rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 4 страница

[32] atra madhumaṅ galaḥ saṁ mukhaṁ gatas tad idam ā ha sma—deva tad idam eva samā karṇ yatā m | jā titaḥ strī cā strī yo janas tasmin vā matā -rā me nā ma-mā treṇ a rā mā spadam ā gate nā rjavacaryayā kā ryamaryate | tasmā d ā rjava-varjanā d ū rjasvinast e vayam eva dū tyā ya sthā panī yā ḥ prasthā panī yā ś ca | asmā su cā ham evaprahā paṇ ī yaḥ | yataḥ kovido’smi |

Coming in front Madhumaṅ gala said “Lord! Please listen to this. That woman with a weapon, an abode of cruelty, reveals her lordship over women simply by pride. It is not advisable to give responsibility to such a person out of simplicity. Give up simplicity and appoint me as a messenger, since you are strong. Send me to the women of the opposing side. Among us, send only me for I am most learned. ”

[33] dū tī sahā samā ha sma—lā lā ṭ ika bhavā n yadi kovidas tarhy anyaḥ ko’vidaḥ |

The woman messenger said with a smile “Hopeless fellow! If you are learned then others are dullards. ”

[34] madhumaṅ galaḥ sotprā sam uvā ca—jalpā ki kalayā mi bhavatī tasyā ḥ sabhā yā vindur asti | tathā pi trayī tanor mamā grataḥ sthitir api tava na sthiratā ṁ labheta |

Madhumaṅ gala said with wild laughter “Loud mouth! I say that if there is a learned person in this assembly, in front of me, their fame as a learned person will be lost for I am the incarnation of the Vedas. ”

[35] dū tī sā vajñ am uvā ca—viś ā radā yā mama purataḥ ś ā radas tvaṁ kiyad vā vaditā si | tasmā n nī vā kavalitam ā kalaya |

The messenger said with disregard “I am skilful. In front of me you are foolish. What else can be said? Stop speaking and listen. ”

[36] madhumaṅ galaḥ sa-roṣ aṁ ś rī -kṛ ṣ ṇ am avalocya vakti sma—para-vaktavyā khalv iyaṁ vaktavyā bhavatī ti nā smā kaṁ vaktavyā bhavitum arhati | kintu seyaṁ tā vad atra nirudhyatā m yā vad ahaṁ tad vṛ ttam avabudhya sudhy-agraṇ ī r bhavantam avaruṇ adhmi |

Looking at Kṛ ṣ ṇ a, Madhumaṅ gala spoke with anger. “She will tell everything to Rā dhā. She should be scolded. Until I, best of the intelligent, go and find out their plan and return, keep her from returning. ”

[37] dū tī sa-hā sam uvā ca—nū naṁ bhavatā ṁ dū taḥ so’yam agrata eva vyagratā m avā pa | yan mā matra ruddhann eva tatra jigamiṣ ati | tasmā n na mā dṛ g iva niḥ ś aṅ kaṁ so’yam iti bhavatā ṁ kalaṅ kā ya paraṁ pratipatsyate | yuktam eva ca tat-tad-ā vayoḥ | svā mi-guṇ ā hi parijanam anuyanti |

The messenger said with a smile “The male messenger standing in front of you is very agitated because he wants to go the place to which he is blocking my return. He is not fearless like me. He will only defame you. It is proper that Madhumaṅ gala is agitated and I am fearless, for the qualities of the master appeared in their followers. ”

[38] kṛ ṣ ṇ a uvā ca—bhā mini svā mi-guṇ atvaṁ punaḥ prakā rā ntareṇ a mantavyam | sā khalu vā mā vayaṁ tu dakṣ iṇ ā iti |

Kṛ ṣ ṇ a said “O angry messenger! The qualities of your master should be considered in a different way. Your leader is obstinate (vā ma) and I am soft (dakṣ iṇ a).

