rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 8 страница

[87] tad etad varṇ ayitvā snigdhakaṇ ṭ haḥ samā panam ā ha sma—

rā dhe tvad-vallabhaḥ satyaṁ sarvair api sudurlabhaḥ |
sulabho’py adhunā yo’yaṁ bhavatyā manyate’nyathā ||60||

After describing this, Snigdhakaṇ ṭ ha concluded. O Rā dhā! It is true that your lover is most hard to attain by all people. You have attained him easily, though you consider him hard to attain. ”

[88] atha kathaṁ cid api jā ta-sā ntvane tan-manasā ṁ tv aneka-vikā re pā re manoratha-patham akhila-ś obhā -ś ubha-pathya-nepathya-sā ratanyamā na-dā natas tau sū ta-kumā rā v ā rā dhayā mā sur ā ś u rā dhā -ramaṇ a-prabhṛ tayaḥ kṛ ta-sā dhā raṇ ā tikrama-prakṛ tayaḥ sadaḥ -sadaḥ -sadayatayā ś ubhā ś ī rbhir abhyudayam ā sā dayā mā suś ca |
tataś ca pū rva-pū rvavad eva sarve svadhā ma samā sannā ḥ svapnataś ca tat-tad-anubhavantaś carita-jā garā iva vā sarā dim ā sā ditavantaḥ |

Somehow being pacified, the audience developed many thoughts in their minds. Giving gifts of cloth exceeding all desires, beneficial and resplendent with all beauty, worshipping the two young reciters, Kṛ ṣ ṇ a and the others who surpassed ordinary people, showing compassion in the assembly of charitable persons, satisfied the reciters with blessings. As on previous days, all returned to their houses and while sleeping they experienced these topics as if in a waking state, till morning arrived.

Chapter Thirty-two

Killing of Keś i

[1] atha punaḥ prā taḥ -kathā ṁ yathā vat prathayiṣ yā maḥ, yathā —

I will now describe the morning recitation.

[2] madhukaṇ ṭ haḥ prathamataḥ kaṇ ṭ ha-ravam akṛ tvā manasi nirṇ iktam idaṁ viviktavā n—

At first Madhukaṇ ṭ ha was silent, thinking of a spotless topic.

[3] etad-anantaraṁ yadyapi ye khalv asmā su bā lyā d eva stuhi-kṛ ṣ ṇ atā ṁ gatā s teṣ ā ṁ bhagaval-lī lā -sukha-varṣ i-devarṣ i-vara-caraṇ ā nā ṁ kaṁ saṁ prati ś aṁ sanaṁ ś aṁ sanī yatā m ā sannam |

[4] tathā pi bhagaval-lī lā dhikṛ tim anuvartamā nā nā ṁ sarvadopā kurvā ṇ ā nā ṁ na tū dā kurvā ṇ ā nā ṁ teṣ ā ṁ tatraucitī m apy anaucitī ṁ citī -kurvanty avipaś cita iti tathaivaiṣ ā ṁ parama-vipaś citā m api vraja-vā sinā ṁ viniś cita-nija-prema-jā tī ya-lasad-advitī ya-sukha-prakarṣ ā ṇ ā ṁ nā tiharṣ ā ya syā d iti cā nirṇ eya-vaktra-nā mnā tad-ā mnā tavyam iti |

“Those of us who have been absorbed in stories of Kṛ ṣ ṇ a from childhood should speak about conversations that Nā rada had with Kaṁ sa, since he showers us with joy from the Lord’s pastimes. Those who have qualification for the topics of the Lord, those who help others and do not commit violence, are qualified for the talks of Nā rada and not the fools. However, these talks will not give much happiness to the inhabitants of Vraja, who, though most intelligent and absorbed in Kṛ ṣ ṇ a, are the highest examples of unparalleled, intense happiness arising from their fixed prema. Therefore this topic should be mentioned without telling who spoke it. ”

[5] atha sā palā paṁ spaṣ ṭ am abhyā caṣ ṭ a—

Therefore hiding some aspects he began to speak out loud.

