rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 3 страница

aham iha rañ jana-kā rī ś yā mā bhikhyā jagad-gata-khyā tiḥ |
yā mama vastraṁ vaste vikasati hṛ t-kañ ja-rañ janā py asyā ḥ ||83||

I dye clothing here. I am well known in the world as Ś yā mā. The woman who wears cloth dyed by me has the lotus of her heart opened.

darpaṇ a-kā rmuka-vidruma-muktā vikretum ī hase spaṣ ṭ am |
gū ḍ haṁ sampuṭ a-yugalaṁ kretum ahaṁ tu vrajastri pṛ cchā mi ||84||

O woman of Vraja! You are trying to sell mirrors, a bow, coral and pearls. I am asking if you are selling two deep containers (breasts).

saṁ vā hana-nipuṇ ā tmā sutanur ahaṁ tava niṣ evaṇ aṁ lipsuḥ |
mat-sparś ā ṁ ś aja-saukhyaṁ subhage brā hmaṁ sukhaṁ jayati ||85||

O fortunate woman! I am good at massaging limbs. My body is very tender. I have come to massage your limbs. The happiness of my touch surpasses the happiness of realizing Brahman.

[60] tatra ca sati—

kaṅ kaṇ a-kā ri-strī vad-veś aṁ

keś avam upetya yā ḥ kā ś cit |
dakṣ iṇ a-vā ma-caritraṁ tenus

tan na hi karavā mahe sadasi ||86||

andhakā ra-maya-pakṣ a-lakṣ itā m

ambikā -vana-gatiṁ vidhā ya tā m |
yady adiṣ ṭ am abhavan murā riṇ ā

miṣ ṭ am iṣ ṭ am ataniṣ ṭ a tad bahu ||87||

After this, a woman, revealing sincerity and crookedness, approaching Kṛ ṣ ṇ a who was dressed as a woman’ with ornaments, said “We will not take a massage in an assembly. ”

After concluding the pastimes in Ambikā forest filled with darkness, Kṛ ṣ ṇ a distributed whatever was desired willingly, profusely and pleasantly.

[61] tad evaṁ sati—

kaṁ sā rer hṛ dayā bja-sambhavad-alī -vī thī yamā nā vraja-

preyasyaḥ sphuṭ am antarā ntara-padaṁ yā tā ḥ kramā d antataḥ |
evaṁ ced bhavatā n na tatra ca vayaṁ saṁ dihya vibrū mahe

rā dhā yat kila karṇ ikā -sthitim agā d asmā kam atrā grahaḥ ||88||

All the petals arising from the lotus of Kṛ ṣ ṇ a’s heart became the forms of his beloved gopī s of Vraja. If this is true, we will not doubt and speak. But Rā dhā who is situated within the lotus of his heart has become our object of affection.

[62] atha samā panam—

sudarś anasya ś ā pā ntakā rī rā dhe sudarś anaḥ |
atikā ntas tavaivā ti-kā ntaḥ so’yaṁ bakā ntakaḥ ||89||

The reciter concluded “O Rā dhā! Your Kṛ ṣ ṇ a, killer of Baka, is most desirable and beautiful in form. He released the Vidyā dhara Sudarś ana from a curse and surpasses all others. ”

Chapter Thirty

Holi pastimes

[1] atha madhukaṇ ṭ haḥ prabhā takathā ṁ kramataḥ prakramate sma—

ambikā -vana-gatir babhū va sā keli-karmaṇ i hareḥ samardhanī |

ā gatā vapi tadā punar vraje horikā -pramada-parva-paddhatiḥ ||1||

Madhukaṇ ṭ ha began the morning recitation.

Going to Ambikā forest increased Kṛ ṣ ṇ a’s propensity for pastimes. After retuning to Vraja he enacted the joyful holi festival.

