Chapter Twenty-three 45 страница

After a long time Vṛ ndā made the bees desist and entered the bower by a crooked path, making the leaves of the trees and creeper tremble. They then saw an astonishing abode within.

yathā —

pika-prathita-pañ camaṁ bhramara-pū rṇ a-mandra-svaraṁ

maruc-calita-pallava-prakaṭ a-vā dyam udyat-prabham |

bhujaṅ ga-ripu-nartana-jñ apita-cañ calā vā ri-bhṛ d-

vibhā -valita-tad-dvayā tula-sabhā sad-aṅ gī kṛ tam ||37|| [pṛ thvī ]

In the bower there were flocks of cuckoos warbling the fifth note, swarms of bees humming loudly, and a splendor produced by the music of leaves rustling in the wind, meant for unequalled associates to perform service to Rā dhā and Kṛ ṣ ṇ a, like a cloud with lightning, announced by the dancing of peacocks.

vicitra-kusumaiś cita-sthalam analpa-talpā kulaṁ

bahu-vyajana-cā maraṁ surabhi-vī ṭ ikā -sampuṭ am |

sa-candra-vara-candanā guru-gurū ru-pā trā nvitaṁ

latā -gṛ ha-rahaḥ -puraṁ dhvanayati sma tā ḥ praty adaḥ ||38|| [pṛ thvī ]

(yugmakam)

The place was spread with colorful flowers, many beds, fans, cā maras, cases of fragrant betel nut, and huge bowls of the best sandalwood and aguru mixed with camphor. The gopī s understood that this was the inner chamber.

ayaṁ kusuma-saṁ cayaś caraṇ a-pā ta-jā ta-ś lathas

tad etad api talpakaṁ vighaṭ itā ṅ ga-bhaṅ gī -sthiti |

idaṁ vyajana-cā maraṁ galita-yantrajā ndolanaṁ

tathā surabhi-vī ṭ ikā dy api vibhukta-muktī -kṛ tam ||39|| [pṛ thvī ]

The clusters of flowers had become scattered by the couple’s treading feet. The beds had become disheveled by their antics. The instruments for making fans and cā maras move about had become broken. The fragrant betel and been chewed and discarded.

tataḥ kim iva pṛ cchatha sva-vad aveta mā m ujjhitaṁ

paraṁ drutam itaḥ paraṁ vrajata tatra taṁ prā pnuta |

amī pika-mukhā mama sphuṭ am upeyur utpitsutā ṁ svayaṁ

bhavati duḥ khite bhavati kasya vā ṅ gī kṛ tiḥ? ||40|| [pṛ thvī ] (yugmakam)

“Since they are absent, why are you asking? Understand that he has left me just has he has left you. Leave here quickly and go to another place and meet him. The cuckoos and bees are also eager to fly there. Which person can accept the situation when suffering? ”

kiṁ ca—

idaṁ mṛ ga-madā vṛ taṁ ghusṛ ṇ a-bindu-mandokṣ itaṁ

kṣ itaṁ ś ayanakaṁ tataḥ sa-parivṛ tti-lakṣ mā py adaḥ |

paraspara-viparyaya-prathiti-ś ā li yad bā ndhavaṁ

kulaṁ katham amuṣ ya na sphuratu pā ribhā vī daś ā ||41|| [pṛ thvī ]

The place for sleeping, stained with kuṁ kuma and musk, has been broken and marked with reversals. Does not the disheveled bed show that all the servants have become expert in producing calamity?

[56] atha tayor vṛ ttam anuvṛ ttyatā m |

You should find their whereabouts.

[57] yadā tu nikuñ ja-pura-dvā ri praveś a-kṛ tā veś ā nā ṁ tā sā ṁ kolā hala-vikalatā vakalitā, tadā sambhrama-valitena rā dhā -lalitena tena tataḥ pracalana-kalanā ya tasyā ḥ svasya ca cela-sambhā lanā dikam ā rabdham, na tu labdham |

When he heard the commotion of broken voices as the gopī s entered the bower, trying to leave quickly, Kṛ ṣ ṇ a tried to dress himself and Rā dhā but could not do so.

kintu—

utkarṇ atā -samavakarṇ ana-vastra-veṣ ā -

dhā nā ni yā vivaś atā nijagā ra tā ṁ ca |

tū rṇ ir yadā nigirati sma tadā murā rir

labdha-kṣ aṇ aḥ praṇ ayinī -valitaṁ nililye ||42|| [vasantatilakā ] ||

On hearing the sounds of the gopī s approaching he lost control of his limbs and thus could not put on his clothing and ornaments. When he gained control, he was able to disappear with Rā dhā in a moment.