[6] ś rī -hariṇ ā riṣ ṭ e vidviṣ ṭ e kliṣ ṭ ena ca kaṁ sena varṣ aṁ yā van na kaś cit prasthā pitaḥ |
keś ī ca gacchan punaḥ sva-veś ma praveś itaḥ | vṛ thā vairaṁ mā kṛ thā iti |

When Kṛ ṣ ṇ a killed Ariṣ ṭ a, Kaṁ sa was so upset that for a year he did not send anyone there. When Keś i came, he sent him home when Keś i said “Do not make enemies uselessly. ”

[7] atha mukhya-mā gha-kṛ ṣ ṇ aikā daś yā ṁ kaś cid diviṣ ṭ haḥ sā rvadika-jñ ā na-mahiṣ ṭ has taṁ prati pratikū la eva sann anukū la iva ś rī -vasudevasya rahasyaṁ vṛ ttam anuvṛ ttaṁ cakā ra yena khalu rā ma-kṛ ṣ ṇ ā v api vasudeva-sutatayodā ya-sā tā m |

On the eleventh day of the waning moon in the principal Mā gha month, Nā rada, Kaṁ sa’s enemy, endowed with great knowledge, came to Kaṁ sa, and acted in a friendly manner. He told him the secret activities of Vasudeva in Nanda’s house, that Kṛ ṣ ṇ a and Balarā ma were the sons of Vasudeva.

[8] tataś ca tat-kṛ ta-pratirodhā d dhantum aś akyatayā vasudeva-devakyau punar maṅ kṣ u loha-ś ṛ ṅ khalayā kā rā gā re kruddhena satā satā ṁ viruddhena tena niruddhe |

Hearing this Kaṁ sa, enemy of the devotees, became angry and again imprisoned Vasudeva and Devakī with iron chains so they could not kill him.

[9] nirudhya cā rva-matinā rva-dā navaḥ samā hū ya bhū yaś ca niyuktaḥ | niyukta-mā traś cā yaṁ vrajā ya kṛ ta-yā traḥ prā tar eva tatrā yā taḥ | vrajaś cā riṣ ṭ a-vadhā d adhastā n nandiś vara-girim ā rabhya para-parastā t kṛ ta-vā sa iti dū rata eva taṁ labdhavā n |

After imprisoning them, foolish Kaṁ sa called Keś i and again engaged him. As soon as he got his orders, Keś i departed for Vraja and arrived in the morning. After Ariṣ ṭ a had been killed, Keś i lived far from Nandī ś vara hill, and thus he came from a distance to Vraja.

[10] yatra ca sa prakharatara-khara-khura-ghṛ ṣ ṭ i-cchinna-kṣ oṇ i-pṛ ṣ ṭ hatayā goṣ ṭ ham ā gacchan saṭ ā ghaṭ ā mudasya nabhasy abhibhramayan bhreṣ a-vaś ā d adabhra-bhayā dabhra-pracchannatayā tat-tad-vṛ tta-mā ṣ a-cchatā ṁ vimā na-paricchadā nā ṁ vimā nā n ucchā dayā mā sa pū rva-pū rvamā nā n iva | yata eva nirjarā ś ca te sphū rjad-ū rjasvalatā -garjanataḥ sa-jarā iva jā tā ḥ |

He tore up the soil of Vraja with his sharp hooves. Coming to Vraja and tossing his mane high in the air he wandered about. The devatā s flying in their airplanes became terrified of his loud neighing and, stopping their functions, hid behind the clouds. But Keś i covered the airplanes with his huge body just as the clouds had previous covered them. Because of Keś i, the clouds released deafening thunder and the devatā s withered up.

[11] tataś ca jaṅ ghā lagatilaṅ ghitā ṅ ghripaḥ sa punarakharvagarvataḥ sarvameva dhunvannarvadā navaḥ siṁ hasaṁ hatiriva ghargharita-nirghoṣ am-ā tatā na |

Running with speed, the horse demon smashed all the trees. Intensely arrogant, he made everyone tremble and spread his loud neighing everywhere like a lion’s roar.

