rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 6 страница

[25] tataś cā tuccha-piccha-guluccha-puṣ pa-guccha-dhā tu-cchavibhir malla-paricchadaṁ gacchati sma ś rī -gopikā nā ṁ pracchanna-ramaṇ aḥ |

He dresses up colorfully, shining with bunches of peacock feather and flowers and with mineral colors. He is the secret lover of the gopī s.

[27] taṁ gatvā ca satvara-prathama-payaḥ -pā yanā ya gaṅ gā -yamunā di-nā mnā gā ḥ su-vikasvara-sarasijaṁ saraḥ prati kramā d veṇ u-gā nataḥ samā kā rayati tasmin vraja-ramā nā the buddha-nijā kā raṇ a iva ruddha-pravā ha-prasaratayā sthiratā m utkalikā m apy anusarati | vidū ra-cara-sarid-visare ca punar ā sā ṁ gī taṁ,

Going to the forest, near a lake with blooming lotuses, he calls the cows by name “Gaṅ gā! Yamunā! ” while playing his flute, to make them quickly drink water first.

The far off rivers, thinking they have been called, stop flowing and remain motionless, full of longing. The gopī s again sang of those distant rivers.

yathā —

candraka-dhā tu-dala-stavakā dika-kṛ ta-mallottama-veś am |
ā kā rayati sa gā ḥ sarid-ā lī labhate tatra viś eṣ am ||
kamita-bhaṅ ga-bhujā kila tat-pada-raja ā ś uga-tati-nī tam |
laghu sukṛ tā smā d dṛ g iva spṛ hayati vidatī svam anabhinī tam ||26||

While wearing a colorful dress with peacock feather, mineral dyes, new leaves and flower clusters he calls the cows and the rivers become transformed. Like us the rivers with waves for trembling arms desire his foot dust, which is brought by the wind. Having performed meager pious acts, the rivers know they are unsuitable for you.

[28] atha tadā tadā hū ti-kṛ tā m ā nanda-vibhū tim ā rabhya tac-caritam upalabhya kadā cid vraja-dharitrī ś itrī -sadasi gatabhiḥ kā bhiś cana tā bhir utkaṇ ṭ hayā suṣ ṭ hu pratuṣ ṭ uṣ amā ṇ ā bhir api nija-bhā vaṁ pidhā ya bhā vā ntara-sā dhā raṇ yaṁ vidhā ya tad idaṁ varṇ anaṁ tan-nirvarṇ anam ivā sī t |

Starting from the experience of bliss when Kṛ ṣ ṇ a called for the cows, they realized all those actions. Once the gopī s came to the house of Yaś odā and desired to praise him out of longing. Hiding their feelings, they externally expressed ordinary sentiments.

[29] tatra gā nā ntaraṁ, yathā —

ā di-puruṣ a iva vaibhava-ś ā lī |
anucara-varṇ ita-vī rya-samunnatir ayam udayati vanamā lī ||dhru||

They sang another type of song:

Like Nā rā yaṇ a he has great powers. He wears a forest garland. His great courage is described by his follows.

sa gavā kā raṇ a-muralī -kalam anu tanute yatra vanaṁ ca |
tad-rū pā ntaryā mi-sphuraṇ aja-bhā vā n kalayati pañ ca ||
puṣ pa-hasita-madhu-baṣ pa-navā ṅ kura-pulaka-tatī r anuyā tam |
ejan-namad api ś ā khā -tatibhir yat kila kalayati ś ā tam ||27||

Noticing the sound of his flute calling the cows, the forest and creepers spread out and become filled with Kṛ ṣ ṇ a’s form as antaryā mī. They show five symptoms. Their flowers bloom like smiles, honey flows like tears, buds appear like hair standing on end, their leaves tremble and their branches bow down. In this way the branches express bliss.

[30] tad evam aniṅ gā nā m apī ṅ gā nā m iva ś aś vad iṅ ga-vyaṅ gaṁ vihitavā n |

Remarkable symptoms appeared in non-moving as well as moving beings.