[58] athā grima-kathā -prathanā ya parā mṛ ś yate |

Some considerations are now discussed for describing the upcoming topics.

[59] na caivam api tā sā ṁ tasya ca kā mukatā -sā mā nyaṁ manyatā m | tan-nikā ma-katā -nivā raṇ asya karaṇ asya kā raṇ aṁ svarū paṁ tā van nirū pyate—

When the couple are called lusty by the gopī s this should not be taken to be ordinary lust. The reason for rejecting their love as material and the real nature of their love is now described.

preta-prā ya-ś arī rā ḥ sarve te kā mukā ḥ kalitā ḥ |

kṛ ṣ ṇ aḥ sā ndrā nandas tasya ca rā dhā -mukhā ḥ ś obhā ḥ ||43|| [upagī ti] ||

All the lusty people in this world may be said to be dead bodies. But Kṛ ṣ ṇ a is condensed bliss and Rā dhā and the gopī s are his expansions.

[60] yathoktam—

tvakś maś ru-roma-nakha-keś a-pinaddham antar

mā ṁ sā sthi-rakta-kṛ mi-viṭ -kapha-pitta-vā tam |

jī vac-chavaṁ bhajati kā ntam ativimū ḍ hā

yā te padā bja-makarandam ajighratī strī || [BhP 10. 60. 45]

It is said:

A woman who fails to relish the fragrance of the honey of your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air.

kṛ ṣ i bhū r-vā cakaḥ ś abdo ṇ aś ca nirvṛ ti-vā cakaḥ |

tayor aikyaṁ paraṁ brahma kṛ ṣ ṇ a ity abhidhī yate ||

Kṛ ṣ means “existence” and ṇ a means “bliss. ” Combined together, the two roots indicate that Kṛ ṣ ṇ a is the supreme form of God.

narā kṛ ti paraṁ brahma |

Kṛ ṣ ṇ a is the supreme Brahman in human form.

tvayy eva nitya-sukha-bodha-tanā v anante | [BhP 10. 14. 22],

You have an unlimited body with eternal bliss and knowledge.

tā bhir vidhū ta-ś okā bhir bhagavā n acyuto vṛ taḥ |

vyā rocatā dhikaṁ tā ta puruṣ aḥ ś aktibhir yathā || [BhP 10. 32. 10] iti ca |

Encircled by the gopī s, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Kṛ ṣ ṇ a thus appeared like the Supersoul encircled by his spiritual potencies.

[61] bhā vaś ca na kā matā ṁ bhā vayate, kintu tan-nibha-prema-viś eṣ atā m eva, yataḥ —

utkaṇ ṭ hā prā pti-yogaḥ pratipada-milanā ś leṣ a-cumbā di-keliḥ

ś rī -gopī -kṛ ṣ ṇ ayor apy avara-taruṇ ayor apy amī tulya-rū pā ḥ |

kintu prā cor mithaḥ syur nirupahatatayā mā na-ś arma-pradhā nā s

te’rvā cor ā tma-tṛ pti-pravalana-paratā mā tra-kÿ ptā ḥ prathante ||44|| [sragdharā ]

Bhā va is not lust but a variety of prema resembling lust.

Just like young lovers Rā dhā and Kṛ ṣ ṇ a first desired to see each other, and then found means to meet, then met repeatedly, embraced, kissed and played. The longing is similar to that of material lovers. The love of Rā dhā and Kṛ ṣ ṇ a is typified by indestructible happiness and respect, whereas material love is typified by permeated with selfish satisfaction alone.

[62] yathaiva svayam eva tā s tat-prema-devatā vadiṣ yanti—

yat te sujā ta-caraṇ ā mbu-ruhaṁ staneṣ u

bhī tā ḥ ś anaiḥ priya dadhī mahi karkaś eṣ u | [BhP 10. 31. 19] ity ā dinā |

The gopī s, the deities of prema, are described as follows:

Dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that your feet will be hurt. Our life rests only in you. Our minds, therefore, are filled with anxiety that your tender feet might be wounded by pebbles as you roam about on the forest path.