[2] tatra ca parvaṇ i sarva eva strī -puṁ sa-janaḥ pramatta-gaṇ a iva gā yan nṛ tyan yudhyan kriḍ atī ti madhya-deś ataḥ samudā cā raḥ pracarati bhaviṣ yottara-purā ṇ a-prā mā ṇ yasya purā ṇ ā nā ṁ mā nyatayā |

On this festival day men and women without reservation sing, dance and fight and play. This in the central states this joyous state is prevalent. This is according to the evidence in the Bhaviṣ yottara Purā ṇ a, respected among the Purā ṇ as.

[3] atha tatra yadā pū rṇ a-guṇ a-phā lguna-pū rṇ imā -niś ā yā ṁ kutuka-tṛ ṣ ṇ ak kṛ ṣ ṇ aś ca rā maś ca ḍ huṇ ḍ hā -paraparyā ya-horikā -gṛ ha-gṛ hyā yā ṁ bhuvi ramate sma | tadā kasmā d uttarasmā d ā gataḥ kaś cid yadyapi guhyakā dhipa-saṁ grā hyas tathā pi guhyaka-garhyatayā kaṁ sa-ś ubhā ś aṁ sanas tatra krī ḍ antī r vraja-yuvatī ḥ prati durdṛ ṣ ṭ iṁ vidhā ya tad-ā kṛ ṣ ṭ iṁ cintitavā n |

When Kṛ ṣ ṇ a and Balarā ma for fun enjoyed at a place outside the house of Horikā, also called Ḍ huṇ ḍ hā, on the full moon night of Phā lguna, a month full of all qualities, suddenly from the north Ś aṅ khacū ḍ a Yakṣ a approached. He was a guard of Kuvera but had been condemned. He became an idolizer of Kaṁ sa and looking lustfully at the young women of Vraja whom he thought he would abduct.

[4] cintayann eva ca sahasā tatra praviṣ ṭ aḥ sa khalu durdhyā nā viṣ ṭ as tasmā d akasmā d aṅ ganā nā ṁ gaṇ am udajavaj javataḥ kā layā mā sa |

Thinking thus, he immediately entered that place and, overpowered by his evil desires, took the women away with the speed of a swift river.

[5] atha sā grajaḥ so’yaṁ gadā grajas tam asabhyasvabhā vam upalabhya pū rvaṁ tat-parva-rasika-vaihā sika-veś a-viś eṣ aṁ dadhṛ ṣ aṁ manvā naḥ sthagita ivā sī t |

Understanding the barbaric nature of the Yakṣ a, Kṛ ṣ ṇ a, who was in the company of Balarā ma, considering the impudent demon to be a buffoon suitable for the festival, restrained himself.

tataś ca—

pratihari-gati-ceṣ ṭ ā ś aṅ khacū ḍ ena ruddhā

dṛ g api rutir api drā k kṛ ṣ ṇ a-rā meti tā sā m |

yad ayam atula-vega-drohi-rū pā ti-ś abdaiḥ

pratipadam anuvartī vṛ tti-lopaṁ cakā ra ||2||

Ś aṅ khacū ḍ a prevented the women from going to Kṛ ṣ ṇ a, from seeing him or calling out to Kṛ ṣ ṇ a and Balarā ma, since he constantly followed the women and made them unconscious by his great speed, ugly form and frightening sounds.

[6] atha tatra ś rī -kṛ ṣ ṇ a-vā kyam—

pratyayantyo’py atijava-bharā d asya ghorā n nivṛ ttā ḥ

paś yantyo nā v api dhig amutas trā sa-vidhvasta-netrā ḥ |

kroś antyo’pi pratirutikṛ tā nena nī ruddha-ś abdā ḥ

bhrā tas tarhy apy ahaha kim amū rakṣ ituṁ na dravā va ||3||

At that place Kṛ ṣ ṇ a spoke.