[12] ā tate ca nirghoṣ e samyag-argalita-mahā rgalā varga-durghaṭ ṭ a-vikaṭ a-kaṇ ṭ aka-kavā ṭ a-durghaṭ a-nirgama-maty-udagra-durgā yamā ṇ a-gariṣ ṭ ha-goṣ ṭ ha-viś aṅ kaṭ a-kuṭ ha-ś ā khā vṛ ti-saṅ ghaṁ saṅ ghaś aḥ samullaṅ ghitavatyaḥ sā snā vatyaḥ pluta-gatyā sodbhramaṁ sapady aṭ avī ṁ praty eva ca drutaṁ paridrutavatyaḥ |

When the roaring spread, the cows leaped from the stables with unbreakable wooden bolts and huge, rough doors which were difficult to pass, surrounded by fortresses of tall trees having thick trunks and massive branches, immediately fled to the forest in extreme panic.

[13] tad agaṇ ayann eva goṣ ṭ hasyopaś alyaṁ praviṣ ṭ aḥ paritaś ca ghoṭ amā naḥ sa deva-dviḍ -ghoṭ akas tu tam ariṣ ṭ a-moṭ akam eva dhorita-rī ti-gaty-anviṣ ṭ avā n |

Not considering the difficulty in leaving the place, the horse demon entered the edge of Vraja and galloped around searching for Kṛ ṣ ṇ a, the killer of Ariṣ ṭ a.

[14] atha gavā ṁ dravā c chokā viṣ ṭ ā ḥ praṣ ṭ ha-goṣ ṭ ha-pati-viś iṣ ṭ ā ḥ sarva eva gomino lokā nijā nyokā ṁ si jhagiti samujjhantas tad abhimukham eva param unmukhatayā cakrumuḥ |

Because the cows ran away, Nanda and the cowherd men, full of lamentation, immediately came out of their houses and went towards Keś i with caution.

[15] yā n samagrā n apy atikramya samyag-rabhasam agrata eva gacchaṁ s chā tā sacchā ta-karmā rā mā vara-janmā rā mam apy atikramyā bhyamitrī yatayā citrī yate sma |

Then Kṛ ṣ ṇ a who destroys the happiness of the demons passed all others at full speed and went in front. Passing Balarā ma, he appeared astonishing as he faced the demon.

[16] tataḥ samagra-vyagratā ṁ gatā vraja-janā graṇ yas tam abhikramamā ṇ aṁ pratyā cakṣ ā ṇ ā s tad etad ā cakṣ ata |

The people of Vraja, feeling intense pain, tried to prevent Kṛ ṣ ṇ a from going in front of the demon. They spoke.

ayaṁ vā jī vajrat-tanuruha-tatir vajri-vijayī

nija-dhvā na-sphū rjā d-vijita-divija-projjhita-pathaḥ |
bhavā ṁ ś chā yā -prā ya-prabhava-nava-tā piñ cha-tulitas

tatas tvaṁ mā yā sī ḥ sapadi puratas tasya purataḥ ||1||

“The horse’s hairs are as hard as thunderbolts. He can defeat Indra. At his neighing the devatā s in Svarga are defeated and leave the road. You are like a tender young tā la tree growing in a shady place. Do not go immediately from the town and face the demon. ”

[17] tad evam atyā hite pratyā sanne mā tara-putrayor apī daṁ vivadanam ā sī t—

putra kva gacchasi hayaṁ kalayā mi mā taḥ

proddā ma-durvyavasitaḥ khalu hanta so’yam |
kiṁ naḥ kariṣ yati sa vā vigata-svasā dī

tvaṁ yā hi geham aham asmi vicetanaḥ kim ||2||

As the inauspiciousness got closer, an argument arose between Yaś odā and Kṛ ṣ ṇ a.

O son! Where are you going? Mother! I see a horse. It appears it has very bad intentions. But what are we going to do mother? The horse does not have a rider. Go to the house! Mother, am I without knowledge of what is beneficial?

