Chapter Twenty-three 46 страница

[88] sā covā ca—nā tidū ram akrū ra-cetā ḥ sa tu kutukitayā vilasati, na tu kitavatayā —

yataḥ gokula-rā ja-kumā raḥ

ś uci-rati-gambhī ra-dhī r hrī mā n |

tad api ca maryā dā ṁ naḥ

svī kā rā yā tyajat karuṇ aḥ ||57|| iti [upagī ti]

A sakhī said “Soft-hearted Kṛ ṣ ṇ a is nearby having fun. He is not a cheater because he is pure, shy and profound in his intelligence. Very merciful, he has given us up to follow the correct path. ”

[89] tasmā t tadī ya-caraṇ a-carita-vartmā nucaraṇ am eva naḥ ś reyaḥ | tad etad vacanaṁ racayamā nā vana-pracayaṁ puṣ pā vacaya-parā iva vicinvanti sma | tato dhvajā di-padā ni pada-padma-cihnā ni kramatas tā vad amū r anvakrā man yā vat tā ni spaṣ ṭ ā ni dṛ ṣ ṭ ā ni | paratas tu parivī run-mahī ruha-niviḍ atam ā raṇ ya-dharaṇ y-andha-tama-praviṣ ṭ ā ni dṛ ṣ ṭ vā nyavartanta, na ca tatrā vartanta |

Since he is full of good qualities and merciful, it is best if we follow his path. Hearing these words, all the gopī s began searching for him in all the forests while attentively picking flowers. They followed his foot prints marked with the lotus and flag. They saw that the foot prints were becoming clear. But they gave up when they saw those foot prints entered into a forest dense and dark with trees and creepers. They did not remain there.

[90] tatra cedaṁ vicā rayā mā suḥ —nū nam asmajjayā lajjayā sajjann asā v iha sahasā na sā kṣ ā d-bhavitum adhyavasyati, tasmā t tad abodha-nidhā ya-bhū r iyaṁ dū rataḥ pariharaṇ ī yā parihṛ tya ca sā pulina-dharaṇ ir evā nusaraṇ ī yā |

They began to think “He must be shy in front of us and thus does not want to appear here suddenly. We should leave this place where he will not appear, and go to the bank of the Yamunā. ”

[91] yatrā ham atrā smi—tatra-bhavatyas tu kutratyatā m itā ity apadeś ā d apatrapā m apanayann ayam aparokṣ atā ṁ prapanī padyate |

“When I was in this place, you women were somewhere else. ” Using this excuse, giving up shyness, he will appear before us.

[92] tad etad vicā rya samā cā rya ca paryanveṣ aṇ ā s tam uddiś ya diś yaṁ diś yaṁ vanaṁ praviś ya, svayam anvicchantam iva saṁ carantaṁ dainya-sainya-mayam atigā na-vitā nam ā caranti sma iti |

Thinking in this way, and putting their idea into action, they continued searching for him by entering all the forests and began singing loudly songs filled with misery, expressing desire for him.

[93] tad evaṁ teṣ ā ṁ sabhā sadā ṁ kathā -samā dher avadhā ya kathakaḥ samā panam ā ha—

ī dṛ g eṣ a varaḥ kṛ ṣ ṇ as tava vṛ ndā vaneś vari |

tvā ṁ vinā tu paraḥ -koṭ ī r api nā ṅ gī cakā ra yaḥ ||58|| [anuṣ ṭ ubh]

Making known to the audience that the recital was over, the narrator concluded “O queen of Vraja! Your husband is Kṛ ṣ ṇ a. Other than you, he does not accept millions of women. ”

Chapter Twenty-Five

Kṛ ṣ ṇ a Returns

[1] atha madhukaṇ ṭ ha uvā ca—tac ca gā nam avadhī yatā m | yathā —

Madhukaṇ ṭ ha said: please hear their song:

vrajavidho daś ā smā kam ī kṣ yatā m

vrajavidho daś ā smā kam ī kṣ yatā m ||1||

O moon of Vraja! See our condition. O moon of Vraja! See our condition.

jayati te’dhikaṁ janmanā vrajaḥ

ś rayata indirā py asya bhū rajaḥ |

tad api hā ’jahā nas tvam atra bho

vayam imaḥ kathaṁ vā nyatā ṁ prabho ||2||

By your appearance in Vraja, you have made it special. Even Lakṣ mī serves the dust of Vraja. But you have given us up at this place. How can we give you up?

