Chapter Twenty-three 42 страница

With great longing Kṛ ṣ ṇ a began to think. “How astonishing! They are the complete treasure of new youth, whose beauty is the fresh commodity that I must purchase, the crest jewels of Lakṣ mī s in the three worlds, the life-saving medicine for awakening love, the moon’s new phases for my lotus eyes. ”

[47] tad evaṁ sthite—

kṛ ṣ ṇ ā pā ṅ ga-ś araḥ sā ṅ gaṁ bhittvā pā ṅ ga-ś araṁ mama |

manorathinam udbhettuṁ kila prā viś ad antaram ||42|| [anuṣ ṭ ubh]

iti tā h pratyekaṁ pratyetavyaṁ cakruḥ |

“In this situation, the arrow of Kṛ ṣ ṇ a’s glances will pierce my arrow glance. Piercing the mind they will enter my heart. ” All the gopī s became aware of Kṛ ṣ ṇ a in this way.

[48] vastutas tu hares tā su sarvā su latā sv iva dvitra-lava-sevana-pū rvakam apū rvatayā bhraman-netra-bhramara-yugalaṁ kamalinyā m iva rā dhā yā m nirbā dhā m sthitim ā tasthe |

As bees enjoy the creepers from a short time and, wandering about, land on the lotus and remain there, the eyes of Kṛ ṣ ṇ a gazed at the gopī s two or three at a time, and finally wandering about in a remarkable way, landed upon Rā dhā.

[49] ā sthitavatī ti ca tatredaṁ sa tu vicā rayā mā sa—

ś obhā yā h ś ubhadā ś obhā ramā yā h paramā ramā |

seyaṁ mal-locanasyā pi rā dhikā -cā ru-locanam ||43|| [anuṣ ṭ ubh]

When his glance remained there without moving he thought “Rā dhā is the beauty among all types of beauty, the supreme Lakṣ ṁ ī among all Lakṣ mī s, the power of seeing for my eyes, for, not seeing her, my eyes are blind. ”

[50] tad evaṁ sati sā ca tadī ya-tā dṛ ś a-dṛ ś aḥ sparṣ ataḥ kampa-sampad-unmī lana-rasa-prasara-vaś atayā kṣ obhaṁ labhamā nā pi taṁ prati prahita-lobhā ṁ ś obhā m uvā ha |

When this happened Rā dhā ’s gaze became fixed on him and she began trembling, being controlled by the spread of awakening rasa. Agitated, she appeared most beautiful, endowed with greed incited by him.

[51] atra ca praś nottara-mayaṁ padyam:

smerayoḥ prati vidhū dyad-asrayo

rā dhikā -nayanayos tulā ṁ vada |

ś ā radaṁ vikaca-mecakotpalaṁ

yan maranda-jhara-moci tat kim u? ||44|| [rathoddhatā ]

There is a verse with questions and answers:

Whose eyes can be compared to Rā dhā ’s eyes, which become filled with tears on seeing his moon face? Can the lotus blooming in autumn and exuding streams of nectar equal her eye?

[52] tad evaṁ sthite tā ḥ puraḥ -sthitā yadyapy anavadya-saṁ vanana-pravī ṇ a-veṇ u-vidyā -maditā lajjā m ujjahati sma, tathā py avitathā bhijā tyatayā namratā -kamrā muni-vratam evā nuvavṛ tire |

When the women came before him and gave up all shame in madness induced the faultless skill of the flute, they remained attractive with humility since they came from good families. They remained silent.

[53] ś rī -kṛ ṣ ṇ as tu yadā viś ī ṣ ṭ a-lalanā -madhyam adhyā vasann evam adyotiṣ ṭ ha, tadā

tā sā ṁ parama-durlabha-parimala-mā trā ṇ ā m api vaiṇ ava-madhura-gī ta-madhu-maditatayā svayam eva kṛ tā bhiyā trā ṇ ā m ā gatiṁ dṛ ś oḥ pathi nirmā ya, sa-narma-smitas tad-vidhā m buddhim upadhayā labdha-ś uddhim avadhā rayann iva tan-mukhā d unmukhā nurā ga-jā garū ka-vā g-amṛ tam ā svā dayitum, tā su ca samutsukatā m ā sā dayituṁ, nijā ntika-sthiti-yā cñ ā -garbheṇ a sphurad-upekṣ ā -sandarbheṇ a vacasā tā h kṣ obhayā mā sa |

