Chapter Twenty-three 41 страница

[20] tad evaṁ sarvathaiva daivā nukū lyataś candra-candrikā -sā ndrita ś ubhaṁ tasya kakubham eva gantuṁ ś antur asmi,

Inspired by these heavenly signs, I will attain auspiciousness by going in the south-eastern direction, made white by the intense moonlight.

yataḥ —

nikhilam eva vanaṁ vidhunā munā

diś i diś i pratirañ jitam ī kṣ yate |

mad-anukū lam idaṁ ś akunaṁ bhaved

iti gatir mama tatra ś ubhā vahā ||17|| [drutavilambita]

This is because the moon reveals that whole forest is tinted red in all directions. This is an auspicious omen for me. I will obtain auspiciousness by going there.

[21] atha yadi kā mā bhidhā nasya kopa-dhā mā nanam idam, tadā viṣ ama-bā ṇ asya tasyā nuyā nam eva bhaya-nirvā ṇ aṁ viś rā ṇ ayati | yadi ca tasyā eva kā nti-sadanaṁ vanam idaṁ vidyate, tadā tu sutarā m eva tad-diś aṁ praviś atas tan mama ś arma marma praviś atiti |

If this is the face of angry Cupid, he will use his arrows and destroy fear. If this forest is the abode of the east’s beauty, then by going in that direction happiness will enter me.

kiṁ ca—

prayā ṇ e vartate cittaṁ ṇ rtyaty akṣ i ca dakṣ iṇ am |

tasmā d vṛ ttaṁ ca ṇ rtyaṁ ca kā ntā bhir bhavitā mama ||18|| [anuṣ ṭ ubh]

On going in that direction my right eye trembles. Therefore at that place I will meet and dance with the women.

[22] tad etad uṭ ṭ aṅ kya niṣ ṭ aṅ kya ca praṇ aya-paṇ a-santuṣ ṭ aṁ dā mā di-kumā ra-catuṣ ṭ ayaṁ saṅ gataḥ prasajya, tad-dvā rā nidrā -vyā jā d anyā n dvā ra-pā lakatayā tatraiva saṁ valayya, nibhṛ ta-kṛ ta-pratī hā rataś caraṇ a-vihā ratas tā m eva haritaṁ harir muralī -dhara-karatayā nusaran dina-kara-tanayā -tī ram anvatī rṇ avā n | ā vatī rya ca vicā ritavā n—

na kruddha-kā mā nanam etad asti

prayā ti yac chubra-daś ā m udañ cat |

viyogi-rā dhā syam idaṁ ca na syā d

yataḥ kalaṅ kā di bhaved vibhedi ||19|| [upajā ti 11]

Thinking in this way, he met Dā ma Sudā ma, Vasudā ma and Kiṅ kiṇ i, being pleased with their precious affection. He secretly assigned them as guards at his door to prevent others entering while he was sleeping in his room. He then left them, holding his flute in his hands, went in the south eastern direction, and arrived at the bank of the Yamunā. He then considered “This is not angry Cupid’s face since the place is white. This is not Rā dhā ’s face in separation, for that face would be faulty, whereas this place is pure. ”

[23] tataś ca mrga-lā ñ chana evā yam iti niś citya punar vicā ritavā n—

ś ā rvaraṁ ś arvarī ś ā naḥ saṁ hartuṁ siṁ hatā ṁ gataḥ |

pū rva-parvatam ā rohan sarvaṁ parvati parvaṇ a ||20|| [anuṣ ṭ ubh]

kintu,

candramā rā dhikā -vaktram anukurvan virā jate |

tadā kā ram idaṁ cetaḥ kathaṁ mama vidū yate? ||21|| [anuṣ ṭ ubh]

He then decided that it was actually the moon. He thought “The moon, arising in the east to dispel the deep darkness of night, has made everything perfect for a festival. The moon is imitating Rā dhā ’s face. How could the moon alone disturb my heart? ”

