Vaiṣṇava-toṣaṇī 19 страница

Translation

Urged on by the wicked kings, Rukmī ignored the divine voice. In fact destiny itself was urging Rukmī on, and thus he ridiculed Balarā ma as follows.

Commentary

He ridiculed Balarā ma who was capable of destroying everything immediately (saṅ karṣ aṇ am). Or he mocked the second member of Svayam Bhagavā n’s catur-vyū ha.

Text 35

naivā kṣ a-kovidā yū yaṁ gopā lā vana-gocarā ḥ

akṣ air dī vyanti rā jā no bā ṇ aiś ca na bhavā dṛ ś ā ḥ

Translation

[Rukmī said: ] You cowherds who wander about the forests know nothing about dice. Playing with dice and sporting with arrows are only for kings, not for the likes of you.

Rukmī addressed Balarā ma in the plural (yuyam — you) to indicate that Balarā ma was an associate of Kṛ ṣ ṇ a. You are cowherds with simple minds. Wandering in the forest you do not associate with city people and are devoid of skill.

Text 36

rukmiṇ aivam adhikṣ ipto rā jabhiś copahā sitaḥ

kruddhaḥ parigham udyamya jaghne taṁ nṛ mṇ a-saṁ sadi

Translation

Thus insulted by Rukmī and ridiculed by the kings, Balarā ma was provoked to anger. In the midst of the auspicious wedding assembly, he raised his club and struck Rukmī dead.

He was mocked in this way, including Kṛ ṣ ṇ a as well (evam) by the kings, instigated by Rukmī. Balarā ma killed him in the auspicious (nṛ mṇ a) assembly.

Text 37

kaliṅ ga-rā jaṁ tarasā gṛ hī tvā daś ame pade

dantā n apā tayat kruddho yo ’hasad vivṛ tair dvijaiḥ

Translation

The King of Kaliṅ ga, who had laughed at Balarā ma and shown his teeth, tried to run away, but the furious Lord quickly seized him on his tenth step and knocked out all his teeth.

Commentary

The king of Kaliṅ ga fled in fear ten steps but Balarā ma, because of his anger, knocked his teeth out since they king had laughed showing his teeth. “This wicked person desires great suffering for me. Why should I not fulfill his desire? ” He then fulfilled the king’s desire by knocking out his teeth.

Text 38

anye nirbhinna-bā hū ru- ś iraso rudhirokṣ itā ḥ

rā jā no dudravar bhī tā balena parighā rditā ḥ

Translation

Tormented by Balarā ma’s club, the other kings fled in fear, their arms, thighs and heads broken and their bodies drenched in blood.

Commentary

He attacked the other kings with his club. He broke their limbs completely (nir — bhinna) — from arms to thighs to head. These were successively more serious injuries. They were soaked in blood. In great fear, they then fled.

Text 39

nihate rukmiṇ i ś yā le nā bravī t sā dhv asā dhu vā

rukmiṇ ī -balayo rā jan sneha-bhaṅ ga-bhayā d dhariḥ

Translation

When his brother-in-law Rukmī was slain, Kṛ ṣ ṇ a neither applauded nor protested, O King, for he feared jeopardizing his affectionate ties with either Rukmiṇ ī or Balarā ma.

Commentary

It was proper that Kṛ ṣ ṇ a say that it was good that Rukmī die since he was evil. But he did not say that. He also did not say that killing a brother-in-law was good or bad, since in saying Rukmī ’s killing was good, he feared that Rukmiṇ ī would become angry with him, and his affectionate relationship with Rukmiṇ ī would be broken or would disappear (bhaṅ ga) and if he said killing Rukmī was wrong, Balarā ma would be angry with him, and his affectionate relationship with Balarā ma would be broken. Thus if he did not say anything, the affection would continue.

