Vaiṣṇava-toṣaṇī 69 страница

Text 57

taṁ dṛ ṣ ṭ vā devakī devī mṛ tā gamana-nirgamam

mene su-vismitā mā yā ṁ kṛ ṣ ṇ asya racitā ṁ nṛ pa

Translation

Seeing her sons return from death and then depart again, saintly Devakī was struck with wonder, O King. She concluded that this was all simply an illusion created by Kṛ ṣ ṇ a.

She considered this a special ś akti (mā yā m) shown by Kṛ ṣ ṇ a alone. Or she considered it mercy (mā yā m) created by Kṛ ṣ ṇ a. O king, this should be understood to be special mercy of the Lord to his mother, and to his brothers, and in relation to this, to Bali.

— — — — — — — — — — — — —

The Lord had her continue her affection for him. That is explained in this verse. She saw her departed sons come and then go. Agamana-nirgamam may also be considered a dvandva compound in the singular as in ū kā lo 'j-jhrasva-dī rgha-plutaḥ . (Pā ṇ ini 1. 2. 27)

She considered their birth and coming from Sutala to have been produced by Kṛ ṣ ṇ a by mā yā, in order to cheat Kaṁ sa. It was a show of his affection for her. They had entered Devakī as embryos with their previous bodies, but they did not come out of Devakī with those forms. After their death by Kaṁ sa, they again assumed those devatā forms. That is understood from these verses.

Text 58

evaṁ -vidhā ny adbhutā ni kṛ ṣ ṇ asya paramā tmanaḥ

vī ryā ṇ y ananta-vī ryasya santy anantā ni bhā rata

Translation

Kṛ ṣ ṇ a, the source of all things, the Lord of unlimited valor, performed countless pastimes just as amazing as this one, O descendant of Bhā rata.

Such unlimited pastimes are beyond material conception, showing directly the unlimited powers of the Lord (adbhū tā ni). Or the auspicious activities or powers are astonishing and unlimited since the Lord has unlimited power, since he is the antaryā mī (paramā tmanaḥ ), causing all actions at all times everywhere, and since he is Kṛ ṣ ṇ a, svayam bhagavā n, who appeared in the world to manifest his unlimited glories. His unlimited powers indicate that he is supreme Lord. O descendent of Bharata, you can understand this because you have been born in a great dynasty. It is not possible to relate all the Lord’s activities. You understand this.

— — — — — — — — — — — -

Ś ukadeva summarizes the stories about Kṛ ṣ ṇ a in order to conclude the work quickly, fearing that Parī kṣ it’s departure time was at hand. The stories are infinite, since simultaneously he reveals unlimited pastimes. This was witnessed by Nā rada. The cause is that Kṛ ṣ ṇ a has unlimited powers (ananta-vī ryasya), because he is the source of all other forms (paramā tmanaḥ ).

Text 59

ś rī -sū ta uvā ca

ya idam anuś ṛ ṇ oti ś rā vayed vā murā reś

caritam amṛ ta-kī rter varṇ itaṁ vyā sa-putraiḥ

jagad-agha-bhid alaṁ tad-bhakta-sat-karṇ a-pū raṁ

bhagavati kṛ ta-citto yā ti tat-kṣ ema-dhā ma

Translation

Ś rī Sū ta Gosvā mī said: This pastime enacted by Murā ri, whose fame is blissful, totally destroys the sins of the universe and serves as the eternal ornament for his devotees’ ears. Anyone who constantly hears or narrates this pastime, as recounted by the venerable son of Vyā sa, will be able to fix his mind in meditation on the Supreme Lord and attain Vaikuṇ ṭ ha.

Seeing the brā hmaṇ as astonished on hearing that the sons attained Vaikuṇ ṭ ha immediately, being merciful, Sū ta states, “What to speak of the Lord’s brothers attaining that goal, others, by hearing about it, can attain the same goal. ” Pleased with these words of Ś ukadeva, Sū ta glorifies the activities of the Lord, while also glorifying Ś ukadeva.

