rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 9 страница

[4] tatra tu ramaṇ aṁ, yathā —

anyo’nyaṁ rahasi prayā ti milati ś liṣ yaty alaṁ cumbati

krī ḍ aty ullasati bravī ti nidiś aty udbhū ṣ ayaty anvaham |

gopī -kṛ ṣ ṇ a-yugaṁ muhur bahuvidhaṁ kintu svayaṁ nohate

ś aś vat kiṁ nu karomi kiṁ nv akaravaṁ kurvī ya kiṁ vety api ||2||

The enjoyment is described.

They would go out secretly, meet, embrace, kiss, play, become joyful, speak, give orders, and dress themselves daily. The gopī s and Kṛ ṣ ṇ a would daily do many such activities. But they never questioned those actions by saying “What am I doing? What did I do? What should I do? ”

[5] utkaṇ ṭ hā yā ṁ tu tad eva padyaṁ bahu-vidham ity anantaram evaṁ paṭ hanī yam—

gopī -kṛ ṣ ṇ a-yugaṁ muhur bahu-vidhaṁ kintv etad evohate

tac caitan na hi jā garastham api tu svapnā di-citta-bhramaḥ ||2b||

In their eagerness, after the words “many varieties” the following should be added:

The gopī s and Kṛ ṣ ṇ a daily performed many such activities but they questioned that perhaps their actions were not those of the waking state, but were like illusions during sleep.

[6] kiṁ bahunā tad-anubhave ca tā sā ṁ bhā vaneyam—

utpattir akṣ ṇ or abhito na sat-phalā

yā bhyā ṁ na tasyadbhuta-rū pam ī kṣ itam |

hā karṇ ayor apy alam arthadā na sā

yā bhyā ṁ ś rutaṁ naiva hareḥ subhā ṣ itam ||3||

Not only that, but on realizing this, they thought as follows:

Eyes which do not see his astonishing form are completely useless. Ears which do not hear his sweet words are useless.

hā cakṣ ur-ā dī ni hareḥ samā game

yady ā gamiṣ yan ś ravaṇ ā di karma ca |

tad ā vrajiṣ yan viṣ ayī ṇ i nā py amū ny

aṣ ū yayā dhig vyatidū yamā natā m ||4|| iti |

If the eye could hear and the ear could see when Kṛ ṣ ṇ a came, they would not be envious of each other. How unfortunate they are!

[7] kadā cic ca—

sā ṅ gā liṅ gana-laṅ gime’ṅ ga-valayā -saṅ ge’pi ś ā rṅ gī tadā

gopī nā ṁ sphurati sma dū ra-gatayā premā pagā -pū rataḥ |

yasmā d utkalikā -kalā pa-valanā vṛ ttiṁ bahir lumpatī

svapnā bhā ṁ diś atī ś atī m api dṛ ś i sphū rtiṁ muhur lumpati ||5||

Sometimes, when the gopī s firmly embraced his ornaments and dress, Kṛ ṣ ṇ a would appear as a sphū rti at a great distance because of their rivers of prema. Since contact with great longing produced loss of consciousness, it produced a dream-like state and the sphū rti would disappear from their eyes.

[8] ś rī -rā dhā yā ṁ tu sutarā m anirvacanī yam eva sarvaṁ tat-prathamatayā mithas tan-mithunasyā pi |

The activities of Rā dhā ’s senses were most indescribable. The conditions first appeared in Rā dhā and then in Kṛ ṣ ṇ a.

tathā hi—

rā dhā ’jā nā d asaṅ ge danuja-vijayinaḥ saṅ gam ā rā d asaṅ gaṁ

saṅ ge caivaṁ samantā d gṛ ha-samaya-sukha-svapna-ś ī tā dikā ni |

etasyā vṛ ttir eṣ ā jani sapadi yadā nyad vicitraṁ tadā sī t

kā ntā kā nta-svabhā vo’py ahaha yad anayor vaiparī tyā ya jajñ e ||6||

Rā dhā experienced Kṛ ṣ ṇ a’s association in separation, and experienced separation in union. In both conditions she experienced her house, the time, joy, sleep, hot and cold. When this happened, she also experienced something else astonishing. Ah! The feelings and actions of herself and Kṛ ṣ ṇ a became reversed.

