rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 15 страница

Offering his respects to you, Dā ruka will return with them within half a muhū rta on his chariot traveling as fast as the wind. Nanda and others will be astonished and with joyful hearts will taken them to their residences with festivity similar to that on your arrival, accompanied by playing of musical instruments.

[232] gateṣ u ca dineṣ u tri-catureṣ u rā mā dayas te vrajasthā bhir ucitam eva tubhyaṁ rocayiṣ yanti—

After three or four days, Balarā ma and others will please you by arranging marriage with the Vraja women.

yeṣ ā ṁ prema-guṇ air yas tvaṁ baddhaḥ suṣ ṭ hutayā hariḥ |

tasya tair viniruddhā ye kuryus te katham anyathā ||104||

You are tightly bound by their ropes of prema. They are bound by your ropes of prema. What else can they do?

[233] sarve ca militvā nirṇ eṣ yanti mā nyā ḥ kanyā -vicā ram | kā tyā yanyā rā dhikā s tā ḥ kanyā dhanyā dayaḥ sanyā yatā m arhantī ti |

All the respectable people will meet and consider the young girls. All the girls who worshipped Kā tyā yanī such as Dhanyā will be suitable.

[234] rā moddhavau tu parama-niṣ ṇ ā tau kṛ ṣ ṇ avaj jñ ā tvā tū ṣ ṇ ī m evā vasthā syataḥ |

Balarā ma and Uddhava, both very expert, knowing everything like Kṛ ṣ ṇ a, will remain silent.

[235] tatas tad-artham ā rambhe labdha-sambhede vraja-pati-jampatī pū rṇ a-mano-gatī pū rṇ imā bhyarṇ am ā sā dya sadyas tasyā ṁ varivasyā -pū rvakaṁ sarvaṁ nivedayiṣ yataḥ |

After coming together and selecting the girls, Nanda and Yaś odā, their desires fulfilled, will go to Paurṇ amā sī and after worshipping her, inform her of everything.

[236] sā pi vakṣ yati—tad api bhadram eva, kintu varyā ḥ parama-varyā rā dhā dayaḥ kathaṁ vā na svī kā ryā ḥ ?

She will say “That is auspicious, but why has Rā dhā, the best, not been accepted? ”

[237] tau tu sa-vailakṣ yaṁ vakṣ yataḥ —kā ḥ khalu rā dhikā dy-abhidhā ḥ ?

The two will say with surprise “Who is the woman called Rā dhā? ”

sā vakṣ yati—dhanyā nā ṁ vṛ ṣ abhā nv-ā dī nā ṁ kanyā eva |

Paurṇ amā sī will say “She is the daughter of fortunate Vṛ ṣ abhā nu. ”

punas tau vakṣ yataḥ —sudhy-ā di-guro! na budhyā mahe | niḥ ś odhyaṁ tu bodhyatā m |

They will say “O intelligent guru! We do not know. Please tell us clearly about this. ”

sā tu sa-hā saṁ vakṣ yati—yathā kā tyā yany-ā rā dhikā nā ṁ kanyā tvam evam anyā sā ṁ rā dhikā dikā nā m api |

She will say with a smile “There are many others like those young girls who worshipped Kā tyā yanī. ”

tau punar utphulla-nayanaṁ vakṣ yataḥ —vispaṣ ṭ aṁ kathyatā m | yadi viṣ aya-maye’py asmā dṛ ś i kṛ pā -viṣ ayatā caryate |

They will say with wide eyes “Please tell us clearly if we are qualified by your mercy. ”

sā vakṣ yati—bhavantaḥ khalv idaṁ nā nubhavanta iva santi | yat punar adyā pi kanyā eva tā dhanyā ḥ | mā yā -kalpita-cchā yā -prā yā evā nyatra pariṇ ā yitā ḥ | tac ca svapnavad eva | yasmā n maryā dā laṅ ghana-paryā yatayā tā eva ca ś ayyā dau paryavasā yante iti | kiṁ tad idaṁ kiñ cana bhavantā v anu sa-vedanaṁ nivedayā mi | tā s tad ekā nuraktā mā dṛ ś a-sā ntvanayā param adyā vadhi dhairya-sampṛ ktā ḥ | samprati tu tyakta-mā trā tirikta-prā ṇ a-gā trā bhaviṣ yanti | tā sā ṁ tad idaṁ na kevalam aham eva vidaty asmi, kintu sarvā pi vraja-janatā | tac ca pū rvam api kiñ cit kiñ cid viś eṣ tas tu kṛ ṣ ṇ a-kṛ ta-vṛ ṣ ṇ i-sthā na-prasthā na-gata-tad-anavasthā vasthā yā m | yata idaṁ munayo’pi varṇ ayiṣ yanti |

