Chapter Twenty-three 44 страница

Thinking in this way, to accomplish his future purpose, he spoke the gopī s whose actions with hands and feet had become indolent. “Certainly, maybe one of you with bewildering sound of waist bells will remain here, but no one should stay. I am now reflecting on the fact that I have made you come and have enjoyed with you. You have become tired, so stay here. Looking for a spot nearby, I will come back quickly. ”

[27] tad etad abhidhā ya, tatas tataḥ sarvataś cā ntardhā ya rā dhayā saha sahasā jagā ma |

On saying this he disappeared from all of them and when away with Rā dhā.

[28] atha samaya-katipaya-vyatyayam asahamā nā sā sā ca tatas tata utthā ya prasthā ya ca tam anvicchantī ti bhramaṇ ā t kramaś aḥ eka-dvā ditayā paramparaṁ militā ḥ | militā ś ca tā ḥ paramparam apratī titaḥ ś apathaṁ prathamā nā ḥ kṛ ṣ ṇ a-patham evā nveṣ ayā mā suḥ |

Not able to bear even a short passing of time, the gopī s rose and, leaving that place, began searching for him singly or in pairs. They cursed themselves, each saying “He has left me and gone elsewhere. ” They continued searching for him.

kintu—

anveṣ ṭ uṁ kṛ ṣ ṇ am iṣ ṭ aṁ nikaṭ am abhigataṁ cintayitvā pradū nā ḥ

kartuṁ tan naiva ś ekuḥ param ahaha gatā ḥ klā ntim etā nipetuḥ |

sthitvā tadvac cirā ya sphuraṇ a-mayam amuṁ prā pya sarvā ḥ samantā n

matvā nyo’nyaṁ tam eva pratihata-matayaś cakrur ā liṅ ganā di ||18|| [sragdharā ]

Thinking he was close, they searched for their dear Kṛ ṣ ṇ a, but they could not find him. Ah! Exhausted, they fell on the ground. Remaining there a long time, they thought he had appeared in front of them. Thinking that he had appeared, with loss of intelligence they began to embrace him.

tataś ca—

yā s tu tṛ ṣ ṇ ā kulatayā kṛ ṣ ṇ a-bhā va-vaś aṁ gatā ḥ |

kṛ ṣ ṇ ā yante sma tā eva sarva-pā lakatā m itā ḥ ||19|| [anuṣ ṭ ubh]

All the gopī s overcome with longing for him, became dependent on his love. Taking on the role of protectors, they began to act like Kṛ ṣ ṇ a.

[29] atha kathañ cid anusaṁ hita-bahirarthā ḥ samayaṁ gamayitum asamarthā ḥ pū rvā bhyā sa-vaś ā n nija-rakṣ ā yā vaś ā n nikhila-sukhada-ś ī lā ṁ bā lyā di-katal-lī lā ṁ gā tum ā rabdhā s tad-ā veś a-parirabdhā babhū vuḥ |

With great difficulty they came to external consciousness but, unable to bear the passing of time, according to their previous practice. “If we maintain our lives, he will possibly return. ” They began to sing of the pastimes of Kṛ ṣ ṇ a, giver of joy and became completely absorbed in him.

[30] tatra ca kṛ ṣ ṇ am anvicchantyas tata ito gacchantyas taru-vallī -pallī m api muhur api pṛ cchanti sma, unmā da-vṛ tter anuvṛ tteḥ,

Searching for him, they went in all directions. They inquired from the trees reapers and the leaves repeatedly, for they have entered into a state of unmā da.

yathā —

lī lā gā yaṁ s tat-tad-ā veś a-vaś yas

tat-tad-bhā vaṁ prā pa gopī -nikā yaḥ |

citraṁ kṛ ṣ ṇ ā veś itā m ā pa yā yā

gaurā ṅ gī sā kṛ ṣ ṇ a-varṇ ā pratī tā ||20|| [ś ā linī ]