[24] punar vibhā vya candraṁ prati prā ha sma—

anupama-rucir asmi sarva-lokeṣ v

iti bhagavann amṛ ta-dyute na dṛ pya |

na tu bhavad-upamā daś ā pi tasyā ś

caraṇ a-nakhā vilasanti rā dhikā yā h ||22|| [puṣ pitā grā ]

Thinking again he spoke to the moon. “O moon with sweet light! You should not proudly think that you are unequalled in beauty among all beings because even the ten toenails of Rā dhā have your beauty. ”

[25] tad evaṁ vicintya samucita-sthā naṁ vicitya dū rataś caturā ṁ ś caturaḥ kumā ran vartmani vartamā natayā vidhā ya, svayam upasaritam uccatara-catvaram ā tmanā rū ḍ haṁ sandhā ya, vraja-diś am avadhā ya, veṇ uṁ mukhe nidhā ya, vā dayiṣ yamā naś cintayā mā sa—prathamaṁ rā dhā -gamanam eva sā dhayā maḥ | tā m vinā phalasya ca viphalatā m kalayā mi | tad-ā gamana-kamanī yatayā tu ramaṇ ī nā ṁ anyā sā m apy ā gatir mama manasi ramaṇ ī yatā m ā yā mam ā nayati | kintu tad eva bhavyaṁ kathaṁ bhavyam ity eva pratipattavyam | ā m ā m, bā ṇ a-vidyā -pravī ṇ enaiva vaiṇ avikena mayā tathā yoktavyam, yathā tena saivā viṣ ṭ ā kṛ ṣ ṭ ā ca bhavati nā parā iti |

Thinking in this way, selecting a suitable spot, he assigned the four friends on the path at a distance and ascending to a high area on the bank of the Yamunā, facing Vraja, and placed the flute in his mouth to play it. He then thought “First I will make Rā dhā come. Without her the result will be useless. By the thrill of her coming, the coming of other women will bring extra pleasure to my mind. How her to make her come should be understood. Yes, yes. I know. I will employ my flute like persons skillful at shooting arrows, so that she alone and not others will be attracted by the sound. ”

[26] tad evaṁ sampradhā ryā vadhā rya ca tena, veṇ um evaṁ vā dayiṣ yā mī ti yadā vicā ryate sma, tadā ca tā bhiḥ sā ndra-candrika-candramasaḥ sandṛ ṣ ṭ -vaś atayā sā ndṛ ṣ ṭ ikam idaṁ parā mṛ ṣ ṭ am—

hanta! sa khalv ayam oṣ adhī ś o’py ā dhi-vyā dhita-janā n asmā n adya sadyaḥ pratiritsed eva, na tu cikitset iti |

Considering in this way and then deciding, he then considered how to play the flute. At this time, the women seeing the moon with its brilliant light, considered it suitable. ”Ah! The moon, lord of medicinal herbs, desires to afflict us mentally right now and does not want to cure our malady. ”

[27] tataś ca tat-kṣ aṇ aṁ kiñ cid vilakṣ aṇ aṁ ś aś a-lakṣ mā ṇ am ā lakṣ ya vṛ ndā cedaṁ cintitavatī —

hanta hanta!

tā sā ṁ kṛ ṣ ṇ a-viyogā gni-bā ṣ pair viṣ vag-viniḥ ś rtaiḥ |

ā darś a iva paś yā ndhaś candramā mandatā ṁ gatah ||23|| [anuṣ ṭ ubh]

Noticing a slight difference in the moon, Vṛ ndā began to think “Ah! As smoke darkens a mirror, the moon has become dark and contaminated by the gopī s’ tears of separation from Kṛ ṣ ṇ a. ”

[28] atha camū ru-dṛ ś ā m amū ṣ ā ṁ muhur api saṁ mukhatayā vaś ī kṛ tim ivā pannaḥ ś aś ī svadiś i tadā madā d unnatena kṛ ṣ ṇ asya gabhasti-ś atena tasya sphū rtiṁ samā ninā yeti |

The moon, brought under control by the continued presence of the doe-eyed women,

manifested the form of Kṛ ṣ ṇ a with bliss through its pervasive rays.