[31] atha samā sanne vinodenā hnā yavan madhyā hne kvacin mahā -sarasi sarasija-saurabha-sarasena ghana-rasena snā na-lī lā m abhiniviś ya kevala-tilaka-vanamā lā -valita-veś a-bhaṅ gi-saṅ gitā -pū rvakam apū rve tasminn ekā nte kusumita-vanā nte kā nte mahā -ś aila-prā nte pallava-lasad-urutara-taru-tala-vilasita-ś ilā yā m upaviś ya virā jannusrā vā ra-cā raṁ prati bhū ri-dū rī -bhā vam iteṣ u mitreṣ u nija-saurabha-rabhasa-samudita-madhura-madhu-kara-nikara-gā na-kṛ tā vadhā nas tad-dhū ṅ kā ra-kā raṇ a-svara-sā ram anu kutuka-kṛ tā nusandhā nas tad-anusā ri-veṇ u-cā ri-raṇ itena suracita-sā rasā di-rasā dhā naḥ so’yaṁ ramate sma |

When noon arrived with many enjoyments, Kṛ ṣ ṇ a began playing. He became absorbed in bathing in large ponds scented with lotuses and then decorated himself with only tilaka and garlands. He then sat on an attractive stone slab at the base of a tall tree with new leaves in a very solitary place near a large mountain at the edge of an astonishing flowering forest. His friends went far off herding the cows and he listened attentively to the sweet song of the bees strongly attracted by his bodily fragrance and curiously he examined their humming as it reached the various notes of the musical scale. His enjoyment was nourished by the sound of the birds singing in tune with his flute, which followed the bees’ humming.

[32] tac ca, yathā —

ramya-tilaka-nava-tulasī -dala-bhara-vana-mā lā tivikā sī |
nija-saurabha-vaś a-madhupa-gī tam anugā yati veṇ u-vilā sī ||
atha sā rasa-yuta-haṁ sā yuta-tatir alam anugamya parī tā |
parito nyaviś ata tā m ā viś atī rutim iha yā hari-gī tā ||28||

Decorated with attractive tilaka, very fresh tulasī leaves, and forest garlands, playing the flute, he made tunes following the humming of bees attracted to his fragrance. Unlimited groups of cranes and swans followed and surrounded him. They became completely absorbed in the sound of his song.

[33] tataś ca tatas tataḥ samā gate sā graje samagre sakhi-varge tadā nī ntana-barhi-prabarha-barhā di-nā nā -vanya-nepathya-prathyamā na-ś obha-lobhanī ya-rū pa-varī yastayā praś asta-srajī yastayā ca vistṛ ta-ś ā tasya tasya gocā raṇ a-caritaṁ pracā raṇ ī yam |

Meeting with his friends, Kṛ ṣ ṇ a, who distributed joy by the best garlands and by his excellent form which broadcast his beauty with a rustic costume and peacock feathers, displayed his activities of herding the cows.

[34] tathā hi—kvacid api kṣ iti-bhṛ ti vṛ kṣ a-ś ū nya-kṣ iti-gata-puṇ ya-tṛ ṇ aṁ dhenuṣ u carantī ṣ u vahnī yamā na-mā dhyā hnika-lalā ṭ aṁ -tapa-tapana-tā pā panodā ya veṇ uṁ vā ditavā n | yatra balā hakā s tat-pratimalla-nibha-mallā ra-rā ga-balā d ā hṛ tā s teṣ ā ṁ ś ī talatā -valanā ya babhū vuḥ |

When the cows grazed on pure grass on treeless land on some hill, Kṛ ṣ ṇ a played his flute to diminish the heat of the sun burning at midday on the forehead. The clouds were strongly pulled by the mallā ra-rā ga, as if by a wrestling opponent. He thus played on the flute, make the place cool.