[39] dū ty uvā ca—yū yaṁ khalv apasavyā iti satyam eva yataḥ sveṣ ā ṁ dakṣ iṇ atā vā citve’pi pratikū latā ṁ na jahī tha |

The messenger said “You are soft, that is true. But though you are soft, you do not give up unpleasant behavior. ”

[40] madhumaṅ galas tu tad aś ṛ ṇ vann iva provā ca—mahā rā ja vā mā tvam eva khalu tā sā ṁ balā ya kalpate yasmā d abalā ḥ |

Hearing this Madhumaṅ gala said “O king! These women cannot show obstinacy because they are weak (abalā ḥ means weak and women). ”

[41] dū ty uvā ca—doṣ a-jñ ā ḥ khalu bhavantaḥ katham iva guṇ ā nusandhā naṁ kurvantu |

The messenger said “You are full of faults. How will you get good qualities? ”

[42] madhumaṅ gala uvā ca—doṣ aika-dṛ k purobhā gī ty evaṁ yac-chā bdikair matam tasmā t tvam eva purataḥ sudhī bhis tā bhir ā hitā |

Madhumaṅ gala said “The grammarians say that the fault finder takes the lead. Therefore the learned women have put you in front. ”

[43] dū ty uvā ca—asaṅ khyā vatā ṁ bhavatā ṁ purataḥ katham eka-saṅ khyā vatī pratyuttaraṁ dadyā m | bhavā ṁ s tu tatrā nubandha eva | tathā pi sarve ś ṛ ṇ vantu | tā sā m abalā tvaṁ khalu virodhi-lakṣ aṇ ayā yataḥ ś astra-ś arī ratvam eva dṛ ś yate | tad etac ca tan-mukhyā m upalakṣ ya lakṣ yatā m |

The messenger said “You are many and I am alone. How can I give proper answers? You are attached to the meaning you interpret. Anyway, everyone should listen! Their weakness (abala) has the opposite meaning since they have bodies made of weapons. You can see this just by looking at Rā dhā.

keś ā ḥ pā ś ā ś cala-nayana-yugaṁ vā ṇ a-yugmaṁ namad-bhrū ś

cā paḥ karṇ ā vari-paridadhatau nā sikā divya-ś astrī |

dantā vajrā ṇ y apara-tad-aparaṁ tarkyam evaṁ tad etac-

chastrai rā dhā svayam udayati ko vā balī yā n ato’nyaḥ ||15||

Rā dhā has a noose as her hair, two arrows as her restless eyes, a bow for her brow, and cakras for ears, a sharp knife for a nose, thunderbolts for teeth. All her limbs should be seen as weapons. Thus Rā dhā appears with weapons. Who can be strong beside her? ”

[44] atra ko vā balī yā n ato’nya iti kṛ ṣ ṇ am eva kaṭ ā kṣ eṇ a paś yantī prā ha sma—

Uttering the last sentence, she glanced at Kṛ ṣ ṇ a as she spoke.

[45] evaṁ vivadamā nayor anayoḥ kṛ ṣ ṇ as tu tayā prastutaṁ tasyā ḥ saundaryam avadhā rya kṣ aṇ aṁ dhī ratā ṁ saṁ dhā rya provā ca—dū ti jā tita eva pratī padarś iny asi | kiṁ bruve | kintu madī ya-dū ta-nirmitā rā ja-nī tir iyaṁ na tu bhī tiḥ |

While the two were quarreling Kṛ ṣ ṇ a looked at Rā dhā ’s beauty, praised by the messenger Being steady for a moment, he then spoke:

O messenger! By your nature you only see the unfavorable aspects. What can I say? Do not fear when my messenger Madhumaṅ gala uses dipÿ omacy.

[46] tato bhavatī tā vad atra sthitim anubhavatu | mama dū tas tatra gacchatu | tataḥ saṁ cā rakā ṇ ā m ā cā reṇ a samā cā reṇ a sā cā re labdha-pracā re yathā yatham ā caritavyam |

Remain here till he returns. Let him go over there. When proper conduct is established by the actions of the messenger everyone will follow those rules.