One who hears constantly (anu), without further qualification, or who constantly narrates this pastime of Kṛ ṣ ṇ a, attains the supreme abode. The reason for constant hearing is given: the Lord has the sweetest fame, made of the highest blissful rasa (amṛ ta-kī trteḥ ). Thus his pastimes are also the sweetest. Thus they cannot be given up. Or one hears methodically (anu). Murā ri, the killer of Mura, is svayam bhagavā n. Ś ukadeva described this story because Kṛ ṣ ṇ a was famous for killing Mura, the commander of Naraka’s army. Or there is special rasa in relating this story. Hearing it from the mouth of devotees gives it special taste. Pibantaṁ tvan-mukhā mbhoja-cyutaṁ hari-kathā mṛ tam: I am drinking the nectar of topics about Kṛ ṣ ṇ a, which is flowing from your lotus mouth. (SB 10. 1. 13) The story destroys the suffering of saṁ sā ra, composed of unlimited prā rabdha and aprā radha karmas without discrimination. The hearer or speaker can concentrate his mind on Kṛ ṣ ṇ a, and thus attain great happiness in this world.

— — — — — — — — — — — — — — — — — — — —

Joyful at the collection of Kṛ ṣ ṇ a’s pastimes as described by his most worshipable guru Ś ukadeva, Suta, satisfying the listeners with a summary by repeating the glories of the pastime, while giving prominent blessings, makes it understood that the attainments that the associates of his pastimes attain is not astonishing, since it can be attained even by the listeners. Anyone (yaḥ ) who constantly hears this pastime of Kṛ ṣ ṇ a (idam) — what was previously described, even a little — can fix his mind on Kṛ ṣ ṇ a and attain him. Qualification is rejected. The person constantly (anu) hears the topic, because its nature is to produce taste by listening even once. The word vā is used along with anu to indicate that one should not commit offenses in order that one can attain the future result quickly. Or, if one has the ability, one should hear constantly for one’s own and other’s success. Its strength is described. Because this is the pastime of Kṛ ṣ ṇ a whose fame is filled with blissful rasa (amṛ ta), Ś ukadeva has described it. When he did so, there was a special excellence. Pibantaṁ tvan-mukhā mbhoja-cyutaṁ hari-kathā mṛ tam: I am drinking the nectar of topics about Kṛ ṣ ṇ a, which is flowing from your lotus mouth. (SB 10. 1. 13) Therefore the topic destroys all sins of the universe and even all obstacles to bhakti. Thus, the person’s heart becomes absorbed in Kṛ ṣ ṇ a, the subject of the story. The person attains great happiness in this life. He also attains happiness in the next life. Kṛ ṣ ṇ a’s eternal abode Dvā rakā is most auspicious (kṣ emam). Smṛ tyā ś eṣ ā ś ubha-haraṁ sarva-maṅ gala-maṅ galam: it is the most auspicious of all auspicious places, and merely remembering it destroys all contamination. (SB 11. 31. 24) By hearing the story, the sā dhakas gradually attain the result. The siddhas however immediately possess that result: the story is an eternal ear ornament for those devotees.

Chapter Eighty-six

Text 1

ś rī -rā jovā ca

brahman veditum icchā maḥ svasā rā ṁ rā ma-kṛ ṣ ṇ ayoḥ

yathopayeme vijayo yā mamā sī t pitā mahī

Translation

King Parī kṣ it said: O brā hmaṇ a, we would like to learn how Arjuna married Balarā ma’s and Kṛ ṣ ṇ a’s sister, who was my grandmother.

Hearing of the mercy given to the Lord’s brothers, and thinking that even more mercy must have been given to the Lord’s sister, Parī kṣ it inquires with respect about that mercy. O form of the Vedas (brahman)! You know the truth, in its very essence. I want to know how Subhadrā was married. The plural is used to indicate all the listeners. Balarā ma is he who gives pleasure to the yogī s. Kṛ ṣ ṇ a means he who is the cause of all existence. He is svayam bhagavā n. Subhadra is mentioned as the sister of Balarā ma and Kṛ ṣ ṇ a, to indicate that they both had affection for her. It was also difficult for both to agree on the marriage. Arjuna (vijayaḥ ) defeated the Yā dava army to steal Subhadrā. Or he attained excellence by that marriage. “Why are you interested to know this? ” I have a special relationship with the Lord through relationship with her. She was my grandmother.

