rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 10 страница

He was like Vā mana in destroying the pride of the strong with his cleverness (in destroying the pride of Bali by trickery)

utpatha-vṛ ṣ alā ñ chita-vṛ ṣ a-nindakatā yā ṁ jina-nandanavat,

He was like Buddha in killing the bull Ariṣ ṭ a who was on the path of evil. (He was like Buddha in criticizing the ś ū dra actions which lead men astray. )

payorā ś i-nimajjad-uddhara-gotra-samuddharaṇ a-dhū ryatā yā ṁ punaḥ ś rī -kamaṭ havat,

He was like Kū rma by showing skill in lifting Govardhana to deliver the cowherds drowning in an ocean of rain (showing skill in lifting Mandara Mountain which had sunk in the ocean of milk. )

dharaṇ ī -dhara-hā ri-vihā ritā yā ṁ vā rā hā vatā ravat,

He was like Varā ha in having attractive pastimes with Balarā ma (in having attractive pastimes of lifting the earth. )

kṛ tavī rya-jā ta-durjana-kṣ atra-kṣ apaṇ atā yā ṁ bhā rgava-rā mavat,

He was like Parā ś urā ma in destroying evil warriors showing bravery (in killing evil warriors in the dynasty of Kā rtavī rya Arjuna. )

bhā vi-kā layavana-saṁ yamanatā yā ṁ viṣ ṇ uyaś as-tanayavat,

He was like Kalki in destroying Kā layavana in the future (in destroying the Yavanas in Kali-yuga. )

lakṣ maṇ a-carita-racita-pracura-sukhatā yā ṁ punaḥ ś rī -rā macandravad iti |

He was like Rā macandra again in giving deep happiness by his bodily features.

[33] tad evam aikarū pya-ś leṣ eṇ a ś abda-ś leṣ eṇ a ca mithaś cintita-sad-upamā nayor anayoḥ ś rī -devarṣ ir amuṁ ś rī -harṣ i-ś rī -nidhā naṁ veda-pā rā yaṇ ataḥ stū yamā naṁ vidhā ya vī kā ś aṁ nivedayā mā sa—

In this way, by playful use of words and ornaments Nā rada described Kṛ ṣ ṇ a and Kṛ ṣ ṇ a described Nā rada. Nā rada then praised Kṛ ṣ ṇ a, the abode of Lakṣ mī who give all joy, with verses in order to make a request:

ś amitaḥ ś amito yena dā navo’sau sadā navaḥ |

sa paro’paratā ṁ yā taḥ sodayo’nudayo bhavā n ||17||

Kā ś ī, killed by you, attained liberation. He was praised for his strength. Though he was your enemy, he became devoid of enmity. You became merciful to him.

avilambena ye ḍ imbe hasatā hasata tvayā |

te sarve pū tanā pū rvā ḥ pū nā ḥ pū tā ś ca sarvataḥ ||18||

All the demons that you quickly killed, without using weapons, became purified though they were destroyed.

guṇ air aguṇ atā ṁ yā tas tvam asau nandanandana |

bibharṣ i vasudhā ṁ citraṁ sthitvā pi vasudhopari ||19||

O son of Nanda! You are the best in qualities. Though residing on earth you protect the earth most remarkably.

ś aś adhara-mū rtiḥ ś uklā gaṅ gā -viś adā sarasvatī ś yenī |

kī rtis tava tu bakā ntaka ś ubhrā sarvaṁ karoti ś ubhrā bham ||20||

O killer of Baka! The moon is white, the Gaṅ gā is white and Sarasvatī is also white. Respectively they are white in coolness, purity and color. But your white fame makes everything brilliant.

tvat-kī rtyā ś vetitaḥ kaṁ so’py etat kṛ ṣ ṇ a mṛ ṣ oditam |

tat-sparś as tasya nā sty eva kintu tad-bhī ti-vaikṛ tam ||21||

O Kṛ ṣ ṇ a! Though Kaṁ sa was black, he became white by your fame. This statement is false because your fame does not touch him. But fear of you has touched him.