parama-jā ti-bhā g uttamaṁ svataḥ

ś aradijaṁ ca yat paṅ kajaṁ tataḥ |

dala-kulā vṛ teḥ kā nti-devatā ṁ

harasi yad dṛ ś ā ś aś vad eva tā m ||3||

The excellent lotus of the autumn season has by its nature taken the best birth. By your eyes, you steal the extraordinary beauty of the lotus with its opened petals.

katham aho vayaṁ svacchatā m itā

bhavitum ī ś mahe tad-bahiḥ -sthitā ḥ |

api kila tvayā yā cñ ayā sitā ḥ

svayam amū r vareṇ ā pi sanditā ḥ ||4||

How can we, inferior to the lotus, maintain our independence? We are bound by your request. As a lover, you have bound us up.

iti gatā s tava preṣ yatā ṁ punaḥ

kim u tayā dṛ ś ā haṁ si tā s tu naḥ? |

yad iha ś astrataḥ kevalaṁ vadhaḥ

sphurati nā kṣ itas tan-mataṁ tv adhaḥ ||5||

We have accepted the position of being your servants, but why do you pierce us with your glance? One is pierced by a weapon in this world, not by the eye. Piercing us with your eye is a low act.

bahu-vidhā d bhayā d yat tvayā vitaṁ

sakala-gokulaṁ kā nanā nvitam |

tad api manmahe svā vanaṁ yatas

tvad-anurā gataḥ so’pi kiṁ hataḥ? ||6||

You have protected all of Gokula with its forests from various types of fear but we think you actually only protected yourself, since by making us attracted to you, our protection has been nullified.

kṛ paṇ a-pā laka ś rī -vrajeś varī -

tanuja yogya-dhī r asti naś varī |

iti tavā tmaval lipti-riktatā

paraga-pī ḍ ayā bhā ti tiktatā ||7||

O protector of the fallen! O son of Yaś odā! We think you are highly qualified but that is a temporary concept for, though pure like the ā tmā, you appear to be harsh because you give pain to others.

tvam asi nā nyavat ko’pi kopanaḥ

sphurasi yat prabho viś va-gopanaḥ |

tad iha padmajā bhyarthitaḥ sva-bhū ḥ

parama-sā tvatā d anvayā d abhū ḥ ||8||

O Lord! You are not like others. You are not affected when others offend you since you are the protector of the universe. Requested by Brahmā you appeared in this world by your own energy in the best dynasty.

iti taveś ituḥ suṣ ṭ hu yaḥ karaḥ

prathita-saṁ sṛ ter bhī ti-bhī karaḥ |

ś irasi naḥ kuru ś rī -kara-grahaṁ

tam iha nā nyathā bhā vayā graham ||9||

This being so, your hand bestows all desires. You cause fear to all fears in the breadth of the material world. Place the hand which accepts Lakṣ mī s hand on our heads. Do not insist on doing anything else.

vrajaga-bhī -hṛ tau vī ra yoṣ itā ṁ

ś amayasi smitenaiva roṣ itā m |

tad iha nā nyathā daṇ ḍ anaṁ kuru

prakaṭ ayā nana-ś rī -mahaḥ puru ||10||

O hero who dispels the fear of the people of Vraja! You dispel the anger of the women by your smile alone. Do not act otherwise and punish us. Show the festival of your beautiful face.

yad api te padaṁ ś rī -niketanam

vṛ jinajin mahā -puṇ ya-ketanam |

tad api go-gaṇ asyā nuvartanaṁ

viṣ a-bhṛ taḥ ś iro-varti-nartanam ||11||

Your feet, the abode of beauty, the conqueror of sin, the shelter of great piety, follow after the cows and dance on the head of Kā liya.

yad adhi tat tad apy ā tta-duḥ sthiti

svayam abhū t tataḥ ś ā ntatā kṣ itiḥ |

ahaha tan manā g nas tu vakṣ asi

sva-viraha-jvale kiṁ na rakṣ asi? ||12||

In such situations of sorrow you have created peace. Ah! Why do you not protect our chests which are burning with the fire of separation?

madhura-lī layā karṇ a-ramyayā

viś ada-vā kyayā vyakta-gamyayā |

sukha-sugandhitā sā tmyayā cirā t

tṛ ṣ am itā vayaṁ hanta te girā ||13||

Ah! We have become thirsty because of your words which are endowed with sweet coyness, pleasing to hear, filled with pure content, clearly understood, and are one with the fragrance of happiness.

