Chapter Twenty-three 39 страница

yataḥ — huṁ phaṭ ś rauṣ aḍ -vauṣ aḍ ity evam ā dyā ḥ ś abdā ḥ yasmin na kvacit kṛ ṣ ṇ a-mukhyā ḥ | tasmiṁ s teṣ ā ṁ kiṁ ruciḥ syā t parantu ś rī -kṛ ṣ ṇ ā rthaṁ kiṁ na te mā nayanti ||9|| Recognizing them only as cowherds by their nature, form and dress, the brā hmaṇ as ascended the mountain of pride and stared at the boys with glances from the seven upper planets. The friends, experiencing that Kṛ ṣ ṇ a was thin from hunger, spontaneously made their request with pain in their minds, for in that sacrifice the brā hmaṇ as chanted huṁ, phaṭ, ś ṛ auṣ aḍ and vauṣ aḍ, but never the chief name of Kṛ ṣ ṇ a. How could the boys have taste for that sacrifice? But for Kṛ ṣ ṇ a’s sake should they not respect it? Therefore they made the request. [15] atha nivedanaṁ cedam--bho bho bhū mi-devā ḥ ! kiñ cid evā vadhā naṁ vidhī yatā m | rā ma-rā mā nujau khalu parama-prabhā va-yujau ś rutavadbhir bhavadbhir avadhā ritā v eva staḥ | tau cā tra bhavad-vidhā nā ṁ sannidhā nam eva dhenu-sevanā nurodhā d ā gatavantau | kintv adya sadya evā navadya-krī ḍ ā -maya-ś ū ratā -kautuka-puratas tata itaḥ saṅ gatyā sannā pi pratyā sannā pi ś rī -gopā dhibhū -sadana-bhū r vidū rā yamā ṇ ā smā kaṁ bhā ti sma | gṛ ha-lokena ca na tathā locayā mbabhū vimahe | tata eva sā kṣ ā l-lakṣ mī -pati-gṛ hā yamā ṇ a-gṛ hā d bhojana-saṁ yojanaṁ vinā krī ḍ ā -yudhi ca kṣ udhitā v abhū tā m | tataś ca kula-paramparā -prā pta-vyavahā raṁ paryā yatayā pitṛ -paryā yatayā bhavatsu saṅ kocam aparyā locamā nau pitṛ -bhavanā d iva bhavadī ya-savanā d annaṁ yā citam akurvā tā m iti | They requested as follows. “O brā hmaṇ as! Please pay attention for a short time. You who have great knowledge of the scripture can understand that Kṛ ṣ ṇ a and Balarā ma have great power. They have come near your respectable selves while herding the cows. Going here and there, showing prowess in great bliss, we have traveled far away from Nanda’s house. The people in the house cannot see us. The two have become hungry because of their mock battles, and have not received food from their house, which is equivalent to Viṣ ṇ u’s house. Being hungry, without reservation, they think of you as their protectors, just like their parents, according to the custom of the family. They are asking for food from your house which is like their father’s house. Please go and bring some food. ” [16] atha tathā pi manasy abhakti-rasikatā -vaś ikatayā tad asat-kṛ tya tuṣ ṇ ī m-bhuṣ ṇ uṣ u teṣ v antar-vā ṇ iṁ -manyeṣ u tā dṛ g-adhanyeṣ u punar amī manasi mī mā ṁ sayā mā suḥ — The priest ignored the boys’ words since they did not have a taste for bhakti. The unfortunate priests who were proud of their knowledge of scripture remained silent. The boys became to consider in their minds. [17] nū nam asmā n ete mū ḍ hā n matvā gū ḍ hā nubhā saṇ ā babhū vus tasmā d gaty-antara-racana-niṣ iddha-bhā vā ya siddhā ntataś cā mī ṣ ā ṁ suṣ ṭ hu mauna-viddhā ntastā ṁ kurma iti | “Thinking we are fools, they speak in private. ‘In order to prevent the boys from coming again we will remain without speaking to them, since one should not give food at an improper time. ’” [18] atha spaṣ ṭ aṁ punar ū cuḥ — dī kṣ ā dy-agnī ṣ oma-paś