[34] tad evaṁ sthite tu kiñ cin mama nivedanam asti, tathā hi—

premā vaś ayati sarvaṁ khalv iti na mṛ ṣ ā prasiddhir udbhā ti |

kṛ ṣ ṇ a tvam api sa yasmā n na bhajasi pū rvā parā nusandhā nam ||22||

Now, I have come to inform you.

O Kṛ ṣ ṇ a! It is not a lie but well known that prema controls everything.

Because of that, you do not have to worry about the sequence of pastimes even though you are omniscient.

tasmā d vimana-sama-dhiyaṁ s tvā m aham ā gacchamā cchannam |

tā ṁ smā rayitum avaś yaṁ yā sambhavitā bhaval-lī lā ||23||

Therefore, I have come secretly in order to make you remember your future pastimes, without disturbing your mind.

loke’smiṁ s tava bhaktā bahavaḥ kramaś aś ca te pā lyā ḥ |

tasmā d avaś yam udiyuḥ paurvā paryeṇ a tā lī lā ḥ ||24||

You have many devotees in Mathurā. Eventually you must protect them. These pastimes must take place one after the other.

keś inaṁ ditijam aś va-veś inaṁ

yo jaghā na sa bhavā n athā bhavā n |

tā n vidhā tum aparā n satā ṁ parā n

uccakaiḥ prabhavitā khilā vitā ||25||

When you killed Kā ś ī you did so perfectly. You ability to protect reached perfection in making the sinful pure.

tathā hi—

keli-mā treṇ a te daityā yad-bhidelimatā ṁ gatā ḥ |

pacelimas tena tā pā t kaṁ saḥ pradhvaṁ sam eṣ yati ||26||

Simply by your playing the demons were crushed. Kaṁ sa, afflicted by their deaths, burns himself up and will be destroyed.

krū raḥ sa netuṁ sadyas tvā m akrū ras tu prahā syati |

tvaṁ ca mā trā dikaṁ hitvā yā trā ṁ taṁ hantum ā psyasi ||27||

Kaṁ sa will soon engage Akrū ra in bringing you to Mathurā. You will leave your mother, father and friends, and go there to kill Kaṁ sa.

[35] atha sa-vaivarṇ yaṁ nirvarṇ ya tathā vasthitavati tasmin bhā vā ntaram ṛ ṣ ir udbhā vayann uvā ca—tataś ca sujana-roṣ ṭ ā raṁ kaṁ saṁ kroṣ ṭ ā ram iva roṣ itā si,

yataḥ —

kū pa-maṇ ḍ ū kavat kaṁ saḥ kaṇ ḍ ū tiṁ khaṇ ḍ ayan nijā m |

tvat-karkaś a-bhujā bhogi-saṅ gharṣ aṁ labdhum icchati ||28||

When he told Kṛ ṣ ṇ a this with emotion, Kṛ ṣ ṇ a stood there for some time without speaking. Then Nā rada with some anger spoke:

You will infuriate the jackal Kaṁ sa, killer of devotees, for Kaṁ sa, who is like a frog in a well, feels itching and wants to get rubbed by your rough snake-like arms.

[36] yaṁ khalu mā tari puruṣ aṁ puruṣ ottamas tvam iha jī va-grā haṁ grhī ṣ yasi | samū la-ghā taṁ haniṣ yasy akṛ ta-kā raṁ kariṣ yasi, kara-grā haṁ gṛ hṇ aṁ ś ca viś rā nti-paryantam aś rā nti-vikramatayā virkakṣ yasi |

He acts like a man only in front of his mother. You, the supreme male, will take hold of his life in Mathurā and kill him to the very root. You will do what no one else can do. Grabbing him in your hands, you will shove him to his death with untiring prowess.

harṣ adbhiḥ pā ṇ i-karṣ aṁ niṣ karṣ aṁ s tam alepakam |

drakṣ yase puṇ ḍ arī kā kṣ a tvaṁ vyaktaṁ haritā ṁ gataḥ ||29||

O lotus-eyed Kṛ ṣ ṇ a! Crushing him in your hands in the presence of your friends, you, ferocious like a lion, will see Kaṁ sa devoid of cosmetics.