[63] tasmā l lakṣ aṇ aviś eṣ ā t tatpremaviś eṣ a evā sau kā mavaś ā yata iti kā matayo-pacaryate na tu vastutas tattayā smaryate | atas tatkeli-ś ruti-phala-ś rutir api tathā viś rutiḥ —

vikrī ḍ itaṁ vraja-vadhū bhir idaṁ ca viṣ ṇ oḥ

ś raddhā nvito’nuś ṛ ṇ uyā d atha varṇ ayed yaḥ |

bhaktiṁ parā ṁ bhagavati parilabhya kā maṁ

hṛ d-rogam ā ś v apahinoty acireṇ a dhī raḥ || [BhP 10. 33. 39] iti |

After bhā va, special prema causes desire and thus is called kā ma. But it is not actually kā ma. The results of hearing pastimes of prema are described:

Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopī s of Vṛ ndā vana will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.

[64] tā sā m eṣ a ca bhā va-viś eṣ ataḥ khalu sarveṣ ā m api mahatā ṁ mahattarā ṇ ā ṁ mahattamā nā m apy anveṣ aṇ a-padavī m anavacchinnatayā navī karoti | yathā ca prathayiṣ yate ś rī mad-uddhavena—

etā ḥ paraṁ tanu-bhṛ to bhuvi gopa-vadhvo

govinda evam akhilā tmani rū ḍ ha-bhā vā ḥ |

vā ñ chanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā -rasasya || [BhP 10. 47. 58]

From the special bhā va of the gopī s the path trod by the great, greater and greatest souls becomes fresh with no obstacles. Uddhava describes this:

Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by us as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brā hmaṇ a, or even as Lord Brahmā himself?

[65] ataeva tā dṛ ś a-tat-prema-tṛ ṣ ṇ aḥ ś rī -kṛ ṣ ṇ aś ca tena svasya vaś atā m urī kariṣ yati—

na pā raye’haṁ niravadya-saṁ yujā ṁ

sva-sā dhu-kṛ tyaṁ vibudhā yuṣ ā pi vaḥ | [BhP 10. 32. 22] ity ā dinā |

Kṛ ṣ ṇ a becomes thirsty for their prema and will accept to be controlled by it:

I am not able to repay my debt for your spotless service, even within a lifetime of Brahmā. Your connection with me is beyond reproach.

[66] tad evaṁ sati tā su sarva evā nye’pi guṇ ā ḥ svata evā nuguṇ ā bhavanti—

yasyā sti bhaktir bhagavaty akiñ canā

sarvair guṇ ais tatra samā sate surā ḥ | [BhP 5. 18. 12] itivat |

All of his other qualities were reflected in the gopī s:

One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods.

[67] tataś caivaṁ varṇ yate—

yad-amita-rasa-ś ā stre vyañ ji vaidagdhya-vṛ ndaṁ

tad-aṇ um api na vettuṁ kalpate kā mi-lokaḥ |

tad akhilam api yasya prema-sindhau na kiñ cin

mithunam ajita-gopī -rū pam etad vibhā ti || [mā linī ]

The good qualities mentioned in unlimited scriptures concerning rasa cannot at all be understood by people with material desire. But all those good qualities are nothing in comparison to the ocean of prema of the gopī and Kṛ ṣ ṇ a. Those couples are most glorious.

[68] tad evaṁ sati ca sarvā su tā su ś rī -rā dhā punar asā dhā raṇ atā ṁ dhā rayati | yathoktaṁ, anayā rā dhito nū nam ity ā dinā |

Though this is so, among them, Rā dhā is most remarkable. Thus she is denoted in the verse starting anayā rā dhito nū nam.

[69] tad evam ā kalite nirgalite phalitam avakalitaṁ kriyate |

evaṁ rā dhā -prema-dhā mā yayā ’sā v

ā tmā rā mo’py ā pta-kā mo’py adabhram |

reme yasmā t kā minā ṁ kā minī nā ṁ

nyakkā ro’bhū d ā tmanaiveti manye ||45|| [ś ā linī ]

When the spoken truth is made liquid by the flow of rasa, the conclusion is revealed.

Rā dhā is the abode of prema. Though he is ā tmā rā ma and complete in his desires, he enjoyed with her a long time. Seeing that enjoyment, people have condemned it as material love.