[47] punar madhumaṅ galaṁ praty uvā ca—bhadraṁ svayam eva tatra gamyatā m iti |

Kṛ ṣ ṇ a spoke to Madhumaṅ gala. “Ok, go over there. ”

[48] dū ty uvā ca—

nyā ye yuktau pramā ṇ e ca sthito madhyastha ucyate |

paraṁ madhye sthito yaḥ syā t sa madhya-sthā varaḥ smṛ taḥ ||16||

The messenger said:

A person fixed in logic, reasoning, and scriptural evidence is called neutral. But the person who stands in the middle without logic, reasoning or scripture is known as a tree.

[49] so’yaṁ punaś cheka eva | tataḥ ś ikṣ ā m api nā rhatī ti svairam eva gacchatu |

This person is clever (an animal). He does not need instruction (he is incapable of teaching). Let him go as he pleases.

[50] madhumaṅ galas tu viś astā khalv iyaṁ kathaṁ ś astaṁ vadatu nā meti nivedya yathā diś anti mahā rā ja-mahā ś ayā iti prasthitavā n | prasthā ya ca tā sā ṁ sthā nam ā sī dann ā ś ī -rā ś ibhiḥ prasā dam ā sā dayā mā sa |

Madhumaṅ gala said “This woman is inauspicious. How can she give good instruction? ”

Saying this, he departed, saying “O King! I follow your order. ” He came to Rā dhā ’s group and then gave heaps of blessings.

[51] sarvā ś ca namaskṛ tya sa-smitaṁ kṛ tyaṁ pṛ cchanti sma |

All offered respects, and with smiles they asked why he had come.

[52] madhumaṅ galas tu bhavatī nā m etan-nṛ tya-darś anam eva kṛ tyam iti procya pratyuvā ca—kiṁ ca bhavatī nā ṁ dū tī tatra gatā vartate brū te ca | asmā kaṁ rā jñ ī sā rvabhaumaṁ bhavantaṁ militum icchatī ti | tad avadhā rya vismayā d asmā kaṁ rā jñ ā cā jñ ā pitam | sā khalu parā nugatā jā tā stī ti ś rū yate | tasmā d etan na ś raddadhyā ma | ataḥ svasya svasā kā cid asmā su kasmaicana vivahanā ya dī yatā m | tadā tasyā ḥ ś vovasī yasā ya syā d iti |

He said “I have come to see you dance. Your messenger came and said ‘Our queen, ruler of all lands, wishes to meet you. ’ To confirm this, our king gave the order ‘I have heard that this queen is attached to some other man. Therefore she cannot meet me. But we do not believe that. It will be good if her sister is given to one among us in marriage. ’”

[53] sarvā ḥ sa-bhrū -vijṛ mbham ā huḥ sma—vā cā ṭ atā -pā ṭ avamaya-dhū rtatā yā mū rtir evā yaṁ sphuṭ am anyathā kā raṁ vadann asmā n vañ cayitum evā nañ citavā n asti | sa kadā cid evaṁ na kadvadā yate | sā punar asmā kaṁ saṁ cā rikā nemā ṁ kucaratā m ā caret | kintu baddheti saṁ badhyate |

They all frowned and said “He is a garrulous, clever rascal, speaking nonsense. He has come to cheat us. But Kṛ ṣ ṇ a will never speak such nonsense. And our messenger will never act so vulgarly. It seems that he has been sent by Kṛ ṣ ṇ a. ”

[54] viś ā khovā ca—yathā kā raṁ tathā kā raṁ vā vadatu | so’yaṁ kathaṁ kā raṁ yū yam idaṁ vicā rayatha | yato viprasyā sya kṛ taṁ khalu viprakṛ tam eva bhaṇ yate | katham iva prakṛ taṁ syā t |

