Chapter Twenty-six The Rāsa Dance 4 страница

Kṛ ṣ ṇ a called the two reciters who stood with folded hands awaiting orders and rewarded them with ornaments worn by the gopī s.

[34] yad anu dā na-parvaṇ ā sarva eva bhā samā naḥ sabhā -sajjanaḥ pratyekam eka-vyaktir api kriyā -lā ghavā d bahu-vidha-nibhā ṁ vyaktim avā pa |

The assembly, delighted by the festival of giving, though they were individuals, appeared to multiply their forms because of the quickness of giving.

[35] tato brā hma-muhū rte muhū rta-viś ramā ya sarva eva sva-sva-dhā ma jagā ma |

Everyone returned to their houses to take rest at brahma-muhū rta time.

Chapter Twenty-eight

Going to Ambikā Forest

[1] atha pratyahavat prabhā ta-bhā samā nā yā ṁ sabhā yā ṁ svā vasara-jā ta-prasaraḥ snigdhakaṇ ṭ haḥ sotkaṇ ṭ ham ā ha sma— madhukaṇ ṭ ha ś rū yatā m anantaraṁ hari-caritam |

At the daily assembly in the early morning when the request was made, Snigdhakaṇ ṭ ha began to speak with zeal:

O Madhukaṇ ṭ ha! Hear a later story of Kṛ ṣ ṇ a.

[2] tataḥ sarvā nanda-varṣ e harer navame varṣ e parutnā d apy adhikatayā yatnā d aiṣ amastye sā mastyena kṛ ta-vistā re giri-yajñ a-sā re nirvṛ tte mā sa-katipaye ca vṛ tte vilakṣ aṇ a-lakṣ aṇ ā ś iva-kṣ aṇ adā tipracuraṁ jana-samā jam ā jahā ra | kintu prā yaś o yaś odhanā dikā m anayā sā mā nā dhikaraṇ yā d ambikā raṇ yā ya samam ambikā -pati-pū janā rthaṁ janā varṣ aṁ varṣ aṁ prati saharṣ aṁ gacchanti | yacchanti ca vividhā ni dhanā ni kimuta tasyā ṁ yogaviś eṣ ā d asamā yā ṁ samā yā m | yatra kutū halā vakalanā di-lī lā -kallolinī -kallola-lola-ś rī -gopā la-cā lita-cittā gopā lā ḥ | kiṁ bahunā, gopā la-kṣ iti-pā la-caraṇ ā ś ca tad-yā trā -spṛ hā -pā tratā m avā puḥ |

Kṛ ṣ ṇ a turned nine years old and this showered bliss. Govardhana was worshipped in this year with greater attention than in the previous year. When the worship was finished and some months passed, Ś iva-ratri arrived with auspicious characteristics and attracted everyone. Every year they would go with joy to Ambikā forest to worship Ś iva since that place was a commonly accepted place of worship, though generally people went there with desires for fame and fortune. There they would give abundant wealth in charity. But that year the time was not proper for the worship because of the day and constellation. When the inhabitants were about to go to Ambikā forest, Kṛ ṣ ṇ a, unsteady with great flowing waves of exciting pastimes, attracted the hearts of all the cowherds. What more can be said? Nanda’s heart was also moved by Kṛ ṣ ṇ a. Nanda desired to make that journey and made preparations.

[3] saṁ cerire ca te cireṇ a mahā rambha-sambhā ra-bhā ra-hā ra-viś aṅ kaṭ a-vā ra-niḥ sā raṇ ayā | tatra janair nā nā -sā magrī r agarhya-vahyā naḍ uhaś cā nā ṁ si vā hayantaḥ kolā hala-kutū halam anvabhuvaṁ ś ca |

Gathering many materials and quickly bringing out long carts for luggage, engaging many people, they yoked the bulls to the carts carrying various excellent ingredients, while experiencing busy excitement.