“O brother! Should we not run and protect the gopī s? Though they make all attempts to come to us, the demon prevents them with his great speed and violence. As they gaze at us, the gopī s’ terrified eyes turn away from him. How unfortunate! Though they cry out for us the demon silences each cry. ”

[7] tad evaṁ niś cinvā nau taṁ bhī ṣ aṇ ā rambhatayā stambhayituṁ vicinvā nau sahasā ś ā la-dvayaṁ sahasā troṭ ayantau punas tad-viṭ apā dikam api pramoṭ ayantau sudṛ ḍ ha-bhujā gra-jā grat-tad-yugalatayā prabalatayā ca tā v anudadruvatuḥ | tad anu vidrava-vaś ā d anye’pi saṁ vidrate sma |

Thinking thus, the two boys searched everywhere and then uprooted two ś ā la trees in order to stop the demon with frightening action. Stripping off the branches, they held the two trunks in their strong arms and ran towards the demon with great strength. When they ran, their friends followed.

tadā ca—

itthaṁ na tarkitaṁ laukair anayoḥ ś ā la-hastayoḥ |

ś ā lau kiṁ laghutā ṁ yā tau vigrahau gurutā m uta ||4||

When they took the trees in their hands people wondered whether the trees had become light or their bodies had become heavy.

tataś ca—

agre ś ubhraṁ rauhiṇ eyaṁ vidhā ya

ś rī -govindaḥ pradravac chaṅ khacū ḍ am |

kī rti-stoma-prā yatā ṁ tasya tanvann

eṣ a prā yas taṁ purastā t karoti ||5||

Putting white Balarā ma in front, Kṛ ṣ ṇ a advanced towards Ś aṅ khacū ḍ a. He did this to give fame to Balarā ma.

vilokya sa-balaṁ hariṁ parama-vikramaṁ sa-kramaṁ

visṛ jya vanitā -janaṁ tvaritam adravad guhyakaḥ |

balasya kila kā latā m amata mṛ tyutā ṁ yad dharer

mṛ gaṁ tad ucitaṁ yataḥ sa sa jagā ma tat tat kṛ tim ||6||

When the Yakṣ a saw most heroic Kṛ ṣ ṇ a with Balarā ma he abandoned up the gopī s and quickly fled. He regarded Balarā ma as Yamarā ja and Kṛ ṣ ṇ a as death. That was suitable because the two accepted such service.

[8] tena visṛ ṣ ṭ ā yā ṁ cā valā valā vayaṁ balā bhidhas tat-saṁ valanā ya tatra sthitaḥ |

When the demon left the gopī s, Balarā ma arrived and protected them.

[9] atha ś rī mā n danuja-gajasiṁ has tad-anujas tu sa-vikramaṁ vikramamā ṇ am prahasya sphuṭ am auttarā hvasya ca tasya dā kṣ iṇ ā tyaṁ palā yanam avetya dū retyaṁ taṁ pratyavajñ ayā taru-yaṣ ṭ iṁ hastā d vibhraṣ ṭ ā ṁ cakā ra |

Kṛ ṣ ṇ a, the lion against the elephant-like demons, bravely laughed at the fleeing Yakṣ a, and, understanding the demon from the north was fleeing south, insulted him from a distance and let loose the tree trunk from his hand.

[10] vidrutya labdha-sanī ḍ aṁ punar asau vikrī ḍ ana-catura-cittas tata itas taṁ vidrā vya ceṣ ṭ itena veveṣ ṭ i sma | nṛ siṁ ha iva hiraṇ yakaś ipuṁ ripuṁ sa-nigraham eva jagrā ha ca |

Kṛ ṣ ṇ a ran up to him and, having a heart to play, running here and there made the demon dizzy, surrounding him with his actions. He grabbed him just as Nṛ siṁ ha caught Hiraṇ yakaś ipu.

[11] tatas taṁ hasta-rodhaṁ gṛ hṇ ann ahnā ya maṇ i-gṛ hī taye sphurann urasilaḥ kara-sarasijena tac-chirasi kakkhaṭ ī -bhā va-vighaṭ ita-tad-adhī ci-muny-asthijena gṛ hī ta-saṁ grā ha-sā raṁ prahā ram ā jahā ra uttarasminn anehasi mṛ ta-deha-pratī kā dā nam anuttaram itī va bhraṁ ś ayā mā sa ca tasya tam uttaṁ sam |

Stopping the demon with his hand, he grabbed him. In order to take the jewel from his head, strong, effulgent Kṛ ṣ ṇ a with his lotus hand punched him on the head with a blow as hard as the bones of Dadhī ci. Thinking that it would not be proper to later gather parts of his dead body, Kṛ ṣ ṇ a made the jewel fall from his head.