Or, bhaṅ gā can mean crookedness, the appearance of anger in affection. Or bhaṅ ga can mean a wave. Kṛ ṣ ṇ a feared that Rukmiṇ ī and Balarā ma would waver in their affection for him. “How can I say the opposite to each of them? ” Therefore he was silent out of shame (bhayā t). Or, he remained silent since Rukmiṇ ī would immediately become angry at Balarā ma on realizing that Kṛ ṣ ṇ a approved the killing. He feared the relationship between Rukmiṇ ī and Balarā ma would be broken. In approving the killing, he feared criticism from Rukmiṇ ī ’s family and the public, and humiliation of Rukmiṇ ī. Rukmī was a brother-in-law (ś yā le). Kṛ ṣ ṇ a was able to take away (hariḥ ) the breaking of affection. He could create joy because of his skill. Previously when Kṛ ṣ ṇ a disfigured Rukmī she spoke slightly harsh words to Kṛ ṣ ṇ a. What would she say to him now when Rukmī was killed by Balarā ma? Ś ukadeva addresses Parī kṣ it with excitement. “O king! ”

Text 40

tato ’niruddhaṁ saha sū ryayā varaṁ

rathaṁ samā ropya yayuḥ kuś asthalī m

rā mā dayo bhojakaṭ ā d daś ā rhā ḥ

siddhā khilā rthā madhusū danā ś rayā ḥ

Translation

Then the descendants of Daś ā rha, headed by Balarā ma, seated Aniruddha and his bride on a fine chariot and set off from Bhojakaṭ a for Dvā rakā. Having taken shelter of Madhusū dana, they had fulfilled all their purposes.

Commentary

They placed the couple on the best chariot with music and singing (sam — ā ropya). For Balarā ma particularly (mentioned first), all purposes were fulfilled because everyone approved of the killing of a wicked person and Kṛ ṣ ṇ a maintained silence. The word Madhusudana (killer of Madhu) indicated for Balarā ma that Kṛ ṣ ṇ a approved of his killing Rukmī. Just as Kṛ ṣ ṇ a killed Madhu with cleverness because of his receiving a boon, [23] Balarā ma cleverly killed Rukmī, while appearing to be unskillful at dice.

Chapter Sixty-two

Text 1

ś rī -rā jovā ca

bā ṇ asya tanayā m ū ṣ ā m upayeme yadū ttamaḥ

tatra yuddham abhū d ghoraṁ hari-ś aṅ karayor mahat

etat sarvaṁ mahā -yogin samā khyā tuṁ tvam arhasi

Translation

King Parī kṣ it said: The best of the Yadus married Bā ṇ ā sura’s daughter, Ū ṣ ā, and as a result a great, fearsome battle occurred between Kṛ ṣ ṇ a and Ś iva. Please explain everything about this incident, O most powerful of mystics.

Text 2

ś rī -ś uka uvā ca

bā ṇ aḥ putra-ś ata-jyeṣ ṭ ho baler ā sī n mahā tmanaḥ

yena vā mana-rū pā ya haraye ’dā yi medinī

tasyaurasaḥ suto bā naḥ ś iva-bhakti-rataḥ sadā

mā nyo vadā nyo dhī mā ṁ ś ca satya-sandho dṛ ḍ ha-vrataḥ

ś oṇ itā khye pure ramie sa rā jyam akarot purā

tasya ś ambhoḥ prasā dena kiṅ karā iva te ’marā ḥ

sahasra-bā hur vā dyena tā ṇ dave ’toṣ ayan mṛ ḍ am

Translation

Ś ukadeva Gosvā mī said: Bā ṇ a was the oldest of the hundred sons fathered by the great saint Bali Mahā rā ja, who gave the whole earth in charity to the Lord when he appeared as Vā manadeva. Bā ṇ ā sura, born from Bali’s semen, became a great devotee of Ś iva. His behavior was always respectable, and he was generous, intelligent, truthful and firm in his vows. The beautiful city of Ś oṇ itapura was under his dominion. Because Ś iva had favored him, the devatā s waited on Bā ṇ ā sura like menial servants. Once, when Ś iva was dancing, Bā ṇ a especially satisfied him by playing a musical accompaniment with his one thousand arms.

Commentary

Bā ṇ a was the oldest of a hundred sons of the great devotee Bali. This implies that Bā ṇ a was not a devotee, the unavoidable result of bad association with a sinful person who hated the Lord and committed offenses. The offense could not be destroyed even by worshiping Ś iva, the great devotee of the Lord, endowed with the wealth of the earth. Rather, through Ś iva’s association he tried to compete with the Lord. With his thousand arms he was able to play the instruments very skillfully. The name mṛ ḍ a means compassionate and happy. Because Ś iva was compassionate he danced. His dancing was filled with devotion for the Supreme Lord.