[35] yac ca vā dyam udbhavat puru-guru-garima-giri-droṇ ī ḥ pratidhavan yat tat paramparayā ca sarvam api tatha raṇ aya -trilokī -lokam api tat-kautukā lokanā yā karṣ ati sma |

The sound of the flute echoed in caves of the large mountains, and then echoed throughout the three worlds. It attracted them for seeing his attractive pastimes.

[36] tatha ca sati tat tad anubhū ya bhū yaś ca tā bhir idaṁ tasyā m eva sabhā yā ṁ varṇ itam—

Experiencing this, the gopī s described it in the gathering.

dhṛ ta-vana-mā lya-vataṁ sa-lasad-vana-veś a-tatir bala-saṅ gī |
giri-taṭ am anu gocā raṇ a-kā raṇ a-veṇ u-vinodana-raṅ gī ||

Dressed in his gleaming forest attire with garlands and head ornaments, accompanied by Balarā ma, Kṛ ṣ ṇ a herds the cows near the mountain by playing on his flute.

viś vaṁ bhramayati karṣ ati varṣ ati mudam api ghana-gaṇ a-hā rī |
sā ndra-cchā yā m anu ś ī tala-tanur anu sakhi-sukha-saṁ cā rī ||

Kṛ ṣ ṇ a, like a cloud, bewilders and attracts the universe and showers joy. Cooling his body in the shade of a tree he gives happiness to his friends.

kusumaṁ varṣ an nija-ruci-vitaraṇ a-sauhṛ dam enam upā ste |
ambu-dharaḥ sphuṭ am upagantā na ca kiṁ tu chatram ivā ste ||29||

The cloud, worshipping him since he is a friend, because of similar color, showers water, but does not come close, since it acts as an umbrella to give him shelter from the heat.

[37] tataś ca tatrā tighane ghana-cchā ye vihā raṁ vicchā yati sma |

Kṛ ṣ ṇ a played in the shadows of the dense clouds.

[38] tad etac ca vrajarā ja-jā yā -samā jam anu sā dhā raṇ a-sampradhā raṇ atayā tā bhir varṇ itam, yathā —

sva-sutaṁ kalayata keli-kalā -budham ā tmopakrama-veṇ um |
vidhi-ś iva-mohana-vividha-sva-ramaya-rā ga-nivartita-dhenum ||30|| iti |

In Yaś odā ’s gathering, the gopī s sang as follows to inform the ordinary people:

Look at your son, expert in the art of playing, self-taught on the flute, who bewilders Brahmā and Ś iva, and herds the cows by playing attractive rā gas.

[39] tad-anantaraṁ ca prā yaś aḥ kā ś cid vraja-devī r vrajā d ahni cā pahnutya vyā jaṁ vyajya vā tad-ā gamana-vartmani tad-anuvartanā ya vartamā nā s taṁ paś yantī ḥ punar apaś yantī r iva dū rā t pariharantī r itthaṁ kā ś cid dū tikā ḥ parihasanti—

Some of the female messengers laughed at the gopī s who, in coming from Vraja during the day, by some pretense or in a hidden way, stood on the path frequented by Kṛ ṣ ṇ a in order to follow him, but on seeing him, acted as if they did not see him, and gave up out of shyness.

madā ndhe rā jate piñ chī na sapiñ chī puras tava |
veṇ u-dhvā nī jagat-prā ṇ aḥ sa jagat-prā ṇ a eṣ a neti ||31||

“O woman blinded by passion! The peacock is in front of you, but he who wears a peacock feather is not here. Kṛ ṣ ṇ a is the life of the universe, and the peacock is not. ”

[40] ś rī -kṛ ṣ ṇ aṁ ca chalena vijñ ā payanti, yathā —

jyotsnā ṁ tanoti lalitā ṁ dadhate vicitrā ṁ

ś ā khā ṁ dadhā ti nikhilaṁ jayatī ti-bhā ṅ gyā |
candrā valī ṁ ca lalitā ṁ ca viś ā khikā ṁ ca

rā dhā ṁ ca tā ḥ sakhi-sadasy api sū cayanti ||32||

The servants informed them about Kṛ ṣ ṇ a by disguised words:

Kṛ ṣ ṇ a spreads moonlight and nourishes the desired object. He supports a remarkable branch. He conquers all by tricks.