tava kathā mṛ taṁ tapta-jī vanaṁ

kavibhir ī ḍ itaṁ kalmaṣ ā rdanam |

pravitaranti ye teṣ u durjanā ḥ

sapadi naḥ kṛ te jñ apta-varjanā ḥ ||14||

The nectar of your topics is the life of persons suffering in this world. The poets praise those topics as the destroyer of sin. Those who spread the topics to all people but forbid us to listen are certainly most sinful.

prahasitaṁ tava preṅ khi-locanaṁ

viharaṇ a-kramā d bhā va-rocanam |

muralikā -rutaṁ sarva-ś ocanaṁ

vipinatas tu naḥ prā ṇ a-mocanam ||15||

Your smile, fickle eyes and pastimes eventually produce prema. The sound of your flute makes everyone lament. Going to the forest, we will give up our lives.

calasi yarhi vā dhenu-cā raṇ e

dalati dhī s tu nas tatra kā raṇ e |

ś ila-tṛ ṇ ā ṅ kurair yā va-sannatā

kila bhavat-padoḥ sā smakā n gatā ||16||

When you go to herd the cows our minds split open. Your feet, wounded by the rocks and grass, afflict us in the same way.

ahaha jā jvalaty antarā ṇ i naḥ

smara nijā n janā n dī na-mā ninaḥ |

caraṇ a-paṅ kajaṁ hṛ dy amū dṛ ś ā ṁ

ramaṇ a he tvayā dhī yatā ṁ bhṛ ś am ||17||

Ah! Because of this our hearts are burning. Please remember your people, understanding their misery. O enjoyer! Give your lotus feet to our hearts constantly.

ahaha yarhi yā sy ahni kā nanaṁ

kuṭ ila-kuntalaṁ ś rī mad-ā nanam |

muhur apaś yatā ṁ tarhi sa kṣ aṇ aḥ

sphurati sarvadā kalpa-lakṣ aṇ aḥ ||18||

Ah! When you go to the forest during the day, not seeing constantly your beautiful face with curled locks, we experience a moment of time to be a kalpa.

kim iha tac ca vā vā cyatā ṁ vrajen

nimir apī ha yac chapyate vraje? |

katham aho vayaṁ tā s tu gopikā

na hi bhavā ma vā tatra kopikā ḥ? ||19||

Should one say that King Nimi(causing eyelids to blink) is cursed in Vraja, since he has caused obstacles to seeing Kṛ ṣ ṇ a for a moment? Can all of us gopī s not become angry at him?

vitata-gī tikā -jā la-sanditā ḥ

svaka-janā n atikramya cā rditā ḥ |

karam itā mahā raṇ ya-bhṛ d diś i

cchalamayaḥ striyaḥ kas tyajen niś i? ||20||

We have been bound up by the ropes of your flute song spreading everywhere.

We have come after disobeying our parents and relatives. We have come into your hands. What deceitful person would reject women in the night, with huge forests all around?

prahasitaṁ priya prema-vī kṣ aṇ aṁ

vihasitā dikaṁ valgu-lakṣ aṇ am |

bṛ had uraḥ ś riyo dhā ma vī kṣ yate

nija-vimū ḍ hatā smā bhir ī kṣ yate ||21||

O dear Kṛ ṣ ṇ a! Seeing your mirth, your loving glance, your laughter, and your wide chest, the abode of Lakṣ mī, we display bewilderment.

dina-laye’laka-dhvā ntam ekataḥ

prasṛ ta-gorajaḥ sandhyam anyataḥ |

mukhatayā mataṁ yā minī ś varaṁ

darś ayan muhur yacchasi smaram ||22||

At the end of the day, when we see your moon-like face with locks like darkness above and your body covered with cow dust below, you produce strong desire in us.

sva-rati-vṛ ddhito’nanya-kā ṅ kṣ iṇ ī

bhavati vaṁ ś ikā yatra sā kṣ iṇ ī |

tam adhara-dravaṁ ś oka-nā ś anaṁ

vitara vī ra bhoḥ prā ṇ adā ś anam ||23||

O hero! Please give us the nectar of your lips which extinguishes our lamentation and gives us life to which the flute, desiring only to increase a person’s love for you, is the witness.

