Chapter Twenty-three 47 страница

[13] tathā ca kṣ aṇ a-katipaye labdha-kṣ aṇ a-pracaye tā ḥ sā daram ā dā ya, jala-jā ta-jā ta-samī raṇ a-samī ra-saraṇ i-taraṇ ijā -taralatara-taraṅ ga-raṅ ga-nibha-nī rasa-nī ḍ a-tī ra-sarasaika-saikata-pulinā ntaraṁ nirvrī ḍ aṁ krī ḍ ann eva vṛ ndā vana-devaḥ sevayā mā sa |

The performer of pastimes in Vṛ ndā vana, after some moments, which became a host of joys, accepted them with respect and enjoyed pastimes with them without embarrassment, where the breezes carried the fragrance of lotuses on a path near the dry bank of Yamunā covered with pleasant sand, which resembled its playful waves.

[14] tad eva khalu praś asta-bhaṅ ga-saṅ gha-lakṣ eṇ a hasta-lakṣ eṇ a parama-dhanyayā svayam eva ravi-deva-kanyayā kañ ja-kiñ jalka-piñ ja-latā -mañ jula-gandha-gandhavā ha-parirabdha-komala-sitā bhra-ś ubhra-bā lukā bhir atiniś cita-citta-yā citam, tatra ca ś ā rada-sudhā kara-kara-nikara-sudhā -liptatayā dū rato’pi tamastoma-ś amanaṁ, jala-sthala-kusuma-samudayā modā -moda-madita-mukhara-madhukara-madhurī -kṛ tam urī kṛ tavā n |

Kṛ ṣ ṇ a accepted this place for the rā sa dance. Yamunā became most fortunate, with incomparable, innumerable waves. In contact with the lotus filaments, fragrant winds blew and embraced the sand, white as camphor. The piles of sand spread an astonishing mood over the place. The darkness was dispelled by the nectar dripping from the hand of the autumn moon. Because all the land and water flowers blossomed, the bees began to buzz loudly due to the fragrance coming from afar.

[15] urī kṛ te ca tasmin paramā deye nā deye puline, smita-vilasita-netraḥ sva-nā mnā sita-ś ata-patra-netraḥ sarvā sā m arvā cī na-vayasā ṁ savayasā ṁ sva-hasta-vinyasta-praś asta-kuṅ kuma-grasta-nava-stana-vastra-vistṛ tī -kṛ ta-svastikā sanas tatra stotra-bhaṅ gī -saṅ gī ta-kalā -raṅ ga-bhū mitā m avā pa sa tā pa-nodanaḥ |

On the praiseworthy bank of the river that he chose, with smiling eyes, resembling a hundred white petals of the lotus of the same name, he sat down over cloth from the breasts of the young women which was covered with the best kuṁ kuma placed there by their hands. Extinguishing the suffering of the gopī s, he matched the mood of the pastime arena resounding with songs in his praise.

yathā,

ū rdhvaṁ glaur ā tapatraṁ talam anu pulinaṁ hī ra-cū rṇ ā citā ṅ gaṁ

ś rī mat-pī ṭ haṁ samantā t kusuma-vana-ś ataṁ toraṇ ā nī va yasya |

taṁ divya-svarṇ a-varṇ a-vraja-kulaja-ramā -rā ji-vibhrā ji-dehaṁ

sneha-ś rī -kā mya-gehaṁ hari-maṇ i-ruciraṁ prā ṇ a-nā thaṁ smarā mi ||39||

[sragdharā ]

Above the moon is a canopy and below is the river bank spread with diamond dust. The place has gates on the sides in the form of abundant flower glades. I remember the lord of my life, whose body is an abode of a wealth of affection, surrounded by a group of attractive golden Vraja gopī s.

[16] tataś ca vṛ ndā vana-sevikā bhir vṛ ndā -pradhā na-kā nana-devikā bhiḥ parama-prayatna-pā lya-mā lya-divya-gandha-sandha-candra-candana-madhura-madhu-madā nukū la-tā mbū lā dyaṁ dadā nā bhir, muhū rtā rdhaṁ vardhamā na-parihā sa-vilā saṁ preyasī -sahitaḥ preyā n mahita-mahattayā ś uś ubhe |

Accompanied by the deities of the forest headed by Vṛ ndā who were the servants of Vṛ ndā vana, who supplied betel made joyful with sweet honey, sandalwood and camphor, and touched by garlands with divine fragrance, dear Kṛ ṣ ṇ a manifested the greatest brilliance for half a muhū rta by joking exuberantly with the gopī s.,

[17] ś obhamā naś ca nigū ḍ ha-mā nā bhir amū bhir vraja-camū ru-dṛ gbhiḥ saṁ vā dam akÿ pta |

He began chatting with the doe-eyed gopī s who were graceful externally by angry within.