She will say “You do not know about these fortunate girls. In other forms created by mā yā they have been married elsewhere. Actually those marriages are false like a dream. Thus their cohabiting with their husbands takes place without breaking the etiquette (Kṛ ṣ ṇ a’s women cannot be touched by any other man). I reveal this to you two. These women are all attached only to Kṛ ṣ ṇ a. They can maintain self-control only because of my pacifying words. But now they will live as if having given up their lives. Not only me, but all the people of Vraja know this. Even before he went to Mathurā, some knew about this. Everyone knows their condition after he went to Mathurā, since Ś ukadeva and other sages will describe this.

[238] tatra pū rvaṁ yathā —kuja-gatiṁ gamitā na vidā maḥ; kaś malena kavaraṁ vasanaṁ vā [BhP 10. 35. 17] ity ā dinā | uttaraṁ tu, nivā rayā maḥ samupetya mā dhavaṁ; kiṁ no ‘kariṣ yan kula-vṛ ddha-bā ndhavā ḥ [BhP 10. 39. 28] ity uktvā, visṛ jya lajjā ṁ ruruduḥ sma su-svaraṁ; govinda dā modara mā dhaveti [BhP 10. 39. 31] ity ā dinā, kṛ ṣ ṇ a-dū te samā yā te uddhave tyakta-laukikā ḥ [BhP 10. 47. 9] ity ā dinā, gata-hriyaḥ [BhP 10. 47. 10] ity ā dinā,

Previous to his going they are described:

Thus we gopī s, who become agitated by Cupid when Kṛ ṣ ṇ a playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening.

Later they are described:

Let us directly approach Mā dhava and stop him from going. What can our family elders and other relatives do to us?

They forgot all shame and loudly cried out, “O Govinda! O Dā modara! O Mā dhava! ”

Thus speaking, the gopī s, whose words, bodies and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Kṛ ṣ ṇ a’s messenger, Ś rī Uddhava, had arrived among them. Constantly remembering the activities their beloved Kṛ ṣ ṇ a had performed in his childhood and youth, they sang about them and cried without shame.

mā taraṁ pitaraṁ bhrā tṝ n patī n putrā n svasṝ n api |

yad-arthe jahima dā ś ā rha dustyajā n sva-janā n prabho || [ BhP 10. 65. 11] ity ā dinā,

For Kṛ ṣ ṇ a’s sake, O descendant of Dā ś ā rha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up.

yā dustyajaṁ svajanam ā rya-pathaṁ ca hitvā ity ā dinā ca | SB 10. 47. 61

The gopī s of Vṛ ndā vana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛ ṣ ṇ a, which one should search for by Vedic knowledge.

[239] atra patī n putrā n iti yad uktaṁ, tat khalu gauṇ ī m eva vṛ ttim anukramya, na tu mukhyā m iti bhavat-praś nā nukrameṇ a prakhyā sā mi | tatra yady anyathā manyadhve, tary evam ā cakṣ mahe—narakā dā nī ta-guru-kumā ratayā jita-dharmarā ja-dhā mā rā jad-aghajin-nā mā so’yam etad anurakta-jano’py adharmasya kalayā pi spraṣ ṭ uṁ draṣ ṭ uṁ ca na ś akyata eva | kintu lajjā -mā traṁ tasya tasya ca maryā dā -paryā pakam iti vastutas tu na kevalaṁ rā gata eva tā s tā dṛ ś ī ṁ gati-mā rgatā ḥ kintv anā di-siddha-svabhā vatayā tad-vadhū -bhā vataś ceti mantra-draṣ ṭ ā ro’pi niṣ ṭ aṅ kayanti | tad etad balarā moddhavau ca suṣ ṭ hu jā nī ta iti tā v api praṣ ṭ avyau, anyathā tā su tat-sandeś a-haratā tayor na deś a-rū patā m ā sī det |

Mention of husbands and children of the gopī s here does not mean actual husbands and children. According to your question I will answer. If you think otherwise about Rā dhā and other women, then I will say this. The person who is attracted to Kṛ ṣ ṇ a, who conquered Yamarā ja to deliver his guru’s son from hell, who is called the killer of Agha (sin), cannot be touched by a particle of sin. The shame that Kṛ ṣ ṇ a and his attracted devotee display is a show of respect for normal law. Actually they have not reached this condition solely because of attraction. They have the relationship as his wives because it is their eternal condition (anā di-siddha). Gautama and other sages who reveal mantras have noted this. Balarā ma and Uddhava know this. Please inquire from them. Otherwise they would not be qualified to carry messages from Kṛ ṣ ṇ a to Rā dhā.