The messengers indicated to the assembly Candrā valī (moonlight) Lalitā (desired object), Viś ā khā (the branch) and Rā dhā (all).

[41] tatra kā ś cid deva-pū jā -vvyā jena duṣ prā pa-puṣ pā dikam avacinvā nā bahala-kalaha-mū latā ṁ prayā nti |

Some gopī s on the pretext of worshipping devatā s picked flowers and made great noise.

[42] kā ś cit tu navya-bhavya-gavyā dikaṁ tad-artham evā nayanti tathā pi nā tmanā tasminn arpayanti | tata eva kṛ trima-dā na-catvara-deś am apadeś am avarudhya vartma vinirudhya pṛ cchantaṁ taṁ prati kraya-vikrayika-rī tyā nyathā khyā payanti | divyā d api divyam etad vijñ ā ya yajñ a-patnī r anu kṛ ta-yatnā su krayikatā m ā ś rayamā ṇ ā su yajñ a-bhuk-pati-vratā su satyā kṛ ti-kṛ tinī vā ka-parī pā kam ā kalayya kṛ tsnaṁ vasnaṁ ca saṁ kalayya vikretavyam iti |

Some gopī s brought fresh milk for Kṛ ṣ ṇ a but could not give it personally. Therefore they made a sales area and blocked the road. When his asked about it, they explained that the milk was for sale at high price for it was better than the best milk. The gopī s took to selling with great effort, remembering the wives of the brā hmaṇ as. “Understanding he will pay the price of high quality goods, we should gather the good and sell them. ”

[43] tatra puṣ pā vacaye praṇ ayinā saha vā kovā kyam, yathā —

kā yū yaṁ vana-devatā ḥ kurutha kiṁ puṣ pā ṇ i saṁ cinmahe

kiṁ nirmā syatha devatā rcanam ato yū yaṁ kathaṁ devatā ḥ |
tac ca krī ḍ anam eva naḥ sphuṭ am abhū d asmā bhir ī dṛ g-vidhair

aikā tmyaṁ va iti prasahya viharan hā rī hariḥ pā tu vaḥ ||33||

While picking flowers they exchanged questions and answers with their lover.

Who are you? We are devatā s of the forest.

What are you doing? We are picking flowers.

What will you do with the picked flowers? We will worship a devatā.

If you worship a devatā, how will you become like that devatā to do the worship? Worshipping him is for fun, not for any result.

If that is so then you can offer the same devotion to me since I am similar to him. May this attractive Kṛ ṣ ṇ a who is intensely playing protect you!

[44] kadā cic ca—

kā yū yaṁ vana-devatā ḥ kurutha kiṁ puṣ pā ṇ i gṛ hṇ ī mahe

rā jyaṁ nas tridaś air vihā pitam idaṁ devyo vanasyā tra kā ḥ |
asmaj-jā tibhir arpitaṁ yadi tadā py asmā kam uccaiḥ sthitiḥ

syā d evaṁ sa-vivā dam aṅ gaja-raṇ aḥ kṛ ṣ ṇ asya tā bhir babhau ||34||

One time also:

Who are you? We are devatā s of the forest.

What are you doing? We are gathering flowers.

The devatā s have given me jurisdiction over this place. How can you be the devatā s of this forest? Our families have given us this place as our kingdom.

That may be so, but my position is higher for I am chief among the cowherds.

In this way Kṛ ṣ ṇ a and the gopī s argued, in the battler of love.