[4] yatra putrā nurā ga-parimala-nirmala-pā trī vraja-dharitrī kṣ iti-pā layitrī nā nā -gopa-kalatrā ṇ ā ṁ sukha-satrā yamā ṇ atayā taiḥ saha satra-yā trā ṁ cakā ra | kiṁ bahunā, go-gokula-pā lana-kṛ te kṛ tehā nupanandā bhinandā dī n ṛ te sarva eva parva-pū rvaṁ calanti sma | yatra lā lya-bhā vataḥ saṁ nanda-nandanā v agrajam anuvrajataḥ sma lā laka-bhā vā t taj-janmā nam anu ca |

Yaś odā, the guardian of Vraja, having a pure fragrance of love for her son, made the journey with them to give great happiness to the wives of the cowherds. What more can be said? All except for Upananda and Abhinanda who were appointed to protect the cows and Gokula joyfully went there. Sannanda and Nandana followed Nanda and Kṛ ṣ ṇ a as their protectors.

[5] tatra viś eṣ atas tu—

mukha-kamala-virā jan-nā ṭ ya-dṛ k-khañ jarī tā

stana-kanakaja-kumbha-bhrā ji-patrā valī kā |
caraṇ a-sarasijā ṇ ā ṁ haṁ saka-svā na-ramyā

vraja-nija-mahilā lī tatra bhavyaṁ babhā ra ||1||

Particularly to be noted was that the exceptional women of Vraja were most beautiful. Their khañ jana bird eyes dance in their lotus faces. Their breasts like golden pots shone with various patterns of musk. Their ankle bells on their lotus feet made attractive sounds.

tataś ca—

na paraṁ cā kṣ uṣ am ā sī t tad-vraja-jana-calanaṁ vidū rataḥ kintu |
ś akaṭ a-ghaṭ ā ṭ ananā d vā dā d apy andha-vedyaṁ ca ||2||

Not only could the people leaving Vraja be seen from the distance, but they were also heard because of the sound of the carts and the commotion made by their talking. They could be understood to be present even by the blind.

surā ṇ ā ṁ nṝ ṇ ā ṁ ca pratipada-bahū bhā va-mayatā ṁ

sa-vā dyair gī tā dyaiḥ saha kusuma-varṣ air jaya-ravaiḥ |
mukundā lokā ya prathita-pathikā lī -ś avalanaiḥ

samantā t saṅ ghaṭ ṭ air abhiyayur amī ā mbika-vanam ||3||

Coming from all directions they went to Ambikā forest with instruments, singing, showers of flowers and shouts of “Victory. ” As well there were crowds along the road eager to see Kṛ ṣ ṇ a. Both devatā s and humans were overcome with emotion at every moment.

tatra ca—

bhrā trā satrā haris tatrā ruhya kambali-vā hyakam |
vicitram iva gantrī ṇ ā ṁ vṛ taṁ pṛ tanayā yayau ||4||

Kṛ ṣ ṇ a and Balarā ma, ascending a cart lined with a blanket, went surrounded by walking guards.

kadā cid unnataṁ tatra ś akaṭ aṁ ghaṭ ayan pṛ thak |
abhī ṣ ṭ aṁ draṣ ṭ um utkaṇ ṭ hī sa sma suṣ ṭ hu pratiṣ ṭ hate ||5||

Seating himself on the high cart, Kṛ ṣ ṇ a, with heart eager to see the festival, moved gracefully on the road.

sakhi-bala-balavā n vihā ra-caryā ṁ

pathi vidadhat-kutukaṁ ca lokamā naḥ |
muhur upacaritaḥ svayaṁ jananyā

bakaripur ā mbika-kā nanaṁ viveś a ||6||

With friends as commanders, looking at the curious sights while being caressed by his mother, he entered Ambikā forest.

tatra ca—

jaṅ ghā lā s te lakṣ aś o loka-saṅ ghā s

tī rthaṁ yā tā ḥ kṛ ṣ ṇ am ā puś ca daivā t |
tṛ ṣ ṇ ā -dī nā ḥ pā thasas tat-prayā tā ḥ

saudhī ṁ yadvad vṛ ṣ ṭ im ante labhante ||7||

Just as a farmer first finds it difficult to obtain water and then finally obtains a shower of nectar, the travelers in going to Ambikā forest by good fortune attained Kṛ ṣ ṇ a.