Text 3

bhagavā n sarva-bhū teś aḥ ś araṇ yo bhakta-vatsalaḥ

vareṇ a chandayā m ā sa sa taṁ vavre purā dhipam

Translation

The lord and master of all created beings, the compassionate refuge of his devotees, gladdened Bā ṇ ā sura by offering him the benediction of his choice. Bā ṇ a chose to have Ś iva as the guardian of his city.

Ś Iva was full of all powers (bhagavā n). He is described as the guṇ ā vatara: he was the master of all jī vas (sarva-bhū teś aḥ ). He was worthy of taking shelter because he was affectionate to devotees. Thus he fulfilled Bā ṇ a’s wish (chandayā m ā sa). Or Ś iva was full of mercy (bhagavā n). Thus he was the protector of all jī vas whose nature is to suffer according to individual qualities. He was the protector of the surrendered and affectionate to the devotees. These were successively greater causes of fulfilling Bā ṇ a’s desire.

Text 4

sa ekadā ha giriś aṁ pā rś va-sthaṁ vī rya-durmadaḥ

kirī ṭ enā rka-varṇ ena saṁ spṛ ś aṁ s tat-padā mbujam

Translation

Bā ṇ ā sura was intoxicated with his strength. One day, when Ś iva was standing beside him, Bā ṇ ā sura touched Ś iva’s lotus feet with his helmet, which shone like the sun, and spoke to him as follows.

Commentary

A particular event is described. Ś iva was by his side because he continually stayed with Bā ṇ a in his city as its protector. Hari-vaṁ ś a describes his thoughts with his minister:

deva-dā nava-saṁ ghā nā ṁ yaḥ kartā bhuvana-prabhuḥ

sa bhavaḥ kā rttikeyaś ca kṛ tavā so hi naḥ pure

Ś iva, the master of the world, the creator of all the devatā s and demons and Kā rtikeya is living in our city.

Instead of parś va-stham sometimes pā rsvataḥ is seen. He was intoxicated with his strength. Ś iva thought of giving him a benediction suitable to his evil nature when he was about to ask for a favor. By the mercy of Ś iva he obtained great wealth such as his gold crown. He was intoxicated with that wealth. Bā ṇ a touched Ś iva’s feet with devotion (sam — spṛ ś an). That devotion was filled with rajas and tamas.

Text 5

namasye tvā ṁ mahā -deva lokā nā ṁ gurum ī ś varam

puṁ sā m apū rṇ a-kā mā nā ṁ kā ma-pū rā marā ṅ ghripam

Translation

[Bā ṇ ā sura said: ] O Mahā deva, I bow down to you, the spiritual master and controller of the worlds. You are like the heavenly tree that fulfills the desires of those whose desires are unfulfilled.

Commentary

Bā ṇ a offered respects because Ś iva was a great personality (mahā deva), the lord of all the devatā s. He was moreover the giver of beneficial instructions to all jī vas (lokā nā ṁ gurum) and the master (ī ś varam). The goal of his offering respects is stated: he could fulfill the desires of all men: therefore you should fulfill my desires also.

Text 6

doḥ -sahasraṁ tvayā dattaṁ paraṁ bhā rā ya me ’bhavat

tri-lokyā ṁ pratiyoddhā raṁ na labhe tvad ṛ te samam

Translation

These one thousand arms you bestowed upon me have become merely a heavy burden. Besides you, I find no one in the three worlds worthy to fight.

Commentary

He reveals his pride with indirect speaking in two verses. Your benediction has only (param) become a burden since I can find no one in the three worlds to fight except for you. You are my equal, but I should not fight with you. My arms are a burden since they have no use.

Text 7

kaṇ ḍ ū tyā nibhṛ tair dorbhir yuyutsur dig-gajā n aham

ā dyā yā ṁ cū rṇ ayann adrī n bhī tā s te ’pi pradudruvuḥ

Translation

Eager to fight with the elephants who rule the directions, O primeval lord, I went forth, pulverizing mountains with my arms, which were itching for battle. But even those great elephants fled in fear.

Commentary

He speaks of his grief in trying to use his arms so they would not be useless. The desire to fight was intolerable, like an itch. I desired to fight the elephants of the directions, the best of all elephants, but they fled. You alone are worthy of fighting with me, not others. You alone should fight with me. That is what Bā ṇ a hints. Thinking that others should serve him, the enemy of the Lord committed offense against even the devatā s. That is shown here.