[70] ā tmā rā matā hy atra paramā nanda-rū patayā ā pta-kā matā ca parama-lakṣ mī -lakṣ aṇ a-gopī -lakṣ a-vallabhatā -vilakṣ aṇ atayā, [71] adabhratā ca tā ḥ parityajyā pi tasyā m akhaṇ ḍ itatā yā vyajyamā natayeti prasajyate |

Since he is the very form of the highest bliss, Kṛ ṣ ṇ a is considered ā tmā rā ma. Since he is most extraordinary with the supreme Lakṣ mī and is the lover of millions of gopī s, he is called ā pta-kā ma, satisfied in all desires. Though he rejects them all, he remains with Rā dhā at all times. Thus the word adabhra is used.

[72] tatra ca sati—

anyo’nyā nugatiṁ yadapy anusṛ tau premṇ aḥ pravā hau tayo

rā dhā -mā dhavayos tadapy anupadaṁ kauṭ ilyam ā sī dataḥ |

yo gā mbhī ryam apā ṁ javaṁ ca dadhate pū raḥ sa hi prekṣ yate

sā varta-pracayas tataḥ parataraḥ sā ralya-kaivalyavā n ||46|| [ś ā rdū la]

The two streams of prema, from Kṛ ṣ ṇ a to Rā dhā and from Rā dhā to Kṛ ṣ ṇ a, flow in a crooked manner. Water in a deep lake is still but flows quickly and sometimes turns into whirlpools and then becomes straight as one body of water.

[73] yathoktam—

aher iva gatiḥ premṇ aḥ svabhā va-kuṭ ilo bhavet |
ato hetor ahetoś ca yū nor mā na udañ cati || [UN 15. 102] ||

Thus it is said:

The movement of a snake is naturally crooked. Prema has the same nature (in mā na). Mā na between couples arises either with cause or without cause.

[74] tad evaṁ sthite tan-maya-vilā sa-viś eṣ o varṇ yate—

dara-mukulita-netrā tiryag-ā lambi-kaṇ ṭ hī

ś ithilita-bhuja-yugmā stabdha-sakthī yam ā sī t |

tad api ca madhu-hantrā jā natā svaṁ kṛ tā rthaṁ

muhur api hasitā kiṁ bhrū -kuṭ iṁ nā pi kuryā t? ||47|| [mā linī ] ||

Now that prema’s crooked nature has been described, its special pastimes are described.

Her eyes were slightly open and her neck was bent. Her arms were slack and the upper portion of her knees did not move. Though Kṛ ṣ ṇ a joked with her many times, she did no even move her brow.

[75] tad evaṁ vṛ tte vṛ tte netari cā nunetari mā nvat tasyā ḥ kiñ cid ahaṁ -mā na-sparś o’pi sadarś o babhū va | yathā ca tayā pū rvaṁ nā tyū hā poha-sā marthyam ā sī d ity adhunā khalv idaṁ bhā vitam—

Though the hero entreated her, only a touch of pride was visible in her mind. Though previously she could not argue and defeat him, now she could.

etā vantaṁ diṣ ṭ am ajñ ā siṣ aṁ na

preyaḥ -saṅ gā t kintv idā nī ṁ tad ū he |

preyā n sarvā ḥ projjhya mā m eva ramyā ṁ

saṅ gamyā ntaḥ -kā nanaṁ yan ninā ya ||’48|| [ś ā linī ]

“I did not know good fortune up till now, but meeting my lover, I now experience it. Giving up all other dear women, he has associated with me and taken me into the center of the forest. ”

[76] tataś cā grima-gamanā ya vyagreṇ a nā thena prā rthitā pi sā lā lityena kiñ cid ā lasyam api vyañ jayā mā sa,

When Kṛ ṣ ṇ a told her to go faster to a place ahead, she revealed some fatigue because of her tender body.

yathā —

tvad-gā tra-spṛ ṣ ṭ atā -mā tra-

ś lathā ṅ ga-gatitā ṁ gatā m |

spandā ya cā timandā ṁ mā ṁ

yatra tatra svayaṁ naya ||49|| [anuṣ ṭ ubh] ||

“My limbs have become slack just by touching your body. Thus my body quivers. Please take me somewhere without my walking since I am very tired. ”

[77] tad anu ca tad-udā sī natā dhī na-bhā va-samū ham ū hamā naḥ praṇ ayavā n api praṇ aya-mā navā n idaṁ sopalambha-parī hā sa-lambham uvā ca—kathaṁ bhavatyā muhyate? mama skandha eva sa-nirbandham ā ruhyatā m iti |

Surmising that Rā dhā was showing indifference, though he still had affection for her, he then spoke out of affectionate pride, combining joking with criticism.