[45] kadā cic ca kasyā ś cid dū tyā saha kṛ ṣ ṇ asya vā kovā kyam—

iyaṁ kā strī strī tvaṁ bhavati katham ī ṣ at-padam idaṁ

kim asthā ne siddhaṁ tava vacanam asthā nakam idam |
na kā kor udbhū taṁ bhavati tad aho kā kū r iha kā

tad evaṁ dū tī -vā g jayati hariṇ ā kṣ yā harim anu ||35||

One time a gopī along with a messenger talked to Kṛ ṣ ṇ a.

Who is she? She is a woman. But how can she be “somewhat a woman. ” Kā stands for kim (somewhat). This is not a proper usage. Does your statement arise from fear? Ah! What is fearful here? May the words of Rā dhā ’s messenger to Kṛ ṣ ṇ a be victorious!

[46] atha gavya-vikraya-vyā jataḥ krī ḍ ā -vivā do, yatha—

kā yū yaṁ kila gavya-vikrayikikā lakṣ mī m atī tya sthitiṁ

prā ptā nā ṁ na tad asti sambhava-padaṁ yuṣ mā kam ā sā ṁ kvacit |
mū lyaṁ tā m atipatya tasya viditaṁ tasmā n na tad-dū ṣ aṇ aṁ

dā naṁ tarhi mamā pi tadvadam idaṁ dattā tha ghaṭ ṭ eś ituḥ ||36||

The pretext of selling milk created a playful argument.

Who are you?

We are milk vending women.

You surpass Lakṣ mī. With that position you cannot possibly be selling milk.

We consider the value of this milk to surpass Lakṣ mī. Therefore we are not at fault.

I am the toll collector here without fault. Therefore faultlessly give me all the products.

[47] atha sakhī n prati ś rī -kṛ ṣ ṇ asyā deś aḥ —

gṛ hṇ ī dhvaṁ pū rvam ā sā ṁ phalam atula-balā d ghaṭ ṭ a-caryā -vighaṭ ṭ aṁ

kartrī ṇ ā ṁ tasya cā ste vitanuta parito rodanaṁ bodhanaṁ ca |
budhyeran yady amū r na sphuṭ ataram aṭ avī kā rayā dhā rayiṣ yā my

etā ḥ kiṁ vā hariṣ ye svayam atha pihitā ḥ samyag anviṣ ya nī vī ḥ ||37||

Kṛ ṣ ṇ a gave an order to his friends.

I am the toll collector. They should give me the toll. If they do not then by force take their goods. Block them on all sides and inform them that I want the toll. If they do not clearly understand, I will imprison them in the forest. Searching out their petticoats, I will steal them

[48] tad evam uditvā muditvā ca tat tad ā caritavati tasmin kathaṁ cid gṛ ham ā gatya gaty-antareṇ a sakhī ṣ u tat-prakhyā payantī bhir idam api gī tam—

Saying this with satisfaction, he did as he said. Somehow, the gopī s returned home and described this to their friends. They sang this song:

taṁ ś ṛ ṇ u sad-vidha-mohana-karaṇ am |
dhvaja-vajrā ṅ kuś a-kuś ala-padā rpaṇ a-bhū ruha-punar-aṅ kuraṇ am ||dhruvam||
gajagati viharati gā yati nṛ tyati vā dayate ca sa vaṁ ś am |
asmat-paddhatim ā vṛ ṇ ute’pi ca nā thati ghaṭ ṭ agam aṁ ś am ||38||

O friend! Hear about him—he always tries to bewilder persons like us. By the touch of his feet marked with flag, thunderbolt and goad, the grass begins to sprout.

He bellows, plays, sings, dances and plays his flute. He blocks our path and asks for a tax.

[49] tad evaṁ naukayā ramaṇ am apy avagamanī yam |

In this way, his boat pastimes should be understood.