[9] tad evam atibhū mitā m ite bhā va-bhū mani tena ca sarvā bhyarṇ atā m iva jā te vṛ tta-jā te sva-sva-vadhū -nirodhā ya niyukta-pura-janī -janeṣ u ca guruṣ u tad-uṭ ṭ aṅ kanataḥ kṛ ṣ ṇ as tu tṛ ṣ ṇ ā -lajjā bhyā ṁ sajjan-manā ḥ sva-mā nasam anv evaṁ bhā vayā mā sa—

When all the emotions became intense and manifested in the highest way, the elders engaged other women to restrain the gopī s. Because of those symptoms, Kṛ ṣ ṇ a felt longing and shame. In his mind he thought:

[10] hanta kim idam antarā jā tam? kaulī naṁ khalu kaulī naṁ janaṁ kau lī nam iva karotī ti man-manaḥ kañ cana vicā ram ā cā raṁ ca na sañ carati | lokaś ca ś okaṁ prayā syatī ti nija-vargyam anu duḥ khaṁ pā ṇ i-sargyaṁ svayam evā karavam | tataḥ kiṁ karavā ṇ i?

Why have they been locked inside their houses? Well-bred people hide in the earth because of gossip. My mind somehow does not think of right and wrong and proper conduct. People lament about this. I have produced suffering for the cowherds by my hand. What can I do?

[11] punaḥ sa-praṇ idhā nam idaṁ vivinakti sma—nedam anā cā ram iva pratibhā ti | bhā ti hi mama cittam anena | na tu mlā niṁ yā ti |

Again he thought deeply: but this conduct is not improper, for my heart becomes happy by it, not depressed.

[12] punar api ca parā mamarś a—tā ḥ punar mama parā ṅ ganā evā nubhū yante, na tu parā ṅ ganā ḥ | tasmā d bhaved atra viś eṣ aḥ sandarbha-viś eṣ aḥ | yam eva khalv aham iva loko’py ayam anirṇ ī ya nū naṁ garga-durvarṇ anayā smad-apayā naṁ nirṇ ī ya ca ś ī rṇ ī bhavan ś aṅ kayā saṅ ka-sukatā m urī cakre yena cā mū r api nū naṁ svaṁ dhik-kurvanti |

He again considered: I know these are my women, the very forms of Lakṣ mī. They are not other men’s women. But there is a special plan here. Other people cannot discern this like I can. Seeing that by the bad counsel of Garga, I and Balarā ma will go to Mathurā, the gopī s wither, become secretive out of fear, and consider themselves most unfortunate.

yathā —

vraje jā ter jā tā vraja-jana-samā na-prakṛ titā

tataḥ kṛ ṣ ṇ e premā tam anu sahasā taṁ prati gatiḥ |

tatas tatrā saṅ gas tam anu viparī taṁ kim api tat

tato vyaktaṁ tac ca prathaya sakhi dhik kiṁ nu karavai ||7|| iti |

They think “I am a cowherd woman by birth, similar to that of the people of Vraja. Because of this nature I have love for Kṛ ṣ ṇ a. Because of this, I go to him immediately. Then I develop attachment to him. Because of that people criticize. Because of that criticism, the attachment becomes opposite. O sakhī ! The attachment crumbles. I am unfortunate! What should I do? ”

[13] atha taṁ parā ṅ ganā -pā rā ṅ gana-vicā ra-garbhaṁ sandarbhaṁ punar asmin nija-nijā bhilaṣ ita-kallola-lola-mat-prema-kallolinī -vallabhe mad-aṅ ga-saṅ gata-marul-lavenā pi velati vallavā valaye na samyag anusandhā tuṁ sandhā ṁ labhamahe |

I find no end in considering if they are others’ women or not. The gopī s, an ocean of prema which is agitated by great waves of their desires, tremble just by contact with the wind that touches my body.