When he sat among the special women, he saw that these women, endowed with rare fragrance, had made the journey because of intoxication from the sweet song of his flute. Smiling, he decided to agitate them. Understanding the nature of illicit love, he began to agitate them in order to taste the nectar of fully expressed love from their mouths and in order to produce greater longing in them, by words expressing evident indifference within--which was a request for an expression of their internal condition.

yathā —

mahā bhā gā yuṣ man-milanam abhavan naḥ ś ubha-kṛ te

tataḥ pṛ cchā my atrā gamanam idam avyā hatam iti |

tad etā vat-kleś ā d abhigamanataḥ saṅ kucita-dhī ḥ

sa bhū yaḥ sampṛ cche bhavad-abhimataṁ kiṁ nu karavai? ||45|| [ś ikhariṇ ī ]

“O fortunate women! Your coming is auspicious for me. Thus coming here is not in vain. Thus I am inquiring. ” Since they came with so much difficulty, and remained reserved he again asked: what do you want?

[54] tad evam atrā dara-jñ ā panayā jñ ā tvā py ajñ ā na-vijñ ā panayā ca sveṣ ū pekṣ ā pekṣ ayor ekataratayā tad-abhiprā yaṁ prā yaś o boddhum asamarthā su tā su tata evā nabhivyakta-kiñ cid-arthā su punaḥ sa-narma ca tathā vā caṁ prā ha—

He revealed respect for them and indifference. They could not understand his intention by simultaneous respect and indifference. They could say nothing. Thus he again spoke jokingly.

pṛ cchato’pi purato mama bhavyaṁ

maunam eva kurutha pratigī r yat |

tad-bhavad-vraja-gṛ he gṛ ha-bhā jā ṁ

kiṁ nirā mayam atha pratibhā ti? ||46|| [svā gatā ]

“When I ask in front of you, you reply with silence. Can I understand that everything is well for the people in your houses in Vraja? ”

[55] tataś ca mithaḥ sa-smita-nirī kṣ itā su tā su punar uvā ca—

tad idaṁ durabhiprā yaṁ

boddhuṁ bahvadī yam asmi na samarthaḥ |

svayam iha yū yaṁ tasmā t

kathayata saṅ kocam uddhū ya ||47||

When they smiled and looked at each other, he again spoke to them. “I cannot understand your bad intentions. Give up your reservations and speak in this place. ”

[56] punar atī va saṅ kacatī r nirī kṣ ya yojanā viś eṣ a-ś leṣ amayatayā pi tathā prathayā mā sa—

Seeing again their great hesitation, he spoke further, using a special method with double meaning.

atha na bhavati kā ryaṁ brū tha tan neti buddhaṁ

vrajam anu cala-cittā yā ta nā dhvaṁ mayā tra |

vanam idam aitghoraṁ rā trir atrā tighorā

svayam atiś ayi-ghora-prā ṇ i-vṛ ndaiḥ parī tā ḥ ||48||

“If there is no misfortune in Vraja, then say why you came. I cannot understand on my own. Having unsteady minds you should go to Vraja. You should not enter the woods. The forest is terrifying. The night is also frightening. At night the forest is filled with ferocious animals. ”

[57] atra nā dhvam iti na yā teti vā yojanā | punas tad eva ś leṣ ayituṁ sopā na-viś eṣ aṁ cakā ra—na cedṛ ś ī svairatā bhavā dṛ ś ī nā ṁ sadṛ ś ī bhavati yataḥ mā tā pitara-pramukhā ḥ sahajā ḥ patayaś ca vaḥ santi iti |

Nā dhvam can also mean “Do not leave here. ” He created a special means in order to make puns. “You should not show an independent nature since you have mothers, fathers, brothers and sisters, and also husbands. ”

[58] punaḥ sa-hā sam ā ha sma—ś rū yante’pi tanū jā ḥ iti |

Again he spoke with a smile. “I also hear that you have children. ”

[59] atra kathakaś cintayā mā sa—vṛ ndā -paurṇ amā sī -saṁ vā da-gata-siddhā ntā nusā ri-dhiyā —

The speaker then contemplated according to the conclusions which arose in the conversation between Vṛ ndā and Paurṇ amā sī.