[78] tadā ca tajjayā serṣ yā lajjayā dhaḥ sajjadā nanam asyā ḥ paś yann, antarhitavā n api sakautukam antarhitavā n | sahasā ntarhite ca tasmin vismitā vismitā ca sā vidhurahitā kumudinī va vidhuritā babhū va | tatra kila sā nulā paṁ vilalā pa ca—

Hearing those words of criticism and joking, she became angry and ashamed. Seeing her face became downcast, Kṛ ṣ ṇ a vanished as a joke, though he was still her well-wisher within. When he suddenly disappeared, she was shocked. Her sweet smile vanished and she appeared like a withered lotus. She lamented with continuous words.

hā nā tha ha ramaṇ a hā priyatā tikā nta

hā hā kva gacchasi mahā bhuja hā kva vā si? |

dā syā ṁ sadā kṛ paṇ atā juṣ i nanv amuṣ yā m

ā tmopakaṇ ṭ ham api sū caya jī viteś a ||50|| [vasantatilakā ]

“O master! O enjoyer! O dear lover! Ah! Where have you gone? O hero with strong arms! Where are you? Lord of my life! This servant is most miserable. Please come close to her. ”

[79] atrā stu tā vat tava rū pa-nirū paṇ aṁ tvan-nikaṭ a-bhū mim ivodhaghaṭ anayā pi dhī ratā ṁ dhā rayā mī ti dhvanitam |

The suggestion of her words is “I have finished with searching for you. I will remain with self-control, having come to a place near you. ”

[80] tataś ca, yadyapy evam api catura-ś iromaṇ inā tena vicā ritam asti sma, yathā —yady etasyā ś ca mayā parityā gaḥ parityaktā bhiḥ samprati pratī yate, mayā pṛ thag enayā ca saṅ gamyate, tadā parasparam ā sattyā ṁ satyā ṁ mahā -rā sa-mahaḥ sampadyate iti, tathā pi sneha-vaś ā n mū rcchantī ṁ tā m ā gacchati tasminn accha-hṛ daye mṛ gayamā ṇ ā mṛ galocanā drutam ā gacchanti sma |

Then the crest jewel of cleverness thought “If all the women whom I left behind understand that I have left Rā dhā and they join with me, when everyone comes close, there can be a huge festival of rā sa. Just when Kṛ ṣ ṇ a with pure heart was coming affectionately to Rā dhā who had fainted, the doe-eyed gopī s who were searching quickly came to that place.

[81] tataś ca sambhramataḥ pracchannatā ṁ gacchati ś rī -kṛ ṣ ṇ aḥ —

eṣ ā campaka-mā likā tra patitā kiṁ candralekhā thavā

kā ntī nā m adhidevatā bhavati vā vṛ ndā vana-ś rī r uta? |

hā kaṣ ṭ aṁ nahi ceṣ ṭ ate kim iyam ity udvigna-dhī -vṛ ttayas

tā m ā vavrur amū ś camū ru-nayanā bhṛ ṅ gī -nibhā ḥ padminī m ||51|| [ś ā rdū la]

Thinking in this way, Kṛ ṣ ṇ a quickly hid his thoughts.

“Has a garland of campaka flowers fallen here? Or has the moon fallen here? Is this the presiding deity of beauty? Is this the beauty of Vṛ ndā vana personified? Ah! What misfortune! She does not move. ” With agitated hearts all the doe-eyed women surrounded Rā dhā, like bees surrounding a lotus.

prā ṇ a-prā ṇ a-samā ḥ sa-mā na-manasaḥ sakhyaś citaṁ tatyajuḥ

tatrā nyā s tu sakhī -nibhā ḥ samabhavaṁ s tasyā ṁ dravan-mā nasā ḥ |

yasmin nā sty avalambanaṁ kila kim apy asmin vidhiḥ sad-vidhis

tā dṛ kṣ eṣ u vilakṣ aṇ eṣ u valayaty anyac ca dhanyaṁ bahu ||52|| [ś ā rdū la]