[37] tatra saṅ kṣ epā rtha-nikṣ epaś cā yam—

akrū raṁ dvā ra-mā traṁ vidadhad atha bhavā n vṛ ṣ ṇ i-dhiṣ ṇ yā ni gatvā

bhuṅ ktvā traiyakṣ a-cā paṁ sapadi kuvalayā pī ḍ akaṁ pī ḍ ayitvā |

mallā n hatvā paraś vo danuja-jani-tanuṁ kaṁ sakaṁ dhvaṁ sayitvā

rā jyaṁ dattvograsenaṁ prati nija-janakau mocayiṣ yaty avaś yam ||30||

The essential meaning is this.

Through the agency of Akrū ra you will go to Mathurā, and, breaking the bow of Ś iva, you will crush Kuvalayā pī ḍ a. Killing the wrestlers, you will kill Kaṁ sa and install Ugrasena as king. You will release your father and mother from prison.

[38] atra paurā ḥ paurā ṇ ikī m iva gā thā ṁ gā tā raḥ —

unmī lan nī la-ś ubhrā ruṇ a-kamala-jitī khañ jana-dhvaṁ si-lī lā -

cā ñ calye siṁ ha-saṅ gha-pramathana-madatā -vyañ jinī yasya netre |

ceṣ ṭ ā durduṣ ṭ a-vṛ nda-praś ama-paṭ u-kalā -kalpinī majjayantī

pī yū ṣ e sajjanā lī r nava-vayasi varā ś yā malaḥ kaḥ sameti ||31||

The people of Mathurā will sing this old song:

His eyes surpass blossoming blue and white lotuses, defeat the playful khañ jana bird by their fickle movement and crush all lions by their jubilation. His actions show fine skill for destroying the demons and submerging the devotees in the nectar of his new youth. That excellent dark person is coming here.

[39] kṛ ṣ ṇ aḥ svagatam uvā ca—ugrasenā ya rā jyaṁ dā syā mī ti yuktam eva khalū ktam | yato mama vrajā gamanam eva ramaṇ ī yam | [40] prakā ś aṁ cā ha sma—tatas tataḥ ?

Kṛ ṣ ṇ a said to himself “t is proper that I will give the kingdom to Ugrasena, for returning to Vraja is most attractive to me. ” He then said aloud “Then what will happen? ”

[41] ṛ ṣ ir uvā ca—

grā myā ḥ paurā nṛ pā lā ḥ sadasi nabhasi tu svarga-saṅ gī ta-vijñ ā

devā devā di-nā thā vidhi-ś iva-vidhijā s te vayaṁ ca stuvā nā ḥ |

rakta-tyag-danti-danta-cchavi-ravikara-bhā gaṁ sakau lū na-mallau

drakṣ yā mo bhrā tarau vā ṁ kavalita-balavat kaṁ sakaṁ tvā m apī ha ||32||

Nā rada said:

Then the people of the villages, the people of Mathurā, those in the assembly, the heavenly musicians in the sky, the devatā s, Ś iva, Brahmā, their sons and I will praise you. We will see you and Balarā ma shining like sunrays with the bloody tusks of the elephant on your shoulders and we will see you two who have killed the wrestlers and mighty Kaṁ sa.

[42] tatra malla-sabhā -gatā nā m idaṁ kolā hala-kutū halaṁ bhavitā —

kim idaṁ ś yā malaṁ rū paṁ madhuraṁ raudram eva vā |

strī cā strī ca na yad divyaṁ vastram astraṁ yathā yatham ||33||

In excitement the crowd viewing the wrestling will exclaim “Is that black form sweet, or is it fearful? Is it a woman in attractive clothing or a man with divine weapons? ”

[43] pā pa-kaṁ se cā pavargam ite—

vadhā rhasyā pi kaṁ sasya strī ṇ ā ṁ dṛ g-vā ri-bindavaḥ |

dharaṇ yā ṁ nipatiṣ yanti drā vayiṣ yanti hṛ t tava ||34||

When Kaṁ sa was liberated though he deserved to die, his wives’ tears will fall on the earth and melt your heart.