[50] yadā hi kvacid amū ś camū ru-dṛ ś as tadī ya-saundarya-sā rā valokana-kutuki-dṛ ś aḥ samū ha-vyū ham ā carya vihā ra-caryayā tam upasadya ca parihā sataḥ parataś caraṇ a-caryā m ā caranti | tadā caturā nana-vimohanaḥ sa ca khalu sahacara-sahasra-visrambha-mahakaraḥ sahacaratayā sarvataḥ parvata-nirjharā nekī -bhā venā varjya sphuṭ am arjyamā na-sukhatayā madhye tā sā ṁ vā matā -yujā ṁ mohanā ya kū la-mud-rujā ṁ durdhyā na-kā raṇ ā ṁ durnivā raṇ ā ṁ sarid-varā ṁ pravartayati | pravartya ca puruṣ a-dvayadvayasī yam iti vyavasī ya-mā natayā tasyā ṁ nā vyatayā bhā vyā yā ṁ bahula-palā ś a-dala-mayī ṁ mahā -taraṇ iṁ saraṇ im anu sakhibhir akhila-maṇ iḥ praṇ ī ya karṇ a-dhā rā yamā ṇ as tā bhir ā tara-vitara-vistā rā di-kā tarā bhiḥ praṇ aya-maya-nayatayā praṇ ī ta-kalahaṁ bahula-vilā saṁ niculitā laṅ kā ra-kalanā ya kalayati |

All the doe-eyed gopī s, anxious to see the essence of all beauty, formed groups with their sakhī s and with excited eyes approached Kṛ ṣ ṇ a playfully, walking and laughing.

Kṛ ṣ ṇ a, bewilderer of Brahmā, was playing with thousands of his friends. Deriving great bliss, he blocked up a mountain waterfall completely with their help and produced a huge river, whose cause could not be discerned. It could not be crossed by a bridge. He did this to bewilder the gopī s. Since it was well over twelve feet deep, they could only cross it by a boat. He made a huge boat out of many palā ś a leaves and acted as the captain along with his friends. With plenty of jokes in order to take their ornaments and clothing, he then quarreled affectionately with the gopī s who were reluctant to pay the fee.

[50] tad api gī taṁ, yathā —

saritaṁ nā vaṁ racayati ca drutam asmā kaṁ pathi tasyā m |
ā rohayate pā rayituṁ naḥ spṛ ś ati miṣ ā dapi yasyā m ||39||

The river-crossing song:

He quickly produced a river on our path. He made us get in a boat to cross and using trickery touched us.

[50] tā bhir evā tra ś lokitaṁ, yathā —

ā rohā ya vidhā ya saṁ stara-milat-paryakstaraṁ tadvacaḥ -
sā hā yyaṁ viracayya naḥ sakhi nadī madhyaṁ yadā jagmivā n |
vṛ ṇ van durvitaraṁ tadā tarapaṇ aṁ viṣ kabhya naukā ṁ na kā ṁ cakre

vakra-kalā kalā pakalanā ṁ cakrā ṅ kapā ṇ iḥ sa tu ||40||

The gopī s praised him.

O friend! Spreading out leaves, he had us get in the boat, comforting us with helpful words. “I will get you across the river. ” When he reached the middle of the river, he asked us for the toll. Keeping the boat steady, did he then not made it unsteady by making it move crookedly?

[53] tad evaṁ sā kṣ ā t-kṛ ta-manoratha-tatiḥ samabhī psita-gṛ ha-gatiḥ sakhibhiś carita-jalpaḥ punaḥ snā nā di-racitā kalpas tatraiva ca kutracana taṭ inī -taṭ e kadā pi yamunā -nikaṭ e payaḥ -pā yanā ya saṁ kaṭ itā ṁ go-ghaṭ ā ṁ ghaṭ ayan kramaś aś ca gaṇ anayā gaṇ aś aḥ prakaṭ ayaṁ s tan-manana-caritā rthatayā jagau |

Fulfilling all his desires, he returned home satisfied, chatted with friends, took bath and dressed. Sometimes he herded the troubled cows to the Yamunā to drink water and, counting each cow within its group, sang while thinking himself successful.