Viś ā khā said “Let him speak whatever he wants. Why do you think about what he says? Whatever he does will lead to our misfortune. How can it be correct? ”

[55] madhumaṅ gala uvā ca—ko vā tra mama lā bhaḥ |

Madhumaṅ gala said “What do I gain (lā bhaḥ ) from this? ”

[56] viś ā khovā ca—aye bhadra vipra labdham api tathaivā nusandheyam |

Viś ā khā said “O fortunate brā hmaṇ a! We should watch for cheating (labdham). ”

[57] tad evaṁ pratyā diṣ ṭ as tu madhumaṅ gala uvā ca—sarva-klamatha-mathanā nā ṁ ś amatha-damatha-satpatha-prathana-parā ṇ ā m atha kathaṁ na bhavaty asmā kam evā yaṁ doṣ aḥ | yat khalu sandhy-anusandhā nam etā bhis tu yuddham evā nubaddham asti |

Defeated, Madhumaṅ gala then said “We have no fault in removing all fatigue and being fully dedicated to peace, austerity, and good conduct since these gopī s think that making alliances is fighting. ”

[58] atha ś rī -rā dhikā bhidadhā ti sma—kiṁ balaḥ saṁ valate bhavadī yaḥ sa rā jā | yasmā d etā vad garvā yase |

Rā dhā then spoke. “What strength does your king possibly have since you act so proudly? ”

[59] madhumaṅ gala uvā ca—

uccā ṭ anaṁ guṇ a-gaṇ a-prathanā d vikṛ ṣ ṭ ir

vaṁ ś ī -kalā d vikalanaṁ vara-rū pa-vṛ ndā t |

stambho vilā sa-valayā d vaś atā ca vā ṇ ī

mā dhuryataḥ sumukhi yasya balī tataḥ kaḥ ||17||

Madhumaṅ gala spoke:

Beautiful faced Rā dhā! Because of seeing Kṛ ṣ ṇ a’s abundant qualities, everyone’s intelligence has become unsteady. By the sound of his flute all become attracted. By the abundant beauty of his form all become motionless. By his many pastimes all are stunned. By the sweetness of his speech all are brought under control. Who is more powerful than that? ”

kiṁ ca—

drā ghiṣ ṭ a-kṣ epiṣ ṭ ha-preṣ ṭ ha-variṣ ṭ ha-sthaviṣ ṭ ha-baṁ hiṣ ṭ hā ḥ |

asman-nṛ pateḥ purataḥ sarve garveṇ a ricyante ||18||

In front of our king, those who are tallest, quickest, biggest, steadiest and most abundant become devoid of pride.

api ca—

vṛ ndiṣ ṭ ha-kṣ odiṣ ṭ ha-jyeṣ ṭ ha-gariṣ ṭ ha-hrasiṣ ṭ ha-sā dhiṣ ṭ hā ḥ |

asman-nṛ pater agre viparī tā bhā -parī tā ḥ syuḥ ||19||

In front of our king the best, smallest, eldest, oldest, shortest and strongest take on opposite qualities.

[60] atha ś rī -rā dhā tu tad-avadhā raṇ ā d antaḥ -prema-bā dhā ṁ katham api samā dhā ya lalitā -mukham ī kṣ itavatī | lalitā tu sa-vipralā pam ā lalā pa—

Hearing this, Rā dhā with difficult suppressed her inner prema and looked at Lalitā. Lalitā then spoke, using contradictory words:

sa veṇ ur mū ka-vadhiro yatrā gā d vā vadū katā m |

tatrā yaṁ kiṁ na vā gmī syā d brahma-vaṁ ś a-samudbhavaḥ ||20||

The mute and deaf flute becomes eloquent under his shelter but why does this person born in a brā hmaṇ a family not become eloquent under his shelter?