Text 8

tac chrutvā bhagavā n kruddhaḥ ketus te bhajyate yadā

tvad-darpa-ghnaṁ bhaven mū ḍ ha saṁ yugaṁ mat-samena te

Translation

Hearing this, Ś iva became angry and replied, “Your flag will be broken, fool, when you have done battle with one who is my equal. That fight will vanquish your conceit. ”

Ś iva, called bhagavā n because he is the lord of past, present and future, then spoke (verb is understood). He was angry. Your flag with the peacock emblem will break by itself because of your madness and bad words. O fool! Bā ṇ a was a fool because of his desire for danger and because of his great pride. A fight with he who is my equal (Krṣ ṇ a or Aniruddha) will destroy your pride. Or the fight with he who is with Lakṣ mī (samena) and served by me (mat) will destroy your pride. Sama actually means “with he who resides with (sa) Lakṣ mī (ma). ” That indicates Kṛ ṣ ṇ a, who is the object of my (Ś iva’s) service.

Text 9

ity uktaḥ kumatir hṛ ṣ ṭ aḥ sva-gṛ haṁ prā viś an nṛ pa

pratī kṣ an giriś ā deś aṁ sva-vī rya-naś anam kudhī ḥ

Translation

Thus advised, unintelligent Bā ṇ ā sura was delighted. The fool then went home, O King, to wait for that which Ś iva had predicted: the destruction of his prowess.

In spite of what Ś iva said (iti), Bā ṇ a was happy, because he was a fool (kumatiḥ ). He waited for Ś iva’s prediction, destruction of his power. Or he waited for what Ś iva had described. He waited for the fight because he was foolish (kudhī ḥ ). This is a different word for kumatiḥ. Or kumatiḥ can mean he who made a terrible vow. Kudhī ḥ means he had bad intentions. Astonished Ś ukadeva calls to the king.

Viṣ ṇ u Purā ṇ a describes this:

tataḥ praṇ amya varadaṁ ś aṁ bhum abhyā gato gṛ ham

sabhagnaṁ dhvajam ā lokya hṛ ṣ ṭ o harṣ aṁ punar yayau

Offering his respects to Ś iva, giver of boons, Bā ṇ a entered his house. Waiting for his flag to be broken, he rejoiced and rejoiced.

Hari-vaṁ ś a describes this similarly but also describes a conversation between Bā ṇ a and his minister Kumbhā ṇ ḍ a.

Text 10

tasyoṣ ā nā ma duhitā svapne prā dyumninā ratim

kanyā labhata kā ntena prā g adṛ ṣ ṭ a-ś rutena sā

Translation

In a dream Bā ṇ a’s daughter, the maiden Ū ṣ ā, had an amorous encounter with the son of Pradyumna, though she had never before seen or heard of her lover.

Commentary

She was a young girl. She was told by Pā rvatī that this person would be her husband. Viṣ ṇ u Purā ṇ a describes this:

uṣ ā bā ṇ asutā vipra pā rvatī ṁ saha ś aṁ bhunā /

krī ḍ antī m upalakṣ yoccaiḥ spṛ hā ṁ cakre tadā ś rayā m //

tataḥ sakala-cittajñ ā gaurī tā m ā ha bhā minī m /

alam atyartha-tā pena bhartrā tvam api raṁ syase //

ity uktā sā tayā cakre kadeti matim ā tmanaḥ /

ko vā bhartā mam ety ā ha punas tā m ā ha pā rvatī //

vaiś ā kha-ś ukla-dvā daś yā ṁ svapne yo ‘bhibhavaṁ tava /

kariṣ yati sa te bhartā raja-putri bhaviṣ yati //

O brā hmaṇ a, when Ū ṣ ā, the daughter of Bā ṇ a, happened to see Pā rvatī playing with Ś iva, Ū ṣ ā intensely desired to experience the same feelings. At that time Pā rvatī, who knows everyone’s heart, told the sensitive young girl, “Don’t be so disturbed! You will have a chance to enjoy with your own husband. ” Hearing this, Ū ṣ ā thought to herself, “But when? And who will my husband be? ” In response, Pā rvatī addressed her once more. “The man who approaches you in your dream on the twelfth lunar day of the bright fortnight of the month Vaiś ā kha will become your husband, O princess! ”

Text 11

sā tatra tam apaś yantī kvā si kā nteti vā dinī

sakhī nā ṁ madhya uttasthau vihvalā vrī ḍ itā bhṛ ś am

Translation

Losing sight of him in her dream, Ū ṣ ā suddenly sat up in the midst of her girlfriends, crying out “Where are you, my lover? ” She was greatly pained and embarrassed.