[6] tasminn idam adbhutam udbhū tam abhū t—

utphulla-netra-kamalaṁ pulaka-prasā ra-

ś aivā lam aś ru-milad-ū rmi-jana-pravā haḥ |
ā kramya setum adhigamya suramya-kṛ ṣ ṇ a-

ś obhā -mahā mbudhim agā j jalatā m apī ha ||8||

On this journey an astonishing event took place.

The waves of the river mixed with tears, having ś aivala plants as hairs standing on end and lotuses as blossoming eyes, flowed over the river bank to attain the great ocean of

Kṛ ṣ ṇ a’s beauty and became stunned.

[7] tataś cā bhikhyā -mā trataḥ kṛ ta-sarva-vaś ī bhā vasya tasya tad-ā secanaka-rū pa-nirū paṇ ā t paś ya paś yety evā smin paś yati loke kathaṁ cit kṛ ta-nivā raṇ e ca tasmin kolā hala-kā raṇ e vraja-vā si-janaḥ sarva eva yathā yatham ā vā sam ā sasā da |

Controlled simply by his name, all people on seeing Kṛ ṣ ṇ a’s lovely form uttered “Look! Look! ” With difficulty, Kṛ ṣ ṇ a prevented such disturbance. Eventually the Vraja residents arrived at their camp.

[8] ā sā dya ca purohita-hita-sahitatayā kṛ ta-snā na-dā na-vyā pā re ś rī -vrajarā ja-virā jamā na-samā ja-vā re kutukatas tairthika-sā rtha-darś anā rthaṁ snā tā nuliptatā -dī ptaḥ sakhi-rā mā rā ma-ramaṇ aḥ kamana-kamala-locanas tatra tatra bhramaṇ a-kramam ā cacā ra | yatra nā nā -deś a-janā nā ṁ veś a-niveś a-nirveś a-saṁ veś a-bhā ṣ ā bhiniveś a-kriyā -viniveś a-viś eṣ ā n anubhū ya bahula-kutū halam ā kalayā ṁ babhū va |

After arriving there, bathing and giving charity along with priests and well-wishers, out of curiosity to see the residents of the holy place, lotus-eyed Kṛ ṣ ṇ a, shining after taking bath and applying sandalwood, began to wander around the place with his friends and Balarā ma. They were delighted on seeing the different ornaments, the people born in different states and regions, with different dwellings, food, language, worship, and resting places.

[9] yatra ca kṛ ṣ ṇ aṁ paś ya rā maṁ paś ya ś rī dā mā naṁ paś yety amī paś yantaḥ kolā halaṁ baṁ hayā m ā suḥ |

On seeing them, those people exclaimed loudly “Look! There is Kṛ ṣ ṇ a, there is Balarā ma. There is Ś rī dā ma. ”

[10] yatra ca tadī ya-vṛ ndā ni govindī ya-sundaratā -maranda-vinisyandam amandaṁ nayana-rasanayā rasayanti | mohā tiś ayavanti vihita-hita-sarvasvā tma-nivedanaṁ sā sra-namra-kamra-vadanaṁ sadana-sadanā d asī danti ca saṁ jitā ñ jalitayā tasthuḥ |

They heartily tasted with their eyes as tongues the honey flowing from his beautiful form. Bewildered by drinking the honey of his form, offering themselves completely for their own benefit, with lowered, handsome faces filled with tears, they came from their houses, approached him and remained standing with folded hands.