[14] kiṁ ca yadi ca vā stavatayā na vidyate doṣ as tathā pi tat-kathā pi prathayati mama saṅ kocam iti vrajā d vyavadhā tum ivā vadadhā ti me citta-vṛ ttiḥ | [15] tad etad vyavadhā nam eva cā yatā m ā yati-ś uddhiṁ vidhā syati | [16] ṛ ṇ a-vraṇ a-kalaṅ kā nā ṁ kā le lopo bhaviṣ yatī ti nyā yena mama samyag-anusandhā nena teṣ ā m lokā nā ṁ paś cā t-tā pam anu sad-upadeś a-grahaṇ ena ca |

Though there is actually no fault, talking of fault restricts love for me. Therefore my mind says I should distance myself from Vraja. By that separation later purification will occur for eternal marriage. It is said that debts, wounds and bad qualities disappear with time. By this logic by searching for me the criticizers will show regret. And by good instructions from Yogamā yā, the faults will disappear.

[17] atha tad etad vibhā vya punaḥ sodvegaṁ vibhā vayā mbabhū va—

hā goṣ ṭ haṁ vipinaṁ paś ū n vraja-janaṁ dā sā n sakhī n preyasī s

tā taṁ mā taram apy aho katham amū ṁ hā syā mi rā dhā m api |

mā ṁ yā ny aṅ ga vinā kṣ aṇ aṁ katham api prā psyanti nā tma-sthitiṁ

yā ny antar-jvalana-prabhā ni vidadhat prā psyā mi dā ha-prathā m ||8||

Thinking in this way, he again thought with agitation:

But how can I give up the cowsheds, the forest, the cows, the people of Vraja, my servants, my friends, my gopī s, my father and mother, and Rā dhā? Without me, they cannot remain sane for a moment. Thinking of them, I will be completely burned up as if there were a fire within me.

[18] punar vibhā vyā tmā nam uddiś yā ha—

antaḥ purī yasi vaneṣ u sakhī yasi tvaṁ

vanyā n mṛ gā n nija-tanū yasi gopa-rā mā ḥ |

dṛ ṣ ṭ aś cakora-nayanā bhir amū bhir indu-

darś aṁ kathaṁ vahasi kṛ ṣ ṇ a paratra tṛ ṣ ṇ ā m ||9||

Thinking again he spoke to himself:

O Kṛ ṣ ṇ a! You perform actions in the forest and the town. You treat the forest animals as friends. You take the gopī s as your own body. Seen by the gopī s, why would you desire other women on seeing the moon?

[19] punaḥ preyasī r anusandhā ya—

yasminn ā ropitā hā rā s tā sā ṁ hanta mayā hṛ di |

sā mrā jyaṁ hā kariṣ yanti tasminn apy asra-bindavaḥ ||10||

Thinking of the gopī s he said:

The hearts of the gopī s where I placed necklaces will be a kingdom of tears.

[20] tatra ca ś rī -rā dhā m anusandhā ya hanta hanteti procya punar ā ha—

hā candra-drava-yuta-candanena siktā

rā dhā yā ṁ tanu-latikā mayā sahā rdam |

saiṣ ā mad-virahaja-locanodagā hā

mlā syantī pratapati sampratī ha mā ṁ ca ||11||

Thinking of Rā dhā he again spoke while sighing:

Oh! That body which I devotedly anointed with camphor and sandalwood will be drowned in tears because of separation from me and will wither away, causing me pain.