Singing his pastimes and absorbed in him, they attained his mood. It is astonishing that on attaining his mood, their golden complexion turned black.

adyā pi smṛ tam uttapaty ahaha mac-cittaṁ yad etā muhuḥ

pṛ cchanti sma hariṁ viyoga-vidhurā hā hā tarū n apy aho |

ā stā ṁ tan mama hṛ dy aruntudam idaṁ gī tā bhir etat-kṛ te

ghorā d bhī tibhir unmadiṣ ṇ u-hṛ dayā ghorā nukā raṁ dadhuḥ ||21|| [ś ā rdū la]

Suffering in separation, they questioned the trees repeatedly. Remembering this, my heart burns. More than that, it stops my heart. Singing about Pū tanā, Pū tanā made an appearance. Frightened of her, they became insane in their hearts and imitated ferocious Pū tanā.

[31] tadī dṛ ś alī lā veś aḥ paraparagacchapṛ cchā bhiniveś ataḥ kramaś aḥ pracita-niṣ kramī kṛ tim avā pa, yat pṛ cchā bhiniveś aś caivam apagacchati sma,

Absorbed in pastimes, and going here and there asking questions, gradually they returned to consciousness since their constant questioning eventually dwindled.

yathā —

kā ṁ ś cit vikā si-kusumair upahā sa-bhā vā n

kā ṁ ś cin natā gra-valanair vimukhī -kṛ tā syā n |

kā ṁ ś cin madā li-virutai rū ṣ itokti-yuktā n

matvā tarū ṁ s tad anuyoga-rasā d viremuḥ ||22|| [vasantatilakā ]

They saw that some of the trees with blossoming flowers were laughing, some of the trees with bent branches were disinclined to the gopī s’ words, and some trees were uttering words of anger through the buzzing of bees. They then gave up questioning them.

[32] tataś ca kṣ itim eva praś na-lakṣ itī -kṛ tavatyaḥ, yathā —

aho kim akaros tapaḥ kiyad ihorvi yac chrī -hareḥ

pada-spṛ g anu vindase pulaka-rū pa-nā nā ṅ kurā n |

trivikramaja-vikramā t kim iva tat tvayā sambhṛ taṁ

varā ha-parirambhataḥ kim athavā kvacit kintu na ||23|| [pṛ thvī ]

Giving up the trees they saw the earth and began questioning her:

This is astonishing! O earth! I cannot understand what austerities you performed since your hairs in the form of fresh shoots are standing on end from the touch of his feet. Have you attained this state because of Kṛ ṣ ṇ a’s exploits? Or did you attain the embrace of Varā ha? But that is not the reason.

pṛ thvī kṣ amā ca nā mnā tvaṁ tat-padā ṅ kam udaṅ kitā |

tasmā t tvā m eva taṁ praṣ ṭ uṁ tā vayaṁ gatim ā gatā ḥ ||24|| [anuṣ ṭ ubh]

Called steady and tolerant, you are marked with the symbols on his feet. Therefore we come to inquire from you.

[33] tad evaṁ sarvā su tarv-ā dikaṁ pṛ cchantī ṣ u tata itaś ca gacchantī ṣ u tadī yaṁ saurabhyaṁ parirabhya, jagat-prā ṇ eṣ u sannidhā naṁ prati praṇ ī ta-prayā ṇ eṣ u, tad-vaidagdhī -digdha-snigdha-hṛ dayā rā dhā -sakhī -samudayā hariṇ ī ṁ prati kṛ ta-praṇ ayā ḥ sā numodatayā hā ri vyā haranti sma—

After they wandered about and inquired from trees and creepers, the wind carrying his fragrance began to blow. Rā dhā ’s sakhī s, who were endowed with skill concerning Rā dhā and Kṛ ṣ ṇ a because of their affection, began to speak attractive words to the deer out of affection in a pleasing manner.