— — — — — — — — — — — — —

Seeing signs of the conclusion of the pastimes, Parī kṣ it becomes frightened and asks a question so that the stories will continue. He asks about the marriage of his grandmother in which Kṛ ṣ ṇ a was a major cause. He had long desired to ask about this. I desire to know how the marriage took place. Since she was the sister of Kṛ ṣ ṇ a and Balarā ma, such a marriage would have been difficult to achieve. Arjuna’s name Vijaya (conquest) indicates that he was successful in attaining her. Parī kṣ it was anxious to hear this story because Subhadrā was his grandmother.

Texts 2–3

ś rī -ś uka uvā ca

arjunas tī rtha-yā trā yā ṁ paryaṭ ann avanī ṁ prabhuḥ

gataḥ prabhā sam aś ṛ ṇ on mā tuleyī ṁ sa ā tmanaḥ

duryodhanā ya rā mas tā ṁ dā syatī ti na cā pare

tal-lipsuḥ sa yatir bhū tvā tri-daṇ ḍ ī dvā rakā m agā t

Translation

Ś ukadeva Gosvā mī said: While traveling far and wide visiting various holy places of pilgrimage, Arjuna came to Prabhā sa. There he heard that Balarā ma intended to give his maternal cousin Subhadrā to Duryodhana in marriage, and that no one else approved of this plan. Arjuna wanted to marry her himself, so he disguised himself as a renunciant, complete with triple staff, and went to Dvā rakā.

Arjuna is called prabhuḥ out of great respect since he was the husband of Subhadrā, and Kṛ ṣ ṇ a’s friend. Or he was capable of going on pilgrimage. Arjuna (white) indicates that he performed pure activities. Since she was a maternal cousin, it was suitable for her to marry Arjuna. This was a custom at that time. Balarā ma gave pleasure (rā maḥ ) to Duryodhana by teaching him how to use the club. Arjuna dressed as a sannyā sī to enter Balarā ma’s house undetected, where she lived, to see her and to reveal his love to her.

— — — — — — — — — — — — -

Balarā ma wanted to give Subhadrā, his material cousin, to Duryodhana. Others did not approve of this. It was considered best if Arjuna married her, since she was a maternal cousin, and it would show respect for his friendship with Kṛ ṣ ṇ a. This is the custom in the south at present and elsewhere as well. Balarā ma acted in this way in order that Kṛ ṣ ṇ a could have some exciting pastimes. Desiring her, Arjuna disguised himself as a sannyā sī , in order to gain entrance to the palace. He appeared most respectable since he carried a tridaṇ ḍ a which indicated his philosophical views as a Vaiṣ ṇ ava.

Text 4

tatra vai vā rṣ itā n mā sā n avā tsī t svā rtha-sā dhakaḥ

pauraiḥ sabhā jito ’bhī kṣ ṇ aṁ rā meṇ ā jā natā ca saḥ

Translation

He stayed there during the monsoon months to fulfill his purpose. Balarā ma and the other residents of the city, not recognizing him, offered him all honor and hospitality.

He lived in Dvā rakā for the monsoon months, since a sannyā sī should reside on one place during that time. Balarā ma did not recognize him, by the will of Kṛ ṣ ṇ a. Otherwise it would mean he was not omniscient.

— — — — — — — — — — — — — — -

Balarā ma did not recognize him since he was bewildered by Kṛ ṣ ṇ a’s lī lā -ś akti.

Text 5

ekadā gṛ ham ā nī ya ā tithyena nimantrya tam

ś raddhayopahṛ taṁ bhaikṣ yaṁ balena bubhuje kila

Translation

One day Balarā ma brought him to his home as his invited dinner guest, and Arjuna ate the food Balarā ma respectfully offered him.

Commentary

One day at the end of cā turmā sya, Balarā ṁ a invited him, fearing he would soon depart. Kila indicates that he certainly ate there.

Text 6

so ’paś yat tatra mahatī ṁ kanyā ṁ vī ra-mano-harā m

prī ty-utphullekṣ aṇ as tasyā ṁ bhā va-kṣ ubdhaṁ mano dadhe

Translation

There Arjuna saw the wonderful maiden Subhadrā, who was enchanting to heroes. His eyes opened wide with delight, and his mind became agitated and absorbed in thoughts of her.

Commentary

Mahatī m means she was mature. She was attractive to heroes. Another version has dhī ra instead of vī ra. She was attractive even to persons who were in control of their passions such as Arjuna. He became absorbed in thinking of her.