[18] tataś ca kṣ obhā t prodbhā vita-dhā rṣ ṭ yā goṣ ṭ hā dhī ś am api sedaṁ nirdiṣ ṭ avatī —

mayā bā lyā n naiva tvayi gṛ ha-patā v uddhura-vacaḥ

prayuktaṁ kiṁ tv adya prakaṭ ayitum iṣ ṭ aṁ niś ā maya |
kathaṁ na tvaṁ sarvaiḥ saha sapadi gṛ hṇ ā si pṛ thukaṁ

kathaṁ vā nā nye’pi pratihayam ayanti vraja-pate ||3||

Losing her self-control and showing boldness, Yaś odā said to Nanda “O king of Vraja! You are the master of the house. From childhood I have not addressed you with any impolite words. But today I am revealing my desire. Please hear. Why do you not catch and hold the boy with all his friends? Why does no one else go to the horse? ”

[19] anā dita eva ditī kṛ ta-diti-tanujaḥ ś rī -rā mā nunajas tu tad evaṁ varṇ yamā nam avakarṇ ya vihasya mā taraṁ viś vā sya viś va-viś vā sā spada-sukhadas taṁ sā sū kṣ aṇ aṁ kṣ aṇ aṁ nirī kṣ ya svam upahvaram ā netum ā hvayata |

From time without beginning, the brother of Balarā ma has destroyed the demons. Thus, on hearing her words, giving faith to her with a smile, Kṛ ṣ ṇ a, the object of faith for the universe and giver of joy to all, regarding the demon with distain, beckoned him to come close.

[20] sa ca pū tanā riṇ ā hū tas tat-tejasā py antaḥ paribhū taḥ ś ū raṁ -manyatayā tasminn adhū taḥ prathamatas tā van nija-parā krama-kramaṇ ā ya kramaś aḥ pratyag-gaty-anukrama-mantharatayā vikramamā ṇ as taṁ prati samprati yamunā ṁ yā vad avakā ś a-kṣ oṇ ī ṁ viś rā ṇ itavā n | dū ratas tu nijā bhidravasya tejasvitā bhaved iti kṣ oṇ ī ṁ viś rā ṇ ya ca kṛ ṣ ṇ aṁ nidhā ryatayā nirdhā rya devā ry-arvā garvā d dharyakṣ a-lakṣ asyeva garjitam arjann ari-pakṣ aṁ tarjati sma |

Called by Kṛ ṣ ṇ a, the demon began scolding him. Internally the demon was defeated by Kṛ ṣ ṇ a’s power but did not tremble before him, because he thought he was brave. Coming close to show his prowess, he then ran to a space on the bank of the Yamunā. He galloped to the space near the river because he could show his power in running a great distance. Ascertaining Kṛ ṣ ṇ a as the performer of action, the enemy of the devatā s with great pride roared like a hundreds of thousands of lions.

[21] tataś ca sarvaṁ yugapad aririṣ atī va cikariṣ atī va jigariṣ atī va ca tasmiṁ s tad-asahamā naḥ sahasā siṁ ha-nā daṁ bṛ ṁ hayan siṁ ha-saṁ hananaḥ sa ca kṛ ṣ ṇ as taṁ dhṛ ṣ ṇ ajam abhisā graham abhigraham eva jagrā ha | samagra eva vrajaś ca vyagratayā tad-anugatim iti sthite sa tu tat paś yann utteritā khyayā gatyā tam eva roṣ ā da-mandam abhyavacaskanda,

The demon wanted to approach them, toss them about and then swallow everyone at once. Not able to tolerate this, Kṛ ṣ ṇ a roared like a lion. Glaring at the demon intensely, he faced him and challenged him. All the distressed people of Vraja followed Kṛ ṣ ṇ a. The demon, seeing him coming, became blind, unable to see or hear. In that condition he came before Kṛ ṣ ṇ a and spoke in anger.

yatra—

vyoma so’yam atiyan nirā plavat

tat pibanniva mukhaṁ vyadī darat |
evam aṅ ghri-yugalena yad vyahaṁ s

tac ca tat-pratigataṁ harir vyadhā t ||4||

The demon surpassed the sky and spread everywhere. He opened his mouth as if to swallow the sky. He attacked the sky with his hooves. Kṛ ṣ ṇ a countered all his moves.