Commentary

She was in great pain because of separation (vihvalā ḥ ), or overcome with fatigue after enjoyment with him. Then she became embarrassed. Hari-vaṁ ś a describes her condition:

sā svapne ramitā tena strī -bhā vaṁ cā pi lambhitā

ś oṇ itā ktā prarudatī sahasaivotthitā niś i

Enjoying with him in a dream, she became overcome with womanly emotions. With red complexion, she wept and suddenly rose out of bed in the night.

It is understood that Aniruddha directly came to her. This was arranged by Citralekhā, as will be explained later. This and his later actions occurred from a display of human-like pastimes.

Text 12

bā ṇ asya mantrī kumbhā ṇ ḍ aś citralekhā ca tat-sutā

sakhy apṛ cchat sakhī m ū ṣ ā ṁ kautū hala-samanvitā

Translation

Bā ṇ ā sura had a minister named Kumbhā ṇ ḍ a, whose daughter was Citralekhā. A companion of Ū ṣ ā ’s, she was filled with curiosity, and thus she inquired from her friend.

Commentary

The friend asked her friend. This shows their faith in each other. Kumbhā ṇ ḍ a was Bā ṇ a’s minister. Citralekhā was his daughter. The word ca means “but” (to indicate a different topic). Citralekhā was curious because of Ū sa’s words.

Text 13

kaṁ tvaṁ mṛ gayase su-bhru kī dṛ ś as te manorathaḥ

hasta-grā haṁ na te ’dyā pi rā ja-putry upalakṣ aye

Translation

[Citralekhā said: ] Who are you searching for, O fine-browed one? What is this hankering you’re feeling? Until now, O princess, I haven’t seen any man take your hand in marriage.

Ū ṣ ā said “Where are you? ” Thus Citralekhā asks, “Who are you searching for? ” O beautiful woman (su-bhru)! You are searching for some handsome man. Why do you search? “I am searching for my lover. I desire to enjoy with him. ” To this day I have not seen man take your hand since you never searched for a husband. O princess, you cannot be independent!

Text 14

dṛ ṣ ṭ aḥ kaś cin naraḥ svapne ś yā maḥ kamala-locanaḥ

pī ta-vā sā bṛ had-bā hur yoṣ itā ṁ hṛ dayaṁ -gamaḥ

Translation

[Ū ṣ ā said: ] In my dream I saw a certain man who had a dark blue complexion, lotus eyes, yellow garments and mighty arms. He was the kind who touches women’s hearts.

He is someone with a human form. The descriptive terms indicate an excellent lover. Though not mentioned, it is understood that he was youthful, and thus was attractive to women.

Text 15

tam ahaṁ mṛ gaye kā ntaṁ pā yayitvā dharaṁ madhu

kvā pi yā taḥ spṛ hayatī ṁ kṣ iptvā mā ṁ vṛ jinā rṇ ave

Translation

It is that lover I search for. After making me drink the honey of his lips, he has gone elsewhere, and thus he has thrown me, with my desire still unfulfilled, into the ocean of distress.

Commentary

He made me drink the honey of his lips. Though my desires were not fulfilled (spṛ hayatī m), he left.

Text 16

citralekhovā ca

vyasanaṁ te ’pakarṣ ā mi tri-lokyā ṁ yadi bhā vyate

tam ā neṣ ye varaṁ yas te mano-hartā tam ā diś a

Translation

Citralekhā said: I will remove your distress. If he is to be found anywhere in the three worlds, I will bring this future husband of yours who has stolen your heart. Please show me who he is by selecting the picture.

Commentary

Citralekhā speaks in the present tense (apakarṣ ā mi) to indicate that very quickly she will remove Ū sa’s distress. If his picture that I draw can be pointed out by you, I will bring him. Seeing the pictures, point out the person.

Text 17

ity uktvā deva-gandharva siddha-cā raṇ a-pannagā n

daitya-vidyā dharā n yakṣ ā n manujā ṁ ś ca yathā likhat

Translation

Saying this, Citralekhā proceeded to draw accurate pictures of various demigods, Gandharvas, Siddhas, Cā raṇ as, Pannagas, Daityas, Vidyā dharas, Yakṣ as and humans.