[44] kṛ ṣ ṇ a uvā ca—hanta tau mama nija-janakā v iti bhavatā kā v uktau?

Kṛ ṣ ṇ a said “Who did you say were my mother and father? ”

[45] ṛ ṣ iḥ sa-hā sam uvā ca—

prā g ayaṁ vasudevasya kvacij jā tas tavā tmajaḥ |

vā sudeva iti ś rī mā n abhijñ ā ḥ sampracakṣ ate || [BhP 10. 8. 14]

Nā rada said with a smile “For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vā sudeva. ”

[46] kṛ ṣ ṇ aḥ sā ś carya-smitam uvā ca— tatas tataḥ ?

Kṛ ṣ ṇ a said with an astonishing smile “Then what will happen? ”

[47] ṛ ṣ ir uvā ca—vasudevā dayas tu naṣ ṭ aṁ cintā maṇ im iva spaṣ ṭ aṁ vindamā nā s tvā ṁ hā tuṁ na hi sahiṣ yante |

Nā rada spoke:

You will be like a cintā maṇ i stone which he had lost. Vasudeva and others will not be able to give you up.

[48] tava ca tad-anurodhā ya yadū nā m itas tataḥ palā yana-samavā ya-dū nā nā m avarodhā ya ca niś cita-cittasya katicid vā sarā ṇ i bhaviṣ yanti |

At their request, you will decide to stay there for some days to relieve them of the pain of coming together and parting.

[49] tvad-anuṣ aṅ gatas tatra saṅ gatā tad-apekṣ itī -kṛ tya vraja-kṣ iti-pati-prabhṛ ti-vraja-janatā pi ś ā kaṭ a-vā ṭ a-paṭ a-nivā sam asatsyati |

The people of Vraja and Nanda, meeting with you in Vraja, will stay there in dwellings made from their carts.

[50] tathā pi cirataḥ kaṁ sa-prathita-vyathatayā prā pta-vitathatā yā yadu-rā ja-rā jadhā nyā ḥ sphurad-ugrasenenā py ugrasenena duḥ samā dhā naṁ samā dhā nam |

svayaṁ bahu-praṇ idhā nata eva syā d iti kṣ aṇ am api kṣ aṇ am alabhamā ś cirā yamā ṇ e nija-vraja-prayā ṇ e vicā rya rā meṇ a sama aikacarya-caryayā svajana-vraje vraje virā jamā naṁ vrajeś am upavrajya svasya vrajā gamanam avaś ya-kā ryatayā nirdhā rya vrajam eva vrā jiṣ yasi |

The city of the Yadus which has dwindled because of the destruction caused by Kaṁ sa’s long-lasting persecution will be revived by your personal attention with the help of Ugrasena and his ferocious army. Not finding an opportunity immediately to leave, you will delay returning to Vraja. Thinking in this way, you will consult with Balarā ma and, approaching Nanda, standing there with all the Vraja people, promise them that you will return to Vraja, and send them back.

[51] kṛ ṣ ṇ a uvā ca—hanta! te kiṁ tyajanta eva mā m ā vrā jiṣ yanti?

Kṛ ṣ ṇ a said “Oh! Will they leave me and go away? ”

[52] ṛ ṣ ir uvā ca—

nandā dayas tava paraṁ mahatā graheṇ a

prā psyanti goṣ ṭ ham atha tad-vapuṣ ā tmanā na |

dṛ ś yaṁ bhaved vapur iti sphuṭ am asya tasmin

saṅ kocitā samucitā na tu tadvad ā tmā ||35||

Nā rada said “Nanda and his friends will make their bodies go back with great effort, but their souls will not return. Since the body is visible, it can certainly be restricted. But the soul cannot be restricted. ”

[53] kṛ ṣ ṇ a uvā ca—hanta kim ahaṁ vakṣ yā mi?