iti tu yat tvayā kā ma-kalpanaṁ

kila kalā balā t tac ca kalpanam |

vayam anā rataṁ sneha-bhā vanā ḥ

katham ayā mahe jā tu kā manā ḥ? ||24||

The desire you create in us arises from a small portion of your powers and it is a cause of pain. But wee always have affection for you. How can we desire happiness for ourselves?

prakaṭ atā tu te goṣ ṭ ha-vā sinā ṁ

vṛ jina-nā ś inī prā ṇ a-bhā sinā m |

vitara naḥ sakṛ t tvat-spṛ hā -yujā ṁ

yad iha sū danaṁ snigdha hṛ d-rujā m ||25|| [rā jahaṁ sī ]

Your appearance destroys all sins of the cowherd people, who derive their life from you. Dear Kṛ ṣ ṇ a! Just once give to us, who desire you, that object which destroys the disease in the heart.

[2] tad etad udgā ya tad apy etad ity ā huḥ —yat te sujā ta-caraṇ ā mburuhaṁ [BhP 10. 31. 19] ity ā di |

Singing this loudly they also said:

O 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.

[3] atra cedaṁ gadyam—yat kila kamalataḥ komalatā -yugalaṁ tava caraṇ a-yugalaṁ stanā v anu snehataḥ saṁ hananā yehamā nā ś ca vayaṁ tā v atikarkaś ā v iti tarkataś ca stambhamā nā ḥ, ś anair eva tayos tad dadhī mahī ti vā ñ chā maḥ | tad aho, kaṭ hina-manastayā duraṭ ā m aṭ avī m anughaṭ ayati tvayi kū rpā dibhis tat kiṁ na vyathate? kintu vyathata eva, yatas tad-bhā vanā -juṣ ā ṁ bhavad-ekā yuṣ ā m asmā kaṁ manasi tan maṅ kṣ u saṅ krā mati | tasmā t tad aṭ anam evā smā kaṁ hṛ t-pī ḍ ā, tal-lā lanam eva tac-chamanam iti tal-lā lanam eva dehī ti bhā vaḥ |

Your lotus feet are more delicate than a lotus. We desire that those feet touch our breasts, though we fear our breasts are too rough, and we stop. We desire to gently place those feet there. Ah! When you with hard heart go into the forest, will your feet not feel pain because of the sharp stones? Yes, you feel pain because when we, having you as our life, think of those feet we immediately feel pain. Thus your wandering is a pain in our hearts and serving your feet is the medicine to relieve that pain. Give us that service. That is the meaning of the Bhā gavatam verse.

[4] tad evaṁ sati—

gī ter ā sī d vipariṇ amanaṁ tarhi tā sā ṁ vilā pas

tasyā py uccai ruditam iti yan nā dbhutaṁ tat tu tā su |

kṛ ṣ ṇ aṁ draṣ ṭ uṁ prabhavati balā d yasya tṛ ṣ ṇ ā tidhṛ ṣ ṇ ak

tasyā nyasyā py ahaha ś atadhā dṛ ś yate tat tad atra ||26|| [mandā krā ntā ]

Then, when the song underwent transformation, they began to lament. Then they began to cry loudly, but this was not astonishing for them. When a person has a strong desire to see Kṛ ṣ ṇ a, that person will weep. Hundreds of astonishing actions can be seen.

[5] atha tathā masṛ ṇ am asṛ ṇ ikam aś ru nudatī ṣ u rudatī ṣ u sudatī ṣ u, tad-anuṣ aṅ gata eva tamasaḥ saṅ gataḥ kramaś as tan niś amayan niś ā mayan mura-ś amanaḥ svaka-nayana-salila-kalilatayā nayana-lakṣ eṇ ā py alakṣ itaḥ sahasā mahasā vṛ taḥ sarvā sā ṁ madhyam adhyā sitavā n, ambarā vṛ tatayā sva-prathā m ā vṛ tavā ṁ ś ca |

When these beautiful women began shedding abundant, hot tears, Kṛ ṣ ṇ a emerged from a dense thicket and heard them crying. He saw them. Then tears flowed from his eyes. Though there were thousands eyes, no one saw this. Covered by his effulgence, he suddenly came amongst them and sat down. Wrapped in his cloth, he hid his previous behavior.

[6] ekā tu tatra tasya manā g ā gamanā dhigama-kamana-nayanā pi pū rvavad idam apū rva-sphuraṇ a-puraskṛ tam iti kevalaṁ kṛ ṣ ṇ a kṛ ṣ ṇ ety alaṁ kala-kalatayā kalaṁ kalayā mā sa |

One gopī ’s beautiful eyes saw him come. Thinking that he had now appeared with unprecedented splendor as he did before, all she could utter was “Kṛ ṣ ṇ a, Kṛ ṣ ṇ a” in a sweet voice, making a great commotion.