Text 7

sā pi taṁ cakame vī kṣ ya nā rī ṇ ā ṁ hṛ dayaṁ -gamam

hasantī vrī ḍ itā paṅ gī tan-nyasta-hṛ dayekṣ aṇ ā

Translation

Arjuna was very attractive to women, and as soon as Subhadrā saw him, she wanted to have him as her husband. Smiling bashfully with sidelong glances, she fixed her heart and eyes upon him.

Having heard about him from others, now she saw him directly. She fell in love with him or desired him as her husband. The symptoms of love are described. She smiled, out of love or knowing that he was Arjuna disguised as a sannyā sī. Though dressed as a sannyā sī, because he mind was agitated with love for him, she understood that he was in disguise.

— — — — — — — — — — — — -

He was attractive to all women what to speak of her. Seeing him, she understood that he was not a sannyā sī, but someone who should be her husband. She experienced this through previous impressions and by her intuitive skill. Putting him in her eyes and heart, she desired him. She smiled out of joy and in a joking mood. She threw smiling side glances but with shyness, since she was well trained by her family.

Text 8

tā ṁ paraṁ samanudhyā yann antaraṁ prepsur arjunaḥ

na lebhe ś aṁ bhramac-cittaḥ kā menā ti-balī yasā

Translation

Meditating only on her and waiting for the opportunity to take her away, Arjuna had no peace. His heart trembled with passionate desire.

Though he had pure actions (arjunaḥ ) he constantly thought of her alone (param), giving up all other thoughts. “When can I attain her? ” Or he thought of her beauty. He waited for an excellent (param) opportunity. He did not have peace because his heart was bewildered.

— — — — — — — — — — — — — —

He waited for an opportunity. Though worshipped by Balarā ma and the citizens, he obtained no happiness (ś am) from that. Or, he could not be peaceful, since his heart was trembling.

Text 9

mahatyā ṁ deva-yā trā yā ṁ ratha-sthā ṁ durga-nirgatā ṁ

jahā rā numataḥ pitroḥ kṛ ṣ ṇ asya ca mahā -rathaḥ

Translation

Once, on the occasion of a great temple festival in honor of the Supreme Lord, Subhadrā rode out of the fortress-like palace on a chariot, and at that time the mighty chariot warrior Arjuna took the opportunity to kidnap her. Subhadrā ’s parents and Kṛ ṣ ṇ a had sanctioned this.

Because of the festival when the Lord rises from sleep, Subhadrā left the fortress. She was joyful. “How could Arjuna act so boldly? ” The abduction was sanctioned or approved by Kṛ ṣ ṇ a, Vasudeva and Devakī privately during the procession. “How was this possible amidst the Yā davas? ” He was a great warrior (mahā -rathaḥ ), incarnation of the Lord (Nara) and cousin of Kṛ ṣ ṇ a.

— — —

This was a festival held after the Lord rises at the end of cā tur-mā sya. Vasudeva and Devakī approved of his taking her, through Kṛ ṣ ṇ a’s cleverness. After that, Kṛ ṣ ṇ a approved. Kṛ ṣ ṇ a placed her on his chariot so she could give him the ingredients within the chariot. That is understood from Ā di-parva of Mahā bhā rata. “Kidnapping would be difficult since they were amongst all the Yadu members. ” But he was the best of warriors (mahā -rathaḥ ) since he was the dear friend of Kṛ ṣ ṇ a.

Text 10

ratha-stho dhanur ā dā ya ś ū rā ṁ ś cā rundhato bhaṭ ā n

vidrā vya kroś atā ṁ svā nā ṁ sva-bhā gaṁ mṛ ga-rā ḍ iva

Translation

Standing on his chariot, Arjuna took up his bow and drove off the valiant fighters and palace guards who tried to block his way. As her relatives shouted in anger, he took Subhadrā away just as a lion takes his prey from the midst of lesser animals.

With permission of the Lord he had his chariot brought from Prabhā sa, where he had hidden it.

He threw into disarray the Yadus on chariots and their foot soldiers. While relatives loudly shouted (which he ignored), he took her away. Or though they shouted, he took her away. He was not afraid. He was like a lion who takes his share amidst animals.