tataś ca—

drā g-ucchalac-caraṇ a-puccham atuccham etam

ucchū na-roma-tati-gucchavad unnamayya |
cikṣ epa cā paś ataka-kṣ iti-lakṣ itā gre

ḍ iṇ ḍ ī ra-piṇ ḍ am iva vā ridhi-bhaṅ ga-saṅ ghaḥ ||5||

As ocean waves toss piles of foam, Kṛ ṣ ṇ a threw the strong demon high in the air as if he were a bunch of dense hairs, with his feet and tail upwards. The demon landed a hundred dhanus away.

sa labdha-saṁ jñ aḥ punar utthitas tadā

vyā dā ya vaktraṁ tarasā patad dharim |
so’py asya vaktre bhujam uttaraṁ hasan

prā dā n mahā -dardū rakasya nā gavat ||6||

Regaining consciousness, Keś i stood up. With gaping mouth, he charged Kṛ ṣ ṇ a. Kṛ ṣ ṇ a shoved his left arm into his mouth, like a snake entering a frog’s mouth.

divyā hivat kṛ ṣ ṇ a-bhujaś ca tad-galā -

vaṭ e sphuṭ aṁ vī ra-rasā d avardhata |
mahā -viṣ a-jvā la-hatā ivā pi tad-

radā s tadā petur amuṣ ya tejasā ||7||

In the spirit of vī ra-rasa, Kṛ ṣ ṇ a’s arm, like a divine snake, grew large in the demon’s throat. Because of the arm’s power, Keś i’s teeth fell out, as if he were afflicted with poison.

dantā nipetuḥ samaindriyā ṇ y apy

uddhū tim ā pur vapur ā pa kampam |
jarā tra tat kā lam uditya mṛ tyuṁ

pratī kṣ amā ṇ ā kila vartate sma ||8||

His teeth fell out. His senses stopped functioning. His body began to shiver. Old age approached and death waited.

yadā sya kaṇ ṭ haṁ rurudhe sa tad-bhujas

tadā khilā ṅ gā ni vidī rṇ ataṁ yayuḥ |
tasyaiva ś okā d iva tā ni yat paraṁ

tadā ś rayā ṇ y eva bhavanti sarvaś aḥ ||9||

When Kṛ ṣ ṇ a’s arm blocked Keś i’s throat, all the demon’s organs burst open. It seemed that, out of grief for the blocked throat, all limbs were obedient to it.

viś antaṁ keś inaḥ kaṇ ṭ haṁ kṛ ṣ ṇ a-dor-daṇ ḍ am eva kim |
jagat-prā ṇ ā ś anaṁ matvā tasya prā ṇ ā vidudruvuḥ ||10||

Did his life air leave, thinking that Kṛ ṣ ṇ a’s arm which blocked Keś i’s throat was the destroyer of the life airs of the universe?

ekaṁ dvā raṁ ruddham etad galā khyaṁ

man-niṣ krā ntau tā ni bhū yā ṁ si kuryā m |
itthaṁ kiṁ tat-prā ṇ a-vargaḥ samantā c

chidrā ṇ y ā caryā tha tasmā t pratasthe ||11||

“One door named the throat was blocked. We will make many doors so we can get out. ” The senses then made many holes in the body and left.

tasya prā ṇ e nirgate deha-gehā t

kā rṣ ṇ o bā hur nirgataḥ prā ghuṇ ā bhaḥ |
gehaṁ tac ca svā minaṁ taṁ vinā bhū t

khaṇ ḍ aṁ khaṇ ḍ aṁ diṣ ṭ ataḥ kiṁ ca naṣ ṭ am ||12||

When the life air left the body, similar to a house, Kṛ ṣ ṇ a’s arm, like a guest, also left the body. Except for the master of the body, the life air, the house was completely destroyed. By good fortune the subtle body was also destroyed.

keś ikaṇ ṭ hā -vaṭ ā t tena nirakoṣ i yadā bhujaḥ |
tadā svabhā vam evā ptaḥ saṁ hā re divya-bā ṇ avat ||13||

When Kṛ ṣ ṇ a pulled his arm from Keś i’s throat, the demon, gleaming like a brahmastra at the time of destruction, attained a suitable spiritual nature.