Kṛ ṣ ṇ a said “What will I say? ”

[54] ṛ ṣ ir uvā ca—tatrabhavatā tad idaṁ saṅ gī rṇ aṁ gī rṇ am ā cariṣ yate—

yā ta yū yaṁ vrajaṁ tā ta vayaṁ ca sneha-duḥ khitā n |

jñ ā tī n vo draṣ ṭ um eṣ yā mo vidhā ya suhṛ dā ṁ sukham || [BhP 10. 45. 23] iti |

[55] tad idam eva bhavad-ā ś vā sanaṁ teṣ ā ṁ viś vā sya ś aś vā yamā natā m ā cariṣ yati |

Nā rada said “You, being respectable, will promise them ‘Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. ’ Your consoling words will give them faith. ”

[56] kṛ ṣ ṇ a uvā ca—kadā ham ā gamiṣ yā mi?

Kṛ ṣ ṇ a said “When will I return? ”

[57] ṛ ṣ ir uvā ca—yadā suhṛ dā ṁ hṛ dayaṅ gamaṁ sukham utpatsyate |

Nā rada said “When your intimates like Vasudeva experience heart-touching happiness. ”

[58] kṛ ṣ ṇ a uvā ca—tac ca kadā ?

Kṛ ṣ ṇ a said: “When will that be? ”

[59] ṛ ṣ ir uvā ca—teṣ ā ṁ sukhasyotpattaye tu dū raṁ vyā ptum unmukhaṁ bhavitā |

Nā rada said “Their happiness will become pervasive after a long time. ”

[60] kṛ ṣ ṇ a uvā ca—aho bata! viyatī va kiyatī vyā ptis tatra?

Kṛ ṣ ṇ a said “What disaster! Can this happiness pervade like the sky? ”

[61] ṛ ṣ ir uvā ca—tat-tat-kā rya-jā lataḥ kā la-kṣ epaṁ kṣ epayaty api bhavati yā vat kaṁ sa-pakṣ a-lakṣ a-vidhvaṁ sanaṁ, yā vad-bhavat-putrā di-vicitra-sampad-gaṇ aś ca sampatsyate |

Nā rada said “You will spend a long time in doing your duties, until hundreds of thousands of Kaṁ sa’s supporters are killed and you produce a remarkable wealth of children. ”

[62] kṛ ṣ ṇ a uvā ca—aho mahā tman! mahad vyasanaṁ khalu mayi nyasanam ā yā syati | yatho dī rghasū tratā mama bandhanā ya nirbandham ā patsyate |

Kṛ ṣ ṇ a said “Oh great soul! I see that great misfortune will come upon me, for delay will be eager to bind me up. ”

[63] ṛ ṣ ir uvā ca—mā tā pam ā padyatha, bhavataḥ svabhā va evā yam, yat kadā cid antraṅ gā ṇ ā ṁ parivā ra-saṅ ghā nā ṁ sukha-bhaṅ gaṁ svā ṅ gā nā m iva viṣ ahya bahiraṅ gā ṇ ā ṁ duḥ kha-bhaṅ gaṁ karoṣ i |

Nā rada said “Do not feel devastated. You have a nature such that you will tolerate the destruction of happiness of your intimate associates of Vraja, to destroy the sorrow of your external associates in Mathurā. ”

[64] kṛ ṣ ṇ a uvā ca—bhavatu, bhā vi-kathā prathyatā m | tatra madī ya-durvṛ ttatā m ayaṁ vraja-duḥ kha-vṛ ttaṁ tā vad ā stā m, pura-vṛ ttaṁ purastā d anuvartyatā m, yenā ham uparaktas tatra niṣ pratibhatā ṁ vyaktam ā psyā mi |

Kṛ ṣ ṇ a said “Let that be. Please speak of the future events. And let the suffering of the people of Vraja caused by my evil nature of giving them up also remain. Speak of the later events of Mathurā. Distressed by hearing it, I will simply lose my intelligence. ”