Text 11

tac chrutvā kṣ ubhito rā maḥ parvaṇ ī va mahā rṇ avaḥ

gṛ hī ta-pā daḥ kṛ ṣ ṇ ena suhṛ dbhiś cā nusā ntvitaḥ

Translation

When he heard of Subhadrā ’s kidnapping, Balarā ma became as disturbed as the ocean during the full moon, but Kṛ ṣ ṇ a respectfully took hold of his feet and, together with other family members, pacified him by explaining the matter.

Hearing the shouting or about the abduction, Balarā ma, who gives all people joy as the Lord, became agitated. He could not control himself out of intense anger. An example of something undisturbed sometimes being disturbed is given. He was like the ocean during the full moon. This indicates also that he was very disturbed. He was pacified by Vasudeva and others. By sweet words he was calmed and came to his senses.

— — — — — — — — — — — — — — —

Balarā ma was pacified by sweet words and enlightened about the matter. Another version has anvaś ā myata instead of anusā ntvitaḥ.

Text 12

prā hiṇ ot pā ribarhā ṇ i vara-vadhvor mudā balaḥ

mahā -dhanopaskarebha- rathā ś va-nara-yoṣ itaḥ

Translation

Balarā ma then happily sent the bride and groom very valuable wedding gifts as well as elephants, chariots, horses and male and female servants.

Then Balarā ma, who was most capable or most intelligent (balaḥ ), sent gifts in joy: he understood from friends that she had been taken by Arjuna with the consent of Kṛ ṣ ṇ a. He sent most valuable ornaments and cots, foot soldiers and maid servants. Or he sent great treasures like gold and jewels and furnishings. The order is from greater to lesser in value, or to greater numbers.

Text 13

ś rī -ś uka uvā ca

kṛ ṣ ṇ asyā sī d dvija-ś reṣ ṭ haḥ ś rutadeva iti ś rutaḥ

kṛ ṣ ṇ aika-bhaktyā pū rṇ ā rthaḥ ś ā ntaḥ kavir alampataḥ

Translation

Ś ukadeva Gosvā mī continued: There was a devotee of Kṛ ṣ ṇ a’s known as Ś rutadeva, who was a first-class brā hmaṇ a. Perfectly satisfied by rendering unalloyed devotional service to Kṛ ṣ ṇ a, he was peaceful, learned and free from sense gratification.

Commentary

Though not requested, Ś ukadeva now recites a pastime that he heard about, attractive because it shows Kṛ ṣ ṇ a’s direct mercy to his devotee in meeting that devotee. A new topic is introduced with the words “Ś ukadeva said. ” Ś rutadeva was the best of brā hmaṇ as, fully dedicated to Kṛ ṣ ṇ a. He was fully endowed with artha, dharma, and kā ma because of his pure bhakti (eka-bhaktyā ) to Kṛ ṣ ṇ a alone, even though he did not desire these things. His heart was fixed on Kṛ ṣ ṇ a (ś ā ntaḥ ) because he had all knowledge (kaviḥ ). He was not attracted to material enjoyment.

Text 14

sa uvā sa videheṣ u mithilā yā ṁ gṛ hā ś ramī

anī hayā gatā hā rya- nirvartita-nija-kriyaḥ

Translation

Living as a religious householder in the city of Mithilā, within the kingdom of Videha, he managed to fulfill his obligations while maintaining himself with whatever sustenance easily came his way.

As a householder he lived in Mithilā city of Videha province. He lived by doing deity worship.

— — — — — — — —

As a householder he lived in Mithilā city of Videha province. What he obtained without begging, that he accepted. But he accepted for himself only what he needed to survive. He did not accept that in the name of the Lord. And he did not accept more than he needed.

Text 15

yā trā -mā traṁ tv ahar ahar daivā d upanamaty uta

nā dhikaṁ tā vatā tuṣ ṭ aḥ kriyā cakre yathocitā ḥ

Translation

By the will of the Lord he obtained each day just what he needed for his maintenance, and no more. Satisfied with this much, he properly executed his religious duties.

same

— —

He did what was favorable for the Lord. He obtained what was necessary by the Lord’s arrangement. Yoga-kṣ ema vahā my aham: I maintain what the devotee has and supply what he lacks. (BG 9) Uta mean certainly. He took his share (upanamati), and never was in lack. He was satisfied with that, and performed his worship of the Lord.

