Vaiṣṇava-toṣaṇī 14 страница

Text 23

tataś ca bhū ḥ kṛ ṣ ṇ am upetya kuṇ ḍ ale

pratapta-jā mbū nada-ratna-bhā svare

sa-vaijayantyā vana-mā layā rpayat

prā cetasaṁ chatram atho mahā -maṇ im

Translation

The goddess of the earth then approached Kṛ ṣ ṇ a and presented him with Aditi’s earrings, which were made of glowing gold inlaid with shining jewels. She also gave him a Vaijayantī flower garland, Varuṇ a’s umbrella and the peak of Mandara Mountain.

Bhū lived always in the house of Naraka, being his mother. Or she appeared at that time. She approached Kṛ ṣ ṇ a, directly bhagavā n, and her husband. The Vaijayantī is a five colored garland and the vanamā lā garland made of leaves and flowers, extending to the feet. She offered him the earrings along with a vanamā la and vaijyayanti garland. Atha indicates all or after some time. After that she offered the umbrella and mountain.

Text 24

astauṣ ī d atha viś veś aṁ devī deva-varā rcitam

prā ñ jaliḥ praṇ atā rā jan bhakti-pravaṇ ayā dhiyā

Translation

O King, after bowing down to him and then standing with joined palms, the goddess, her mind filled with devotion, began to praise the Lord of the universe, whom the best of devatā s worship.

After offering the stolen items, she, overwhelmed with devotion in her mind (dhiyā ), in order to praise him, first offered respects and then folded her hands. Or lowering her head and folding her hands, she began praising him, since he was Lord of the universe and thus worshipped by the best devatā s like Brahmā. She praised him with such words. This was because she was dear to the Lord (devī ) or shining (devī ) with bhakti. This indicates that she knew the glories of the Lord. O king, please understand the meaning of the prayers.

Text 25

bhū mir uvā ca

namas te deva-deveś a ś aṅ kha-cakra-gadā -dhara

bhaktecchopā tta-rū pā ya paramā tman namo ’stu te

Translation

Goddess Bhū mi said: I offer respects to you. O Lord of the chief devatā s, O holder of the conch, disc and club! O Supreme Soul within the heart! I offer respects to you who assume various forms to fulfill your devotees’ desires.

You are the protector of devatā s like Brahmā (deva-deveś a). Therefore you hold the conch, disc and club to kill the wicked. You appear in various forms like Matsya by the desire of your devotees. You give them the proper intelligence (paramā tman). The order of holding the weapons is from lower left hand, and ending with the right lower. Since his consort is situated on his left, she is mentioned first from the left. At this time he was seen for four arms, as Nā rada sees him.

“Or deva-deveś a means Nā rā yaṇ a. ” That is true. He is you. Thus the four armed form is described holding the conch etc. “Why, if I am Nā rā yaṇ a, am I also two armed? ” You assume forms according to the desire of your devotee. Appearing as a human you are beautiful. By your power you spread everywhere or you are the dearest to all people. Paramā tman!

Text 26

namaḥ paṅ kaja-nā bhā ya namaḥ paṅ kaja-mā line

namaḥ paṅ kaja-netrā ya namas te paṅ kajā ṅ ghraye

Translation

My respectful obeisances are unto you, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

Commentary

This verse elaborates on the phrase deva-deveś a of the last verse and praises Kṛ ṣ ṇ a. Ś rī dhara Svā mī in his commentary makes lotus feet in the dual form, since Kṛ ṣ ṇ a has two feet, even though only one of his feet is marked with the lotus. Using the word “lotus” can also be interpreted as an expression of the Lord’s beauty. His navel is compared to a lotus because his navel is deep like a lake, from which the lotus of Brahmā sprouts, or because Kṛ ṣ ṇ a has a navel shaped like a lotus. The first three elements — navel, garland and eyes — are described in order of increasing beauty and consequently excellence. The feet are placed last to indicate beauty as an expression of devotion.

Text 27

namo bhagavate tubhyaṁ vā sudevā ya viṣ ṇ ave

puruṣ ā yā di-bī jā ya pū rṇ a-bodhā ya te namaḥ

Translation

Obeisances unto you, who, willingly revealing all your sweet qualities, act as the son of Vasudeva, spread your glories everywhere, produce prema for your devotees, and know their desires.