apy eṇ apatny upagataḥ priyayeha gā trais

tanvan dṛ ś ā ṁ sakhi sunirvṛ tim acyuto vaḥ |

kā ntā ṅ ga-saṅ ga-kuca-kuṅ kuma-rañ jitā yā ḥ

kunda-srajaḥ kula-pater iha vā ti gandhaḥ || [BhP 10. 30. 11] [vasantatilaka]

O friend, wife of the deer, has Lord Acyuta been here with his beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of his garland of kunda flowers, which was smeared with the kuṁ kuma from the breasts of his girlfriend when he embraced her.

bā huṁ priyā ṁ sa upadhā ya gṛ hī ta-padmo

rā mā nujas tulasikā li-kulair madā ndhaiḥ |

anvī yamā na iha vas taravaḥ praṇ ā maṁ

kiṁ vā bhinandati caran praṇ ayā valokaiḥ? || [BhP 10. 30. 12] [vasantatilaka]

O trees, we see that you are bowing down. When the younger brother of Rā ma walked by here, followed by intoxicated bees swarming around the tulasī buds decorating his garland, did he acknowledge your obeisances with his affectionate glances? He must have been resting his arm on the shoulder of his beloved and carrying a lotus flower in his free hand.

[34] atra khalu eṇ eti patnī ti sakhī ti pada-trayeṇ a—he praś asta-netre! mā dṛ ś a-mā nuṣ ī -sadṛ ś a-vicā ra-saṁ carita-vṛ ndā vana-kṣ etre tat-tad-asmadī ya-sukha-prakhyeṇ a sukhena labdha-mad-vidha-sakhye! iti vyajya sukha-rajya-mā na-hṛ dayā ḥ prā ha—

O friend, wife of the deer! This phrase means “O doe with good eyes! ”

With discernment like us humans you have taken Vṛ ndā vana as your living place. You are a friend to persons like us because of possessing happiness like our happiness.

With joyful hearts they spoke.

[35] priyayā samam acyutaḥ ś rī -kṛ ṣ ṇ aḥ ś liṣ ṭ atayā tasyā ḥ sakā ś ā d aviś liṣ ṭ aḥ sann adasī ya-ś obhā -kṛ tā saṅ gair aṅ gair yuṣ mā kaṁ tā dṛ ś ā ṁ dṛ ś ā ṁ kevala-sva-darś anajā nandā d apy atiś ayitam ā nandam utkarṣ ayan kiṁ yuṣ mat-samī pam ā pa? tatra tan-mithuna-ś lā ghā -garbha-vacanena hetuṁ racayanti kā nta iti | gokula-rā ja-kula-tilakasya yā kunda-mā lā, tasyā ḥ kutrā py alabhya-saurabhyam iha tad-bhā ra-milaj-java-bhaṅ ga-nibha-vā yu-saṅ gataḥ prasarati | kī dṛ ś yā ḥ? mā lā yā ḥ kā ntā -parama-puṇ yena parama-sarva-sā dguṇ yena tasyā pi lā lasasya yā paramā spada-rū pā, tasyā aṅ ga-saṅ ge kuca-kuṅ kuma-paṅ ka-kula-saṅ kulā yā ḥ | ataḥ santata-paricaya-viś eṣ eṇ a tat-saurabhya-viś eṣ aṁ parirabhya sphuṭ am ā bhis tathā samupalabhyata ity arthaḥ |

Kṛ ṣ ṇ a cannot be separated from embracing dear Rā dhā. Did he come to you, creating the highest bliss for your eyes by showing his limbs which were made beautiful by associating with our limbs previously?

The cause of joy is indicated by words of praise for the couple. The fragrance of his jasmine garland is always available. This place is permeated with the touch of that gentle breeze laden with Kṛ ṣ ṇ a’s fragrance. The garland is spread with kuṁ kuma from the breast of Rā dhā, desired by Kṛ ṣ ṇ a because of her good qualities and auspiciousness. They realized this clearly by smelling that special fragrance which they recognized.