[12] sa punar ā tatā yī durmā yī maṇ im anu prā ṇ ā n api vyaktam eva tyaktavā n | tad-dhana-mā tra-jī vana-yā traḥ khalv asau |

The evil demon who deserved to die then gave up his life after giving up the jewel. He maintained his life only because of wearing that gem.

tataś ca—

jī vo ratnaṁ veti bhedā kṣ amaṁ taj-

jyotir-mā traṁ vastu yakṣ ā d gṛ hī tvā |

paś yantī nā ṁ yoṣ itā ṁ kaṁ sa-vairī

ninye kā maṁ rā ma-sā yujyam eva ||7||

Kṛ ṣ ṇ a took the shining gem, non-different from the demon’s life, from the Yakṣ a and gave it to Balarā ma while the gopī s watched.

[13] taṁ cā bhipannaṁ mukhaṁ vyā dā ya vinnapā taṁ panna-maṇ iṁ vyā pannaṁ dṛ ṣ ṭ vā ś rī -kṛ ṣ ṇ ā bhiprā yam abhiprayadbhir diviṣ adbhir upahasitam,

Seeing the dead, offensive demon without his gem, his mouth hanging open, lying on the ground, and, understanding Kṛ ṣ ṇ a’s intention, the devatā s laughed.

yathā —

strī -ratnaṁ puru parakī yam ā dithas tvaṁ

svaṁ cū ḍ ā maṇ im api hā rayā ṁ cakartha |

atyā kṣ ī r bata nija-jī vanaṁ ca dhik tvā ṁ

vyā dā ḥ kiṁ mukham atha vaktram atra yakṣ a ||8||

“O Yakṣ a! You have taken unlimited gem-like women who did not belong to you but now you have had your head jewel taken away. Ah! You have given up your life. Now that you are dead, why do you have your mouth open as if to speak? ”

[14] tad evaṁ karṇ a-rasanayā rasyamā nam ā carya rahasyaṁ vihasya ca snigdhakaṇ ṭ haḥ punaḥ sa-bā ṣ pa-kaṇ ṭ ham uvā ca—

Drinking the nectar with his ears and privately laughing, Snigdhakaṇ ṭ ha then spoke with a tearful voice.

tat-kṣ obhaṇ aṁ tad dravaṇ aṁ tathā tad-

vikrī ḍ anaṁ tad-dhananaṁ sva-ś atroḥ |

tad-rakta-rajyan-maṇ i-pā ṇ i-rocir

mayy adya sadyaḥ prabham asya bhā ti ||9||

“The disturbance caused by Ś aṅ khacū ḍ a, his fleeing, Kṛ ṣ ṇ a playing with him and then killing him, and the effulgence of his hand with the blood-speckled jewel remains etched in my mind even now. ”

[15] punar madhukaṇ ṭ ha uvā ca—tad evaṁ dalita-cū ḍ e ś aṅ khacū ḍ e niṣ pī ḍ ite krī ḍ ite ca vrī ḍ itena nivṛ tte kolā hala-paramparā taḥ kā taratā -virata-prakṛ tayaḥ sarva eva vrajorvī pati-prabhṛ tayaḥ samā gatya vismitya ca tā dṛ ś a-duṣ ṭ a-naṣ ṭ ī bhā vataḥ punar bhaya-sandehenā spṛ ṣ ṭ ā ḥ spaṣ ṭ ā nanda-sandoha-dohā s tat-parva-krī ḍ ā ṁ nirvrī ḍ ā iva vivavruḥ |

Madhukaṇ ṭ ha again spoke:

When his head was broken, the demon died and Kṛ ṣ ṇ a’s playing was finished in a modest manner. Hearing the commotion, Nanda and others who were by nature anxiety-free went to the place and became astonished. They became fearless because such a wicked demon had been destroyed. Filled with joy, they continued the celebration of the festival without restriction.