[18] tataś ca tā sā ṁ vṛ thā -parityā ga-doṣ a-labdha-poṣ a-roṣ a-mayā bhiprā yakatayā jā taṁ citta-ś oṣ aṁ moṣ aṁ nayantī nā ṁ toṣ a-prā yaṁ vyañ jayantī nā m anunaya-garbha-nā nā -vinoda-sandarbha-vā rtā ṁ vartayati tasmin,

He engaged in various entreaties with the gopī s who feigned satisfaction, while still hiding their hearts which had dried up by increased anger, caused by blaming him for rejecting them without cause.

kā cit karaṁ caraṇ am asya parā tathorum

anyā valagnam aparā mṛ du mardayantī |

antar nigū ḍ ha-kupitā bahir accha-bhā vā

bhrū -locana-prasṛ mara-smitam abhyuvā ca ||40|| [vasantatilakā ]

One gopī gently massaged his hand while another massaged his foot, and another his thigh, while another massaged his waist. Internally they boiled with anger but externally they showed peace. They spoke while smiling through their brows and eyes.

[19] kecid evaṁ ca varṇ ayanti—

nayana-valanaiś cillī -cā lair nigū ḍ ha-mṛ du-smitair

lalita-lapitair antar-bhaṅ gair bahir valitā rjavaiḥ |

catura-manasas tasmin kṛ ṣ ṇ aṁ priyaṁ vaś a-vartinaṁ

praṇ aya-nayataḥ prā huḥ pṛ kta-prahelikam aṅ ganā ḥ ||41|| [hariṇ ī ]

Some describe them in this way:

With great affection, the clever gopī s began to speak riddles to dear Kṛ ṣ ṇ a, who fell under their control, while moving their eyes and brows, smiling very softly and talking gently, showing sincerity externally while internally maintaining crooked hearts.

[20] ayi catura-pura-purandara! prahelikā -kalikā m ekā ṁ vikā ś aya | yathā,

bhajanti bhajataḥ kecin nā nye’nyā n eva kecana |

ubhayā ṁ ś cā pare ke’pi nobhayā n agatī n pare ||42|| [anuṣ ṭ ubh]

O king of cleverness! Please solve the ambiguous part of one riddle.

Some respond to persons who serve them. Some do not respond to those who serve them. Some respond to those who do not serve. Some do not respond to either those who serve or those who do not serve. Some respond to misers.

[21] ś rī -kṛ ṣ ṇ as tu citte tad avabudhyā bhidhatte sma—

Thinking about this, Kṛ ṣ ṇ a replied:

arthajñ ā ḥ kṛ ta-hantā ro dhā rmikā dharma-gā thinaḥ |

vimū ḍ ha-pū rṇ a-muktā ś ca dayā vantaś ca te kramā t ||43|| [anuṣ ṭ ubh]

The first are self-interested. The second are grateful. The third are interested in dharma. The fourth are fools, as well as persons with desires fulfilled and sages who are ā tmā rā ma and the last are those who are merciful.

[22] tac chrutvā ca parasparam asaraṇ a-cillibhir amū bhiś cillī -vallī -vellanenedaṁ jñ ā pitam—

cā turī bhir iha nas tu karṣ ato

dharma-dhā ma diś ataḥ samujjhataḥ |

nirdayaṁ punar amuṣ ya ś iṣ yate

yena nā smad-atiduḥ kham ī kṣ yate ||44|| [rathoddhatā ]

Hearing this, the women while moving their brows, made their message known.

Attracting us to him at this place by his cleverness, he ordered us to go and practice household dharma. He acts without compassion since he gives no regard for our great suffering.