Such beauty is befitting. That is expressed in this verse. You are the form who eagerly reveals unlimited qualities (bhagavā n) since you act as the son of Vasudeva. Thus you spread the universe with your glories. You are internal and external. You exist in the hearts of all as antaryā mī (puruṣ ā ya). Moreover you are the source of sweet pastimes (ā di-bī jā ya). Otherwise you would not show your infant and other pastimes.

Or you are the cause for your devotees (puruṣ a) gaining (ā ya) prema. There is no need for the devotees to inform you about their desire, since you are full of knowledge (pū rṇ a-bodhā ya).

Or you give understanding of bhakti to the ā tmā rā mas, making liberation of the ā tmā rā mas insignificant. Kunti says:

tathā paramahaṁ sā nā ṁ munī nā m amalā tmanā m

bhakti-yoga-vidhā nā rthaṁ kathaṁ paś yema hi striyaḥ

How can we women hope to see you, the object of bhakti for the omniscient, liberated sages? SB 1. 10. 8

Text 28

ajā ya janayitre ’sya brahmaṇ e ’nanta-ś aktaye

parā varā tman bhū tā tman paramā tman namo ’stu te

Translation

Obeisances unto you of unlimited energies, the unborn progenitor of this universe, the Brahman. O Soul of the high and the low, O Soul of the created elements, O all-pervading Supreme Soul, obeisances unto you.

You are without a cause, existing at all times (ajā ya). You are the soul of causes like mahat-tattva and effects like the universe. Or you are the soul of elevated beings like Brahmā and low beings like trees. You are the soul of the jī vas. Not only one soul exists but the many jī vas who are different. And you are their antaryā mī (paramā tman).

Or though you have a limited form as the son of Vasudeva, you are spread everywhere inside and outside, having unlimited, astonishing powers. That is described in the verse. You are not transformed with birth (ajā ya) or the stages following birth. You are the cause of the universe. “But is it not contradictory to be without transformation and to create the universe? ” Because you are the supreme Lord it is possible. You are the form of Brahman. You possess unlimited powers.

Or the verse shows that the Lord is the source of all attainments of the devotees. I offer respects to the cause of understanding of Brahmā, or the cause of the universe for Lord Brahmā (brahmaṇ e janayitre). Showing that the puruṣ a is the source of Brahmā, that form is further described. I offer respects to that universe, which arises from Visnu (ajā ya). It is caused by the Lord’s unlimited ś akti. It is astonishing. By this creation, the Lord’s great affection for Brahmā is shown.

Or “Does Brahmā create the universe? ” Yes. But by your astonishing ś akti (ananta-ś aktaye). “For my devotees it is fine, but why promote bhakti to ā tmā rā mas? ” It is because of the strength of your mercy. O soul of fathers (para) and mothers (avara)! Promoter of caring for sons with affection! You have greater mercy than parents. O dearest to all (paramā tmā n)! Everyone’s mercy arises because they attain a drop of your ocean of mercy.

Text 29

tvaṁ vai sisṛ kṣ ur aja utkaṭ aṁ prabho

tamo nirodhā ya bibharṣ y asaṁ vṛ taḥ

sthā nā ya sattvaṁ jagato jagat-pate

kā laḥ pradhā naṁ puruṣ o bhavā n paraḥ

Translation

Desiring to create, O unborn master, you increase and then assume the mode of passion. You do likewise with the mode of ignorance when you wish to annihilate the universe and with goodness when you wish to maintain it. Nonetheless, you remain uncovered by these modes. You are time, the pradhā na, and the puruṣ a, O Lord of the universe, yet still you are separate and distinct.

Commentary

You alone (vai) accept rajoguṇ a (utkaṭ am) since creation cannot take place with equilibrium. O lord, you are capable of creating this variegated universe (prabho). By your nature you protect the universe (jagat-pate). You are not covered by the actions of creation, maintenance and destruction. Or though you accept ignorance for destruction, you are not covered by it.

Text 30

ahaṁ payo jyotir athā nilo nabho

mā trā ṇ i devā mana indriyā ṇ i

kartā mahā n ity akhilaṁ carā caraṁ

tvayy advitī ye bhagavan ayaṁ bhramaḥ

Translation

This is illusion: that earth, water, fire, air, ether, sense objects, demigods, mind, the senses, false ego and the total material energy exist independent of you. In fact, they are all within you, my Lord, who are one without a second.

