is interrupted one cannot obtain the real nature of the rasa, since there is no relation between previous and later events.

tasmā d yatheccham avicchedam evedaṁ prastū yatā m |

Therefore please begin to speak without interruption of the topic according to your desire.

[4]madhukaṇ ṭ ha uvā ca—

mukhaṁ ś aś imukhī -gaṇ a-pracura-moha-saṁ rohaṇ aṁ

dṛ ś or yugam amū dṛ ś ā ṁ mṛ ga-dṛ ś ā ṁ ghū rṇ anam |

tanuḥ sutanu-maṇ ḍ alī -dhṛ ti-vikhaṇ ḍ anī ś rī -hares

tadā jani yadā janiṁ mṛ gayate sma rā sotsavaḥ ||4|| [pṛ thvī ]

Madhukaṇ ṭ ha said:

When the festival of rā sa sought to make its appearance, the moon-faced women became enchanted on seeing his face, their doe eyes began to roll on seeing his eyes and the self-control of those beautiful-bodied women disappeared on seeing his body.

mukhaṁ vidhu-vimohanaṁ nayanam abja-dṛ g-lobhanaṁ

rucir ghana-rucī -hita-prathama-saṅ ga-raṅ ga-pradā |

ramā -ramaṇ a-rā maṇ ī yaka-vibhū ṣ i-rā mā vales

tadā jani yadā janiṁ mṛ gayate sma rā sotsavaḥ ||5|| [pṛ thvī ]

When the festival of rā sa sought to make its appearance, Kṛ ṣ ṇ a’s eyes developed greed for the lotus eyes of the women who surpassed Lakṣ mī in beauty and his beauty gave joy by its profuse radiance at this first meeting.

[5] atha pū rva-krameṇ a pū rṇ imā ś rame pū rṇ ā ḥ pulindyaḥ [BhP 10. 21. 17] ity ā di‚ vṛ tte nirvṛ tte saty apū rnaṁ -manyatayā rā dhikā -mā tra-karṣ ā ya haris tarṣ aṁ dhṛ tavā n—katham aho, nibhṛ tamī daṁ sambhṛ taṁ syā t? iti |

By the efforts of Paurṇ amā sī, the Pulinda women became successful by touching the kuṁ kuma that had fallen from Kṛ ṣ ṇ a’s feet which had touched Rā dhā ’s breasts. After this had occurred Kṛ ṣ ṇ a, thinking himself incomplete, developed thirst for attracting only Rā dhā. He thought “How can I meet her alone? ”

[6] tatra kā cit tat-kuṅ kuma-lipta-carī vana-carī ś rī -rā dhā m anu karuṇ ayā taruṇ ā ruṇ a-kamala-locanam uvā ca—

One sakhī, anointed with Rā dhā ’s kuṁ kuma, spoke to Kṛ ṣ ṇ a whose eyes were like pink lotuses out of compassion for Rā dhā.

tava muralī m iva nitarā ṁ viṣ ama-ś araḥ sa vijito bhavatā |

ahaha na jā ne katham iva ś uṣ kā ṁ biddhā ṁ ca tā m kurute ||6|| [upagī ti]

May you defeat Cupid! I do not know why you desiccate and pierce Rā dhā as if she were your flute.

[7] tadā ca vana-gī rvā ṇ ibhir ā kā ś a-vā ṇ ī yam udbhā vitā —

ś uṣ kā tapta-ś alā kayā ca parito biddhā suvaṁ ś odbhavā

seyaṁ te muralī priyeti niyataṁ vijñ ā tavā n manmathaḥ |

tā ṁ ś uṣ yad-vapuṣ aṁ vidhā ya kulajā ṁ bā ṇ air nijaiḥ pañ cabhir

biddhā ṅ gī ṁ vidadhā ti hā bakaripo tvat-prī taye samprati ||7|| [ś ā rdū la-vikrī ḍ ī tam]

At that moment the forest deities announced a message from the sky.

“Your dear flute, which is first dried out and then pierced by a forged metal spike to make its holes, is known as Cupid. O killer of Baka! That Cupid is now drying up Rā dhā ’s body with the fire of separation, because of her affection for you. ”

[8] tarhy eva cā dhī ratayā bhraman vanamā lī kvacana tamā le kuṅ kumā lekham imam ā lokayā mā sa—

Then Kṛ ṣ ṇ a, wandering about unsteadily, saw a message written using kuṁ kuma on a tamā la leaf.

ā naṅ gā rcir bhinnā tvad-atiś ubhagā ṅ gā vṛ ta-manā

muralyā ṁ rā ga-ś rī -parimala-kulaṁ sambhṛ tavatī |

sadā ś yā mā ṁ kā ntiṁ diś ī vidiś i cā bhā vayamato

mayā ptaṁ kṛ ṣ ṇ atvaṁ tad api na hi kṛ ṣ ṇ a tvam abhitaḥ ||8|| [ś ikhariṇ ī ]

I am burning because of Cupid’s fire and my mind is preoccupied with your beautiful limbs. Hearing the sweet rā gas from your flute, I constantly see your black effulgence everywhere. I have become Kṛ ṣ ṇ ized but have not attained you.