yā pū rvam upalabdhā sī n nava-candra-kalopamā |

vahneḥ ś ikheva sā jā tā rā dhā dandagdhi hṛ n mama ||12||

Rā dhā, whom I previously saw as a fresh cooling moon, now burns my heart like a blazing flame.

rā dhā prema-prā dhvam atrā gato’haṁ

hā prā dhvaḥ syā m ā ś u so’haṁ kathaṁ vā |

tasmā t prā dhvaṁ kṛ tya dhī -vṛ ttayo’sminn

eva prā dhvaṁ kutracin nā paratra ||13||

I came to this place controlled by her prema. What shall I do? Shall I quickly proceed on this path? Making the bondage favorable, my mind becomes steady. It is not possible to have happiness from any object.

[21] iti kṣ aṇ aṁ bā ṣ pā yamā ṇ ekṣ aṇ atayā tū ṣ ṇ ī m ā sī t | punaś ca tathā tathā bhā vana-vrā te jā te—hanta hanta katham aham aho klī bamā naḥ punaḥ ś oka-prapañ cam añ cā mi yataḥ samprati bhiduraṁ cittaṁ na vidū ratā ṁ vindeta iti vicintayati sma |

He remained silent, weeping for a moment. Again he began thinking. Ah! Ah! How can I lament again since a broken heart has no consciousness?

[22] tad evaṁ sā vadhā naṁ sahasā rahas tad vimuñ can sahacara-sahacā ritā m ā pannaḥ, kintu nā tiprasannatayā etad anantaram udantas tu prā tar eva prathayiṣ yā mi iti sa-gadgadaṁ gaditvā snigdhakaṇ ṭ haḥ sa-madhukaṇ ṭ haḥ sva-vā sasā vadanaṁ vasā naḥ sa-ś abdaṁ rudann alabdha-tad-avasā naś ciram ā sī t | cirata eva tu tasmā d viramya ś rī -rā dhā -mā dhavā dī n api sva-sā dhā raṇ ā n adhigamya tad idam avā dī t—

Carefully giving up those thoughts while alone, he mixed with his friends. With choked voices Snigdhakaṇ ṭ ha said in a choked voice “I will speak the later incidents tomorrow” and he along with Madhukaṇ ṭ ha wiped his eyes with his cloth while audibly sobbing. The sobbing did not cease for a long time. After a long time he stopped weeping and, understanding that Rā dhā, Kṛ ṣ ṇ a and others were in the same condition, began to speak.

sukhā kurvanta evā dhvaṁ tad idaṁ sukham ā tmanaḥ |

kathā gataṁ tu tad duḥ khaṁ kathakā n eva bā dhatā m ||14|| iti |

You are situated in continuous happiness because of your actions of love. But we as reciters are afflicted with suffering on relating sorrowful incidents.

[23] tad evaṁ tayoḥ sadanam ā sannayoḥ ś rī -rā dhā -mā dhavā dayaś ca punaḥ svapna-labdham iva tad duḥ khaṁ sukha-paryavasā nam upalabdhaṁ vidhā ya yathā svam ā vā sam ā sā dayā mā suḥ |

When the two reciters arrived at their house, Rā dhā, Kṛ ṣ ṇ a and all others experienced impermanent grief like that of a dream. Then, experiencing a transformation into bliss, they returned to their houses.

[24] atha prā taḥ kathā yā ṁ snigdhakaṇ ṭ ha uvā ca—tad evaṁ kaṁ sa-gṛ hyā nanyā nanyā ya-bhā jo nigṛ hyā rvaveś i-keś i-vadhā t pū rvam ahar-mukhe cā lita-cakṣ ur-aravindaḥ ś rī mā n govindaś cetasi cintitavā n—prā yaḥ sarva eva hiṁ sitā ḥ kaṁ sa-pakṣ ī yā ḥ keś ī cā dya ś vo vā patiṣ yati | kevalaṁ kuvalayā pī ḍ aḥ karī varī varti |