Atha indicate all. The word ca (in another version) indicates buddhi and citta. They all exist in you. Seeing them as separate entities is illusion (bhramaḥ ), though matter is eternal and real.

“Then what is the fault? ” You are without compare (advitī ye). Ekam evā dvitī yam: the Lord is one without a second. (Chā ndogya Upaniṣ ad 6. 2. 1) Though the moving and non-moving beings are not different from you they are also different. O supreme Lord (bhagavā n)! Belonging to you, they are not separate. But you, being bhagavā n, are also separate.

Or everything is in you, who are without a second. What is the mistake since you are the container and everything is in you? There is no mistake. As your aṁ ś as, the jī vas, having svarū pas of eternity, knowledge and bliss, are not different from you, having conscious forms. Still, they are like waves in the ocean. There is difference between the ocean and the waves. That is indicated by O bhagavā n! The waves are not the ocean and the jī vas are not the Lord.

Text 31

tasyā tmajo ’yaṁ tava pā da-paṅ kajaṁ

bhī taḥ prapannā rti-haropasā ditaḥ

tat pā layainaṁ kuru hasta-paṅ kajaṁ

ś irasy amuṣ yā khila-kalmaṣ ā paham

Translation

Here is the son of Bhaumā sura. Frightened, he is approaching your lotus feet, since you remove the distress of all who seek refuge in you. Please protect him. Place your lotus hand, which dispels all sins, upon his head.

Commentary

“Please say what should be done. ” Here is his son. She does not mention Bhaumā sura’s name because he was very wicked. “If he is wicked, even if he is your son, he should be killed. ” He has approached you. He has surrendered to you. You should destroy the sorrow caused by his father, O destroyer of suffering for the surrendered! Therefore make him fearless. Place your hand on his head. “If I do that, then he will perform evil actions like his father. ” That hand destroys all sin. By the power of the touch of your hand he will not commit offenses. The hand is compared to a lotus because it removes all suffering.

Text 32

ś rī -ś uka uvā ca

iti bhū my-arthito vā gbhir bhagavā n bhakti-namrayā

dattvā bhayaṁ bhauma-gṛ ham prā viś at sakalarddhimat

Translation

Ś ukadeva Gosvā mī said: Thus entreated by Goddess Bhū mi in words of humble devotion, the Supreme Lord bestowed fearlessness upon her grandson and then entered Bhaumā sura’s palace, which was filled with all manner of riches.

Worshipped by her words, the Lord was pleased. Instead arcitaḥ sometimes arthitaḥ (pleaded) is seen. By the excellence of her words the Lord was pleased. The words were filled with bhakti. The Lord, full of mercy (bhagavā n), bestowed fearlessness to the boy and then entered the palace, to relieve the envy of Satyabhā mā or by getting off Garuḍ a. Or he entered with Satyabhā mā, with Garudā, with Bhū mī, with Bhagadatta and with the guardians of the treasury. Because it was the house of the son of Bhū mī it was full of wealth.

The wealth of the city is described in Hari-vaṁ ś a:

na vai rā jñ ā kubereṇ a na ś akreṇ a yamena ca

ratna-saṁ nicayas tā dṛ g dṛ ṣ ṭ a-pū rvo na ca ś rutaḥ

Never had such quantity of jewels been seen or heard of by any king, Kuvera, Indra or Yama.

The demons guarded the jewels.

deva-gandharva-ratnā ni panna-gā nā ṁ ca yad vasu

tā ni sarvā ṇ i santī ha narakasya niveś ane

All the jewels of the devatā s and Gandharvas and snakes were in Naraka’s palace.

Text 33

tatra rā janya-kanyā nā ṁ ṣ aṭ -sahasrā dhikā yutam

bhaumā hṛ tā nā ṁ vikramya rā jabhyo dadṛ ś e hariḥ

Translation

There Lord Kṛ ṣ ṇ a saw sixteen thousand royal maidens, whom Bhauma had taken by force from various kings.

Hariḥ indicates that he was attractive to the princesses.

Text 34

tam praviṣ ṭ aṁ striyo vī kṣ ya nara-varyaṁ vimohitā ḥ

manasā vavrire ’bhī ṣ ṭ aṁ patiṁ daivopasā ditam

Translation

The women became enchanted when they saw that most excellent of males enter. In their minds they each accepted him, who had been brought there by destiny, as their chosen husband.