[11] ś rī -kṛ ṣ ṇ as tu tad aṅ gī kṛ tyā pi ś ī la-vṛ ttyā tadī ya-snehaṁ sā ṅ gī kurvan madī yā eva bhavad-bhavadī yā rthā mat-pratyarpaṇ ataḥ pratisvaṁ yathā -niṣ ṭ ham avatiṣ ṭ hantā m iti santoṣ ayan kramaś o nijā ś ramam evā ś ramam ā jagā ma |

Kṛ ṣ ṇ a accepted all their offerings and graciously accepted their affection. ” All the wealth, people and objects that you and your relatives possess belong to me. Now I offer all that back to you. Let all that remain with you. ” Satisfying them, he eventually returned to his own residence.

[12] ā gamya ca sā yantanam aś anaṁ saṁ gatya mā tur mā nasam ā nandena vitatya praś asta-vastra-mā lā laṁ kā ra-sā raṁ parikṛ tya sakhibhir ā tmā naṁ parivṛ tya sarva-bhā gavata-ś iva-pradasya bhā gavata-paramparā -parama-guroḥ ś ivasya varivasyā yā ṁ ś iva-rā tri-yā tribhiḥ pitrā dibhir ekā gratayā sva-maṅ gala-kṛ te kṛ ta-jā garaṁ svī ya-parakī ya-rā jakī ya-janakī ya-bahala-kolā hala-prakā raṁ ś ivā gā ram anu nā nā -vidyā -vismā yakatayā vidyamā nā n saṁ paś yati sma |

Coming to his residence, finishing his dinner and giving bliss to his mother, he donned the best ornaments, garlands and clothing. Surrounding himself with his friends, for his own benefit, he staying up attentively all night along with the other pilgrims who came to observe Ś iva-ratri, in order to worship the great devotee, the supreme guru in the devotee line, who bestows auspiciousness to all devotees. He then watched various people creating astonishment by their various types of knowledge near the Ś iva temple, noisy with the clamor of the Vraja residences, people from other places and royalty.

sarve vrajajanā s tatra kalpa-vṛ kṣ a-samā babhuḥ |
adhideva ivā dī pyad dhanyaḥ parjanya-nandanaḥ ||9||

The people of Vraja shone like a desire trees at that place. Fortunate Nanda, son of Parjanya, shone like the presiding deity of those trees.

[13] prabhā te ca prabhā te vadā nyatā -pracā rā hṛ ta-viprā dī nā m agaṇ eya-gaṇ ā ya guṇ a-guṇ itā nnā di-dā nataḥ saṁ mā nataś ca vitā nita-yaś asi ś rī -vrajarā ja-sadasi teṣ u tat-tī rtha-yā tri-ś ateṣ u ca cira-paricita-caravat parama-prī ti-sphī tī bhā vana-nī titaḥ katham api prasthā piteṣ u tasyā m amā vasyā yā ṁ tā sminn eva vraja-vasatibhiḥ saha pitṛ bhyā ṁ lā litaḥ sa harir vā sateyī m uvā sa |

When dawn arrived, the residents of Vraja distributed delicious food and gave respect to unlimited brā hmaṇ as who were attracted by their famous generosity. By this they increased their fame. They then sent off all those pilgrims who were like old acquaintances, with behavior producing abundance of the highest affection.

In this way Kṛ ṣ ṇ a spend the night, nourished by the care of his parents and the inhabitants of Vraja, at that place on the dark moon.

[14] tataḥ sā ca rā trir yā trika-jana-prā curya-pū ryamā ṇ ā nā sī d iti kolā halā pagamena hyastana-jā gara-klamena ca suptiḥ sarvataś ca nirbharam evā virbhavati sma |

The next night was not filled with all the pilgrims. When the clamor had died down, because of fatigue from staying awake the previous night, deep sleep overtook everyone.