[29] tad-avalokanā ya vyā kulatā kulā yamanā su tā su—

ś ā radena ś aś inā hariṁ prati

prasthitiḥ samam ayoji subhruvā m |

pratyayoji kila tena sā tadā

maṅ kṣ u tasya muralī -kalena tu ||24|| [rathoddhatā ]

On seeing Kṛ ṣ ṇ a, they became filled with agitation.

The autumn moon made the women depart for Kṛ ṣ ṇ a. The sound of the flute quickly made their arrival certain.

[30] yatas tadaiva ca—

anurā geṇ a rā geṇ a varṇ a-bhā gena mā dhurī ḥ |

kalayantaṁ kalaṁ veṇ oḥ kalayā mā sa keś avaḥ ||25|| [anuṣ ṭ ubh]

On his flute which produced sweetness, Kṛ ṣ ṇ a played various rā gas filled words, because of his attraction to the gopī s.

[31] tatrā nurā go yathā,

sā ś ru-kaṇ ṭ ha-nayanaṁ sakaṇ ṭ akaṁ

kampa-sampad-ayanaṁ sa-mā dhavaḥ |

rā dhikā -virahajā dhibā dhitaḥ

ś ravya-veṇ u-kalabhavyam ā jagau ||26|| [rathoddhatā ]

His anurā ga is described.

Suffering because of separation from Rā dhā, Kṛ ṣ ṇ a sang a pleasant tune on his flute, while tears filled his eyes, his hairs stood on end and his body trembled.

[32] rā go yathā —

rā gam ī dṛ ś am asā v acī kÿ pat

prā pa rā gaī va yaḥ priyā -hṛ di |

yaḥ sphuṭ aṁ na rasitaḥ purā bhuvi

kvā pi nā mṛ tavad aṅ ga-viś rutaḥ ||27|| [rathoddhatā ]

The melodic rā ga which he played, which had never been tasted on earth previously, with its sweet rā giṇ ī s reddened the hearts of his beloveds

[33] tat-praṇ ā da-maya-varṇ a-vibhā go, yathā —

ayi sudhā ṁ ś u-sudhā -mukhi rā dhike

madhura-bhā va-dhurā madhu-mā dhavi |

mayi sadā dayite dayite ciraṁ

tava guṇ air hṛ dayaṁ mama dī ryati ||28|| [drutavilambita]

The words within the melody filled with sonority are described.

“O Rā dhā whose face is sweet as the moon. O mā dhavī creeper of the spring endowed with madhura-bhā va! O lover merciful to me! For a long time your qualities have been piercing my heart. ”

[34] atha bā ṇ aī va veṇ u-nā de pravī ṇ aḥ svayam aṣ av anena tasyā h siddhā ṁ biddhatā m avabudhya sudhy-agraṇ ī r anyā ś ca tan-nyā yam ā juhā va |

Understanding that he had pierced the mind of Rā dhā, Kṛ ṣ ṇ a, most intelligent and skilful at playing the flute called the other gopī s in the same way.

[35] tatra varṇ a-vibhā gas tv evam—

ahaha gopa-sutā mama gī ḥ -sitā

dharatha hanta manoratha-durdharā ḥ |

iti bhavā mi bhavaj-jita-lajjitas

tad-udayaṁ sudayaṁ kuruta priyā h ||29|| [drutavilambita]

He called them with these words.