[240] punas tau vakṣ yataḥ —vatsaḥ kim idam anusandadhā ti?

Nanda and Yaś odā will say “Did our son investigate this? ”

sā vakṣ yati—sa ca pū rvaṁ kiñ cid anusaṁ hitavā n ā sī t | uttaraṁ tu samyag vidann evā ste | kintu samprati lajjayā nā vadhā naṁ sajjayati |

Paurṇ amā sī will say “He previously investigated a little. Later he knew about it completely. Now however out of embarrassment he does not think about it. ”

tau vakṣ yataḥ —tā sā ṁ tad-artha-prā ṇ a-jihā sā ṁ kim asau jā nā ti?

They will say “Does he know that they will give up their lives to attain him? ”

sā vakṣ yati—uktam eva samyag vidann ā sta iti |

Paurṇ amā sī will say “As I said, he knows everything. ”

[241] yataḥ pū rvam apy uddhave tathā samudbuddhaṁ kṛ tavā n, yathā ca tad-vacanaṁ satya-vacasaś ca gā syanti—

Previously he revealed everything to Uddhava. Ś ukadeva sings of Kṛ ṣ ṇ a as follows:

gacchoddhava vrajaṁ saumya pitror nau prī tim ā vaha |

gopī nā ṁ mad-viyogā dhiṁ mat-sandeś air vimocaya ||

tā man-manaskā mat-prā ṇ ā mad-arthe tyakta-daihikā ḥ |

mā m eva dayitaṁ preṣ ṭ ham ā tmā naṁ manasā gatā ḥ |

ye tyakta-loka-dharmā ś ca mad-arthe tā n bibharmy aham ||

mayi tā ḥ preyasā ṁ preṣ ṭ he dū ra-sthe gokula-striyaḥ |

smarantyo ‘ṅ ga vimuhyanti virahautkaṇ ṭ hya-vihvalā ḥ ||

dhā rayanty ati-kṛ cchreṇ a prā yaḥ prā ṇ ā n kathañ cana |

pratyā gamana-sandeś air ballavyo me mad-ā tmikā ḥ || [BhP 10. 46. 3-6]

Dear gentle Uddhava, go to Vraja and give pleasure to our parents. And also relieve the gopī s, suffering in separation from me, by giving them my message.

The minds of those gopī s are always absorbed in me, and their very lives are ever devoted to me. For my sake they have abandoned everything related to their bodies, renouncing ordinary happiness in this life, as well as religious duties necessary for such happiness in the next life. I alone am their dearest beloved and, indeed, their very self. Therefore I take it upon myself to sustain them in all circumstances.

My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus when they remember me, who am so far away, they are overwhelmed by the anxiety of separation. Simply because I have promised to return to them, my fully devoted cowherd girlfriends struggle to maintain their lives somehow or other.

[242] atra mat-sandeś aiḥ iti mayy ā veś ya manaḥ kṛ ṣ ṇ e vimuktā ś eṣ a-vṛ tti yat anusmarantyo mā ṁ nityam acirā n mā m upaiṣ yatha [BhP 10. 47. 36] iti paryavasā nair ity arthaḥ | mā m eva dayitam iti, me vallavyaḥ ity atra tu viś eṣ o’py asti, tasmā t tad eka-vrata-jī vana-vratā nā ṁ tad-bhā ryā ṇ ā ṁ nā nyā gatir nyā yyā |

The promise (mat-sandeś aī ḥ ) was as follows:

Because your minds are totally absorbed in me and free from all other engagement, you remember me always, and so you will very soon have me again in your presence.

The words mā ṁ dayitam (beloved) and me vallavyaḥ (my cowherd women) make the situation clear. There is no option for these women who have made their attraction to Kṛ ṣ ṇ a their very lives than to be his wives.

[243] kṛ ṣ ṇ a uvā ca—tatas tataḥ?