[15] yatra danujā mitras tu vrī ḍ ā taḥ krī ḍ ā taś ca kiṁ cid dū ragataḥ sakhi-jana-janita-sukhaṁ nidrā yate sma |

Kṛ ṣ ṇ a went away some distance out of shyness and for play. Happy from his friends’ association, he fell asleep.

[16] atha tasyā ṁ niś i diś i diś y api darś ita-tamasi rahita-dantagaraḥ kaś cij jarad-a-jagaraḥ sarpaḥ sarpan vrajarā ja-caraṇ a-rā jī vaṁ nijagā ra |

In the darkness of night which spread everywhere, an old python without poisonous fangs crawled up and swallowed the lotus feet of Nanda.

[17] tena ca vī ryavattayā nigī ryamā ṇ e caraṇ e ś araṇ ecchur vraja-dharaṇ ī ś aḥ santata-kṛ ṣ ṇ a-sphū rti-pū rti-pracita-cittatayā jā grad eva kṛ ṣ ṇ am uddiś ya cukroś a |

When the snake had swallowed up his feet, Nanda, whose remarkable mind was always filled with the form of Kṛ ṣ ṇ a, woke up and cried out for Kṛ ṣ ṇ a.

yathā —

kṛ ṣ ṇ a kṛ ṣ ṇ a bata kṛ ṣ ṇ a kṛ ṣ ṇ a he

tā ta mā m ajagaro graseta kim |
ity asau smaraṇ atas tanū janes

tasya moha-maya-bhā vam ayayau ||10||

“Ah! O Kṛ ṣ ṇ a, Kṛ ṣ ṇ a! O Kṛ ṣ ṇ a, Kṛ ṣ ṇ a! Why is this snake swallowing me? ” Because of thinking of Kṛ ṣ ṇ a, he fainted.

[18] atha tat-pā rś va-vartinaḥ ś ū ra-cakra-vartinaś candra-hā sam ā dā ya samutthitā ś candramasaṁ grasamā naṁ rā hum iva bā hu-ś ā linas taṁ paś yantaḥ pravyathitā vyarthī -bhū ta-tat-prahā ra-prayā sā s tad-upā yā ntaram apaś yantaś ca vyagratā -kvathitā ḥ ś arā rubhir jvalad-agrodagra-dā rubhir jaghnuḥ |

Brave guards stood up and took their swords. The strong-armed men, seeing the snake like Rā hu devouring the moon, became extremely afflicted. When chopping with swords became useless, they could see no method of stopping the python. Drowning in sorrow, they beat the snake with flaming pieces of wood to inflict pain.

[19] tathā py atyajati tatrā jagare prathama-ś abdā d eva jā grad-vrajarā ja-tanū jaḥ sura-gaja-rā ja iva dhā vaṁ s tarhy evā jagā ma |

But still the python would not let go of Nanda. Waking up on the first calling of his name, Kṛ ṣ ṇ a stood up and, running at the speed of Airā vata, arrived there in a moment.

[20] ā gacchataś ca tasya sa dī rghatara-dī rgha-pṛ ṣ ṭ haḥ puccham anu vā ṭ a-ghaṭ ita-nyā yena caraṇ a-pallava-spṛ ṣ ṭ atā ṁ prā pa |

When Kṛ ṣ ṇ a arrived, the long snake touched Kṛ ṣ ṇ a’s lotus feet with his tail accidentally.

[21] tat-spṛ ṣ ṭ aś cā yaṁ visṛ ṣ ṭ a-tac-caraṇ aḥ svayam akasmā t sarpā kā rā d utsarpan vapur antaram antareṇ a vidyā dharā kā raṁ dhā rayati sma |

On touching Kṛ ṣ ṇ a’s feet, the snake immediately let go of Nanda. Giving up that body the snake became a Vidyā dhara.

[22] tat-kara-pallava-spṛ ṣ ṭ a-caraṇ ā ḥ ś rī -vraja-rā ja-caraṇ ā ś ca yathā vad virā jamā natā m ā puḥ |

When Kṛ ṣ ṇ a’s soft hand touched Nanda’s feet, Nanda regained his previous normal condition.