vaṅ ga-homa- prā ntaṁ vijñ air yā jñ ikā nnaṁ na bhojyam | sautrā maṇ yā ṁ sarvadā neti viprā s tā bhyā m anyatrā sti tad grā hyam eva ||10|| iti | [19] tatra-bhavad-bhavad-anuṣ ṭ hā na-dṛ ṣ ṭ ita evā smā bhis tad-avasaraḥ sphuṭ aṁ niṣ ṭ aṅ kita iti bhā vaḥ | The boys then said aloud “The wise do not eat the food of an agnī ṣ oma sacrifice requiring initiation and involving animal sacrifice. And one should not eat the remnants of a sautrā maṇ i sacrifice at all. One can take food from all except these two sacrifices, O brā hmaṇ as! Seeing that you are performing a sacrifice, we think that this is an opportunity to give food. ” [20] tad evaṁ bhikṣ ā -niṣ ṭ hā nā m iva tasminn upatiṣ ṭ hamā nā nā m api ś ā strā rthaṁ nayamā nā nā ṁ tad avadhā rya te vā ryā cā ryā manasi paryā locayā mā suḥ —hanta! brā hmaṇ ā evā smā kam etā n brahma-vicā ram api viś iṣ ṭ atayā lobhā d anuś iṣ ṭ avantaḥ santi | yena tatrā pi kṛ ta-mukhatayā mukharatā m ā pannā ḥ | bhavatu, tathā py ete paramebhyatayopalabhyamā nā ḥ kiñ cid dā na-rū pam avadā naṁ vinā pratyutā dā nā ya param atrā gatā ḥ | aho! kali-praveś a-deś asya deś a-rū pam idam | [21] kiṁ ca, kecic ca vipaś citas tayor ī ś varatā m ā ropayanti | tarhi bata garhitaṁ kṣ udhā dikaṁ katham etā varhataḥ ? In this way the boys requested food at the sacrifice like beggars, and with logic established the meaning of the scriptures. Hearing this, the worshipable brā hmaṇ as began to consider. “Ah! They are making a point of teaching us brā hmaṇ as about our duties out of greed. In doing so, they have skillfully become most talkative. Let that be! They seem to be most respectable. They are most eager to receive food without waiting for a charitable offering. Ah! It seems that this is the place where Kali has entered. Some people say that Kṛ ṣ ṇ a and Balarā ma are the Supreme Lords. But if so, how could they be suffering from hunger? ” [22] tad etad vibhā vya durbhā va-bhā vatayā tathā sthiteṣ u bahu-pacanatā yā m api mitampaceṣ u dvirjā tatā yā m api yathā -jā teṣ u yā jñ ika-kitavatā ṁ yā teṣ u teṣ u yā cñ ā yā ṁ vadanā natā -kadanataḥ parasparam ī kṣ itvā mandaṁ mandaṁ mandā kṣ a-mandatayā ś rī -govindam eva te vindate sma | Thinking in this way, they could not understand correctly about Kṛ ṣ ṇ a--who is hard to understand. Though they were many, they were low class. Though they were twice born, they were fools. The rascal performers of sacrifice began discussing about the begging boys among themselves. Bewildered about what to do, the boys glanced at each others’ face and, becoming ashamed, returned to Kṛ ṣ ṇ a. [23] govindaś ca tā ṁ s tathā vidhā n netra-pathā n vidhā ya manohatā n vijñ ā ya ca hasati sma—ehi manyā mahe, yā jñ ikebhyaḥ sva-labhyam abhyā dadidhve yathā vṛ kṣ ebhyaḥ iti | Glancing at the bewildered boys, understanding that their intelligence had been defeated, he smiled. “Come, let us consider. You should obtain food from the brā hmaṇ as as one does from trees. ” [24] te’pi sa-smitam ū cuḥ —tat tu bhavanta eva jā nanti, vayam api yat-preraṇ a-samī raṇ a-vikī rṇ a-manaso jā tā ḥ | The boys, smiling, said “You know what is to be done. Our minds have been scattered by the winds of your will. ” [25] kṛ ṣ ṇ as