Anye cā nyā yabhojā ḥ ś ū ra-manyā ś caṇ uratallajā ḥ katicin mallā ś ca sa tu bhoja-vaṁ ś a-dhvaṁ sanaḥ kaṁ saḥ ś rī mad vrajarā ja-tā dā tmya virā jamā nam asmat-pitaraṁ ś rī mand ā nakadundubhiṁ dvandvakā rī dunvann eva vartate samprati tu loha-ś ṛ ṅ khalayā rundhan asti ity api ś ruyate bhayā tiś ayam ayatayā ca kaṁ saḥ svayam iha na samayiṣ yate

In the morning recital in the general assembly (in Nanda’s presence), Snigdhakaṇ ṭ ha began speaking. Having killed various evil cohorts of Kaṁ sa, in the morning before Keś i was killed Kṛ ṣ ṇ a, rolling his lotus eyes, began to think. Almost all of Kaṁ sa’s cohorts have been killed. Kā ś ī will later today be killed. Only the elephant named Kuvalayā pī ḍ a will remain.

There are also some wrestlers, best of the demons, who think they are brave. The destroyer of the Bhoja dynasty, Kaṁ sa, creating dissension, thinking himself equal to Nanda, afflicting my father Vasudeva, still exists. I have now heard that Kaṁ sa has chained up Vasudeva. In fear, Kaṁ sa will not personally come to Vraja.

[25] anye labdhā ntare tat-pradhā natā sv avyapekṣ atayā na tatra mama gantavyam asti | yataḥ pitṛ -mukhā vṛ takaḥ khalv aham, na tu svatantra-mantraḥ | kintu yogyaṁ vyā jantaraṁ mṛ gyate | bhavatu, yathā prā ptaṁ tat samā ptavyam | tad alaṁ tac-cintanam anena |

Though other reasons may appear, I should not go there on such a pretext without first considering the matter. For I am the protector of my father and others, and I am not independent of others’ advice. Another pretext must be found. Let that be. Let it be concluded when it happens. I should not ponder this any longer.

[27] tad etad vicā rya ca—hanta hanta tatra prayā ne ca jā te na jā ne kiyā n kā rya-paryā yā varodhaḥ syā t iti | kathaṁ vrajaṁ vinā samayaṁ gamayiṣ yā mi iti | [28] punaḥ sā sraṁ cintayā ñ cakā ra—

But considering this he thought:

Oh! If I go to Mathurā I do not know how many arrangements will go to waste. How will I pass my time without Vraja? Again he thought with tears in his eyes.

vinā mā ṁ tā taḥ prā g na pibati jalaṁ sā ca jananī

vinā mā m ucchvā sā n visṛ jati batā sū n iva muhuḥ |

yathā tau hā tadvad vrajam anugatā viś va-janatā

tad ā stā ṁ tiryañ co’py ahaha hṛ di ś alyaṁ vidadhati ||15||

Ah! Father will not even drink water without my presence. Without me, mother will simply sigh deeply as if giving up her life. Like them, all the people of Vraja will endure suffering. Ah! Even the animals will feel lances piercing their hearts.

[29] tad idaṁ cā grajam api vedayitum utsahe | yataḥ —

duḥ khā yate pumā n kaś cit kaś cid vā yaḥ sukhā yate |

pū rvasmin na dayā lutvaṁ parasmiṁ s tu dayā lutā ||16||

I am not willing to tell this to Balarā ma.

A person who experiences his own suffering and happiness and does not experience the suffering and happiness of others is not merciful. One who experiences others’ suffering and happiness as his own is merciful.