Commentary

Seeing him directly (vi — ī kṣ ya) the women were bewildered by the Lord. He was completely desired (abhi — iṣ ṭ am), desired for a long time. He was rare to achieve but they achieved him by previous bhakti (daivopasā ditam). They accepted him as their husband.

nivasantyo yathā devyaḥ sukhinyaḥ kā ma-varjitā ḥ //

parivavrur mahā -bā hum eka-veṇ ī -dharā ḥ striyaḥ /

sarvā ḥ kā ṣ ā ya-vā sinyaḥ sarvā ś ca niyatendriyā ḥ //

vratopavā sa-tattvajñ ā ḥ kā ṅ kṣ antyaḥ kṛ ṣ ṇ a-darś anam /

The women living there, devoid of material desire, wearing single braids, accepted Kṛ ṣ ṇ a in joy. They were all wearing soiled garments. Controlling their senses, practicing vows and fasting, knowing the truth, they desired to see Kṛ ṣ ṇ a.

Text 35

bhū yā t patir ayaṁ mahyaṁ dhā tā tad anumodatā m

iti sarvā ḥ pṛ thak kṛ ṣ ṇ e bhā vena hṛ dayaṁ dadhuḥ

Translation

With the thought “May providence grant that this man become my husband, ” each and every princess absorbed her heart in contemplation of Kṛ ṣ ṇ a.

How did they accept him? They each made a vow. The singular is used to show the intensity of the vow of each individual. Thus the word pṛ thā k is used. May the Lord (dhā tā ) who has special powers since he protects the universe make this man Kṛ ṣ ṇ a, who attracts my heart, my husband.

Text 36

tā ḥ prā hiṇ od dvā ravatī ṁ su-mṛ ṣ ṭ a-virajo-’mbarā ḥ

nara-yā nair mahā -koś ā n rathā ś vā n draviṇ aṁ mahā t

Translation

The Lord had the princesses dressed in clean, spotless garments and then sent them in palanquins to Dvā rakā, together with great treasures of chariots, horses and other valuables.

Commentary

He sent them to Dvā rakā in palanquins. How did they look? They wore clean cloth after bathing in order to become spotless. They were sent along with wealth like jewels, cows and sā rika birds. There was excellence because of quantity and value. Those guarding the wealth spoke as follows.

imā ni maṇ i-ratnā ni vividhā ni vasū ni ca /

goṣ u cā pi bhavet yā vat kā mas tā vaj janā rdana /

tā vatī ḥ prā payiṣ yā mo vṛ ṣ ṇ y-andhaka-niveś anam //

kā ma-vyā hā riṇ aś caiva pakṣ iṇ aḥ priya-darś anā ḥ //

candanā garu-kā ṣ ṭ hā ni tathā kā lī yakā ny api /

vasu yat triṣ u lokeṣ u dharmeṇ ā dhigataṁ tvayā /

O Kṛ ṣ ṇ a! All these jewels and various types of wealth which are here fulfill all desires. There is the same abundance of cows. We will take all of this to Dvā rakā. There are pleasantly singing birds, pleasing to see. There are branches of sandalwood and aguru, turmeric and treasures of the three worlds which you have obtained by dharma.

Text 37

airā vata-kulebhā ṁ ś ca catur-dantā ṁ s tarasvinaḥ

pā ṇ ḍ urā ṁ ś ca catuḥ -ṣ aṣ ṭ iṁ prerayā m ā sa keś avaḥ

Translation

Kṛ ṣ ṇ a also dispatched sixty-four swift white elephants, descendants of Airā vata, who each sported four tusks, as well as many other elephants.

Commentary

The word ca indicates that besides the sixty-four swift elephants almost sixty thousand other elephants were also sent to Dvā rakā. Viṣ ṇ u Purā ṇ a says:

catur-daṁ ṣ ṭ rā n gajā ṁ ś cā gryā n ṣ aṭ -sahasrā ṁ ś ca dṛ ṣ ṭ avā n /

kā ṁ bojā nā ṁ tathā ś vā nā ṁ niyutā ny eka-viṁ ś atim //

tā ḥ kanyā stā ṁ s tathā nā gā ṁ s tā n aś vā n dvā rakā ṁ purī m /

prā payā m ā sa govindaḥ sadyo naraka-kiṅ karaiḥ //

He saw sixty thousand elephants with four tusks and twenty-one million horses from Kā mboja. He sent the princesses, the elephants and horses to Dvā rakā along with the servants of Naraka.