[36] atha tā ṁ tad-darś ana-jā tena harṣ eṇ a samprati tad-viyoga-jā tena tarṣ eṇ a sthagita-vacanā m ā ś aṅ kya, tena ca tayoḥ saṅ gamam eva niṣ ṭ aṅ kya, paramā nandatas tadī ya-vilā sa-viś eṣ aṁ vandamā nā s, tatra pallavā di-bhara-namrā ṇ ā ṁ kamrā ṇ ā ṁ purū ṇ ā ṁ tarū ṇ ā m api tadī ya-sauvidallā di-bhṛ tya-viś eṣ a-bhā vena tad-vandanam utprekṣ ya, priyayā saha vihā ra-ratena tena teṣ ā m abhinandanaṁ sandihā nā s, tayos tā dṛ ś a-vilā sā veś ā tiś ayam ā ha—bā hum iti |

Seeing Rā dhā, the doe was overjoyed. The gopī s feared that the doe was choked up because of longing due to separation. Surmising the union of Rā dhā and Kṛ ṣ ṇ a, out of great bliss, they praised their special pastimes. They praised the many attractive trees whose branches were laden with leaves and shoots, whose branches were bowing down, in the mood of servants or chamberlains in the woman’s apartment. All the trees were greeted by Kṛ ṣ ṇ a who was sporting with Rā dhā and then offered their respects to him. Speculating in this way, they spoke of the special pastimes of the couple expressed in the Bhā gavatam verse.

[37] atha tasyā m udā sī nā vadanti sma—

latā imā ḥ pṛ cchata yā na lokitā ḥ

purā taru-ś liṣ ṭ atayā pi puṣ pitā ḥ |

sampraty amū ḥ sparś a-vaś ā d bakī -ripoḥ

puṣ pā nvitā s tan-nakha-citram atra hi ||25|| [upajā ti 12]

Gopī s neutral to Rā dhā then spoke. “Ask these creepers. Though embraced by the trees, they do not seem to flower. But touched by Kṛ ṣ ṇ a they now blossom. His fingernails have marked these creepers. ”

[38] atha tasmā l labdhavismaye, punar akasmā d akhilaś ubhapadyā ni tadī ya-padanalinayor amalinā ni padā ni dadhā nā, vasudhā sudhā m iva sudhā m ā valiṁ tā sā m anyā sā m api tadapratī tispṛ ś i dṛ ś i kirati sma, yā ni prekṣ ya cā mū bhir utprekṣ yate sma—

They were astonishing on seeing the creeper bloom unseasonably. The earth, holding the auspicious foot prints of Kṛ ṣ ṇ a, shone with sweet effulgence, nectar for the eyes of the gopī s. Seeing the marks of his feet, they described them with metaphors.

iyaṁ kṣ itir muni-caritā tad-uttaraṁ

dade na hī ty avamṛ ś atī punar dade |

dhvajā mbhjā dy-upavalitā ṅ ghri-lā ñ chana-

pradarś anā d iva likhatī tad-ā gamam ||26|| [rucirā *] ||

Acting like a sage, the earth first did not answer us. But showing the marks of the flag and lotus on his feet the earth is notifying us of his coming.

[39] kiyad-dū re tu tā bhis tat-padā ntarā ṇ y eva padā ntarā ṇ i pratipannā ni | tathā hi—

After going some distance, they saw that amidst his foot prints there were another’s foot prints.

tad anu tasya padaṁ padam antarā

padam anī dṛ ś am ā dadṛ ś e param |

anatam alpam amadhya-kṛ ś aṁ dhvajā dy-

upacitiṁ viparī tadiś i ś ritam ||27|| [drutavilambitā *]

Other foot prints can be seen among his foot prints. The marks are not deep but light, and small. The center of the impressions were raised and marked with flag and other symbols. They are to the left of Kṛ ṣ ṇ a’s footprints.