Kṛ ṣ ṇ a said “Then what will happen? ”

[244] ṛ ṣ ir uvā ca—tatas tau bhā vayiṣ yataḥ | satyam asmā kaṁ prakaṭ atare’pi loka-dharma-ghaṭ anā narha-pratikā re’pi tā sā ṁ vighaṭ ana-duḥ khe yad adyā pi snuṣ ā karaṇ a-spṛ hā nā payā ti, pratyuta sā tatyata eva tā su snuṣ ā bhā naṁ vibhā ti | dharmā nyathā -bhā ve tu nā smā kaṁ bhā ve tad udayet

Nā rada said:

Then Nanda and Yaś odā thought. “We realize that Rā dhā and other women are suffering even today in marrying someone else with no remedy by dharma or local opinion. Their desire that they marry our son does not leave them. Rather it is continually evident in them. Without them marrying him we cannot approve of such desires. ”

[245] atha tau spaṣ ṭ aṁ vakṣ yataḥ —rahasyam idaṁ lokā ḥ kathaṁ maṁ syante |

They then spoke out loud “What will people think of their false marriage arranged by mā yā ?

sā vakṣ yati—mā yā yā ḥ svabhā va-vyā pitir iyam avyabhicā ritayā lakṣ yate, yad avaś yam ā yatyā ṁ vidita-rahasyatā m ā yā tī ti | tad api prā pta-kā latā ṁ kalayati sma |

[246] yataḥ sarveṣ ā m api sat-saṅ kalpā nā m upari prabhavator bhavator nigū ḍ hā yā tad-artham utkaṇ ṭ hā, sā hy adhunā parā ṁ koṭ im ā rū ḍ hā jhaṭ iti rū ḍ ha-kā ryā bhaved eva | tau vakṣ yataḥ —svī yā m ananya-sambandhitā ṁ tā ḥ kathaṁ vidanti |

Paurṇ amā sī will say “It is mā yā ’s natural proclivity to conceal. The necessary revelation of the secret will depend on time. You two have more power in fulfilling your desires than all others. Your strong desire for their marriage is now reaching its height and will soon manifest in action. ”

They will say “How will these women consider their relationship with him? ”

[247] sā vakṣ yati—pū rvaṁ sa vo hi svā mī bhavati iti durvā saso vacanenā pi samyaṅ nā viduḥ kintu paś cā d viduḥ |

Paurṇ amā sī will say “Durvā sā said ‘He will be your husband. ’ They did not understand this at all but later when he went to Mathurā they understood. ”

[248] tau vakṣ yataḥ —katham iva?

They will say “How is that? ”

[249] sā vakṣ yati— uddhavena ś rī -kṛ ṣ ṇ ā bhiprā yam anuvyaktī karaṇ ā t | ataevoktam—api bata madhu-puryā m ā rya-putro ‘dhunā ste [ BhP 10. 47. 21] iti |

She will say “This will be revealed by Uddhava in stating Kṛ ṣ ṇ a’s intentions. Rā dhā will also say ‘It is indeed regrettable that Kṛ ṣ ṇ a, my dear husband resides in Mathurā. ’”

[250] tau vakṣ yataḥ —tā sā ṁ ś vaś uraṁ -manyā dī nā ṁ ye’nugatā s te prā yeṇ ā nutā paṁ prā psyanti |

They will say “Their mother-in-laws and followers will all feel depressed if this happens. ”

[251] atha sā tu paruṣ am iva vakṣ yati—tat kim ā sā ṁ parama-sā dhvī nā ṁ mā dhvī kavan madhura-snigdhatā valitā nā ṁ duṣ kara-taraṇ a-duḥ kha-bhā skara-puṣ kalatā pa-ś uṣ katā soḍ havyā | tathā sarva-dhurī ṇ atā -pravī ṇ asya nija-kula-dhurandharasya govardhana-dharasya durdhara-lajjā -bhā ra-sajjanam anumodanī yam | vastutas tu teṣ ā m api na sukha-bhaṅ ga-prasaṅ gaḥ yad-dhā mā rtha-suhṛ t-priyā tma-tanaya-prā ṇ ā ś ayā s tvat-kṛ te [BhP 10. 14. 35] kṛ ṣ ṇ e ’rpitā tma-suhṛ d-artha-kalatra-kā mā iti ś rī -ś uka-vacanā d api | tathā ca na vacanam asmā bhir ā caraṇ ī yam, yathā sarva-sukha-sacanam eva syā t |

Paurṇ amā sī spoke somewhat roughly “How can all these most chaste women, sweet as honey and endowed with great affection endure being dried up by the intense heat of the sun of invincible grief? And Kṛ ṣ ṇ a, lifter of Govardhana, more skilful than all others, the leader of his dynasty, must endure the heavy load of shame created by this.