[7] ā karṇ ita-tad-varṇ a-karṇ ā ś ca vara-varṇ inyas tan-nirṇ ā yaka-svā bhyarṇ a-tan-nirvarṇ anā s tū rṇ am eva pū rṇ atā m avā puḥ |

All the women heard this clearly. They concluded that this sweet sound was coming from close by. They immediately felt fully successful.

[8] mahā ghana-ghanā ghana-ghana-saṅ gamā n nidā gha-drā ghī yastayā tihrasva-doghā hradinya iva | ubhayatra hi gata-prā ya-jī vanatā bhiprā yam ā gatā |

When a river dries up in the hot sun, it becomes full from a dense rain cloud. They felt like this. In both cases—the gopī s and the river—their life had almost vanished.

[9] tan-nirvarṇ anaṁ ca, yathā —

ā vis tā su babhū va narma tad iti vyañ jan viyujyā pi sa

smeraḥ saṅ kucad anantaraṁ svam adhiyan pī tā mbara-prā vṛ taḥ |

kartuṁ sad vinayaṁ srag-aṁ ś u-yugalaṁ hasta-dvayenā mṛ ś an

sragvī manmatha-manmatha-sthitir atiś rī ṇ ā m gatiḥ ś rī patiḥ ||27|| [ś ā rdū la]

His description:

Hinting that his disappearance was a joke, though he had separated from them, he smiled, but he understood that internally the gopī s were holding back. Dressed in yellow cloth, he touched his cloth wrapped around like a garland with his hands to show his modesty. Rā dhā placed a garland of kunda flowers that she had made around his neck. Disturbing the mind of even Cupid, the husband of Lakṣ mī was the shelter of the gopī s who were greater than Lakṣ mī.

tataś ca—

priyas tyā ga-vrī ḍ ā d vidadhad iva tā ṭ asthyam abhitaḥ

sa tā bhiḥ kā ntā bhis tvaritataram ā sā di paritaḥ |

samudraḥ saṅ kocaṁ samaya-kalitaṁ ced valayate

tadā nadyaḥ sadyaś capala-gatitā ṁ sannidadhati ||28|| [ś ikhariṇ ī ]

Kṛ ṣ ṇ a became ashamed of having abandoned the gopī s and thus stood rather neutrally. The gopī s quickly ran from all sides to him, just as the rivers flow quickly and join the ocean when the ocean shrinks.

[10] tatrā haṁ -prathamikayā samupetā su tā su prathamataḥ ś rī -parā ś areṇ a kathitā kā cit, yathā —

kā cid ā lokya govindam

ā yā ntaṁ atiharṣ itā |

kṛ ṣ ṇ a kṛ ṣ ṇ eti kṛ ṣ ṇ eti

prā ha nā nyad udairayat ||29|| [ViP 5. 13. 43] iyaṁ bhadrā -nā mnī |

Each gopī s strove to be first to meet him. Parā ś ara describes one gopī :

Seeing Govinda approaching one gopī , overjoyed, said “Kṛ ṣ ṇ a, Kṛ ṣ ṇ a! ” She said nothing else. That gopī was Bhadrā.

[11] atha ś rī -bā darā yaṇ inā varṇ itā varṇ yate—

kā cit karaṁ murā rā ter

ā cacā ra nijā ñ jalau |

nava-pallava-pā trā ntar

yathā kamala-tallajam ||30|| [anuṣ ṭ ubh] eṣ ā candrā valī |

A gopī described by Ś ukadeva is now described:

One gopī held Kṛ ṣ ṇ a’s hand in her hands, just as fresh leaves surround an excellent lotus. This was Candrā valī.

tathā,

kā cit tad-aṅ ghri-kamalaṁ

vyā jato kucayor dadhe |

labdha-vā ñ chita-niṣ pattiḥ

kurvatī va ś ivā rcanam ||31|| [anuṣ ṭ ubh] eṣ ā padmā |

One gopī by trickery placed his lotus feet on her breasts, just as a woman puts a red lotus on the head of Ś iva on having her desires fulfilled. This was Padmā.