siṣ eva ā tmany avaruddha-saurataḥ

sarvā ḥ ś arat-kā vya-kathā -rasā ś rayā ḥ [BhP 10. 33. 25]

To perform his pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs.

ity anena pratipannasya tatrakī ya-rasasyā lambana-vairū pyā d vairasyā pannatā -bhiyā ca tad idaṁ parihasitam eveti vidvan-matatayā vyaktī kariṣ yā mi iti |

He laughed because there would distaste, since their bodies would become disfigured by the birth of sons. Thinking thus, he thought “I will reveal this by my learning. ”

[60] atha tad eva spaṣ ṭ am ā caṣ ṭ a—[61] tad evaṁ tā bhiḥ saha rantuṁ kṛ ta-vaṁ ś ī -dhvaniḥ sa tu sarasā nā ṁ ś iromaṇ ir yadyapî tā sā m utpattita eva sva-mā tra-sā tkṛ ta-pati-bhā vā nā m anyatra patir iti pratī tir loka-saṁ vadana-vaś aṁ vadatā -mā tra-mayī kevala-sva-saṅ gama-kā manā -vrataś cā parā ṅ ga-saṅ gama-rū pa-virū patā -nirjayī ti viś adam arthaṁ tā su svī ya-kā ntā -bhā va-samutpatty-anyathā nupapattyā sambhā vitavā n |

Then he expressed himself more clearly. Kṛ ṣ ṇ a, the crest jewel of rasikas, playing his flute to enjoy with the gopī s, thought of the real meaning:

They from their birth thought of me as their husband, and therefore their perception of having another husband depends only on material perception. Their vow to associate with me alone supersedes any unnatural association with others since they cannot manifest a relationship of real love with anyone else.

[62] yadyapi ca tā sā m ajā ta-putrā ṇ ā m api devaraṁ manya putrā diṣ u putratā -vyavahā raḥ kevalaṁ sannihita-bā laka-viṣ ayaka-vatsalatā -svabhā vā kā ras tat-sambandhā bhimā nas tu bahir evā cā ra ity ā pta-vacanā n nirdhā ritavā ṁ s tathā pi tat-tad-ullekhana-karmaṇ ā narma-mā tram ā caritavā n | tad ā carya ca tad-bandhū nā m andhā yamā nā nā m api tad-anveṣ aṇ a-nirbandhā d bhayaṁ vicā rya sā marṣ am iva vivakṣ itam uvā ca—katham iha tat-tad-bhayaṁ kurutha iti | atra ca ṣ aṣ ṭ hī pañ camī vā samasyate |

These women who actually did not give birth to sons, respecting their husbands, only acted as if they had sons. But the identity of having maternal affection for those children next to them is only external conduct. He concluded this from authoritative sources. Thus he mocked their actions related to husbands and sons. Acting as if blind to the gopī s’ real identity, and considering the fear from friends searching for them, he then spoke with anger. “Why do you make them fearful? ” but another meaning is “Why are you afraid of them?

[63] kiṁ cā tra khaṇ ḍ am akhaṇ ḍ aṁ ca padyaṁ yathā yatham anū ḍ hā ū ḍ hā bhā sā ś ca tā dṛ ṣ ṭ vā caṣ ṭ eti gamyate | tatrā nū ḍ hā ḥ prati sahajā ity antam | ū ḍ hā bhā sā ḥ pratiś rū yante’pi tanū jā ity antam | akhaṇ ḍ aṁ tu sarvā ḥ pratī ti jñ eyam |

The verse can be explained by taking dividing the statements to indicate “unmarried” or “appearing to be married. ” He spoke of the unmarried women up to the word sahajā in verse 57 and those who were apparently married in verse 58 when he mentioned sons. He speaks to all of them if the statements are taken together.