[16] vivṛ tya ca ś ā stra-vipratipatti-viprayojayitṛ -viprebhyaḥ sū ta-sarvā nanda-guṇ a-prabhū ta-sū ta-mā gadha-vandibhyaś ca paramā vadā nā ni dā nā ni bahū ni cakruḥ | tā bhyaś ca ś asta-vastrā dī ni prasthā payā mā suḥ | svasthā yamā nā ḥ samā jagmuś ca kṛ ṣ ṇ a-kṛ ṣ ṇ ā grajau puraskṛ tya nijaṁ vrajam iti |

Manifesting this festival, they then gave pure gifts to the scholarly brā hmaṇ as expert in applying scriptures and to the singers and bards who brought joy to all.

They gave fine cloth to the gopī s. Satisfied, they then returned to Vraja with Kṛ ṣ ṇ a and Balarā ma in front.

evaṁ vicitra-vikrī ḍ aḥ putras te goṣ ṭ ha-nā yaka |

taṁ krodha-vahnau ḍ huṇ ḍ hā gre yakṣ or abhraṁ jahā va yaḥ ||10||

O leader of the cowherds! The pastimes of your son are remarkable. He offered the ram in the form of a Yakṣ a into the fire of anger near the house of Horikā. [18]

[17] athā tra rā tri-kathā yā ṁ madhukaṇ ṭ has tā ṁ horikā -kathā m eva viś eṣ ataḥ sevayā mā sa |

In the evening Madhukaṇ ṭ ha spoke more about Horikā among the sakhī s.

ś iva-kṣ apā yā m atha yā pitā yā ṁ

valgū tsavā phā lguna-pū rṇ imā gā t |

pakṣ a-dvayasyā sya yathaiva kā ntiḥ

parva-dvayasyā sya ca tadvad asti ||11||

When Ś iva-ratri passed, the full moon of Phā lguna month arrived. Just as both the dark moon and the full moon are beautiful, the two festivals Ś iva-ratri and Horikā were splendid.

hime gate hima-rucir ujjvalaṁ babhā v

aphalguni sva-mahasi phalgu-parva ca |

na vā bhavan katham atha tatra gopikā

madotkarā d api paribhū ta-gopikā ||12||

When winter passes the moon becomes bright. Thus, the full moon of Phā lguna was bright with its profuse light. Why were the gopī s, overpowered by their passion, not kept in confinement?

[18] atha balakṣ a-pakṣ a-sapakṣ akair avaprakara-ś obhā kara-karani-kara-karambitā ṁ sva-manoratha-prathanā valambitā ṁ kṣ apam anvī kṣ ya sarvā s tat-parvā narvā cī na-samudā cā ra-garvā n mudā bahir ā virbhavanti sma,

Seeing the night lit by the rays of the moon, friend of the waxing phase, decorated with lotuses, the gopī s, full of pride for a long time, came out of their houses in joy.

yathā —

muhur agaṇ ita-gauravā ḥ samantā t

praṇ aya-madā t paridhā ya divya-veś am |

api bata janatā su horikā yā ṁ

harim abhisasrur aho vrajasya nā ryaḥ ||13||

The gopī s, with unlimited pride, put on fine clothing and went to meet Kṛ ṣ ṇ a while people were celebrating the festival.

[19] tad evaṁ sadma-sadmanā ṁ sakhī -padma-varū thinī bhiḥ saha yū tha-nā tha-kavaca-sthiti-racana-kañ culikā di-vastraiḥ surabhi-kaṣ ā ya-mocana-yantra-prabhṛ ti-ś astrair bahula-kā halā di-vā ditra-vicitra-kutū halaiḥ sa-keli-gā li-rī ti-maya-gī ti-kolā halaiḥ sā rvatrika-tat-pā rvaṇ a-rī tyā nirlajjatayā sajjatayā ca vraja-pura-dvā ra-puraḥ -sthita-horikā yatanā grī ya-samagrā yata-prā ṅ gaṇ a-vihā ra-saṅ gara-raṅ ga-bhuvi saṁ gatā babhū vuḥ |

The group leaders and billions of sakhī s residing in houses, with enthusiasm and lack of shyness, then met at the battle arena in front of Horikā ’s house near the gates of Vraja, with bodices as their armor, syringes as their weapons, accompanied by loud instrumental music and songs filled with comedy and censure.