“Ah! Daughters of cowherds! Take up the sugar of my words and fulfill your desires. I am ashamed that I have conquered you, my beloveds! Please manifest some sweet mercy. ”

[36] atha yadā pī ta-vasanena gī tam evam udgī tam, tadā tā sam eva karṇ ā bhyarṇ atā m ā gataṁ tatra ca yathā yatham abhirucitam eva cittī -kṛ taṁ rā gā dikam avadhā rya nivā rtyatā tikrama-niratā sthiratā h pratasthire | tatra ca kṛ ṣ ṇ ā bhimukhatā m evā tasthire, nā nyat kim api |

When he played his flute, the sound approached their ears and made their pleasing attraction firm. When he hindered them they overcame the obstacles. Though they displayed unsteadiness, they finally arrived. They had prayed to come to him and did not accept anything else.

tathā hi,

yā yatra karmaṇ i gatā s tad-anusthitiṁ tā

vismṛ tya tasya muralī -ś ruti-divya-netrā h |

dṛ ś ya-prabhaṁ tam abhivavrajur aś ru-nī ra-

srotasvatī -mayatayā nija-jī vaneś am ||30|| [vasantatilakā ]

Forgetting what to do, they opened their eyes wide with astonishment on hearing his flute. They went towards Kṛ ṣ ṇ a who could now be seen, who was the lord of their lives, making a wave because of their tears.

tadā ca—

gokula-kumudā kṣ ī ṇ ā ṁ

kumudvatī nā ṁ tadā tathā kumudā m |

akuruta kumadā dhī ś aḥ

sa tadā ś atadhā parā m sumudā m ||31|| [ā ryā ]

The lord of joy gave joy in a hundred ways to the lotus-eyed women of Gokula, who held lotuses in their hands.

tadā ca—

ś uś rū ṣ antyaḥ patī n kā ś cin niruddhā h prasthitiṁ prati |

kṛ ṣ ṇ aṁ tatraiva tā h prapur ity evaṁ muni-jalptam ||32|| [anuṣ ṭ ubh]

Some women, obstructed by their husbands, remained in their houses serving their husbands. It is explained by Ś ukadeva that they attained Kṛ ṣ ṇ a in their houses.

[37] ā tra ca ṣ nigdhakaṇ ṭ henā ntaś cintitam, tā etā h khalu pā dmottarakhaṇ ḍ a-dṛ ṣ ṭ a-daṇ ḍ akā raṇ ya-gata-muni-varyatayā sā dhaka-caryas tadā nim api lakṣ mī -varyā ṇ ā ṁ rā dhikā di-nitya-tad-bhā ryā ṇ ā ṁ sva-kā myaṁ sukā myaṁ sā myam anavā ptā yathā tad avā pya ś rī -kṛ ṣ ṇ am avā ptā s tathā varṇ yam iti sthite—

tam eva paramā tmā naṁ jā ra-buddhyā pi saṅ gatā h|

jahur guṇ a-mayaṁ dehaṁ sadyaḥ prakṣ ī ṇ a-bandhanā h || [BhP 10. 29. 11]

ity eva pratipattaye kalpate |

Snigdhakaṇ ṭ ha began to think:

In the Uttara-khaṇ ḍ a of the Padma Purā ṇ a it is described that when Rā ma went to Daṇ ḍ akā raṇ ya forest the sages there attracted to Rā ma, desired to enjoy with him. They attained bodies of women in Gokula as sā dhakas. Those were these women who were obstructed by their husbands. They did not attain the same perfection as Kṛ ṣ ṇ a’s dear and attractive eternal associates such as Rā dhā. On attaining similarity, they attained Kṛ ṣ ṇ a. This is how it is explained:

Although Lord Kṛ ṣ ṇ a is the Supreme Soul, these girls simply thought of him as their male lover and associated with him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies.

The logic is now explained.

[38] uktaṁ ca pā dmottara-khaṇ ḍ a [272. 167] eva—

te sarve strī tvam ā pannā h samudbhū tā ś ca gokule |

hariṁ samprā pya kā mena tato muktā bhavā rṇ avā t || iti |

It is said in the Padma Purā ṇ a:

All the sages attained bodies of women and appeared in Gokula. One attaining the Lord by prema they were liberated from the ocean of material existence.