tv antar yajñ a-patnī nā ṁ svā valoka-prayatnā nā ṁ sañ jā naṁ s tatra cā vaś ya-lā bhaṁ pratijā nā naḥ prahasya provā ca—ā evaṁ manyadhve tarhi bhadram | mayā tu patriṇ ā m eṣ ā ṁ satriṇ ā ṁ ca teṣ ā ṁ tā ratamyā vadhā raṇ ā rtham eva tatra-bhavantaḥ prasthā pitā ḥ | Knowing the minds of the brā hmaṇ as’ wives who had made efforts to see Kṛ ṣ ṇ a, he laughed while remembering them, promising them that they would definitely achieve their desire. “Ah! It is good you think like this. I have established you here to determine the relative excellence of trees and brā hmaṇ as. ” tataś ca— amā ninā ṁ yathā dharmaḥ sthitas tadvan na mā ninā m | adyā pi cen na pratī tha drā k tat-patnī ḥ pratī ta ca ||11|| [26] bhavanti ca bhavanta iva yajñ a-patnī -janā mat-prema-mā tra-sayatna-dhanā ḥ | ye khalu dhṛ ta-mada-nava-loka-dharmaṁ dvyaha-tarṣ aṁ jalaṁ pibanti, try-ahā tyā saṁ dvitra-grā saṁ bhuñ jate | He said to the boys “Those without pride do not execute dharma as the proud people do. Though you are not aware of this now, go to the wives of the brā hmaṇ as. Like you, the wives are endowed with a wealth of effort to achieve only prema for me. They drank water only after two days in order to see me, and after three days they ate only a few morsels of food. ” [27] sarve sa-vailakṣ yam ā cakṣ ata—hanta satyam evedam | All the boys spoke in astonishment “Oh! Is that true? ” [28] kṛ ṣ ṇ a uvā ca—bā ḍ ham | Kṛ ṣ ṇ a said “Certainly. ” [29] sarve sā ś caryam ū cuḥ —tarhi kutukam idaṁ vidā ṅ karvā ma | In astonishment they said “We have understood this is most wondrous. ” [30] iti kṛ ṣ ṇ odyam anu sodyamatayā tatra tan-nimeṣ ata eva jigamiṣ atsu teṣ u sa-praṇ ayavatsu kṛ ṣ ṇ aḥ sa-tṛ ṣ ṇ am uvā ca—annaṁ ca tatra ś rī mad-ā ryā di-sahita-mad-artham arthayadhvam | After Kṛ ṣ ṇ a had spoken, the affectionate boys were eager to go to the wives immediately. Kṛ ṣ ṇ a with longing in his voice said “Please ask them for food for me and my elder brother. ” [31] atha punar atī va kautuka-dravataḥ parasparam atī tya dravanaḥ patnī -ś ā lā yā ṁ dvija-patnī r vilokayā mā sus tā bhir vilokayā mā sire ca, kṛ ṣ ṇ ā t prativad iti ca niś ckyire | Eagerly, one surpassing the other, the boys went to the wives’ houses and saw the wives. The wives saw them. They understood that the boys were Kṛ ṣ ṇ a’s representatives. [32] vilokanā t pū rva-kramas tu yathā — sā kā pi dhvani-mā dhurī -svara-kalā -rā ga-valla-valgutā varṇ a-nyā sa-ś ubhaṁ yutā kavi-jana-stavyā rtha-citra-prathā | kaṁ sā rer guṇ a-rū pa-keli-kalanā bā ṣ pā dibhiḥ sā rdratā yajñ a-strī -kalitā kramā d iha sakhī n ā rdrā n akā rṣ ī n muhuḥ ||12|| The wives, before seeing Kṛ ṣ ṇ a, may be described as follows.: Their hearts had melted in affection by his attractive rā gas using the skilful, sweet notes of the flute, by the auspicious combination of syllables, by the colorful meanings praised by poets, by seeing his qualities, form and pastimes, and by their tears. The wives became constantly attracted to Kṛ ṣ ṇ a’s friends. [33] tataś ca tā ḥ — gavā dhva-sambandha-nibandha-vastravā n praś asta-vetrā n muralī -puraskṛ tā n | piñ chā vataṁ sā n avataṁ sa-sundarā n vilokya kṛ ṣ ṇ ā gam apy amaṁ sata ||13|| Seeing the boys with