[23] tataḥ sā ś caryaṁ kṛ tā valokeṣ u sarva-lokeṣ u sudarś ana-nā ma-dharaḥ sa tu vidyā dhara-caraḥ punar-labdha-svarū pa-varas taṁ praś aṁ san sva-ś ā pa-vṛ ttā ntaṁ ś aṁ saṁ s tadī yā ṁ kṣ amā m ā ś aṁ saṁ s tad-anujñ ā taḥ svā dhiṣ ṭ hā nam eva pratiṣ ṭ hate sma |

When all saw this with astonishment, the being named Sudarś ana Vidyā dhara, having regained his previous body, began to praise Kṛ ṣ ṇ a and explained how he had been cursed. Taking permission, the Vidyā dhara returned to his previous abode.

[24] ye pū rvaṁ tatrā patrapā m apahā ya ś rī -vraja-patipatnī -prabhṛ tayaḥ kula-strī -janā ḥ kim utā nye saṁ sṛ jyamā natayā nusṛ tya kṛ tya-mū ḍ hatā m anubabhū vuḥ |

What to speak of others, the married women of Vraja, who, having given up shyness, had come here on the occasion of the vow, experienced helplessness in this situation.

[25] samprati tu te yathā yathaṁ mithaḥ samupagū ḍ hā h kevala-mū ḍ ha-vā danā babhū vuḥ |

Now gathering together, they spoke in loud voices.

yathā

tā taṁ kṛ ṣ ṇ aś ca rā maś ca kṛ ṣ ṇ aṁ rā maṁ ca mā taraḥ |
mā tṝ ś cā nyā stathā nyo’nyam anye ś iś liṣ ur unmadā ḥ ||11||

Kṛ ṣ ṇ a and Balarā ma then embraced their father and mother, the mothers embraced Kṛ ṣ ṇ a and Balarā ma, and other women embraced the mothers in great joy.

[26] tad evaṁ kṛ ta-kṣ apaṇ ā yā ṁ kṣ apā yā ṁ tat-kṣ aṇ am eva tū rṇ a-gamana-manasaḥ samam anaḥ -samū ham ā rohayantaś cira-gantavyaṁ panthā nam antikam ivā tikrā ntavantaḥ prā ptavantaś ca nija-vrajam |

When dawn arrived they quickly decided to leave. Getting on the attractive carts they covered the long distance quickly and arrived at Vraja.

[27] yatropanandā dayaḥ sa-nandanaṁ sahaja-mā traṁ ś rī man-nanda-rā jam anavadya-vā dya-gī ta-parī ta-veda-ghoṣ ā nugata-sarva-ghoṣ ā yathā yathaṁ saṁ sajya nī rā jya ca vrajopavanam ā vā sya snapanā dibhir upā sya ca tatraiva nija-gṛ ha-janaṁ prā payya pā kaṁ samā payya ca sarvā n eva sambhojya sukhena saṁ yojya ca vartma-vā rtā ṁ saṁ pṛ cchya harṣ a-dharṣ ā dikaṁ samṛ cchya ca sva-sva-vasatim anu vasatī ṁ vā sayā m ā suḥ |

With the sound of the Vedas accompanied by music and singing, Upananda and others welcomed and worshipped Nanda, Kṛ ṣ ṇ a and the other pilgrims according to etiquette. They took them to some groves, had they bathe and using their own people, cooked and served food. Mingling jovially, they asked about their health, made the pilgrims happy and then had them spend the night in their own homes.

[28] atha samā panam ā ha—

ī dṛ ś as te vrajā dhī ś a putraś citrayaś ā ḥ ś aś ī |
yad-aṅ ghri-nakhara-jyotsnā tamaḥ sarvam anī naś at ||12||

The reciter concluded:

O Nanda! You have given birth to a famous son, a moon. The light from his toe nail destroys all darkness.

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