[39] kintu, nā sū yan khalu kṛ ṣ ṇ aya [BhP 10. 33. 37] ity ukta-diś ā tadī yā s tu na tad ū hitum ī ś ā mā sur iti jñ eyam | yac ca jighā msayā pi haraye stanaṁ dattvā pi sad-gatim [BhP 10. 6. 35] ity asya sadṛ ś ena tam eva paramā tmā naṁ jā ra-buddhyā pi ity ā dinā sā dhanasya nikarṣ a-rū pam aper abhidheyaṁ phalasya tu sarvottama-rū patvaṁ pratipadyate |

However it is also said:

The cowherd men, bewildered by Kṛ ṣ ṇ a’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him.

Thus it was impossible for their husbands to understand what had happened to them.

It is said that Pū tanā, though desiring to kill Kṛ ṣ ṇ a attained the spiritual world because she offered her breast to him. This is similar to these sā dhaka gopī s who attained him by thinking of him as their lover. The word api is used (tam eva paramā tmā nā m; jā ra-buddhyā pi) to indicate their inferior position as sā dhakas. But the result was attainment of the highest position.

[40] tac ca yuktaṁ, yataḥ —

tā sā ṁ kṛ ṣ ṇ aḥ parā tmā na tu paraiti na prā pnuyā j jā ratā ṁ tat

prā nte prā ptaḥ patitvaṁ dadad ucita-matiṁ jā ram atyā pi vittaḥ |

yadvad bakyā ṁ jighā ṁ sā v api samucitam atyarpaṇ ā l lā lya-bhā vaṁ

lebhe dhā trī -nibhā yā ṁ sthiratamam iha yad yuktitas tat phalaṁ hi ||33|| [sragdharā ]

This is apt because it is said:

Kṛ ṣ ṇ a was the supreme soul for the gopī s not another human male. Thus they did not commit adultery by contact with him. Though Kṛ ṣ ṇ a is famous as an illicit lover, he became their husband when they gave up those bodies related to their husbands. Though Pū tanā wanted to kill Kṛ ṣ ṇ a, by offering him milk, she thought of him as her child and was given the position as a nurse. By this logic it is reasonable that those gopī s became his wives.

[41] tathā pi—

uktaṁ purastā d etat te caidyaḥ siddhiṁ yathā gataḥ |

dviṣ ann api hṛ ṣ ī keś aṁ kim utā dhokṣ aja-priyā h || [BhP 10. 29. 13]

This point was explained to you previously. Since even Ś iś upā la, who hated Kṛ ṣ ṇ a, achieved perfection, then what to speak of the Lord’s dear devotees.

ity anusā rā tâ premā mṣ ena tu tā sā ṁ mahad eva vailakṣ aṇ yam anugatam |

Following from this example, because of their prema, the gopī s attained much greater positions.

[42] ṇ a ca nitya-kā ntā sv api prakaṭ a-lī lā yā ṁ jā ra-buddhir dṛ ś yata iti tasyā h ś lā ghaiva vā cyā | yataḥ —

yā nityā eva kā ntā danuja-kula-ripo rā dhikā dyā na tā sā m

ś lā ghā ṁ sā jā ratā -dhī -saciva-janir iyā t kintu rā gaḥ sa nityaḥ |

tā ṁ bhittvā vighna-kartrī ṁ druta-muditavatā tena taṁ nitya-kā ntaṁ

prā pus tā nā parā sā m iva vapur aparaṁ sa pratī kṣ eta tā sā m ||34|| [sragdharā ] iti |

In the pastimes on earth one sees that the nitya-siddha gopī s thought of Kṛ ṣ ṇ a as their paramour (not a husband). But this statement does not praise illicit love.

One should not praise the illicit mood that arises in Rā dhā and other eternal associates for Kṛ ṣ ṇ a. One should praise the eternal anurā ga since by this eternal anurā ga these women overcame this concept of illicit love and attained Kṛ ṣ ṇ a, their eternal lover. That eternal anurā ga waits for the bodies of the eternal associates, just as it waits for the women locked in their houses.