Hari-vaṁ ś a gives this description of the guards:

bhī ma-rū pā ś ca mā taṅ gā ḥ pravā la-vikṛ tā ṅ kuś ā ḥ //

hema-sū tra-mahā -kakṣ yā ś cā patomara-ś ā linaḥ /

rucirā bhiḥ patā kā bhir ś avalā vividhā ḥ kuthā ḥ //

te ca viṁ ś ati-sā hasrā dvistā vatyaḥ kareṇ avaḥ /

The elephant keepers were ferocious. They had curved goads made of coral, shirts of gold thread and were equipped with bows and lances. They were made colorful with various attractive flags. They numbered twenty thousand. There were twice as many elephants.

Thus other than the four tusked elephants there were many more. The second ca indicates those elephants were also sent. Varuṇ a’s umbrella and the jeweled mountain were not sent to Dvā rakā but were placed on Garuḍ a and went to Svarga. Viṣ ṇ u Purā ṇ a says

ṭ adṛ ś e vā ruṇ aṁ cchatraṁ tathaiva maṇ i-parvatam

ā ropayā m ā sa harir garuḍ e patageś vare

The Lord placed the umbrella of Varuṇ a and the jewel mountain on Garuḍ a.

tatas tad vā ruṇ aṁ chatraṁ svayam utkṣ ipya mā dhavaḥ /

hiraṇ yavarṣ aṁ kurvantam ā ruroha vihaṁ gatam //

Kṛ ṣ ṇ a raised up the umbrella of Varuṇ a, which produced a shower of gold, and mounted Garuḍ a.

Later it is said:

tasya parvata-rā jasya ś ṛ ṅ gaṁ yat paramā rcitam /

vimalā rkendu-saṁ kā ś aṁ maṇ i-kā ñ cana-toraṇ am //

sapakṣ i-gaṇ a-mā taṅ gaṁ samṛ ga-vyā la-pā dapam /

ś ā khā -mṛ ga-gaṇ air juṣ ṭ aṁ suprastara-ś ilā talam //

nyaṅ kubhiś ca varā haiś ca rurubhiś ca niṣ evitam /

saprapā ta-mahā sā nuṁ vicitra-ś ikhara-drumam //

atyadbhutam acintyaṁ ca mṛ ga-vṛ nda-viloḍ itam /

jī vaṁ jī vaka-saṁ ghaiś ca barhibhiś ca nisevitam //

tad apy atibalo viṣ ṇ ur dorbhyā m utpā ṭ ya bhā svaram /

ā ropayā m ā sa tadā garuḍ e pakṣ iṇ ā ṁ vare //

maṇ i-parvata-ś ṛ ṅ gaṁ ca sabhā ryaṁ ca janā rdanam /

uvā ha lī layā pakṣ ī garuḍ aḥ patatā ṁ varaḥ //

The peak of the king of mountains was worthy of supreme worship. It appeared to be a spotless sun and moon, a jeweled gate. It had birds, elephants, deer, snakes, monkey and trees. It was made of broad slabs of rock. On it lived antelope, boars and rurus. It had cliffs, huge plateaus, colorful peaks and trees. Astonishing, inconceivable mountain herds of deer ran about on it. On it lived groups of partridges and peacocks. Mighty Kṛ ṣ ṇ a lifted the shining mountain with his arms and placed it on Garuḍ a, the best of birds. Garuḍ a, the best of birds, carried the jeweled mountain peak along with Kṛ ṣ ṇ a and his wife very easily.

Texts 38–39

gatvā surendra-bhavanaṁ dattvā dityai ca kuṇ ḍ ale

pū jitas tridaś endreṇ a mahendryā ṇ yā ca sa-priyaḥ

codito bhā ryayotpā ṭ ya pā rī jā taṁ garutmati

ā ropya sendrā n vibudhā n nirjityopā nayat puram

Translation

The Lord then went to the abode of Indra and gave mother Aditi her earrings; there Indra and his wife worshiped Kṛ ṣ ṇ a and his beloved consort Satyabhā mā. Then, at Satyabhā mā ’s behest the Lord uprooted the heavenly pā rijā ta tree and put it on the back of Garuḍ a. After defeating Indra and all the other devatā s, Kṛ ṣ ṇ a brought the pā rijā ta to his capital.