flutes in front, with sticks tied by cloth used for herding the cows, with peacock feather crowns and beautiful earrings, they surmised that Kṛ ṣ ṇ a was coming. tataś ca yat kṛ ṣ ṇ a-samā gamaṁ te vyajijñ apan vijñ a-varā ḥ praṇ amya | tā s tad dviruktā yitam apy apū rvaṁ pū rvaṁ ca matvā na viduḥ sma kṛ tyam ||14|| When the boys announced that Kṛ ṣ ṇ a was coming, the wise among them offered respects. The wives of the brā hmaṇ as, first thinking that this was an extraordinary event, forgot what to do, though the boys repeated the news several times. yasyā jasra-didṛ kṣ ayā vidalita-prā yā ḥ sadā mū ḥ sthitā s tasya prā ṇ a-suhṛ d-varā ḥ svayam amī tat-preraṇ ā d ā gatā ḥ | tat-samprā ptim avā diṣ uḥ punar adaḥ prā rthyaṁ ca kiñ cit tad apy annaṁ tatra kathaṁ kathaṁ kathaya tā ḥ prā psyanti dhairya-sthitim ||15|| Since their desire to see Kṛ ṣ ṇ a had previously been thwarted, their hearts had been broken. Then Kṛ ṣ ṇ a sent his friends who were like his very life. The boys then announced that Kṛ ṣ ṇ a would come. They asked only for some food. How could the wives maintain their self-control? tataś ca— yogyam atra kim ayogyam ity amū r neyabhojya-vivṛ tā v anirṇ ayā ḥ | tat-tadī yam akhilaṁ ca bhā janaṁ kṣ ipram ā dadata vipra-subhruvaḥ ||16|| The boys did not mention which food was suitable or unsuitable to bring. Thus the wives quickly brought all the vessels for Kṛ ṣ ṇ a. atha puraskṛ ta-gopa-sutā yutā vividha-bhojana-bhā jana-mastakā ḥ | pratipada-kramaṇ aṁ kiyad agrataḥ sa iti tarṣ i-giraḥ paricakramuḥ ||17|| Putting the unlimited boys in front, the wives, placing the food vessels on their heads, went to Kṛ ṣ ṇ a. With anxiety, at every step they uttered “How much further? ” as they proceeded. ā modaḥ kā nti-pū raḥ sukhadadapadatā garjad ū rjasvi-bhā ṣ ā vidyud vidyud-ghana-ś rī ḥ smita-vadana-vidhu-dyota-lakṣ mī -pracā raḥ | ā yā ntv ity ukti-hasta-prathana-madhurimā yat-kramā d ā virā sī t kaṁ sā rā tes tad ā sā ṁ pratipadam udabhū d bā ḍ ham ā karṣ aṇ ā ya ||18|| One after another, Kṛ ṣ ṇ a’s bodily fragrance, his effusive effulgence, his form which bestows happiness, his rumbling, strong words, his beauty like a cloud with lightning, his moonlike face spreading its light everywhere, and the sweetness of the motions of his hand indicating “Please come” made their appearance to attract the wives of the brā hmaṇ as. yā mune samam aś oka-kā nane gopakaiḥ sa viharan mudā nvitaḥ | aikṣ i bhū sura-vadhū bhir ī kṣ yatā ṁ dhyā nam eva gatam ity amā ni ca ||19|| Kṛ ṣ ṇ a was wandering blissfully with his friends in an aś oka forest on the bank of the Yamunā. The wives saw him in this condition and thought “The object of our meditation has become visible to our eyes today. ” yatra bhū sura-bhā ryā s taṁ sura-bhā vya-padaṁ yayuḥ | aś oka-kā nanaṁ tat tu babhū vā ś oka-kā nanam ||20|| In the aś oka forest the wives of the brā hmaṇ as approached the feet of Kṛ ṣ ṇ a, the object of meditation for devatā s. That aś oka forest was certainly a forest with no lamentation (ś oka). [34] tataś ca tā ḥ sapulaka-pulakatayā tam avalokayā mā suḥ | Seeing him, the wives’ bodies erupted in goose bumps. [35] tathā hi lokā nā ṁ gī tam—kṛ ṣ ṇ am apaś yan pī ta-dukū lam | bibhratam arcitatamam arcir nava-ghana-capalā ruci-mū lam ||dhruvam||a| People sing in this way: The wives saw respectable Kṛ ṣ ṇ a, who was wearing yellow cloth, who possessed the highest excellence, who was the source effulgence, like lightning in a cloud. ś irasi ś ikhaṇ ḍ ā valim urasi srajam api dadhataṁ giri-dhā tum | indradhanur yuga-madhya-madhuratara-sandhyā ṁ dhurvam atiyā tum ||b|| He wore peacock feathers in his crown and a garland on his chest along with mineral dyes. He surpassed a beautiful evening displaying two rainbows. udayad-aruṇ a-dara-kiraṇ aṁ tama iva viracita-ciratara-ś obham | nava-kisalaya-dala-valitaṁ kaca-kulam anu kalitā khila-lobham ||c|| His hair was decorated with new buds, attractive to all people. It was like long-lasting darkness with slightly red sun rays at dawn. bhā lopari-milad-alaka-tatiṁ ś ruti-kumudam udañ ci kapolam | smita-mukham upamita-lakṣ aṇ a-tā rā -yuga-dhara-ś aś adara-golam ||d|| His forehead was bordered with locks of hair. He had lotuses in his ears and had excellent cheeks. His smiling was like the full moon with two stars. kṛ ta-naṭ a-veṣ a-viś eṣ a-vilakṣ aṇ a-lakṣ aṇ a-kṣ aṇ am upacita-rū pam | kartum ivā mṛ ta-vṛ ṣ ṭ im uditam iha kañ cana jaladhara-bhū pam ||e|| Decorated like a dancer, he increased his beauty. It seemed that a cloud had appeared to sprinkle showers of nectar. citraṁ tatra ca mitra-skandhā rpita-bandhā vara-hastam | nirmala-kamala-vidhū nana-dakṣ iṇ a-dakṣ iṇ a-kara-ruci-ś astam ||f||22|| iti | His left arm was resting on a friend’s shoulder. In his right hand he skillfully twirled an unblemished lotus. ś rutvā ś aś vat sphuṭ am ahaha yaṁ draṣ ṭ um ā ś ā nibaddhā sa drā g aikṣ i svayam iti gatas tat-kṛ tas tā pa-vargaḥ | yaḥ kaś cid vā vyavahitatayā tasya leś as tu ś iṣ ṭ aḥ so’py ā veś ā n milana-tulitā t tā su na sphū rtim ā pa ||22|| The wives, aspiring to see him after having heard about him, no longer felt pain. Only a particle of pain remained because of separation, but because their absorption in him was now almost like meeting him, that particle also disappeared [36] atha bhojana-bhā janā ni ś irastaḥ -kṛ tya sthitā su tā su sakala-bhā va-vicaksaṇ aḥ smitā valoka-lakṣ aṇ a-svamukha-mā dhurya-dhuryaḥ suvicā rya yasya kṛ te prayasyanti sma, tā s tad etad avadhā rya tā sā ṁ vā ñ chitaṁ kiñ cid añ cayan vañ cayaṁ ś ca kā ñ cana-vasanaḥ kā ñ cana vā cam uvā ca—svā gataṁ vo mahā bhā gā ḥ [BhP 10. 23. 25] iti prā yaś cā yamm asyā bhiprā yaḥ — While the wives remained standing with the food containers on their heads, Kṛ ṣ ṇ a, knowing all sentiments, with beautiful face showing a smiling glance, considered the situation, and understood that they had brought the food which they had prepared with great effort. Respecting their desire, wearing yellow cloth, he spoke a few words. “Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? That you have come here to see me is most appropriate. ” The general meaning is as follows. aho bata mahā bhā gā yuṣ mā kaṁ bhū ri-bhā ratā | jā tā saṅ kocayaty asmā n pṛ cche vah svā gataṁ tataḥ ||23|| iti | “Oh! You are carrying heavy loads. That has made me very embarrassed. Why have you come? ” [37] tad evam ehi-svā gatā ṁ kriyā m ā carya