[64] punaś cā rtha-dhvani-saṁ valanayā cittam ā ndolayā mā sa—

dṛ ṣ ṭ aṁ yad-vanam aty apū rva-kusumair divyartunā pū jitaṁ

dyotaiś carcitam indunā yamunayā cā tmā nilair nartitam |

sā magrī yam udeti deva-nicitā smā kaṁ vihā ra-krame

tasmā d etad abhā vatas tu va iha stavyā na vā stavyatā ||49||

He then made their hearts shake by using suggestive meanings. This forest you see is worshipped by remarkable flowers in the autumn season, lit by the rays of the moon, and dances in the wind from the Yamunā. All of these ingredients appear by the will of destiny when I desire to play. But you should not stay here since you have not come to play.

kintu—

diṣ ṭ enā pte tatra gatvā sva-goṣ ṭ he

kaṣ ṭ enā pi svī ya-dharmaṁ kurudhvam |

patyur bhaktir bā la-vatsā di-pā lya-

vyaktī nā ṁ yaḥ pā lanā diś ca diṣ ṭ aḥ ||50||

Though you do not want to go, please return to your families and protect your dharma. Observing devotion to husbands and affection for children is prescribed in the scriptures.

[65] tataḥ kaṣ ṭ a-sā dhyaṁ taṁ dharmaṁ bā dhyamā naṁ vidhā yā trā vikala-sarva-dharma-phale mama sukha-vihā ra-sthale praviś ata | [66] anyathā punar udyad-vidhu-vanam idaṁ bhavatī nā ṁ vidhuvanā ya sampatsyata iti yā cñ ā -pakṣ ā bhiprā yaḥ |

“Rejecting dharma hard to perform, enter my place of recreation, which yields the result of all dharma. If you do not, the forest resplendent with moonlight will produce pain for you. ” This was the actually meaning of what he said.

[67] punaḥ sa vimarś am iva provā ca—

aham ahaha na budhye smeti pū rvaṁ pralā paṁ

cakara tad iha yū yaṁ tad vicā rya kṣ amadhvam |

rati-visara-vilā sair yantraṇ ā d ā gatā yas

tad-ucitam akhilaṁ yat snigdhatā mayy upaiti ||51||

Reflecting, he then said:

Ah! I did not know. I was previously speaking nonsense. Please consider this and forgive me. It is proper that you came out of pain arising from desire for love pastimes, because now I have developed affection.

tad api na yadvad virahe prī tis tadvan na sā nnidhye

bhavati tato gṛ ha-yā naṁ bhavatī nā m aucitī ṁ cinute ||52||

But I do not have as much affection in meeting as I do in separation. Therefore you should go to your houses.

[68] atra ca prī ti-viṣ ayā d dū re sthitir na yukteti virodhi-lakṣ aṇ ayā yā cñ ā pakṣ aḥ saṅ gamyate |

“It is not proper that you remain far from your object of affection. ” This opposite meaning should be understood.

tataś ca—

pū rvaṁ yac cirataḥ spṛ hā valanayā saṁ kÿ ptam ā sī t punar

vaṁ ś yā kā raṇ ayā balā d upacitaṁ tad bhagnam uccair yataḥ |

tac chrutvā dayitā d vyalī ka-vacanaṁ bā ḍ haṁ na niś cikyire

kiṁ na smaḥ kim u vā sma ity aî tadā gopā la-vā ma-bhruvaḥ ||53||

For a long time their desire had become focused on him. By the sound of his flute the desire increased greatly. Then it was abruptly broken. Hearing these unpleasant words from their beloved, they could not determine what to do. “Should we live or die? ”

tad ā sā ṁ niś calā ṅ gī nā ṁ kā ñ cī nā m api rā jayaḥ |

samaṁ samantataḥ kleś ā t tū ṣ ṇ ī kā m eva saṅ gatā ḥ ||54||

The groups of motionless women and their belts became completely silent because of the pain.

tataś ca—

bā ṣ pa-vyā jā d ā sā ṁ priya-kṛ ta-parihṛ ti-samū ḍ ha-santā paḥ |

manye hṛ dayā mbhoruha-nivahaḥ svarasā n muhuś ca susrā va ||55||

Filled with pain because of rejection by their beloved, their hearts shed constant tears just as lotuses flow with sap.