Text 16

tathā tad-rā ṣ ṭ ra-pā lo ’ṅ ga bahulā ś va iti ś rutaḥ

maithilo niraham-mā na ubhā v apy acyuta-priyau

Translation

Similarly free from false ego was the ruler of that kingdom, my dear Parī kṣ it, a descendant of the Mithila dynasty named Bahulā ś va. Both these devotees were very dear to Acyuta.

The protector of that province, the king, was similar to the brā hmaṇ a in devotion. Thus he did not think himself a king (niraham-mā naḥ ). Or though his duty was to protect the citizens, he did not think of himself as a king, being without pride. O king (aṅ ga)! Ś ukadeva exclaims in joy. Both were completely dear to Kṛ ṣ ṇ a, full of all powers. Or the two had devotion for the Lord who never leaves one’s heart (acyuta). He was of this nature because of their qualities. Thinking themselves unqualified to see the Lord, because of great humility from bhakti, they did not go to Dvā rakā.

— — — — — — — —

— — — — -

The protector of that province, the king, was similar to the brā hmaṇ a in devotion. Thus he did not think himself a devotee (niraham-mā naḥ ). Without distinction they were both dear to the Lord, who never deviates from his qualities such as being merciful to his devotees.

Text 17

tayoḥ prasanno bhagavā n dā rukeṇ ā hṛ taṁ ratham

ā ruhya sā kaṁ munibhir videhā n prayayau prabhuḥ

Translation

Pleased with both of them, the Supreme Lord mounted his chariot, which Dā ruka had brought, and traveled to Videha with a group of sages.

Thus the Lord was pleased with them, because as the Lord, he knew their love for him, or because he was affectionate to his devotees (bhagavā n). He mounted his chariot along with sages who lived in Dvā rakā or who just by his thought gathered together with him, to please the two devotees. Thus he went with joy (pra-yayau). The chariot was brought Dā ruka, who knew the mind of the Lord. This indicates his dedication as a servant, or that the journey would be quick. Or worried that the Lord was going with many sages who had come from the sky, he brought the chariot, filled with a wealth of goods useful for service and for beautifying the Lord.

— — — — — — — — — — — — —

Kṛ ṣ ṇ a went on his chariot with sages on the same chariot, because the two devotees were attractive to him.

Text 18

nā rado vā madevo ’triḥ kṛ ṣ ṇ o rā mo ’sito ’ruṇ iḥ

ahaṁ bṛ haspatiḥ kaṇ vo maitreyaś cyavanā dayaḥ

Translation

Among these sages were Nā rada, Vā madeva, Atri, Kṛ ṣ ṇ a-dvaipā yana Vyā sa, Paraś urā ma, Asita, Aruṇ i, myself, Bṛ haspati, Kaṇ va, Maitreya and Cyavana.

The sages accompanying the Lord are listed by name. Ā dayaḥ indicates Bharadvā ja, Gautama and others.

Text 19

tatra tatra tam ā yā ntaṁ paurā jā napadā nṛ pa

upatasthuḥ sā rghya-hastā grahaiḥ sū ryam ivoditam

Translation

In every city and town the Lord passed along the way, O King, the people came forward to worship him with offerings of arghya water in their hands, as if to worship the sun which had risen and was surrounded by planets.

The people came to the Lord who had arrived (ayantam). The present tense is used to indicate that he suddenly came. O king! He addresses Parī kṣ it of joy. Another version has nṛ pā ḥ : local kings also approached the lord. He was like the sun rising with the planets. This is adbhū ta upamā: when the sun rises the planets cannot be seen. But now the sages, by proximity to the lord, became very effulgent.

— — — — — — — — —

O king! He addresses Parī kṣ it of joy. Though the sages were effulgent, in proximity to the Lord their effulgence dulled.

Text 20

ā narta-dhanva-kuru-jā ṅ gala-kaṅ ka-matsya-

pā ñ cā la-kunti-madhu-kekaya-koś alā rṇ ā ḥ

anye ca tan-mukha-sarojam udā ra-hā sa-

snigdhekṣ aṇ aṁ nṛ pa papur dṛ ś ibhir nr-nā ryaḥ

Translation

The men and women of Ā narta, Dhanva, Kuru-jā ṅ gala, Kaṅ ka, Matsya, Pañ cā la, Kunti, Madhu, Kekaya, Koś ala, Arṇ a and many other kingdoms drank with their eyes the sweet beauty of Kṛ ṣ ṇ a’s lotus face, which was graced with generous smiles and affectionate glances.