ante muktaṁ tena gū tham ity uktaṁ yuktam iṣ yate |
tā dṛ ś ā ṁ mukti-kṛ t-kṛ ṣ ṇ a-kṛ pā yā sā tiyuktikā ||14||

It is proper that the demon expelled stool (giving up all impurity) when he died. The mercy that Kṛ ṣ ṇ a shows to the demons by giving them liberation is beyond reasoning.

dvidhā kṛ taṁ keś i-dehaṁ varṇ ayanti dvidhā kṛ tam |
jarā sandha-nibhaṁ kecit kecit karkaṭ ik ā -nibham ||15||

Some describe Keś i’s body through two comparisons: like Jarā sandha’s body or like a karkaṭ ī fruit.

[22] tad evam aś va-daiteye vapuṣ ā labdha-dvaite svarū peṇ a tu labdhā dvaite pramanasā ṁ vikī rṇ a-sumanasā ṁ sumanasā ṁ kṛ ṣ ṇ ā bhiprā yam abhiprayatā m uktir

When the horse demon’s body was thus divided and the jī va attained sā yujya, the devatā s with pure minds showered flowers and indicated Kṛ ṣ ṇ a’s intentions by their words.

yathā —

ā syaṁ vyā dā ḥ sapadi nikhilaṁ mad-vapus tvaṁ

garī tuṁ tatrā haṁ tat parikalayituṁ tad-gale bā hum ā dhā m |
tenaivā sī r yadi vigalita-prā ṇ akas tarhi tā vad

garvinn arvann ahaha sahasā sā hasaṁ kiṁ nv akā rṣ ī ḥ ||16|| iti |

Since you opened your mouth to swallow my whole body, I will offer my arm to your mouth to see it get swallowed. O proud horse! If your life air leaves because of my arm entering, why did you arrogantly try to swallow everyone?

atha vrajaḥ kala-kala-ś abdam abdavat

sṛ jan muhur harim acalaṁ mudā vṛ ṇ ot |
sa vṛ ṣ ṭ ivat pramadajam asram asravaj

jhara-prabhaṁ sa ca tad asū ta bhū tale ||17||

After Keś i’s death, the people of Vraja talked like the rumbling of clouds and joyfully surrounded Kṛ ṣ ṇ a who was standing motionless. He shed tears of joy which flowed in showers with the force of a waterfall. The demon lay on the earth.

[23] atha sarve sa-tṛ ṣ ṇ ā madhyam adhyā sita-kṛ ṣ ṇ ā ḥ prematā ratamya-ramyatayā yathā svam antar-antar-labdhā ntarā s tad-anta-vyantaritatve’pi tad-anantaraṁ -manyā s te dhanyā s tad-aparam apy ā liṅ ganatas tam eva manvā nā vikā ra-vṛ ndam avindata |

With great desire they placed Kṛ ṣ ṇ a in the center and experienced within themselves appropriate love in various degrees of prema. Though Keś i had been killed and divided in two parts, they thought that he could not be split. Thus they considered themselves fortunate. Embracing each other but not Kṛ ṣ ṇ a, they developed sā ttvika-bhā vas on thinking of Kṛ ṣ ṇ a.

[23] tataś ca kṣ aṇ a-katipayā t pratigata-bahir-matitayā saha-kṛ ṣ ṇ ā ḥ kṛ ṣ ṇ ā ghaṭ ṭ am aṭ itvā sasnuḥ | yat khalv adyā pi keś i-tī rthatayā tī rtha-varyā ḥ paryavayanti | yasya ca bhā svat-putryā ḥ pratiloma-gatiṁ prati kiṁ cin nikaṭ ata eva kuṭ ha-kū ṭ a-ghaṭ ita-taṭ a-ghaṭ ṭ ā ntaram adhiṣ ṭ hā ya tat-pariś rama-ś amanā ya viś aś ramuḥ | dvitī ya-ghaṭ ṭ aś cā yaṁ cenaghaṭ ṭ a iti vṛ ddhaiś cī ra-ghaṭ ṭ a iti cā dhunikair udghaṭ yate | ceneti viś rama-sukhasya hi mā thura-bhā ṣ ā |