[61] kintu yathā smā kaṁ dū tī niruddhā tathā tam etam api nirudhya yuddhā ya saṁ nahyā maḥ | anantaraṁ tu parama-pracaṇ ḍ ā ḥ sva-pitṛ -purohita-paugaṇ ḍ ā ḥ samā diś yantā m | te ca strī -veś am evā sya balā t kurvantu | kṛ te ca tad-veś e ś rī -vrajarā ja-purohita-bhā gineyaḥ so’yaṁ na cā rbhakas tatra gacchann asmadī ya-saṁ deś a-varṇ ā ṁ s tat-karṇ ā bhyarṇ ā n karotu | asmā kam anyā kanyā na vidyate | kintu siṁ hala-dvī pā d dī pā bhā padminī yam ekā jita-sarvā tirekā nī tā sti | sā tu svayaṁ rā jñ ā pariṇ ī yatā m |

Let us prepare for battle, keeping him just as they have kept our messenger. Then give orders to the young sons of your father’s priest. They can forcibly put him in woman’s clothing. Let the nephew of Nanda’s priest go and deliver this message:

We do not have a young maiden for you. But we have brought a young girl for Ceylon (Madhumaṅ gala). She is bright like a lamp and surpasses all people. Let your king Kṛ ṣ ṇ a marry her.

[62] tatra padminī -prā yeṇ a duṣ kula-sadmajeti nā vajñ ā tavyā |

viṣ ā d apy amṛ taṁ grā hyam

amedhyā d api kā ñ canam |

nī cā d apy uttamā ṁ vidyā ṁ

strī -ratnaṁ duṣ kulā d api || [GarP 1. 110] iti hi smaryate |

Though the padminī woman comes from a bad family you should not ignore her.

One should accept nectar even from poison and gold from an impure place. One should accept the best knowledge even from a low source and a good woman from a bad family.

[63] madhumaṅ gala uvā ca—na bhavatyaś ca padminyas tarhi tā eva kathaṁ kule nā narhitā ḥ |

Madhumaṅ gala said “If you are not padminī girls, then how can this girl not be unqualified in this group? ”

[64] lalitā sa-roṣ am uvā ca—

ā vṛ tā jagati padminī yayā padmayā jitavatī sadā pi tā m |

rā dhikā dir api padminī tayā bhaṇ yatā ṁ tatir aho mṛ gī -dṛ ś ā m ||21||

Lalitā spoke in anger “Rā dhā and her friends surpass Lakṣ mī who surpasses all padminī girls. Let the doe-eyed girls be defined as padminī. ”

[65] atha ś rī -rā dhikā hasitvā cillī -cā lanayā lasitvā ca sva-pitṛ -purohita-bā lakā nā ṁ pañ cā ś ataṁ tad-veś ā yā diś ya rā ja-purohita-svasrī yeṇ a ca tathā saṁ diś ya yuddha-kautukā yā bhiniviś ya tasya strī -veś asya purataḥ sthitiṁ nidiś ya cā mū bhiś camū ru-cakṣ uś -camū bhir abhikrantavatī yuddhā bhimukhatayā ca sthitavatī kṛ ṣ ṇ aṁ ca manasyā hitavatī |

Rā dhā smiled and beamed with a movement of her brow. She ordered fifty sons of her father’s priest to dress Madhumaṅ gala in woman’s clothing. This was carried out by the nephew of the king’s priest. Absorbed in the excitement of battle, they made Madhumaṅ gala stand in front, dressed in a woman’s clothes and, advancing with armies of doe-eyed gopī s, stood ready for battle while thinking of Kṛ ṣ ṇ a.

tatra ca—

abī bhaṣ ad ayaṁ horī m ababhā ṣ ad iyaṁ tathā |

adī dipad asau bhā vam asau ca tam adī dipat ||22||

Kṛ ṣ ṇ a spoke of Horikā and Rā dhā spoke of Horikā. Rā dhā showed her mood and she showed his mood.