[30] tad evaṁ prā tar vicā ram ā cā rya tadaiva daivata ā patitaṁ keś inaṁ ca mṛ tyuṁ prā payya gocā raṇ ā ya caraṇ a-caryayā vanaṁ sañ carantaṁ ś rī kā ntaṁ kvacid ekanta-gatayā harṣ itaḥ ś rī mā n devarṣ iḥ sapadi sā kṣ ā d ā sedivā n | sa cā sannam ā gaccantam accha-paricchadaṁ ś rī -nā radaṁ dadarś a |

When thinking thus in the morning, Keś i arrived. Killing him, Kṛ ṣ ṇ a walked to the forest to herd the cows. When he was walking alone, Nā rada in bliss met him. Kṛ ṣ ṇ a saw Nā rada dressed in pure clothing approaching.

[31] dṛ ṣ ṭ vā ca gī rdevatā -deham ivā kṣ ara-rū patā ṁ dharantaṁ

gaṅ gā -pravā ham iva viṣ ṇ upadā d avatarantam,

kailā sam iva vaiṣ ṇ ava-lakṣ a-ś iva-mū rtiṁ,

nija-yaś aḥ -stomam iva vividha-gā na-kṛ ta-karṇ a-pū rtim,

kṣ ī ra-nī ra-nidhim ivā ntarvā sita-nā rā yaṇ ā di-nā mā nam,

amanda-kalā -sā ndra-candramasam ivā ntaraṅ gatayā dhṛ ta-kṛ ṣ ṇ a-dhā mā nam,

ś ā rada-nī rada-samudā yam iva ś arma-netrā pyadhā rā varṣ antam,

bhakti-viś eṣ ā sakti-vyakta-nija-bhakta-prahā sam iva kṛ ta-harṣ antaṁ parā mamarś a |

Seeing him, he recognized him as Nā rada, with a body like Sarasvatī (made of akṣ aras or syllables), with an eternal body. Like the Gaṅ gā appearing from Viṣ ṇ u’s feet, he appeared from the sky. Like Ś iva worshipped by Vaiṣ ṇ avas on Kailā sa Mountain, he had an auspicious body with the principle marks of a Vaiṣ ṇ ava such as tulasī beads. As a personification of Kṛ ṣ ṇ a’s glories, he filled the ears with various songs. As Nā rā yaṇ a is situated on the milk ocean, the names of Nā rā yaṇ a were situated in his heart. As the full moon holds within itself the dark moon, so he held the form of Kṛ ṣ ṇ a within his heart. As the autumn clouds give pleasure and showers rain, he showered streams of bliss. As the Lord reveals his devotee to show the special attachment in bhakti, Nā rada experienced bliss.

[32] sa ca tam evaṁ dadarś a—sadā caraṇ a-suṣ ṭ hutā yā ṁ sā dhu-padmavat,

sadā ś eṣ a-sukhada-pada-pṛ ṣ ṭ hatā yā ṁ kṛ ta-tad-vidha-tanu-ś rī -kamaṭ havat,

Nā rada saw Kṛ ṣ ṇ a, who was like a beautiful lotus with his eternally excellent feet (With skilful conduct he was equal to millions of devotees. )

The tops of his feet gave unlimited kinds of joy (He was like Kū rma, whose back acted as the base of Ananta).

jaṅ ghā la-sat-kaṭ aka-ś obhitā yā ṁ vijaya-dhvajavat,

He was like a victory flag in that he was beautiful with anklets around his ankles (He was glorious with quick, excellent armies. )

sahajā nū ru-nā ma-ś astatā yā ṁ garutmata-stambhavat,

He was like a sapphire pillar with his excellent knees and thighs (He was fixed like Garuḍ a, who was excellent in having a brother named Aruṇ a. )

kā kudmata-vitatatā yā ṁ nija-vraja-taṭ avat

He was like the hills of his own Vraja in the shape of his broad hips (in having many bulls around him).