tat-pratyuttara-saṅ kathane tā sā ṁ saṅ kocaṁ vicā rya punar uvā ca ā syatā m iti | He initially welcomed the guests by saying “Welcome. Please come. ” He understood that they were embarrassed to answer. He then said “Please sit down. ” [38] asya cā yam abhiprā yaḥ — svā gata-pṛ cchā dikam api viś rama-kā ryaṁ vilambitaṁ tanute | tasmā t tat-paripā ṭ ī m ajahā ṁ bhavatī bhir ā syatā m eva ||24|| iti | One should consider the meaning of his statements. Though welcoming a guest is proper behavior, it delays the relaxation of the guest slightly. Giving up the rest of the formalities he simply said “Please sit down. ” [39] tataś ca praṇ aya-praṇ eyatayā vikhyā taḥ so’yam ā sā m asaṅ kocā ya svayaṁ bhā ram avatā rayann eva samupaviś ann eva ca tā ḥ sadeś a eva samupaveś ayā mā sa | Kṛ ṣ ṇ a is famous as one who is controlled by affection because he personally took the loads from the heads of the brā hmaṇ as’ wives in order to relieve them of shyness. He sat down and had them sit nearby. [40] punar uvā ca ca—karavā ma kiṁ iti | He then said “What can I do for you? ” [41] atra cedaṁ nivedanam iva vibhā vitavā n— asmā n yam upakartuṁ vā ñ chati tad-ṛ te sa tu saṅ kucann ā ste | iti saṅ kucitā tmā naḥ svayam anujā nantu tat tu bhū -devyaḥ ||25|| He reflected on this request: The wives of the brā hmaṇ as are thinking “He desires that we assist his love. Without our assistance, his love will remain restricted. ” Though they hesitate, they should personally entreat me. [42] atha tā sā m ā tma-darś ana-mā tra-vā ñ chā -vimarś ana-pū rvam uvā ca—yan no didṛ kṣ ayā prā ptā upapannam idaṁ hi vaḥ [BhP 10. 23. 25] iti | Considering that the brā hmaṇ a women had come just with a desire to see him, he spoke. “That you have come here to see me is most appropriate. ” [43] atra cā yam arthaḥ — asmad-darś ana-mā traṁ yad vo’bhī ṣ ṭ aṁ tad eva yuktaṁ ca | tatra hi hetur yū yaṁ tā dṛ ś a-suṣ ṭ hu-svabhā vā ḥ stha ||26|| This is the meaning. “It is proper that your desire is only to see me because this is your wonderful nature. ” [44] atha tasya svabhā vasya suṣ ṭ hu-bhā vatvaṁ vibhā vayan punar uvā ca— mad-viṣ ayā vaḥ prī tiḥ kauś alyā d eva nā nyataḥ sacate | yan mayi kuś alā ḥ sarve vī kṣ yante prī ti-kartā raḥ ||27|| Thinking of their natural love he again spoke. “Your love for me has arisen because of good fortune and nothing else. Those who are fortunate by being filled with love are able to see me. ” [45] tatra kuś alā nā ṁ kaimutyaṁ pratyā yann uvā ca— paś yā my aham iha sarvaṁ mat-premā ṁ ś ā d aś eṣ aga-prī tim | nirupadhi yan mayi jantuḥ prī ṇ ā ty anyatra sopā dhi ||28|| He spoke while expressing the good fortune using kaimutyam. “I see everywhere in this world that unlimited love arises from a small portion of my love. Living beings love me unconditionally. Any other type of love is materially motivated. ” [46] tad evaṁ sā dhā raṇ atā vadhā raṇ aṁ tathā sannidhā na-sthiti-vidhā nam upasī dat pratyā cakṣ ā ṇ aḥ prā ha sma— sarvatra tu mat-sphū rtir na bhavati bata sarvadeti pū rtir naḥ | bhavatī r anu sā nityā yaiva ca mat-sannidhā na-rū paiva ||29|| tasmā t pati-suta-valitaṁ nilayaṁ tvarayā prayā ta tā yū yam | mama ca tataḥ sukham uccaiḥ sā mañ jasyaṁ hi sarvato