[66] tataś ca rā jā yamā na-gokula-yuvarā jas taṁ nikā ra-prakā raṁ baṭ u-mukhataḥ kaṭ u-nibhaṁ karṇ a-puṭ am ā nī ya tā ṁ dū tī ṁ sva-pakṣ a-rakṣ itā bhiḥ kā bhiś cit pragalbhatā -lakṣ itā bhis tā dṛ ś a-strī bhiḥ puruṣ a-veś ā ṁ vidhā ya tena baṭ unā saṁ dideś a | tasyā ḥ kanyā yā ḥ so’yam evadhanyo vara iti |

[67] saṁ diś ya ca tā m api madhumaṅ galavat puraḥ praḥ ī yā bhiṣ eṇ ayā mā sa |

The prince of Gokula, like a king, heard of bitter defeat from the mouth of Madhumaṅ gala. He made the messenger the gopī had sent dress in a man’s clothing using some women who were bold and protected by his servants. He then sent the message through a brā hmaṇ aboy. Putting the messenger dressed as a man in front, he went to battle, giving the order “This is the groom for the young girl you sent. ”

[68] tad evaṁ mithaḥ kṛ te niyate netroḥ kā bhiś cid anyā bhiḥ kutuka-kṛ te taṭ asthatayā tatra saṅ ghaṭ amā nā bhiḥ prakaṭ a-haṭ hatayā dvayos tat-tad-veś a-viś eṣ iṇ oḥ kṛ ta-sandhe paṭ ā ñ cala-bandhe jā te cobhayataś ca nā nā -hā sa-prabandhe ś rī -rā dhā -pakṣ a-lakṣ itā bhir mṛ gā kṣ ī bhir idam ā khyā yi |

When this mutual rule was set, some women on the border for fun brought Madhumaṅ gala and the messenger girl together and tied the edge of their clothes together in a knot. Both sides laughed. Then a woman on Rā dhā ’s side spoke.

[69] varṣ ī yasā nena vareṇ ā smat-padminī yaṁ dharṣ itā | tasmā d yuddhā rtham udyamaḥ saṁ badhyatā m |

“This very old groom has defeated our young girl. Let us prepare for battle. ”

[70] tataḥ saṁ baddheṣ u ś uṣ irā dibhiḥ sā rdhaṁ yuddha-vā dyā rtham ā naddheṣ u |

narmā ṅ ga-gā lir udaka-kṣ ipa-yantra-yuktir

daṇ ḍ ī -prapā tana-nivartana-keli-rī tiḥ |

kā ntā kṛ ti-vyati-kṛ ta-grahaṇ aṁ sakhī nā ṁ

sā hā yakaṁ yudhi babhau hari-horikā yā ḥ ||23||

Drums and flutes then sounded together for making battle music. In Kṛ ṣ ṇ a’s Hori battle some sakhī s took his side. Some began scolding as a joke. Some used syringes. Some threw down and picked up sticks as a game. The actions of some women were exchanged for actions of others.

[71] cirataś ca kṛ ṣ ṇ a-keli-kalā vakalana-kevalatayā vikalita-sva-sva-keli-kalaha-pralā peṣ u rā ma-ś rī dā ma-sudā mā di-kalā peṣ u tal-lī lā -tṛ ṣ ṇ ak-kṛ ṣ ṇ a eva sva-preyasī bhiḥ saha sahasā hava-nibhaṁ viharati sma |

At first Balarā ma, Ś rī dā ma, Sudā ma and others simply watched Kṛ ṣ ṇ a playing for a long time, but then they began to discuss about doing their own playful actions. Thirsty for pastimes, Kṛ ṣ ṇ a played with the gopī s as if going to battle.

[72] prathamaṁ tā vad asā v amū ś ca parasparaṁ snigdhā vyatiṣ ajya vyatibiddhā babhū vuḥ, yataḥ —

bhrū -kā rmukā netra-bā ṇ ā ye teṣ ā ṁ mā ra-saṁ yati |

aṅ gā strā ṇ ā ṁ hanta kiṁ syā d aparā ddha-pṛ ṣ atkatā ||24||

First Kṛ ṣ ṇ a and the gopī s came together with affection and the battle was subdued.