Since devatā s also have two arms, she drew pictures of them also. According to Ū sā ’s description Citralekhā drew other men in order to show her power of omniscience. This instilled faith in Ū ṣ ā. She even drew pictures of yogī s since there innumerable numbers of powerful entities in the universe.

Texts 18–19

manujeṣ u ca sā vṛ ṣ nī n ś ū ram ā nakadundubhim

vyalikhad rā ma-kṛ ṣ ṇ au ca pradyumnaṁ vī kṣ ya lajjitā

aniruddhaṁ vilikhitaṁ vī kṣ yoṣ ā vā ṅ -mukhī hriyā

so ’sā v asā v iti prā ha smayamā nā mahī -pate

Translation

O King, among the humans, Citralekhā drew pictures of the Vṛ ṣ ṇ is, including Ś ū rasena, Vasudeva, Balarā ma and Kṛ ṣ ṇ a. When Ū ṣ ā saw the picture of Pradyumna she became bashful, and when she saw Aniruddha’s picture she bent her head down in embarrassment. Smiling, she exclaimed, “He’s the one! It’s him! ”

Commentary

She particularly drew the Vṛ ṣ ṇ is among the humans. Ū ṣ ā had described as a human (verse 14). Because she also mentioned that he was dark in complexion, she drew Pradyumna since he was a great possibility among them. Seeing his picture Ū ṣ ā was embarrassed because of her nature. Seeing Aniruddha’s picture, she bowed her head in more intense shame. There are different degrees of embarrassment, involving contraction and expansion of consciousness and eyes.

She spoke with choked voice (pra — ā ha). The skilful drawings of Citralekhā and recognition by Ū ṣ ā are not possible anywhere on earth. You should know this since you are lord of the earth, O Parī kṣ it (mahā pate).

Text 20

citralekhā tam ā jñ ā ya pautraṁ kṛ ṣ ṇ asya yoginī

yayau vihā yasā rā jan dvā rakā ṁ kṛ ṣ ṇ a-pā litā m

Translation

Citralekhā, endowed with mystic powers, recognized him as Kṛ ṣ ṇ a’s grandson [Aniruddha]. My dear King, she then traveled by the mystic skyway to Dvā rakā, the city under Kṛ ṣ ṇ a’s protection.

Commentary

She had special powers by her nature (yoginī ). Or, according to Hari-vaṁ ś a, she attained her powers from Nā rada. Since she was afraid of the Lord, Nā rada consoled her and said:

gṛ hyatā ṁ tā masī vidyā sarva-loka-pramohinī /

kṛ ta-kṛ tyā m tato daiteyī eṣ a vidyā ṁ dadā my aham //

Take this tamasic knowledge which bewilders the whole world. O descendent of Diti! I give you this accomplished knowledge.

She was actually protected by the Lord. All this happened by the will of the Lord. O king! Shining with intelligence, you should understand such powers.

Text 21

tatra suptaṁ su-paryaṅ ke prā dyumniṁ yogam ā sthitā

gṛ hī tvā ś oṇ ita-puraṁ sakhyai priyam adarś ayat

Translation

There she found Pradyumna’s son Aniruddha sleeping upon a fine bed. With her yogic power she took him away to Ś oṇ itapura, where she presented her girlfriend Ū ṣ ā with her beloved.

Commentary

Citralekhā showed her friend her lover.

Text 22

sā ca taṁ sundara-varaṁ vilokya muditā nanā

duṣ prekṣ ye sva-gṛ he pumbhī reme prā dyumninā samam

Translation

When Ū ṣ ā beheld him, the most beautiful of men, her face lit up with joy. She took the son of Pradyumna to her private quarters, which men were forbidden even to see, and there enjoyed with him.

Commentary

Her face blossomed with joy. Because of her joy, she could not conceal anything.

Texts 23–24

parā rdhya-vā saḥ -srag-gandha- dhū pa-dī pā sanā dibhiḥ

pā na-bhojana-bhakṣ yaiś ca vā kyaiḥ ś uś rū ṣ aṇ ā rcitaḥ

gū ḍ haḥ kanyā -pure ś aś vat- pravṛ ddha-snehayā tayā

nā har-gaṇ ā n sa bubudhe ū ṣ ayā pahṛ tendriyaḥ