[65] ṛ ṣ ir uvā ca—sā mprataṁ tava gā yatra-vratam eva sa-gargeṇ a vasudevā di-yadu-vargeṇ a prathayiṣ yate | yatra ca vrajataḥ karṇ ī -rathā rohiṇ ī rohiṇ ī ca tatra neṣ yate, na tu vraja-janaḥ kaś cit | kṣ ā tra-vidhā na-pā tratayā tan-nirmā ṇ e tasya nirmā ṇ a-duḥ khaṁ duḥ khanana-mū laṁ bhavitā iti |

Nā rada said “Vasudeva and others will have Garga give you the sacred thread. On that occasion Rohiṇ ī will come from Vraja, but not the people of Vraja, for it will be difficult for them to uproot the grief caused by seeing you become a kṣ atriya. ”

[66] kṛ ṣ ṇ aḥ svagatam idam adhigatavā n—hanta prasaṅ gatas tad-duḥ kham evā saṅ gaṁ labhate | man-mā tṛ -saṅ ginī hi sā rohiṇ ī kathaṁ tad-bhaṅ ginī bhaviṣ yati iti |

[67] tataḥ kathā ntaraṁ pṛ cchā ma iti spaṣ ṭ aṁ papraccha—tatas tad-vratā cā rā nantaraṁ kintarā m ā cariṣ yā mi?

Kṛ ṣ ṇ a thought to himself “Ah! Their grief about my being a kṣ atriya and not going is not proper since they attached to me in their hearts. Rohiṇ ī is the friend of my mother. How can they be separated? I will ask about another topic. ” Then he spoke aloud. “Then what will I do? ”

[68] ṛ ṣ ir uvā ca—tataḥ sā ndī pani-sandī pita-vidyā -sabhā m avantī m ā sā dyā navadya-vidyā -samudā yā ya bhrā tarau yuvā m akā tarau sa-brahmacā ritayā gaurava-saṅ kulatayā gauravaṁ kulam eṣ yatha | yatra sakṛ n-nigada-mā treṇ a sarvā ṁ vidyā m adhī yantau dhā rayantau ca sarvataś camatkā ram arpayiṣ yathaḥ | yatredaṁ sakhedam upaś lokayan mahā ṁ loka-saṅ ghaḥ parasparaṁ savismayam ā lokayiṣ yati |

Nā rada said:

You two brothers will go the bank of the Avantī River to the enlightened school of Sā ndī pani and with no dejection enter the gurukula as brahmacā ris with great reverence to learn pure knowledge. You will astonish everyone by studying and understanding each subject in one lesson. The teachers will see this in astonishment, praising you in exasperation.

yathā —

aṅ gaṁ pallava-komalaṁ prabhavanaṁ lakṣ mī -parā rdhā ś ritaṁ

sevyatvaṁ sama-sevakā yuta-mano-rā jyā bham udbhrā jate |

yasya ś rī -ramaṇ asya so’pi nitarā ṁ vā gī ś varī -lobhano’py

ā cā ryā ṇ y upadiṣ ṭ a-kā ṣ ṭ ha-ghaṭ anaṁ ś arma-ś riyā nirmame ||36||

The husband of Lakṣ mī has limbs softer than a new sprout. Service to him brings into blossom all desired objects of unlimited servers. His great learning makes Sarasvatī greedy for his knowledge. He collects wood on the instructions of his guru’s wife with great pleasure.