[40] tatra cedam anumī yate sma—

mṛ gā kṣ yā lakṣ yaṁ syā d iha caraṇ a-cihnaṁ hari-pada-

prasaktaṁ vaiś iṣ ṭ yā d api tu nahi pū rvatra kim api |

sphuṭ aṁ tasmā t kā ñ cidd hṛ di vidadhad atrā rpayad asau

prasiddhā stenā nā ṁ jagati hi hatā ṅ ka-praś amitā ||28|| [ś ā rdū la]

They began to make inferences about those footprints. They concluded that the footprints next to Kṛ ṣ ṇ a’s were a woman’s. They had not noticed those footprints previously. Kṛ ṣ ṇ a clearly was pressing some woman lover to his chest. He was like a thief carrying his loot and putting it down when it became heavy.

asavya-savyau yū nor yat

padā ṅ kau vyatimardinau |

tat tarkyate mithaḥ spaṣ ṭ am

aṁ sa-nyasta-prakoṣ ṭ hatā ||29|| [anuṣ ṭ ubh]

Since the lovers were side by side with footprints were next to each other, it was inferred that her arms were resting on his shoulder.

[41] tad evaṁ sā dhā raṇ ī nā ṁ varṇ anam ā karṇ ya rā dhā -sakhyaḥ punar ā lapanti sma—

paraspara-karagra-sphurad-amanda-khelā spadaṁ

pramatta-kari-dampati-sthiti tayos tu yū nor yugam |

yad atra vijane vane vigata-ś ṛ ṅ khalaṁ lī layā

vidhā syati paraṁ mahas tad atisuṣ ṭ hu puṣ ṇ ā ti naḥ ||30|| [pṛ thvī ]

Hearing the neutral gopī s speak, Rā dhā ’s sakhī s then spoke. “May that festival of the youthful couple like a pair of mad elephants, who perform excellent pastimes of taking each others’ hands, which takes place in a lonely forest with complete independence, nourish us. ”

[42] atha tatra suhṛ dā ṁ vacanam—

anayā rā dhito nū naṁ bhagavā n harir ī ś varaḥ |

yan no vihā ya govindaḥ prī to yā m anayad rahaḥ || [BhP 10. 30. 28] iti |

The friends of Rā dhā speak. ”Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since he was so pleased with her that he abandoned the rest of us and brought her to a secluded place. ”

[43] ayam arthaḥ: nū nam anayā parama-nayayā ko’py anaś vara-ś aktir aṅ gī kṛ ta-bhakta-bhaktir ī ś vara eva nirbā dhitam ā rā dhitaḥ, na tu devatā -mā tram | sa ca sakala-harit-pati-patiḥ ś rī -harir eva, na ca haraḥ sṛ ṣ ṭ i-karaś ca | haritā yā m api sarvā vatā ra-vistā ravā n svayaṁ bhagavā n iti bhavati na cā nyas tad-aṁ ś atayā pi labdha-praś aṁ saḥ |

The meaning is this.

This woman (anayā ), possessing most proper conduct, worshipped without hindrance the Lord, endowed with indestructible powers, who accepts the devotion of the devotee. She did not worship just any devatā. This was the Supreme Lord, lord of the devatā s of the directions. It was not Ś iva or Brahmā. But though he was the Supreme Lord, he was Svayam Bhagavā n, who expands as all the avatā ras, rather than Nā rā yaṇ a who is praised as his expansion.

[44] tā dṛ ś a-camatkā ra-kā raṇ am apy avatā rayanti, yan na iti | yā ṁ khalu guṇ a-rū pa-mahasā sahasā nikhila-hṛ dayaṁ vindamā naḥ ś rī -govindaḥ svayam ayaṁ ninā ya, na tu na iva na ninā ya | tat-paripā ṭ ī ca praty-urasaṁ vidhā ya prī ti-rī ti-parī tatayā kṛ tā, na tu tad-viparī tatayā | prī tir api smara-mahaḥ -pravaha-rahaḥ -saṁ hatatayā, na tu sā mā nyatā -mā nyatayā | rahaḥ -saṁ hananam api ś arma-sampad-aṁ hati-bṛ ṁ hita-guṇ a-baṁ hitatayā, na tu tad-asaṁ hitatayā | tac ca sarva-guṇ a-vismā yikā nā m apy asmā kaṁ tyā ga-jā garū ka-samayata eva, na tu tad-vinimayata iti svayaṁ yan gacchann eva ninā ya iti |