[9] tad etan niś amana-pū rvakā n niś ā manā n muraś amanena tad idaṁ vicā ritam—hanta hanta! rā dhā yā eveyam asā dhā raṇ a-vā g-arthavatī lipiḥ | seyaṁ sambhavet | evam api kula-janmatayā tayā manmatha-vikā ram ā cchā dayantyā sthī yate | tasmā n nikhilā vṛ ti-dhvaṁ sanaṁ vaṁ ś ī -ś aṁ sanaṁ paraṁ mama ś araṇ am iti |

Seeing the letter without the writer, Kṛ ṣ ṇ a thought “Ah! Is it possible that Rā dhā has written this extraordinarily poetic letter with such content? Since she comes from a good family she would conceal agitation caused by love. Only my flute, my refuge, can destroy the coverings which hide the desire within her. ”

[10] tad evaṁ rā dhā -sudhā -durbhikṣ ā ditas titikṣ ā m abhajan sa punar veṇ u-ś ikṣ ā -bhikṣ am eva kevalā ṁ sevate sma, yatra varṣ ā api tarṣ ā karatayā vyatī yuḥ, samṛ ddha-gardhanatayā ś arad apy ardhaṁ vardhate sma |

Pained by not attaining the nectar of Rā dhā, he began to play his flute incessantly. The monsoon season, when the attraction arose, passed, and half of the autumn passed with increased desire for her.

[11] tatrā ha, rahaḥ -ś ikṣ ā tu yathā —

yarhy ā karṣ a-vidhiṁ harir muralikā -ś ikṣ ā su tasyā h kramā c

cakre tarhi gatā ś cirā t para-para-kṣ obhā s ta ete tayā |

kampo ghū rṇ anam ā sanā d vicalanaṁ dvitra-kramā vā stuto

niṣ krā ntir vana-vartma-vartanam upavrajyā ca dū rā dhvani ||9|| [ś ā rdū la]

He played his flute only for her. When he played his flute to attract her she developed symptoms of love. First she began trembling, then her mind whirled about, then she gave up sitting. She would leave the house several times and walk on the forest path, going far away on the road.

kiṁ ca—

rā dhā karṣ a-kṛ te kṛ tā muralikā -ś ikṣ ā tha yā yā tadā

sā sā tena sadā ś ayā valayitā py ā sī d alaṁ niṣ kalā |

tā m etā ṁ nata-kandharaḥ sa-pulakaṁ vande’ham uccaiḥ sadā

yā kṛ ṣ ṇ asya manorathā valim aho pū rṇ am akā rsī n muhuḥ ||10|| [ś ā rdū la-vikrī ḍ ī tam]

The flute playing to attract Rā dhā was laden with desire but fully sincere. Lowering my shoulders, with hairs standing on end, loudly I proclaim praise to Rā dhā who fulfilled Kṛ ṣ ṇ a’s desires at all times.

[12] tathā hi, tad evaṁ prā vṛ ṣ i veṇ u-ś ikṣ ā -parī kṣ ā -tṛ ṣ ṇ ag asau kṛ ṣ ṇ aḥ samayaṁ pratī kṣ amā ṇ aḥ ś aral-lakṣ mī m ā gatā ṁ lakṣ itavā n | lakṣ ayann eva ca vicā ritavā n—

Having desired to test the flute playing in the monsoon period, observing the time, he then saw that autumn had come. Seeing this, he began thinking:

[13] iyaṁ khalu svabhā vataḥ svacchā mal-lī lā -paricchadatā ṁ yadi gacchati, tadā pramadā valim ṛ cchā maḥ | kintu, samaya-mayatayā sarvavaś ya-kā riṇ am api bhā vaṁ vaś yaṁ kurvatī m enā ṁ paś yā mi, yathā mā m api rā dhā |

If Rā dhā, by nature flawless, becomes the ornament of my pastimes, I can attain all women and can become completely happy. But I see that Rā dhā, according to the time, is controlling her love which conquers all people. Rā dhā sees that I am doing the same.

[14] tato yady asyā ṁ api vaś yatā m vyasyan bhā vā ntara-bhā vitatvaṁ bhā vayituṁ prabhavā mi, tad-ā rā dhā yā m api tad-ā dhā nā ya nirbā dhatā ṁ gatavā n asmī ty avadadhā mi |

Since, absorbed in playing the flute, I can produce love transformation in others, I know that I can also produce great disturbance in Rā dhā ’s body.