After a short time, they recovered consciousness and, along with Kṛ ṣ ṇ a, went to the Yamunā and bathed. The wise know that place as Keś i-tī rtha, the best of holy places even today. Taking shelter of another ghaṭ ta nearby on the bank surrounded by trees, where the Yamunā becomes crooked, they took rest to get relief from their fatigue. The ancients called this place Cena-ghaṭ ta and today it is called Cira-ghaṭ ta. In Mathurā dialect cena means “the happiness of resting. ”

[25] atha viś ramya ca kaṁ sa-bhraṁ ś ana-ś aṁ sanam idaṁ keś i-dhvaṁ sanam iti ramya-sukhaṁ samyag avagamya dvi-guṇ a-phullam ullasantas taṁ tanyamā na-kī rti-nartita-mukhair vandi-mukhair vanditam antar-vindamā naṁ ś rī -govindam ā vṛ ṇ vantaḥ ś rī mantaṁ vraja-devam anu vrajantas te vraja-janā ḥ prathamaṁ go-vrajam ayojayan |

They thought optimistically that the death of Keś i would be the end of Kaṁ sa’s ill intentions towards them and thus their happiness doubled. Their mouths dancing with Kṛ ṣ ṇ a’s extensive glories, the people offered respects to him. When he came among them, the residents of Vraja surrounded him, and then, following Nanda, first retrieved the cows.

hī -hī -jā te go-duhā ṁ tatra jā te

kā rṣ ṇ aṁ tat tu prasphuṭ aṁ paryacā yi |
ā sā rā ṇ ā ṁ nardite yadvad uccair

ambhodasya snigdha-gambhī ra-ś abdaḥ ||18||

The cowherds said “Hī hī ” and that sound became clearly associated with Kṛ ṣ ṇ a, just as, when the sound of falling rain is heard, the deep rumbling of clouds accompanies it.

[26] atha ś akraṁ jitavantas te vraja-yuvarā jā di-gomantaḥ pratisvaṁ go-vṛ ndam anvitavantaḥ paraṁ vraja-rā jā daya eva vrajam ā vrajitavantaḥ |

The cowherds and Kṛ ṣ ṇ a, conquerors of enemies, went to gather the cows while Nanda alone remained in Vraja.

[27] kaṁ sas tu keś i-dhvaṁ sanam api ś ṛ ṇ van vyagra-manā vigra iva gṛ hā n na niḥ sasā ra |

Hearing of Keś i’s death, Kaṁ sa became alarmed. He did not leave the house because of shame, as if having no nose.

[28] atha samā panam |

so’yaṁ tava vrajā dhī ś a sutaḥ sū tamanorathaḥ |

keś inaṁ cā tra yaś cakre yamasya prativeś inam ||

The speaker concluded “O king of Vraja! This son who made Keś i an associate of Yamarā ja makes his all desires come true. ”

Chapter Thirty-three

Fulfillment of all desires

[1] atha niś ī thinī -kathā yā ṁ kuṇ ṭ haḥ samutkaṇ ṭ haś ca madhukaṇ ṭ haḥ sa-gadgadaṁ jagā da—

In the evening recitation Madhukaṇ ṭ ha, enthusiastic but restricted by choked voice, spoke.

[2] tad evaṁ rā mā nujasya ramaṇ inā m apy amū ṣ ā ṁ dinaṁ dinam apy anuparamaṇ aṁ ramaṇ am atī va jī vana-samatā m avā pa |

The unending enjoyment of Kṛ ṣ ṇ a and the gopī s day after day became their very life.

[3] yatra samutkaṇ ṭ haā py akuṇ ṭ hā jā tā | yataḥ —

yad api paraspara-milanaṁ hari-gopī nā ṁ cirā n na vicchinnam |

tad api na tṛ ṣ ṇ ā ś ā ntā svā pnika-pā ne yathā pipā sū nā m ||1||

In that enjoyment, the eagerness was unlimited.

Since their meeting together was unbroken for a long time, their thirst was never quenched, just as a person’s thirst is not quenched by drinking water in a dream.

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