The avatā ras make their appearance to cause astonishment but he does not do so. Govinda himself, who suddenly possesses everyone’s heart by the power of his qualities and form, has taken Rā dhā. He has not rejected her as he has rejected us. Taking her to his chest, he showed the methods of prema and not detachment from her. This prema arose from a private meeting with great currents of love, not from ordinary respect. The meeting was endowed with increasing qualities yielding all happiness, and not without them. Circumstances are alert to reject us, who obstruct these qualities. In those circumstances, and not otherwise, he has taken her away.

[45] tad evam eva manyā mahe—yā khalu dhanyā rā dhā bhidhā vidhā trā niḥ sā dhā raṇ a-nā ma-guṇ a-rū patayā nirmitā, saiva daiva-kṛ tā nukulyā bhavitum arhati | tatra yadyapi tā dṛ ś a-bhagavad-ā rā dhana-sā dhanatayā tan-nā ma-nirvacanaṁ sacita-racanaṁ bhaved, athā pi phala-sambandha-nirbandha eva ś reyā n iti rā dhayati govindaṁ, govindena vā rā dhyata iti niruktir eva yukti-matī ti mati-gamyam iti |

We therefore think like this: the fortunate woman called Rā dhā has been made by the creator with the most extraordinary name, qualities and form. She has been divinely created.

It is true that she can be called Rā dhā because she has worshipped the Lord. But the meaning related to the result, “to accomplish” is best. Thu, she who worships Govinda and is worshipped by him is called Rā dhā. This derivation of the word is logical and easily understood.

[46] atha punas tasyā m udā sī nā ḥ procuḥ —

ayi kalayata ete reṇ avo’py atra dhanyā

yad ajita-pada-padma-sparś a-bhā jaḥ sphuranti |

dhruvam agham apahartuṁ brahma-bhargā bdhi-kanyā

dadhati ś irasi yā ṁ s tad-darś a-bhā gyaṁ stavā ma ||31|| [mā linī ]

Again the gopī s neutral to Rā dhā spoke:

O friends, please look. The particles of dust at this place are fortunate because they have touched the lotus feet of Kṛ ṣ ṇ a. Let us praise that dust, fortunate to see Kṛ ṣ ṇ a, which Brahma, Ś iva and Lakṣ mī put on their heads to obtain relief from the suffering of separation from him.

[47] atha kā cit tasyā ṁ pratispardhinī vardhamā na-matsarā gnir dhū ma-ś ikhā yamā naṁ vacanam ujjagā ra—

Competing with Rā dhā, one gopī, burning with the fire of envy, spit out flaming words.

bhavati sukhadam asmin ś rī -harer aṅ ghri-cihnaṁ

yadi na sajati tasyā hanta durnī ti-matyā ḥ |

kalayata bata dhā rṣ ṭ yaṁ suṣ ṭ hu bhā vatka-bhogyaṁ

tad-adhara-madhu juṣ ṭ aṁ kurvatī sā nililye ||32|| [mā linī ]

“Kṛ ṣ ṇ a’s foot prints would have been auspicious if not combined with the foot prints of this woman with bad conduct. Look closely at her impudence! Taking the honey of his lips to be enjoyed by you, she is hiding herself. ”

[48] atha tasyā ḥ sakhyaḥ punar ū cuḥ —

katham ahaha padā ni tā ni tasyā ḥ

subhagatarā ṅ ka-padā ni na sphuranti |

api hṛ di dadhad eva tā ṁ nininye

sakhi dayitā ṁ dayitaḥ sujā ta-gā trī m ||33|| [puṣ pitā grā ]

The sakhī s of Rā dhā again spoke.