The in-laws however will not suffer.

Brahmā says ‘So what is left for you to give these devotees of Vṛ ndā vana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you? ’

Ś ukadeva says ‘They had offered Kṛ ṣ ṇ a everything—their very selves, their families, their wealth, wives and all pleasures. ’

I have not revealed this so that they can attain all happiness.

[252] tad etan nirū pya sā punaḥ sahā saṁ vakṣ yati—sā mprataṁ pratataṁ kutukā ntaraṁ bhavadvyā ṁ kila nā vakalitam | yat khalu yuṣ man-nandana ā nanda-dyū te tā sā ṁ patiṁ manyā ṁ st tat-pitrā di-paryantaṁ sarvaṁ jitavā n | lajjā m eva sajjan na tad-gṛ ham ā nī tavā n iti |

Clarifying this, she will speak again with a smile:

For now, you cannot perceive completely the curious situation because your son has conquered everyone including the gopī s’ so-called husbands and their fathers by the bliss of his pastimes. But being embarrassed he does not bring them to your house.

[253] tad idaṁ guptam api kṛ tam ā di-varā ha-nā mā bhagavā n api sva-purā ṇ e sā kṣ itayā lakṣ ayatī ti sarvathā tra nā nyathā mantavyam |

Though this subject is concealed, Varā ha in his Purā ṇ a reveals this. You should not consider this false at all.

yathā —

dyū ta-krī ḍ ā bhagavatā kṛ tā gopa-janaiḥ saha |

paṇ ā vahā ra-rū peṇ a jitā gopyo dhanā ni ca |

gopair ā nī ya tatraiva kṛ ṣ ṇ ā ya viniveditā ḥ || iti |

In a game of dice Kṛ ṣ ṇ a won all the gopī s and wealth as a prize. Brought by the cowherds they were offered to Kṛ ṣ ṇ a.

[254] tau vakṣ yataḥ —tat-pitrā dī nā ṁ tan-mitrā dī nā ṁ vā ko vyavasā yaḥ ?

Nanda and Yaś odā will say “How will their fathers and friends react? ”

[255] sā vakṣ yati—te’pi mayopadiṣ ṭ aṁ tattvī kṛ tya pṛ ṣ ṭ a-kṛ tyā s tad idam uddiṣ ṭ avantaḥ —

aho para-sparś a-subhī ru yad vapur

yat kṛ ṣ ṇ asā ra-praṇ ayaika-ś arma ca |

tā sā ṁ mṛ gī ṇ ā m iva tat-paraṁ prati

praditsavo vyā dha-manā ṁ si bibhrati ||105||

Paurṇ amā sī will say “Verifying what I have explained (that the gopī s married to other cowherds were illusory) and making all relevant inquiries, they will give this example:

These women are like does who are afraid of the touch of a snake but give their lives to the male black deer. Those who desire to give these women to other men are like cruel hunters.

[256] tau vakṣ yataḥ — rā dhikā dy-ā rā dhikā nā ṁ kā vā rtā ?

They will say “What about the sakhī s who worship Rā dhā? ”

[257] sā vakṣ yati—mat-pṛ ṣ ṭ ā bhis tā bhir apy evam ā diṣ ṭ am—

yathā sī tā -devyā daś a-mukha-kṛ tā rtir vipad abhū d

yathā vā rukmiṇ yā vivahana-vidhiś cedipa-kṛ te |

tathā rā dhā dī nā ṁ para-gṛ ha-gatir yā bata vipat

kathaṁ tasyā nityā sthitir abhimatā hanta suhṛ dā m ||106||[19]

Paurṇ amā sī will say:

When I ask them they say this:

As Sī tā fell into danger through Rā vaṇ a and Rukmiṇ ī fell into danger through Ś iś upā la, Rā dhā and other gopī s have fallen into danger in the houses of other men. How can their friends desire that this continue forever?

[258] tau vakṣ yataḥ —atha rā dhikā dī nā m ā rtā nā ṁ kā vā rtā ?