[69] atra caivaṁ vicā rayā mā suḥ —

prā ṇ ā ṁ s tyajā ma dayitasya pade luṭ hā ma

kupyā ma tatra vinivṛ tya gṛ haṁ vrajā ma |

kṛ ṣ ṇ ā ṁ viś ā ma ca na vā kaṭ hinā yamā nam

etaṁ svabhā lam abhihatya nicā yayā ma ||56||

They began to consider what to do. “We will give up your lives. We will fall at his feet. We will become angry at him. We will return to our houses. We will enter the Yamunā. Striking our foreheads we will crowded around that hard hearted person who has come here. ”

[70] tatra tu—

ś iraḥ -pī ḍ ā bā ṣ pa-vyathita-galatā hṛ d-gata-mahā -

prakampaḥ pratyaṅ ga-skhalanam iti nā nā -vikṛ tayaḥ |

priye rū kṣ e jā tā dalayitum amū r ā vavṛ tire

paraṁ tad-vaktrā ntaḥ -prasadanam agā t pā layitṛ tā m ||57||

When Kṛ ṣ ṇ a showed indifference they shook their heads, tears flowed from their eyes, and their hearts quivered violently. All their limbs faltered. In this way they underwent transformations. They hid these symptoms in order to prevent them. The pleasantness of his face protected them.

masī -valita-dṛ g-jala-srava-tamobhir ā rā d uraḥ -

sthalaṁ valita-kuṅ kuma-praciti-sandhyam ā vṛ ṇ vatī ḥ |

avā ṅ -mukha-vidhur vadhū ḥ sapadi paurṇ amā sī -ś aś i-

sphuran niś i ca tā masī r iva cacā ya tasmin hariḥ ||58||

At that moment Kṛ ṣ ṇ a came to those women with their moon-like faces downcast, appearing like the full moon in the dark night, as the blackness of their eye ointment and their tears mixed with the red kuṁ kuma on their breasts.

[71] tataś ca kiñ cid amarṣ e sati—

ś vā sa-dī rṇ a-madhurā dhara-ś riyaḥ

komalā ṅ ghria-dala-kī rṇ a-bhū mayaḥ |

hanta kā ntam api taṁ nata-bhruvo

vivyadhur nayana-sā yakā sribhiḥ ||59||

They became slightly angry.

With beautiful lips torn by their harsh breathing, they scratched the earth with their toe nails. With arched brows they pierced their lover through arrow tips of their glances.

[72] tad evaṁ kṣ obhe sati dā ḍ imā d antaḥ -sakta-rakta-bī jā nā m iva nijā nā ṁ bhā vā nā ṁ hṛ dayā n niṣ kulā kṛ tiḥ svayam eva jā tā, tathā pi vaidagdhī -digdhatayā priya-gī rvad eva sandigdham ū cuḥ | yad adyā pi gā yanti—

Agitated in this way, spontaneously from their hearts there arose sweet sounds expressing their love, like red seeds bursting from a ripe pomegranate. They spoke ambiguous words mixed with cleverness, like the words of their lover. Even now people sing this song.

iyam iva mā kuru punar ativā dam |

bhakta-janā n bhaja muhur itarā ṁ s tyaja

vibhur iva rahita-vivā dam ||dhruvam||

Do not excessively quarrel like that person. Like Nā rā yaṇ a, accept the devotees and reject the non-devotees without protest.

pati-putrā dika-bhajanam ihā dhikam iti yaṁ vadasi vicā ram |

sa tvayy eva hi tiṣ ṭ hatu na tu bahir iti vimṛ ś ā maḥ sā ram ||60||

Serving husbands and children is the special dharma for women. If you think in this way, let that be. But that is external. We consider ourselves the best.

anayor artha-ś leṣ o’yam ubhayam eva pakṣ aṁ viś eṣ ayati |

These two verses are puns called artha-ś leṣ a. The alternate meaning will be described.

atha dhava-suta-mukha-gaṇ atas tava sukham asti satā ṁ hṛ di yā tam |

tad api ca na hi bhavad-anusaraṇ aṁ bhavad-icchati yuvatī -jā tam ||61||

The happiness arising in the hearts of the devotees because of you is greater that the happiness arising from wife and sons. But unfortunately, youthful people do not desire to follow you. (Youthful people should not follow you. )

atra sandigdha-kā ku-padaṁ nahī ti padaṁ tad-icchā -nirdhā raṇ e, yad vā niṣ edhe—

The words na hi, expressing a miserable condition, can be taken to modify icchā . Or the words can also be used as forbiddance.

svā m ā ś ā m anuvardhaya vara-tanu-tatir iha labhatā ṁ ś ā tam |

satatā naś vara-vara varadeś vara na vitanu vitanū tpā tam ||62||

O Lord! You always bestow the best, indestructible boons. You fulfill aspirations. (You do not fulfill aspirations. ) By fuelling hopes, youths become happy. You do not bestow misfortune.

atrā nuvardhayeti samedhane chedane vā —

Anuvardhaya can also mean “destroy hope. ”

gṛ ha-karmā ṇ y anucittaṁ sukha-tanu bhavatā nahy apinaddham |

caraṇ au pracalata iha na ca valataḥ pratigamanaṁ kila baddham ||63||

Our hearts are happy engaged in household chores. Do not bind up our hearts.