ś ubha-ś obhā valagna-prahlā dakatā yā ṁ narasiṁ havat,

He was like the best of men endowed with joy mixed with auspicious beauty (He was like Narasiṁ ha in having with him Prahlā da who had marvelous beauty. )

bhuvana-kamala-ramaṇ ī ya-nā bhitā yā ṁ sarovaravat, nā rā yaṇ avad vā

He was like Nā rā yaṇ a beautiful with a lotus, the universe, in his navel. (He was like a pleasant lake in which there were water and lotuses. )

vara-guṇ a-rasanā pī tā mbaratā yā ṁ navya-ravy-aṁ ś uvat,

He was like a fresh ray of the sun with yellow cloth and an attractive cord around his waist. (He was like a fresh shining of the sun with sky endowed with the best quality of rays. )

santatam udara-ś vasana-calatā yā ṁ pippala-dalavat,

His abdomen constantly moved because of his breathing (He was like the leaf of an aś vattha tree slightly blowing in the wind. )

hṛ dayaṅ gama-svarṇ a-rekhā -ś rī -kaṭ ā yā ṁ nī lamaṇ i-nikaṣ a-paṭ ṭ avat,

He was like a black testing stone with an attractive golden line on his chest.

sad-guṇ a-ratnā laya-hṛ dayatā yā ṁ ratnā karavat,

He was like the ocean, with a heart that gave shelter to all good qualities.

maryā dā -paryā paṇ a-bhujatā yā ṁ jiṣ ṇ u-ratnā rgalavat,

He was like a victorious door bolt made of gems for protecting the laws.

aṅ gadā di-labdha-praveṣ ṭ atā yā ṁ kauś alyā -garbha-maṅ galavat,

He was auspicious with ornaments on his arms. (He was capable of protecting all, like Rā ma with the help of Aṅ gada and others. )

rocamā na-mudrā karatā yā ṁ kalpa-vallī -pallavavat,

He was like the leaves of a desire tree with jewel rings on his fingers.

samutkaṇ ṭ ha-svara-rū patā yā ṁ pā ñ cajanyavat,

He was like the Pā ñ jajanya conch with the sounds from throat giving joy.

dvijatā rā dhirā ja-dā syatā yā ṁ dvija-rā javat,

He was like the moon in being the servant of the brā hmaṇ as.

nā sayā ś uka-mukha-sakti-jetṛ -ś obhitā yā ṁ svayam eva yadvat,

Like only himself, he had beauty in his nose that conquered anything related to a parrot’s beak.

nija-satya-vrata-bhakta-rocana-vilocanatā yā ṁ navī na-divya-mī navat,

He was like Matysa, taking pleasure in his devotees by his vow to protect them.

candraka-ś obha-keś a-nirmā ṇ atā yā ṁ sanī radā gama-samaya-nī radavat,

He was like a rain cloud making rumbling sounds with his nicely arranged hair decorated with a peacock feather (with his form like Ś iva brilliant with the moon on his head. )

makarā ṅ kā laṅ kṛ ta-ś ravaṇ atā yā ṁ makaradhvajavat,

He was like Cupid with his ears decorated with makara earrings.

sarvadā sarvatrā mṛ ta-varṣ i-ś iti-mū rti-kṛ ta-pū rtitā yā ṁ punar amṛ ta-raś mivat,

He was like the moon, full with his dark-cloud form showering nectar everywhere at all times.

rohiṇ ī -yaś odā -nanda-nandanatā yā ṁ rauhiṇ eyavat,

He was like Balarā ma, in giving joy to Rohiṇ ī and Yaś odā and their son. (He was like the moon given joy to the cows, Yaś odā and Nanda. )

narasiṁ hatā -saṁ hita-saṁ hananatā yā ṁ punar narasiṁ havat,

He was like Narasiṁ ha in showing strength since he had the best human form.

muhur apū rva-mā na-rū patā yā ṁ punar mī na-mahī navat,

He was again like the best fish Matsya in having a form remarkably respected at all times.

paṭ iṣ ṭ hatā -vighaṭ ita-bali-gariṣ ṭ ha-bhā vatā yā ṁ vā mana-devavat,

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