[23] atra cā turī bhiḥ iti tasyā narthajñ atā, dharma-dhā ma diś ataḥ ity adhā rmikatā, tad-ubhayā bhyā ṁ tad-ubhaya-rahitatā, punaḥ cā turī bhiḥ iti vimū ḍ hatā, tā bhir nas tu karṣ ataḥ iti pū rṇ atā muktatā ca | tatra svakṛ tā nuddeś ena kṛ ta-hantṛ tā ca niṣ iddhā | tyā ge cā smad-duḥ kha-vī kṣ aṇ ā bhā vena nirdayatā tu ś eṣ iteti ś liṣ yati |

This verse is explained. By acting cleverly he does not act for our benefit. By giving instructions on dharma he shows he is not fixed in dharma. Thus these two qualities are absent in him. Acting cleverly also shows ignorance. The phrase “attracting us” negates him being complete (ā pta-kā ma) and self-satisfaction (ā tmā rā ma). His gratitude is negated by his self-willed disappearance which is not directly mentioned. Not giving regard to their sorrow indicates his lack of compassion.

[24] sa tu tad evam avabudhya sva-ś uddhy-avagamanā ya punar uvā ca—

nā haṁ teṣ ā ṁ sadṛ g api tu mā ṁ lubdham ū hadhvam ṛ ddhau

premṇ as tā ṁ tad-viṣ aya-virahaṁ hanta kṛ tvā pi vaś mi |

yuṣ mā n vā cyaṁ kim iha mayakā -mā yitā vat-pratī ter

etad yan me vyasanam asakṛ n mā ṁ ca duḥ khā karoti ||45||

Understanding that they were blaming him, Kṛ ṣ ṇ a spoke to absolve himself:

I am not like the self-interested or other persons you have mentioned. If so, you would not be greedy for me. I have caused separation with a desire to increase your prema. What more can I say to you? This conduct may appear to be deceitful. Because of doing this, I am filled with constant grief.

yū yaṁ hitvā nikhilam aniś aṁ kā mayadhve paraṁ mā ṁ

mat-kā myā s tu prayuta-niyutaṁ prema-bhedena santi |

tasmā n na pratyupakṛ ti-kalā leś a-kalpaṁ vidhā tuṁ

ś aknomī ti prathayata nijaiḥ sad-guṇ air eva tuṣ ṭ im ||46|| [mandā krā ntā ]

Dear gopī s! Giving up friends and house you have become completed dedicated to me alone whereas I have love for many devotees expressed though various types of prema. I cannot repay you even one particle for your dedication. May you be satisfied with me because of your good qualities!

[25] tad evam anavadyaṁ kṛ ṣ ṇ a-vadyam avadhā rya—

manojñ atvena na paraṁ surū patvam ihā nvabhū t |

budhatvenā pi kṛ ṣ ṇ asya sa-tṛ ṣ ṇ o’yaṁ priyā -gaṇ aḥ || 47|| [anuṣ ṭ ubh] ||

Though hearing his faultless words, the gopī s, filled with longing, did not experience his excellent form as attractive.

[26] tatra gī rvā ṇ ī nā m ā kā ś ataḥ parihā savā ṇ ī yam—

rucim anu kuṭ ilā kṣ ī ṇ ā ṁ stutim anu jihmaṁ bruvā ṇ ā nā m |

mā dhava gopa-vadhū nā ṁ guṇ ataḥ kasmā n mudaṁ tanuṣ e ||48|| [upagī ti]

The heavenly women then spoke with a laugh:

O Mā dhava! The gopī s look at you with crooked eyes, seeing you desire to meet them, and speak with crooked words on seeing your humility. You give them joy because of your qualities.

sa eko jayatā n mā na-mā taṅ go vraja-subhruvā m |

hariṇ ā nirjitasyā pi yasya vī ryā d bibhī yate ||49|| [anuṣ ṭ ubh] ||

The elephant of the gopī s’ pride, whose power is feared by the lion Kṛ ṣ ṇ a, remain victorious though he has tamed that pride.

[27] atha samā panam—

vaidagdhī -digdha-buddhī ddhaḥ so’yaṁ rā dhe sakhā tava |

alambhū ṣ ṇ uṁ tatra mene yas tvā ṁ tuṣ ṇ ī ṁ sthitā m api ||50|| [anuṣ ṭ ubh]

The conclusion:

O Rā dhā! Your friend has abundant intelligence mixed with cleverness, for though you remain silent, he considers that you are unequalled in good qualities.

⇐ Предыдущая 60 61 62 63 646566 67 68 69 Следующая ⇒