[20] yā ḥ khalu bala-balā nujayor yathā svaṁ pṛ thak pṛ thag anurā ga-dharaṇ ā d vibhā gam ā gatā s tat-tan-niṣ ṭ ha-dṛ ṣ ṭ itayā tiṣ ṭ hanti sma |

Since some women had attraction for Kṛ ṣ ṇ a and other women had attraction for Balarā ma, they divided into two groups and gazed at their heroes.

[21] tatra tā bhir ī ryamā ṇ aṁ vardhita-ś auṭ ī rya-parimā ṇ aṁ kala-kalam ā kalayya jayyatā mayyas tā iti bhā vanā ṁ paryavasā ya-sā hā yyā ya sakhi-ghaṭ ayā kaṭ akaṁ saṅ ghaṭ ayya tadvad eva sajjatayā bala-balā nujā v api valgu valgantau tatraiva gacchataḥ sma |

Their courage increased with their shouting. Hearing their uproar, Kṛ ṣ ṇ a and Balarā ma, with their friends acting as their armies, engorged with zeal like the gopī s, thinking they could defeat them, came to the arena saying “Ho, Ho, Hori! ”

[22] gatau cā navadya-vā dya-ghoṣ eṇ a ghoṣ aṁ vadhirayantau pratisenā m avadhī rayā mā satuḥ | yena samuddī pita-mā nā ḥ pratisenā yamā nā ś ca tā s tathā vā dyataḥ saṁ mukhatā m ā sā dya paritas tā n api sarvā n aticitrayā mā suḥ |

Kṛ ṣ ṇ a and Balarā ma, on arriving, derided their foes by deafening them with the sounds of unlimited instruments. By that sound the gopī s also be emboldened and acted as their foes. Facing the loud music, they astonished everyone.

[23] yatra pratispardhayā vardhamā nayos tayor yū tha-varū thinī -pramā ṇ ayor ekatra mā dhavaḥ paratra tu rā dhā rā jā yate sma | jā yate sma ca tena janā nā m ativismayaḥ |

The competitive spirit of the two parties increased. The referee for one side was Kṛ ṣ ṇ a and the referee for the other side was Rā dhā. This arrangement astonished everyone.

tathā hi—

yadvac chubhratara-prakī rṇ aka-maṇ i-cchatrā dikaṁ ś rī -harer

ā sī t tadvad amū bhir aprathi tadā ś rī -rā dhikā yā m api |

kiṁ cā bhyā ṁ na parasparaṁ nayanayoḥ prā ntaś ca sehe

yathā jetṛ tvaṁ kva nu jeyatā ca bhavitā kutreti nā trohitam ||14||

Like Kṛ ṣ ṇ a, the gopī s had a white cā mara and a jeweled umbrella. Both Kṛ ṣ ṇ a and Rā dhā could not bear the gaze of the other. Who would win and who would be defeated? No one could guess.

[24] tad evaṁ parasparam utsā hamā natā m asahamā natā m apy adhikṛ tya kṛ ta-kṛ tyatā -samā hā rayor manoharaṇ ā yā bhihā ra-vihā rayos tayor anī kinī -sahitayoḥ sarva-mahitayoḥ samañ jasatā m iva saṁ jayantī vrajarā ja-savayaḥ -purohita-ś vaś urā varaja-dā ratayā gantavya-pakṣ aṁ narma-ś armaṇ ā rañ jayantī kā cid ardha-vṛ ddhā tat-prema-samṛ ddhā madhyastha-padavī m adhyā sya pragalbhatayā gatyā vā tyā yamā nā rā dhā -varga-madhyā t tat-pratipakṣ asya kṣ mā dhavaṁ ś rī man-mā dhavaṁ saṁ nihitavatī | saṁ nidhā ya ca yathā -yathaṁ prathamā na-smitatayā kṛ te’bhivā dane’bhivadane ca teṣ ā ṁ sarveṣ ā ṁ ś ṛ ṇ vatā m abravī t—