The sakhī s, whose minds identified with her, whose very lives were her life, fainted. The hearts of others who were sympathetic to her sakhī s melted. For a person without support, the Lord who makes proper arrangements supplies support to such a person. This is most auspicious.

kṛ ṣ ṇ a-prasaṅ ga-parivā sitam aṅ ganā nā m

aṅ gaṁ yadā tu nasi saṅ gatim aṅ gati sma |

sā raṅ ga-laṅ gima-dṛ ś aḥ param aṅ ga-saṅ ghā ś

nā cetiṣ uḥ savayaso’pi tadā ṅ ga-tulyā ḥ ||53|| [vasantatilakā ]

When the limbs of the women fragrant from associating with Kṛ ṣ ṇ a entered their nostrils, Rā dhā and her sakhī s, who were like her limbs, did not become conscious.

[82] tadā tu—

kā ś mī rā rdraṁ kvā pi sindū ra-liptaṁ

kvā pi cchinnaṁ kvā pi bhinnaṁ kva cā pi |

antaḥ -pī tā cchā danaṁ tan-nicolaṁ

paś yan saṅ ghaḥ saṅ ginī nā ṁ nananda ||54|| [ś ā linī ]

Seeing nearby the cloth that covered golden Rā dhā stained with kuṁ kuma and sindhū ra, torn and destroyed in places, other gopī s felt bliss.

svayam api yadapi tadā sā

hari-parimala-bhā g athā pi tā sā ṁ tu |

ā gantuka-subahū nā ṁ

gā trā t tad-bhā g uvā ha vailakṣ yam ||55|| [ā ryā ]

But then when Rā dhā smelled the fragrance of Kṛ ṣ ṇ a coming from the bodies of the women who had arrived, she became conscious.

[83] tad evaṁ sarvā eva hṛ dya-sauhṛ dya-visrabdhā s tā m ā tmaikadhyam ā gatā ṁ madhyam adhyā sya tayā saha paraspara-parī rambha-baddhā ḥ sudustara-duḥ kha-naddhā ḥ puru ruruduḥ |

She became the dear friend of all the gopī s. They surrounded her, taking her as their self. Embracing her, they became submerged in the most intense grief and began crying.

[84] sudustaraṁ ruditvā ca tā m amū s tu papracchuḥ —asmā kaṁ khalu na duḥ khaṁ pañ cabhiḥ saheti kalpenā nalpam api duḥ khaṁ kalpatvā ya nā kalpata kalpam | tatas tan nā tipraṣ ṭ avyaṁ bhavatī ty ananya-gatyā bhavatyā s tu tat tyā gaḥ katham iti kathyatā m, kathaṁ vā vikalatā -hetuḥ kevalatā jā tā, tad api ca |

Crying intensely, the gopī s inquired from Rā dhā. “If many gather together, they cannot have grief. Though our grief is meager, it should be nothing at all. Since you are in such grief, however, we must inquire from you. Why did he leave you, who have no other shelter? Please tell us. Why are you here alone? This is a cause of distress? ”

[85] sā punar anutā pa-vipad-uttaram uttaram uvā ca—

kutaḥ kathaṁ kutra ca tena nī tā

cakā ra kiṁ vā ham idaṁ na jā ne |

anena hī nā tu vicā rayā mi

svī yaṁ tu daurā tmyam anartha-hetuḥ ||56|| [upajā ti 11]

Filled with distressing remorse, she answered “From where did he come? How did he come? Where did he take me? What did he do? I do not know. In his absence I conclude that my bad character is the cause of this misfortune. ”

[86] tataś ca dhairya-paryayataḥ punaḥ krandanam anuvindamā nā khinnatā -nati-bhinna-sakhī kā bhiḥ kā bhiś cit kṛ ta-sā ntvanā mā rjitā nanā veś a-niveś a-kṛ ta-mā nanā sā samam unnamayā mā se |

Losing control she began weeping. Some sakhī s, who were not much different from her in their grief, comforted her, washed her face, served her by arranging her clothing, and raised her up.

[87] tayā ca samam unnayanam ā yā mase—samprati ca kutra sa pratilabhyate? iti |

She got up. “Where can he be found? ”

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