They will say “What about the suffering of Rā dhā and others? ”

[259] sā vakṣ yati—

deyam adhī naṁ kā rtsnyenā bhivyā ptyā ca tatra kṛ ṣ ṇ e svam |

tad-rū paṁ racayitvā sā tipratyaya-padā ni tā dadhire ||107||

Paurṇ amā sī will say “These women gave their souls completely to Kṛ ṣ ṇ a in the manner indicated by the affix sā t in ā tmasā t—giving themselves to him, becoming dependent on him, becoming completely one with him, and pervading him. ”

[260] tau vakṣ yataḥ —tā ḥ kiṁ sā kṣ ā d anuyuktā ḥ ?

They will say “Will they be criticized? ”

[261] sā vakṣ yati—atha kim? yatas tā sā ṁ marma-prakaṭ ana-karmaṭ hatayā mayā pṛ ṣ ṭ am—bho vipaś citaḥ kā ś cid evaṁ vadanti | tā ḥ khalu kṛ ṣ ṇ e prema-mā trā kharva-sarvasvā ḥ | premā ca balavad virodhi-sad-bhā va-milad-bhaya-prayā sa-pracchā dana-paricchadatayā yathā vardhate, na tathā nyathā |

[262] tarhi kathaṁ tā sā m apy anyā sā m iva patibhayā t tat-sampatti-kā manā -nikā mam antaranuvartata iti?

Paurṇ amā sī will say:

What? Since I am skilful at revealing their sensitive points I told them that some people say “These gopī s have very little love for Kṛ ṣ ṇ a. Their love is strong only because of opposing circumstances, fear, effort and concealment. Without those circumstances their love will not increase. This desire for love arisen in the hearts of these women from fear of their husbands. ”

[263] tad etad ā karṇ ya pā ṭ ala-paṭ ala-savarṇ a-varṇ inyas tā vara-varṇ inyas tad idam avarṇ ayanta |

Hearing this, the women in anger turn red like pā ṭ ala flowers. They describe the situation as follows:

[264] hanta! tā sā m eva savirodhas tad-avarodhaḥ sambhavatā d ṛ tī yamā nā dvitī ya-pati-bhā vanā ca, na punar anyasyā ḥ kasyā ś cid api | yā khalu tad-avarodha-virodha-vā ñ chā | sā vā kathaṁ prema-prathana-mayī syā d iti na budhyā mahe |

Oh! Let such obstacles remain with them. No woman should remain thinking hatefully of a second husband. We do not understand how the desire for obstacles will produce prema.

[265] asmā kam yadyapy asau pā rś va-gato raho-gatas tathā pi tasyā ṅ ghri-yugaṁ navaṁ navam [BhP 1. 11. 34] ity eva bodha-viṣ ayo bhavati |

He is the object of our contemplation. “Although Lord Sri Kṛ ṣ ṇ a was constantly by their sides, as well as exclusively alone, his feet appeared to them to be newer and newer. ”

kintu—

budhitā ḥ paitṛ ka-janatā

buddhā ḥ ś vaś urā bhimā nino lokā ḥ |

mā nitā ḥ sarve’py asmā bhir

na mato dharmas tu kenā pi ||108||

Still the elders on our father’s side know. The in-laws know. We respect all for who does not respect dharma?

[266] yad asmā kaṁ bā lyā d eva tasmin nija-ramaṇ atā -bhā vanā ṁ dū rī kartum ā graham urī kurvanti, tasmā d asmā n mā sneha-peṣ aṁ piṇ ḍ hi, kintu svā bhī ṣ ṭ am eva viś aṇ ḍ hi |

Since from childhood we have made all attempts to avoid thoughts of enjoying with him, do not break our particle of affection but fulfill our desire.

[267] atha tau vakṣ yataḥ —bhavatyā kim udbhā vitam?

Nanda and Yaś odā will say “What did you have them do? ”

[268] sā vakṣ yati—tato mayā hasitvā ś avasitvā ca tā bhyaḥ pratyā ś ā -mā traṁ pratyā sā ditam asti | yadi bhavator icchā samṛ cchate, tā s tu daivatas tā van-nija-prā ṇ a-valalbhasya valalbhatvenā lā bhā l labdha-mahā -duḥ khā s tatra ca svasyā nya-hasta-patitatayā jugupsitaṁ -manyatā ś uṣ kā s tatra ca priyā priya-viprakarṣ a-sannikarṣ ataḥ prā pta-mano-dharṣ ā s tatra ca nirantaraṁ ś aṅ kamā naiḥ patiṁ -manyā dibhir maṅ kṣ u maṅ kṣ u-kṛ ta-nivā raṇ a-bhartsanā di-nikarṣ ā s

⇐ Предыдущая 78 79 80 81 82 838485 86 87 Следующая ⇒