[54] tac ca tā bhir anupaṭ hitaṁ, yathā —

maṇ i-mā lā -kṛ ta-go-gaṇ a-gaṇ anā -pū raṇ am anu sā nandam |
praṇ ayitarā ṁ saga-bhujam udgā na-hṛ ta-hariṇ ī kam amandam ||
kṛ ṣ ṇ aṁ kalayata mohana-mantragam eṇ ī m eṇ ī -nayanā m |
na yadi tadā katham ubhaya-vyaktiṁ vī kṣ e tad apṛ thag-ayanā m ||41|| iti |

The gopī s followed him.

O friend! See Kṛ ṣ ṇ a, full of bliss, singing an enchanting mantra, counting the cows on his beads, resting his arm on a friend’s shoulder and intensely attracting the women with his song, and see these doe-eyed women, who have no other goal than Kṛ ṣ ṇ a. If you do not see both, how can I see both?

[55] tataś cetas tataḥ sakhibhir akhilaiḥ praṇ ī tā nī tā manda-makaranda-sundara-kunda-dā mabhir mukundaḥ kṛ tā laṅ kṛ tir yathā vijahā ra | ś reṇ ī kṛ ta-go-samā hṛ tir yathā cā sasā ra | tathā varṇ itam | kintu tad-vilambataḥ kā tarya-paryā kulā yā ḥ ś rī -vrajeś varyā ḥ sabhā gatatayā svabhā va-gopanayā |

Wearing the garland made of beautiful kunda flowers and excellent jasmine that the gopī s had brought for him, Mukunda performed pastimes. Herding the groups of cows he returned home. This has all been described. But the gopī s hid their feelings since they were in the assembly of Yaś odā, who was overcome with anguish because he was late.

tathā hi—

ā gatam iva harim aciram |
kalayata suhṛ dā ṁ dayayā yad asau nagam api dadhre suciram ||dhruvam||

See Kṛ ṣ ṇ a returning quickly. He lifted Govardhana for a long time to show mercy to his friends.

kunda-srag-avita-kautuka-veś aṁ go-gopair viharantam |
mṛ du-mṛ du-marud-anuvī jitam anu lavam akhila-manā ṁ si harantam ||

He is decorated with a kunda garland and plays with the cows and cowherds.

He is fanned by the gentle breeze and attracts the minds of all people.

sura-vandibhir abhivanditam avahita-tat-kṛ ta-nartana-vā dyam |
muni-samudaya-nuti-guṇ itaṁ guṇ itā -nipuṇ aṁ jagad abhivā dyam ||

He is worshipped by eulogies of the devatā s, and accompanied by their dancing and music. He is glorified by all the sages. He is skilful at displaying good qualities and praised by the universe.

atha go-dhana-gaṇ am anu samam anugais tad-varṇ ita-garimā ṇ am |
ś rama-kā ntibhir api sukha-kā riṇ am ita-veṇ u-kalā -varimā ṇ am ||

He is described as great by his friends in regards to the cows. He gives happiness by his beautiful features when tired. He is the best at playing the flute.

khura-reṇ u-pluta-mā lya-mano-haram ī ṣ ad-ghū rṇ ita-nayanam |
etaṁ paś yata nija-jana-mā nadam ī psita-gavyā nayanam ||

He is beautiful with a garland covered with cow hoof dust. His eyes slightly roll. Look at him, giving respect to his people and fond of herding the cows.

kuṇ ḍ ala-lakṣ mī -bhṛ ta-pā ṇ ḍ u-dyuti-gaṇ ḍ aṁ gaja-pati-khelam |
kṣ aṇ adā -pativat pramuditam uditaṁ prā gadhi-sandhyā -velam ||42|| iti |

His cheeks are lit by the whiteness caused by his shining earrings. He walks like an elephant. He rises like the moon, full of bliss, and comes to us in the evening.

[56] atha vaiṣ ṇ avaṁ vā rā ham api purā ṇ am anusṛ tya gaty-antaraṁ pratyā yayiṣ yā maḥ |

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