vaś mi ||30|| Concluding that they had all come to him because of love for him, he refused them and said “O wives of brā hmaṇ as! My form does not appear at all times in all places but it appears eternally for you. That is the way in which you can be close to me. Quickly go to your houses with sons and husbands. I will be happy if you do that, for I desire propriety at all times. ” [47] tad evaṁ vrajadeva-kumā rataḥ ś rutaṁ sukumā ram apī daṁ vacanam ā pā ta-sampā ta-hī natayā duḥ saha-racanaṁ manyamā nā ḥ prativacanam ā ceruḥ — etat-prakā ram api nā rhasi vaktum ī ś a prā hur bhavā n iva bhavā n iti tat prasī da | satyaṁ kuruṣ va karavā ma kim evam aṅ gī - kā raṁ nijā ṅ ghri-parivā ra-daś ā ṁ diś asva ||31|| Hearing this from Kṛ ṣ ṇ a, though what he said was very gentle, they considered his words intolerable, suddenly devoid of consistency. They answered: O Lord! You should not speak in this way, for all people say that you alone are comparable to yourself in terms of mercy. Therefore be merciful to us. What should we do? Please accept us. Offer us a position like those who serve your lotus feet. ” vihā ya suhṛ daḥ parā n vraja-nareś a-geheś varī - padā mbujam upā ś ritā ḥ paricarema taṁ tvā sadā | imā ṁ pacana-cā turī ṁ bata turī ya-pū rtiṁ gatā m urī kuru puru-ś ravaḥ ś ravaṇ a-maṅ gala ś rī pate ||32|| O famous one! O lord whose name is auspicious! O master of Lakṣ mī! Giving up all friends, we surrender to the lotus feet of Yaś odā. We will continually serve those feet. We will continually serve you. Please accept these skillfully cooked items endowed with four tastes (bitter, sour, salty and sweet). ” [48] atha vikacamā na-kamala-samā na-locanaḥ saṅ kocam anayaṁ cā locamā naḥ savainayam uvā ca— With open lotus eyes Kṛ ṣ ṇ a then spoke in humility while looking at them, considering their hesitation and adversity. yathā vo bā ndhavā nā bhyasū yeran na ca majjanā ḥ | sureś ā ś cā numoderaṁ s tathā kuruta nā nyathā ||33|| yuṣ mā kaṁ vipra-bhā ryā ṇ ā ṁ paricaryā rtham ā hṛ tiḥ | kenā pi nā numodyeta pratī kṣ ya samayas tataḥ ||34|| “O brā hmaṇ a women! You should act in a way permitted by the devatā s, and which does not create hatred in friends or my followers. You are wives of brā hmaṇ as. No one permits accepting you for service. One should examine the conventions carefully. ” [49] tad evaṁ locana-tṛ ṣ ṇ ā spadā ya ca kṛ ṣ ṇ ā ya tā ś cira-sthiratā ṁ pratyarocamā nā s tasya saṅ kocam ā locamā nā s tatra nā tivilambamā nā s tad-ā jñ ā m ā lambamā nā ḥ patrā matrā diṣ u bhojyaṁ saṁ yojya nija-kupya-pā trā ṇ y ā dadamā nā s tena sā daraṁ visarjamā nā ḥ sakhibhir anuvrajyamā nā muhuḥ parā vṛ tya tam eva vilokamā nā bhṛ ś aṁ saṁ vardhi-kṛ cchraṁ kalayamā nā ḥ kathaṁ katham api gṛ ha-gatiṁ prati sacamā nā ḥ sva-vaṁ ś a-prathamā nā ṁ yaś aḥ -prathā ṁ prathayamā nā veś mā ntaḥ praviś anti sma | kintu— Understanding that it was not proper to remain for a long near Kṛ ṣ ṇ a, the object of longing for their eyes, and understanding that he was reserved towards them, the women, without much delay, placed the food on leaves and in other vessels, and, taking back their metal pots, respectfully left.

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