[15] tad evaṁ vicā rayann agrecaraṁ maṅ galaṁ vilocayann uvā ca—ā ho! ś vo-vasī yasam evā dhyavasī yate |

yataḥ —

khañ jana-khelā -rañ jita-kañ ja-nayanaṁ nayan vidhiḥ sa mama |

rā dhā -mañ jula-netra-sphurad-ā nanam ā su sañ jayitā ||11|| [upagī ti]

While thinking in this way, he saw in front of him an auspicious sign. He said “Ah! Something auspicious is about to happen! The creator has shown me to khañ jana birds dancing on a lotus. I infer that I will soon see Rā dhā ’s face with two beautiful eyes. ”

[16] tad etacchubha ṣ akunamanubhavatā, yā vat paurṇ amā saṁ ṁ ā sameva sarvata eva veṇ udhareṇ a ve nusvanacaryā sañ cā ryate sma |

Because of seeing that auspicious sign, from the full moon of Ā ś vina month till the fourteenth day of the waxing moon he played his flute continually.

tataś ca—

vaṁ ś ī -kalā d udayataḥ ś aradi prabhā vā n

mallī bhir apy atula-phulla-daś ā ṁ gatā bhiḥ |

rā trī r nibhā lya muhur ullasitā h sa ṛ ā ma-

bhrā tā ratiṁ rati-kṛ te’kṛ ta vallavī bhiḥ ||12|| [vasantatilakā ]

Noting the nights with jasmines blossoming in the autumn season along with the sweet sound of the flute, he began to play constantly with the gopī s for enjoyment.

[17] tataś ca tū rṇ am eva pū rṇ a-candrā bahu-tithī tithir atithir iva tasya prasannatā ṁ vidhā tum ā sannavatī | tatra cā jñ ā yā hni vana-vihā ra-ś ā lī vana-mā lī dhenū r ā dā ya vrajā gamanaṁ vidhā ya sā yaṁ pratyavasā ya nija-candra-ś ā likā lindaṁ vindamā naḥ sphuṭ am ā ditye’staṅ gatya sthite sa-tā rā -samudayaṁ taṁ sā ndra-candrikaṁ candram udayantaṁ paś yaṁ s tad-vaś ya-bhā va-viś eṣ a-ś leṣ atas tad idaṁ cintayā mā sa—

The full moon filled with various pastimes quickly arrived to please its guest Kṛ ṣ ṇ a. Knowing that the time which assisted the rā sa dance had arrived, during the day after herding the cows he returned to Vraja with the cows. After finishing his meal there, in the evening he went to his room and sat there. He saw the sun set and the moon surrounded by its rays and stars rise. Absorbed in special emotions under that influence he thought as follows:

jā guḍ a-piṇ ḍ a-sapiṇ ḍ aṁ kiṁ vidhu-bimbaṁ tad etad unnamati |

kiṁ vā roṣ ā ruṇ a-ruci mukham idam udbhā ti kā masya? ||13|| [ā ryā ]

Is this the moon’s form, like a ball of kuṁ kuma, rising, or the face of Cupid, red with anger?

punaś ca,

kuṅ kuma-rasa-saṅ kulam iva kiṁ vidhu-bimbaṁ puraḥ sphurati |

athavā rā dhā -mukham idam udayati yamunā -vanā t purataḥ ? ||14|| [upagī ti]

Is this the moon spread with kuṁ kuma ointment appearing in front of me, or does the face of Rā dhā rise from the forest on the bank of the Yamunā in front of me?

[18] tatra yadi vidhu-bimbam evedaṁ, tadā tad idaṁ vibhā vyate—

If this is the moon, then one should think as follows.

pū rṇ a-candro’yam aindrī ṁ haritam anugataḥ preyasī ṁ dū radeś ā d

asyā vaktraṁ vilimpan ghusṛ ṇ a-ś avaliteneva ś aś vat kareṇ a |

tad-vyā jā n mā m amū dṛ k-kṛ tim upadiś atī vā dya sadyaḥ kiś oraṁ

ś ubhrā tmā yas tadī yaṁ bhavati viracanaṁ sarvato-bhadram eva ||15|| [ś ā rdū la]

The full moon has reddened the east with its kuṁ kuma laden hand and on that pretext is instructing me in my kaiś ora age to immediately enjoy with the dear women. This pure moon has produced auspiciousness in all ways.

[19] kiṁ cā yam idam apy upadiś ann iva sambhā vyate—

vidhur ahaṁ haritaḥ pratidik-pati-

praṇ ayiṇ i ramayan jana-ś armadaḥ |

tvam iha kiṁ nu vidho sthagitā yase

para-ramā -ramaṇ aṁ prati samprati? ||16|| [drutavilambita]

It is certain that the moon is giving an instruction. “I am the moon. Enjoying with the wives of the protectors of the directions (spreading redness everywhere), I give joy to all people. In doing so, no one hates me. O Kṛ ṣ ṇ a! Why are you hesitating to enjoy with Rā dhā? ”

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