[69] tad evaṁ catuḥ ṣ aṣ ṭ hi-mā trair-aho-rā traiḥ sarvā sv api kalā svadhī tinā bhavatā guru-patnī -bhikṣ ita-pañ ca-jana-bhakṣ ita-tat-putrā nayana-maya-dakṣ iṇ ā -nivedane cedaṁ lokā vyativedayiṣ yante |

yathā —

vastv asti yat tad gurave pradī yatā m

adurlabhaṁ ced athavā sudurlabham |

naṣ ṭ aṁ vapur yad gurujasya tad vapuṣ -

mantaṁ yamā t paś yatam ā ninā ya saḥ ||37||

In sixty–four days you will learn all the arts. When your guru’s wife begs for the return of her son swallowed by the Pañ cajanya demon as dakṣ inā, you will inform the people “The disciple must give the guru any object, whether easy or difficult to obtain. ” You will bring back the son intact from Yama though he had lost his body.

tataś ca—

yamā d api samā netā gurv-apatyaṁ tvayā yadā |

vivaderan mukhe tarhi miryeran narayo hṛ di ||38||

When you instruct Yama and bring back the son, the enemies will dispute this with their mouths but will die in their hearts.

[70] kṛ ṣ ṇ aḥ svagatam—na jā ne, janena tad varṇ yamā nam ā karṇ ya niravalambatā ṁ saṁ valamā nā nā ṁ mayy anukampā -sampā tavatā m ambā dī nā ṁ kā daś ā bhavatā yā samprati ca mama hṛ t-kampā ya sampadyate |

[71] bhavatu, prastā vā ntaraṁ vistā rayā maḥ iti spaṣ ṭ am ā caṣ ṭ a—bhagavan! ko’sau pañ cajanaḥ ?

Kṛ ṣ ṇ a thought to himself “I do not know what will happen to my mother, father and others who will be without shelter and who have shown such mercy to me. It makes my heart tremble. Let that be. I will introduce another topic. ” He then spoke aloud. “O Nā rada! Who is Pañ cajanya? ”

[72] ṛ ṣ ir uvā ca—jaya-vijayavat kasmā ccit kā raṇ ā c-chaṅ khā suratā ṁ prā pto’sau prasiddhaḥ ś aṅ kha-viś eṣ a eva | tvaṁ ca tad-aṅ gam ā dā syase |

kintu—

yadā yadā dhmā payitā bhavā n daraṁ

netre tad-ā rdre iva te bhaviṣ yataḥ |

labdhaṁ yaś odā -stana-pā najaṁ sukhaṁ

kṛ pā -bhareṇ a smaraṇ a-prathā vataḥ ||39||

Nā rada said “Similar to Jaya and Vijaya, this famous, special conch became a conch demon. You will accept him as your intimate limb. Whenever you blow this conch, your eyes will fill with tears because you will remember with compassion that you drank happily Yaś odā ’s breast milk. ”

[73] Kṛ ṣ ṇ a sodvegam uvā ca--etad vastū ddeś aṁ vinā kathā ntaraṁ prastū yatā m |

Kṛ ṣ ṇ a said with agitation “Speak of some other subject, not this. ”

[74] Ṛ ṣ ir uvā ca—kiñ cid anyad alpaṁ ś rū yatā m | vitta-vidyas tvaṁ mathurā yā m ā gata-mā traḥ ś rī mad-vrajā ya kṛ ta-yā tras tatratya-pitrā dibhiḥ kṛ ta-saṅ kocanas tad-ā jñ ā -laṅ ghanaṁ nā yatyā ṁ maṅ galam iti racita-vicā ratayā carita-ś ocanaḥ svā nukū lya-kaivalya-lasad-uddhavam ativinī tam uddhavam evā bhinī taṁ matvā vraja-janā nā m ā vijamā natā -jananā ya niyojayiṣ yasi | teṣ ā ṁ saṅ kocata eva na ca vraja-janam ā tmopahṛ tam ā hariṣ yasi |

Nā rada said:

Hear a little of another topic. As soon as you complete your education and return to Mathurā, Vasudeva and others will have reservations about your making a trip to attractive Vraja. Considering that it would not auspicious for the future to ignore his order, you will lament. Then, for this journey to Vraja you will engage Uddhava whom you consider most learned, who is devoted to doing only what is favorable for you and within whom there is always a festival. Because of the restrictive feelings caused by Vasudeva and others you will not bring the people of Vraja to Mathurā.

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