“Why are all the footprints of Rā dhā, endowed with auspicious marks, not visible? Of friend, Kṛ ṣ ṇ a is holding Rā dhā with tender limbs to his heart. ”

[49] atha punaḥ pratispardhinī nā ṁ vacanam—

paś yotsaṅ ga-kṛ tā ṅ ganā -valayinaḥ kā mā turasyā sakṛ t

tad-vastrā dika-saṁ vṛ ti-prathanayā vyagrasya lakṣ mā ṇ y ataḥ |

nimna-vyasta-padā ni mā lya-ghusṛ ṇ ā stī rṇ ā ni gharmā mbhasā

bhū yaḥ siktatamā ni vellita-latā -kṣ epā tta-vartmā ni ca ||34|| [ś ā rdū la]

The competing gopī again spoke.

“Look at the foot prints of lusty Kṛ ṣ ṇ a, who puts her on his lap and is eager to hide her clothing. Those footprints are deep and scattered, smeared with kuṁ kuma from a garland and moistened with perspiration, imprinted on the path by the quivering creepers. ”

[50] tasyā ḥ sakhī nā ṁ vacanam—

nyag-jā nu-dvaya-lakṣ aṇ asya purataḥ sū kṣ maṁ padā ṅ ka-dvayaṁ

vaimukhyena dhṛ taṁ vyanakti sudṛ ś as tasyā s tad-ū rvoḥ sthitim | iti |

The sakhī s said “In front, her footprints are faint and turned around for she is sitting on his thighs and he has bent his knees. ”

[51] atha spardhinī nā m—

tasmin garbhaka-mā lya-khaṇ ḍ a-patanā d uddaṇ ḍ am ā lakṣ yate

kā minyā ḥ kila kā mukena racitā keś asya veś akriyā ||35|| [ś ā rdū la]

kiṁ ca—

atrā praguṇ atā baddhā mithaḥ paddhati-paddhatiḥ |

rā dhā -mā dhavayoḥ krī ḍ ā ṁ nirvrī ḍ ā ṁ vedayaty asau ||36|| [anuṣ ṭ ubh]

The competing gopī s spoke “Now a garland has broken and has fallen from heir hair. It is evident that the lusty boy is now dressing her hair. They are walking together, but the steps are crooked. Now, Rā dhā and Kṛ ṣ ṇ a are flirting without shyness. ”

[52] atha tā ḥ sanija-vṛ ndayā vṛ ndayā pariṣ kṛ tasya latā -mandira-vṛ ndasya dvā raṁ tayoḥ praveś a-dvā raṁ vivikṣ anti sma |

Appearing glorious, surrounded by their friends and Vṛ ndā, all the gopī s desired to enter through a door of the bower made of creepers which the couple had entered.

[53] tatra tayā samadhutayā madhuraṁ puṣ pavṛ ndaṁ tathā praveś adeś e niveś itam, yathā tallolubha-ś ubhaṁ yu-madhukara-nikarā eva dauvā rikā iva nivā rakā jā tā ḥ |

Vṛ ndā had arranged sweet flowers with honey at the entrance so that the greedy, but lucky bees, like door keepers, prevented others from entering.

[54] te hi praveś ā rambhata eva dhṛ tasaṁ rambhā ḥ praviś atā m abhimukhaṁ dhā vantaḥ svakaś ilī mukhatā m arthā ntareṇ ā pi prathayanti sma |

When someone tried to enter, the bees became angry and quickly flew towards the intruders. They took the form of arrows for the bower.

[55] atha kathañ cana ś lathatā ṁ cirataḥ prathayamā neṣ u teṣ u kramaś aḥ sarvā s tarvā dipallavavellanapū rvakam ā viddhapaddhatitayā praviś ya param apū rvaṁ tad dhā ma niś ā mayā mā suḥ,

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