tathā,

kā cid añ jalinā gṛ hṇ ā t

tanvī tā mbula-carvitam |

yadā tadī ya-rā gasya

pā trī vā carati sma sā ||32|| [anuṣ ṭ ubh] iyaṁ ś aivyā |

One slender gopī took his chewed betel nut in her palms, which appeared like the vessel holding attraction for him. He name was Ś aibyā. She was situated to his right.

tathā,

kā cid dadhā ra tad-bā huṁ

aṁ se candana-rū ṣ itam |

yā dehataḥ snehataś ca

vyā nañ ja sva-samarthatā m ||33|| [anuṣ ṭ ubh] seyaṁ ś yā malā vā mataḥ |

One gopī held Kṛ ṣ ṇ a’ arm which was covered in sandalwood pulp on her shoulder. She showed her competence by her affection and her bodily complexion. This gopī was Ś yā malā, situated to his left.

tathā,

apagamita-nimeṣ ā yā tu tasyā syam abjaṁ

nayana-yugam alī ndra-dvandvam uccair apī pyat |

avakalitam akā rṣ ī d rū pakaṁ tat tad eṣ ā

rasa-rasana-vibhū ter jigyatus te tu yad yat ||34|| [mā linī ] asau lalitā |

One gopī bountifully drank the lotus face of Kṛ ṣ ṇ a with her unblinking eyes, which resembled a pair of the best of bees. She relished his form. Her two eyes in tasting the honey surpassed a pair of bees. This was Lalitā.

tathā,

tasmin kā py avaloka-mā tra-balaval lajjā -prasajjan-manā

mī lan-netratayā vicitra-pulakā citrā yamā ṇ ā sthitā |

tā m antar-valita-priyā ṁ prati mamā ś caryaṁ viyoga-sthiter

madhye yogam ihā pi bhogam itavaty eṣ eti yā cintyate ||35|| [ś ā rdū la]

eṣ ā khalu viś ā khā |

When one gopī saw Kṛ ṣ ṇ a, her mind became filled with shame. She stood like a doll, with unblinking eyes and hairs standing on end. I feel astonished at this woman who met with her lover internally. In separation she attained him within, and at the end of great separation, she met with him continually. This is Viś ā khā.

tathā,

premā kopaṁ prasavati vṛ thā py astram atrā sti netraṁ

tac ca sthā nā d acalam api sad vidhyad udbhā ti dū ram |

vedhaś cā sau vraṇ am api vinā ś rī hareḥ kleś adaḥ syā d

evaṁ yasyā ḥ kim api caritaṁ tā m imā ṁ varṇ ayet kaḥ? ||36|| [mandā krā ntā ]

asau tu ś rī -rā dhā, tā etā ḥ sammukhataḥ |

How can one describe the prema of the gopī whose prema spread anger, though uselessly, and whose eyes became weapons which, though motionless, shot arrows from her position, which manifested at a great distance, and gave pain to Kṛ ṣ ṇ a though not injuring him? This gopī was Rā dhā situated in front of him.

tathā,

kṛ ṣ ṇ a-meghā gamollā sa-

pallavad-vadana-ś riyaḥ |

sarvā ś ca labdha-parvā ṇ aḥ

sadyaḥ siddhā ḥ punar navā ḥ ||37|| [anuṣ ṭ ubh] etā ḥ sarvataḥ |

All the women, just on meeting Kṛ ṣ ṇ a, felt successful. Just as the nava plant blossom in the presence of a dark cloud, the beauty of their faces blossomed on attaining Kṛ ṣ ṇ a. They became joyful.

atiparimiti-ś obhā -bhā janaṁ kṛ ṣ ṇ a-rū paṁ

nayad anupama-kā ntiṁ yauvataṁ tad vireje |

idam upamiti-ś ū nyaṁ yat tu kā vyaṁ samā ptaṁ

sa iha na mama doṣ as tadd hi tattvaṁ tathaiva ||38|| [mā linī ]

The form of Kṛ ṣ ṇ a whose beauty was beyond compare, whose glory was immeasurable, stood there. In completing this poetry without comparisons, there is no fault, for this is simply the truth.

[12] tad evaṁ tā sā ṁ tasya ca parasparaṁ parama-madana-mada-prada-vadana-nayana-nilaya-lī layā candra-cakora-ś ī latā latā vad utphullatā ṁ gatā |

The pastimes of the moon-face of Kṛ ṣ ṇ a gave the highest intoxication of love and the eyes of the gopī s, like cakora birds, blossomed like a creeper.

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