Equally eager and intolerant of the opponent, filled with the idea of victory, playfully attacking each other for attracting the other, backed by their armies, the celebrated couple created a suitable mood. He gave pleasure to Rā dhā by addressing her as the wife of the younger brother of a father-in-law of an elderly priest of the same age as Nanda. One middle-aged woman, overcome with their prema, standing on a path in the center, left the group of Rā dhā, bold as a tempest, and approached Kṛ ṣ ṇ a, who was Rā dhā ’s opponent. Coming close to him, according to rule she offered respects to him with a soft smile and spoke to the listeners some humorous words.

[25] ahaṁ kila prajñ ā prā jñ ā ca mahā -dharā dhī ś a-gaṇ a-kṛ tā rā dhā yā ś rī -rā dhā yā dū ta-karmaṇ i prabhū tatā m ā sannā smi | tad etad avadhā ryatā m—

“I am most intelligent and clever. Kings worship me. I have become skill as the messenger of Rā dhā. Please listen to this. ”

[26] ity ukta-mā trā m etā ṁ madhumaṅ galaḥ sahā sam ā ha sma—kim uktam avadhā ryatā m iti |

As soon as she spoke, Madhumaṅ gala said with a laugh “What should we hear? ”

[27] tac chrutvā sarvasmin prahasati sovā ca—vadhiro’yaṁ bhavatā ṁ sabhā sad iti |

Hearing this, while all laughed, she said “This assembly is deaf. ”

[28] madhumaṅ gala uvā ca—yuktaṁ tavedaṁ nirargalatvam | yatas tasyā dharā dhiś ā yā vaś ā bhavatī kasya vā nyasya vaś ā bhaviṣ yati |

Madhumaṅ gala said “Your boldness is acceptable, since, as the dependent of Rā dhā, queen of the earth, who can control you? ”

[29] ś rī -kṛ ṣ ṇ as tu sa-gā mbhī ryam uvā ca—nikā mam eva nivedyatā m |

Kṛ ṣ ṇ a said in a serious mood “Please made your request fully. ”

[30] dū tī tu tayā ś iṣ ṭ ā cā ra-pratipā layitryā viś iṣ ṭ am idam ā diṣ ṭ am ity ardhokte viṣ ṇ u viṣ ṇ v ity uktvā provā ca—ś acī -jayi-tadī ya-saciva-varā bhir idam ā diṣ ṭ am | sarvatra prasṛ mara-samajñ ā m asmadī ya-rā jñ ī m avajñ ā ya dū rataś ca kim uta pū rataś chatrā dika-dhā raṇ aṁ bhavatā m asā dhā raṇ am |

The messenger had been given this special instruction by the maintainer of proper behavior, Rā dhā. When he had half-finished speaking, she said “Viṣ ṇ u! Viṣ ṇ u! Rā dhā ’s ministers, who surpass Saci, Indra’s wife, have given orders. In ignoring our queen of great fame, it is extraordinary that you hold the royal umbrella. What to speak of the future. ”

[31] atha kṛ ṣ ṇ aḥ sabhā bhiḥ saha hasitvā provā ca—satyaṁ tad-ā deś atas tad-abhiniveś aṁ tyajā maḥ | kintu yuddhaṁ vinā nedaṁ rā jñ ā ṁ veda-buddhaṁ syā d iti yuddhā ya saṁ naddhayā bhavatyā bhā vyam ity eva vaktavyam |

Kṛ ṣ ṇ a laughed with the assembly and spoke. “At the ministers’ request, I will give up attachment to holding the umbrella. But without combat, a kingdom cannot be accepted according to the Vedas. One should say ‘Prepare for war. ’”

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