[43] tad etad vicintya sphuṭ aṁ proce, tatas tataḥ ?

Thinking thus, Snigdhakaṇ ṭ ha then said aloud “What happened next? ”

[44] madhukaṇ ṭ ha uvā ca—abhiṣ rtavatī nā ṁ viś eṣ o yathā —

ś rute murali-kā kale nija-nijā hvaya-prā pake

samaṁ vraja-nata-bhruvaḥ sapadi phulla-dehā babhuḥ |

anaṅ gam api vardhitaṁ vihitavā n aho yas tadā

kathaṁ na kila vardhayen nija-kalā -balenā ṅ ganā h? ||35|| [pṛ thvī ]

Madhukaṇ ṭ ha said:

The women who came to meet him are described as follows:

After the women heard the sound of the flute, their bodies began to swell. Should not the flute which increased their desire increase the women by the power of its sound?

[45] kiṁ ca,

satvara-prasā ravattva-sattva-dhā ma-hā yinī

sarva-gurv-ahā rya-kū ṭ a-vā raṇ atiyā yinī |

nā tham ekam anv aneka-dā ra-sampad-arpiṇ ī

ogham ogham anv ananta-bhakta-loka-tarpiṇ ī ||a||

They gave up their huge houses and overcame the unsurpassable, strong obstacles caused by their elders. They all offered the wealth of their very selves to one master. Coming in groups, they desired to satisfy unlimited devotees.

lola-keś a-ś aivalā ñ ci-karṇ a-pū ra-cakriṇ ī

puṣ pa-jā ta-niṣ prapā ta-ś ubhra-pheṇ a-cakriṇ ī |

ucchalan-navī na-mī na-netra-nī ra-gā triṇ ī

agrimā dhva-mā tra-pā tra-sammukhā nuyā triṇ ī ||b||

They had round, fine ear ornaments in hair like duckweed.

The flowers which fell were like circles of white foam. Their eyes seemed to leap about in the tears flowing over their bodies. They moved forward, thinking only of the remaining path to be covered.

manda-cā la-bā hu-nā la-pā ṇ i-padma-sā linī

accha-bā la-kacchapā ṅ ga-vatsa-janma-jā linī |

jū ti-dhū ti-kṛ t-kuṭ ī ra-tī ra-dhī ra-gā minī

ū ru-bhū ruhā li-pā ta-samprapā ta-kā minī ||c||

They had find lotus hands on slightly moving stalks of their arms. They were like painted houses with flawless young tortoise backs as breasts. They walked slowly with hips shaking with excitement. Their thighs were like banana tree trunks

kā ñ ci-kā ñ ci-kaṅ kaṇ ā di-ś iñ jad-ambha-sañ jinī

prā yaś as tu haṁ sa-saṅ gha-ś abditā nurañ jinī |

tū rṇ a-tū rṇ a-ghū rṇ anā di-saṅ kulā ṅ ga-nartinī

pū rṇ a-pū rṇ a-bhā va-gū rṇ a-jā ḍ ya-jā ta-vartinī ||d||

With the bells on their belts proudly jingling, they were like a group of swans chortling. They appeared to dance as their limbs swiftly rolled about. They became completely paralyzed with the appearance of intense sā ttvika-bhā vas.

veś a-vastra-sanniveś a-cañ calatva-bhaṅ ginī

tat-tad-artha-vaiparī tya-kā ri-vega-saṅ ginī |

yan-nimittam ā tma-sarva-saṅ ga-bhaṅ ga-bhā vinī

yatra sarva-nā ma-rū pa-vismrtiś ca bhā vinī ||e||

Because of the waves of unsteadiness afflicting their limbs they swiftly put their ornaments and clothes on the wrong parts of their bodies. For this reason also they could not remain in a group with their friends and forgot their names and forms.