In the battle of love, what will happen to the weapons—the brows like bows and the eyes like arrows—if the arrows miss their mark?

[73] atha punar daṇ ḍ ā daṇ ḍ idaṇ ḍ ana-pū rvakaṁ bā hā bā havibahalam evā yaṁ harir ā havam uvā ha |

When he struck again and again with a stick and used his arms, Kṛ ṣ ṇ a made the real battle begin.

tathā hi—

dorā ndolanam aṅ gulī -parimalaṁ keś a-grahaṁ veś anut

pā ṇ yoś cañ calatā ṁ tathā para-paraṁ vā cyā ṁ vicā rā t param |

kurvaṁ s tat-para-dā ra-sainyam aviś at kṛ ṣ ṇ as tathā svaṁ yathā

kutrā gā d iti veda na sma janatā sā py astu nā pi svayam ||25||

Swinging arms, crushing fingers, catching hair, tearing cloth, waving hands and engaging in combat after consideration, Kṛ ṣ ṇ a entered the army of the opposing women. Everyone wondered where he had gone and even he wondered.

[74] tataś ca kramaś aḥ para-parā tikrama-pū rvakam apū rvotsā ha-vṛ tayoḥ sakhī bhir ā vṛ tayor asā dhā raṇ a-krī ḍ ā -raṇ a-javayo rā dhā -mā dhavayor eva vyatiṣ aṅ gaḥ prasaṅ gam ā yā taḥ | tatra ca | yathā -yathaṁ tat-kautukā vakalanataḥ sva-sva-vyā pā raṁ parityajya rajyamā na-citratayā citrā yamā ṇ ā vara-varṇ inyaḥ sauvarṇ a-varṇ ā kā ratayā vṛ ṇ vā nā mithas tad varṇ ayā mā suḥ |

After passing by obstacles one after another, Rā dhā and Kṛ ṣ ṇ a, endowed with exceptional skills in fighting, and who were surrounded by their sakhī s full of unprecedented zeal, met face to face in combat.

Then some beautiful women gave up their actions to see the excitement and, standing all colored, like painted pictures, they began to describe the scene to each other, surrounding the couple with their golden forms.

[76] tatha hi gī tam—

paś ya paś ya sakhi horī yuddham |

rā dhā -mā dhava-kṛ tam anurahasaṁ suciraṁ bhavad-anuruddham ||dhru||

Look! Look! Rā dhā and Kṛ ṣ ṇ a are engaging in Hori battle in a private place for a long time. You have given permission for the fight.

daṇ ḍ ā daṇ ḍ i-gate parikhaṇ ḍ ita-taratamato vyatirodham |

vyatiṣ añ janam iha bhā ti taḍ id-ghana-ruci-jaya-lasad-udbodham ||

In stick fighting, they meet as opponents; one surpassed the other and blocks the other. They produce a luster surpassing that of lightning and a cloud.

mastaka-vastra-skhalanā rambhā t pihite tan-mukha-yugale |

bhramara-varā yitam ekenā sminn anyasmin bahu kamale ||

When cloth falls from their heads, their faces become covered. Each acts exactly like a bee, attracted to the lotus face of the other.

bhuja-bhujagena harer bahudhā raci hṛ di tasyā ḥ phaṇ a-lī lā |

cakravā ka-yuga-gī rṇ ir avā kali yatra muhuḥ kṛ ti-ś ī lā ||

With his snake-like arms he often touches the heart of Rā dhā and seems to devour her cakravā ka breasts with his hood-like hands, for that is the nature of those hands.

api punar asminn avakalayata kila niravaniruha-tati-deś am |

abhinava-kanaka-latā -parivalayita-taruṇ a-tamā la-kuleś am ||

Look at the king of the tamā la trees embraced by a fresh golden creeper in a place without words or dispute.

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