Commentary

The details of going to Indra’s abode are given in Viṣ ṇ u Purā ṇ a:

garuḍ o vā ruṇ aṁ chatraṁ tathaiva maṇ iparvatam /

sabhā ryaṁ ca hṛ ṣ ī keś aṁ lī layaiva vahan yayau //

tataḥ ś aṅ kham upā dhmā sī t svarga-dvā ra-gato hariḥ /

upatasthus tathā devā ḥ sā rghya-pā trā janarjanam //

sa devair arcitaḥ kṛ ṣ ṇ o deva-mā tur niveś anam /

sitā bhra-ś ikharā kā raṁ praviś ya dadṛ ś e 'ditim //

sa tā ṁ praṇ amya ś akreṇ a saha te kuṇ ḍ alottame /

dadau naraka-nā ś aṁ ca ś aś aṁ sā syai janā rdanaḥ //

Garuḍ a very easily carried the umbrella of Varuṇ a, the jeweled mountain, Kṛ ṣ ṇ a and his wife, and went to Svarga. The Lord blew his conch when he arrived at the gate of Svarga. The devatā s arrived and worshipped Kṛ ṣ ṇ a with arghya. After being worshipped, Kṛ ṣ ṇ a entered Aditi’ṣ abode, which resembled a shining peak, and saw her. He offered her respects along with Indra, and presented her with her excellent earrings. He described to Indra the killing of Naraka.

Later it is said:

adityā tu kṛ tā nujñ o devarā jo janā rdanam

yathā vatpū jayā mā sa bahumā na-puraḥ saram

Indra, in gratitude, along with Aditi, worshipped Kṛ ṣ ṇ a sufficiently, showing great respect.

Hari-vaṁ ś a says:

so 'rcito deva-rā jena ratnaiś ca pratipū jitaḥ

satyabhā mā ca paulomyā yathā vad abhinanditā

He was worshipped by Indra and presented with jewels. Satyabhā mā was welcomed by Indra’s wife properly.

Viṣ ṇ u Purā ṇ a describes how his wife requested the pā rijā ta.

dadarś a ca sugandhā ḍ hyaṁ mañ jarī -puñ ja-dhā riṇ am /

ś aityā hlā dakaraṁ tā mra-bā la-pallava-ś obhitam //

mathyamā ne 'mṛ te jā taṁ jā ta-rū pamaya-tvacam /

pā rijā taṁ jagannā thaḥ keś avaḥ keś i-sū danaḥ //

taṁ dṛ ṣ ṭ vā prā ha govindaṁ satyabhā mā dvijottama /

kasmā n na dvā rakā m eṣ a nī yate kṛ ṣ ṇ a pā dapaḥ //

yadi cet tvad vacaḥ satyaṁ satyā tyarthaṁ priyeti me /

mad geha-niṣ kuṭ ā rthā ya tad ayaṁ nī yatā ṁ taruḥ // //

na me jā ṁ bavatī tā dṛ g abhī ṣ ṭ ā na ca rukmiṇ ī /

satye yathā tvam ity uktaṁ tvayā kṛ ṣ ṇ ā sakṛ t-priyam //

satyaṁ tad yadi govinda nopacā ra-kṛ taṁ vacaḥ /

tad astu pā rijā to 'yaṁ mama geha-vibhū ṣ aṇ am //

bibhratī pā rijā tasya keś a-pakṣ eṇ a mañ jarī m /

sapatnī nā m ahaṁ madhye ś obheyam iti kā maye //

Kṛ ṣ ṇ a saw that pā rijā ta, filled with fragrance, laden with masses of buds, producing coolness and joy, decorated with pink, young shoots and golden bark. It has been produced from the churning of the Milk Ocean. On seeing that tree, Satyabhā mā spoke to Kṛ ṣ ṇ a, O best of the brā hmaṇ as!

“O Kṛ ṣ ṇ a! Why can this tree not be brought to Dvā rakā? If your words are true and I am really dear to you, please bring that tree for the garden in my house. O Kṛ ṣ ṇ a! You have many times said that you do not desire Jā mbavatī or Rukmiṇ ī as much as you desire me. O Govinda! If you have spoken true and your words are not just a decoration, then the pā rijā ta should decorate my house. Carrying a bud of the pā rijā ta in my hair, among all the co-wives I will be glorious. This is what I desire. ”