ś yā ma-dhā ma-suṣ ṭ hu-rā mam etam atra sad-dhavam

sindhu-tulyam uttaraṅ gad-aṅ gam ā ś u mā dhavam |

pū rva-pū rva-bhinnayā tir uttarā pta-saṅ gatiḥ

ā pagā li-sammitā pa seyam ā li-saṁ hatiḥ ||f||36|| [tū ṇ aka]

As various rivers converge in the dark, beautiful ocean endowed with waves, the women from various houses came quickly towards Mā dhava with his trembling limbs.

[45] tā s tatra ca—

ś ubhaṁ yu-vana-mañ jule savitṛ jā -rucā saṅ kule

prasū na-gaṇ a-rā jite bhramara-kokila-bhrā jite |

sugandha-marud-añ cite kumuda-bandhu ś obhā cite

samasta-guṇ a-niś cite nidhitayā ciraṁ sañ cite ||37|| [pṛ thvī ]

They saw Kṛ ṣ ṇ a, Cupid personified, at a place with attractive groves which was permeated with the beauty of the Yamunā, served by the cuckoos, bees, flowers and fragrant breezes, which was glorious in the moonlight, endowed with all qualities and decorated with gems.

sthale maṇ ija-catvaraṁ samadhiruhya taṁ satvaraṁ

vicitra-muralī -kalaṁ viracayantam udyat-kalam |

ghanā ghana-ghana-ś riyaṁ taḍ ī d-abhī ṣ u-vastra-priyaṁ

maṇ i-dyuti-vikasvaraṁ dadṛ ś ur aṅ gi divya-smaram ||38|| [pṛ thvī ]

(yugmakam)

Arriving at the jeweled area, they saw the spiritual Cupid endowed with limbs, playing his flute full of attractive sounds, whose complexion was like a fresh monsoon cloud, who was decorated with yellow lightning as cloth and radiated the luster of his jeweled ornaments.

nirmā ya kṛ ṣ ṇ am abhitaḥ sthitim atra gaurī -

paṅ ktis tadā tam avalambitum utka-cittā |

madhye tamā lam upalabhya suvarṇ a-varṇ a-

vallī -tatir vilasatī ti kila vyaloki ||39|| [vasantatilakā ]

Surrounding him on all sides, the golden gopī s desires to take support from him, like golden creepers supported by a tamā la tree.

atha—

vaṁ ś ī -dū tikayā nimantrya kalitā h saurabhya-dhā rā -sakhī

saṅ ghaiḥ sā drti bhū ri dū ra-saraṇ er ā nā yitā h subhruvaḥ |

prā ptā h svā ntikam ā tma-rocir amṛ tā ny apy ā ś itā h preyasā

ṭ rptiṁ naiva yayur na vā viramitaṁ tad-dā na-karmā munā ||40|| [ś ā rdū la]

Inviting them with his flute, his assigned messenger, calling them by means of its friends--streams of perfume, he lured them on a long path with devotion. When they came close, they tasted the nectar of his beauty. But they were not satisfied and he could not stop giving them the nectar.

pratyuta—

navyā h kalā dharā h ś ubhrā bhrā ji-nakṣ atra-mā likā h |

arā la-locanā h kṛ ṣ ṇ a-cakoraṁ ṭ rsṇ a-jaṁ vyadhuḥ ||41|| [anuṣ ṭ ubh]

These women with long eyes, new youth, wearing white cloth and decorated with sandalwood, made Kṛ ṣ ṇ a thirsty like a cakora bird.

[46] atha kṛ ṣ ṇ as tatra sa-tṛ ṣ ṇ am acintayat—aho! nava-tā ruṇ yasya puṇ ya-sampada etā, vara-lā vaṇ yasya mat-kretavya-navya-paṇ ya-ś reṇ yas trilokī -lakṣ myā ś cū ḍ ā maṇ ayaḥ, sphuran-manmathasya jī vanauṣ adhayaḥ kumudā yamā na-madī ya-locanayor navī nā ś candra-kalā h sahā vatī rya ruciṁ vitī rya virā jante |

⇐ Предыдущая 54 55 56 57 585960 61 62 63 Следующая ⇒