Our feet move with force from here and return home. You cannot stop us.

(Full of happiness, you should not unbind us, engaged in household tasks.

Binding our hearts forcibly, we cannot move from here or return home. )

atra sukha-tanv iti bhavatety asya cittam ity asya vā viś eṣ aṇ am | apinaddham iti bandhanā bhā ve bandhane vā na ceti pū rva-nahi-vat | kileti niś caye’nṛ te vā |

Sukha-tanu can modify cittam or bhavatā. The word apinaddham can mean bound or unbound. Na ca can be an expression of pitiful state or a negative. Kila means certainly or untrue.

svabhava-tā pa-bharam amṛ ta-dharā dhara-rasa-jharataḥ svata eva |

nā ś aya yadi na hi mā dṛ ś am api sa hi saṅ kramitā sakhideva ||64||

Attractor of friends! If you do not destroy the pain you cause through the flow of rasa from your sweet lips, you will meet with people like us.

(Having not yet destroyed the pangs of Cupid caused by the flow of rasa from your sweet lips, you should now meet with us. )

atra svabhaveti kā me svajā te vā | mā dṛ ś am ity asmat-sadṛ ś e vā jane’smad-arthe vā |

The word svabhā va means Cupid and “arising from him. ” Mā dṛ ś a means “like us” or “for us. ”

lakṣ mī -sukha-dadam api bhavataḥ padam ahaha pulindī -bhavyam |

spṛ ṣ ṭ aṁ yad-avadhi dṛ ṣ ṭ aṁ tad-avadhi sarvaṁ jagad-apasavyam ||65||

Your feet which give joy to Lakṣ mī bestowed the highest auspiciousness upon the Pulinda women. As long as they are touched and seen, they act against all material existence.

(Your feet which give joy to Lakṣ mī degrade a person to the level of a Pulinda woman. As long as they are touched and seen, they give disturbance to the whole world. )

atrā pasavyaṁ pratikū lam ity ubhaya-pakṣ e’pi samañ jasam | ā kṣ epa-pakṣ e punlindī -bhavyam iti nī ca-gā mitvaṁ vyajyate—

The word apasavyam means unfavorable or disturbing. This can be taken either positively or negatively. Pulinda-bhavyam can mean “attaining a low position. ”

lakmṣ ī r vrajam anu tulasī -vanam anu bhavad-udaya-sphurad-udayā |

dṛ ś yata iti tava pada-dhū lyā plavam icchaty api pati-hṛ dayā ||66||

yasyā vī kṣ aṇ am api valita-kṣ aṇ a-pā rṣ ada-vṛ nda-nidhā nam |

tadvad vayam api hṛ di vā ñ chā m api nahyā maḥ savitā nam ||67||

Lakṣ mī who appears in Vraja and its tulasī forests when you make your appearance is visible now. Though she is most loyal to her husband, she desires the dust from you feet, though sight of her gives joy to groups of followers. We bind fervently that desire for you foot dust in our hearts. (Unfortunately we have also desired that dust. )

atrā pi-ś abdaḥ samuccaye pū rvavat kā kvā niṣ edhe vā |

The word api indicates all, or can indicate forbiddance.

tattvaṁ sukṛ paya kṛ ta-vṛ jinā tyaya tava yā ś caraṇ e raktā ḥ |

tā bhavataḥ smita-vī kṣ aṇ a-vismita-cittā ḥ kuru nija-bhaktā ḥ ||68||

O destroyer of all suffering! Be merciful to us. Those who are attracted to your feet forget themselves completely because of your smiling glance. Make us your devotees.

idam ubhayatra ca yogyam |

This verse is suitable for both moods.

alakā vṛ ta-mukha kuṇ ḍ ala-dhṛ ta-sukha hasita-vibhū ṣ ita-netra |

⇐ Предыдущая 55 56 57 58 596061 62 63 64 Следующая ⇒