गोवर्धनेशविलासः

[[गोवर्धनेशविलासः Source: EB]]

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INTRODUCTION.
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A few months ago, I ventured to publish a work called “Dhruva’s Penance”. I now crave leave to inflict another on the public, a similar Drama in Sanskrit with an English rendering.
“Sree Krishna” is a name that conveys a magic thrill into the heart. It is a genuine pleasure to lisp in prose or verse about the great Hero of Indian pastoral literature—the cowherd boy who fascinated the maidens of Gokul and Brindavan by His Divine Form and his Divine Flute.
I am not unconscious of the truth that metre alone is not poetry. No man has a right to claim a hearing who can show no originality in his utterences or writings. But the irrepressible desire to associate my thoughts with Bala Krishna overcame all scruples in the matter.
The central scene of the plot is laid on the shores and sands of the Jumna, Sree Krishna sported there as a Human Boy amidst human surroundings, on a vast plain of white sand, which the flooding moonlight converted into a scene of exquisite poetry. He set up a theatre of Orpheus, where all animate and inanimate nature loved to devour the soul–stirring melody of His Flute and forgot their individuality in the bliss. The title of this book refers to this idyllic scene as “Bhoo Vaikunta” or the Earthly Paradise
The tenth Skandham (Book) of Bhagavata narrates briefly the story of Sree Krishna holding the Govardhana Hill in the air for seven days, when by reason of Indra’s wrath, Brindavan was deluged by a continuous down-pour of rain. Hari Vamsa narrates the incidents at greater length.
Indra is usually conceived as the Jupiter of Swarga wielding a thunderbolt and governing the clouds. He is deemed the feudal Lord for whose propitiation, offerings are made in the sacrificial rites of Dwijas below. The philosophy of Geeta inculcates the view that no selfish karma should be performed at all, that all men should do their duty with no return or reward in prospect, that all thoughts, all speech, and all action, should be dedicated unto the Supreme Being. The present story is meant to lay emphasis on this teaching.
Among the characters of the play, one with whom we should form an early acquaintance is Yagnacharya. He is typical of a class found in most agraharams of Southern India, and in abundance too, wherever the village community has not suffered a whole-sale dismemberment by reason of university ideas and ideals. He is the leader of orthodoxy in Brindavan, is credited with a vast store of clerical Iore, and is the accredited authority to solve all ecclesiastical conundrums. Though he was bent with sixty summers on his back, the scriptures compelled him to enter into wedlock, and he obeyed the law by marrying at this age a young girl, Champaka by name, possessed of remarkable beauty.
Installed in grahasta’s estate, Yagnacharya soon came to long for a son. He gathered his brother Pandits about him and concerted measures. Things were not in his opinion what they used to be. He protested that times had changed, as indeed they had, and that people were not quite subservient and unquestioning as they used to be. Sree Krishna had apparently brought about a revolution. He did not understand the intensity of the devotion felt towards the Boy. He could not for his life excuse or understand his wife’s platonic, ethereal, attachment to Sree Krishna, free as it undoubtedly was, and as the devotion of all Gopees was, from the slightest taint of animalism. He ardently loved rites and symbols and hugged conventionalities to his bosom. To his dismay, he saw that the Yagic Brotherhood which had been pouring tons of clarified butter into the fire was visibly thinning away in number and influence. He chafed against the tendency of the times and against the heresy of the New Faith.
Wishing to start a Yagna for obtaining a son, he consulted his brethren and got up a Mahazar addressed to Indra, in which he set forth in alarming colours how times had come to be quite wicked, how heresy stalked through the land, how a rival had sprung up to dispute his sovereignty and how all Karmic Institutions were languishing. He wound up by roundly pointing out to Indra and the gods that their profession was in danger and that subsidies in the shape of oblations could no longer be expected if things got on as they did.
Indra was alarmed at the news. He submitted his horoscope to astrological scrutiny. The astrologers nodded their heads and pronounced the horoscope free from prospective ill. Indra felt furious at the temerity of human pretensions which dared to defy his godhead. Narada, so well known for mischief, encouraged him in his conceit. The haughty monarch resolved to inquire into the matter and punish the terrestrial offenders.
Prince Jayanta and Charioteer Matali were sent down to make a local investigation and report. These two descended from the skies in due course, and on reaching Terra Firma, each took his own route to reconnoitre and observe for himself. Jayanta assumed an ascetic’s form and sought hospitality in a hermitage that was in the occupation of a lonely virgin-girl of sweet sixteen. On every side, he met bevies of girls endowed with extraordinary beauty such as could put any heavenly nymph to shame. The environments subdued him. He was but an inexperienced youth though encased in an ascetic’s exterior, and therefore fell a prey to surging passions. He could not resist Chitrangee’s (his hostess’) electrifying charms and made overtures to her. The result was that at the end of an excited scene, he found himself metamorphosed on the spot into a eunuch by the maiden’s curse. Poor Jayanta became an ugly piece of humanity no longer fit to emerge from the Earthly prison and regain his heavenly home.
In the meantime, Yagnacharya pushed on with his yagna in buoyant hopes of succour from Indra. When the yagna was in full swing, a few cowherd boys made a daring effort to rescue the sacrificial victims and made away with the whole of the consecrated flock of sheep. The whole body of wiseacres cried themselves hoarse at the polluted touch, but the plucky boys heeded them not. It was a veritable slip between the cup and the lip, the clenched fists being deprived of the prey, just when they were about to commence a massacre. In a stentorian voice of command, Yagnacharya ordered the sheep and the offenders to be seized. A boy and a sheep were produced. The boy retorted boldly in answer to Yagnacharya’s rebuke, that animal slaughter by Brahmins was improper and that SreeKrishna quite disapproved of it. The old man was fixed in a dilemma. He had no mind to give up a yagna which was nearly complete, because postponement meant further delay in the attainment of his cherished ambition. He therefore ordered the sheep to be killed and the yagna to be proceeded with. The intervention of a miracle rendered the slaughter impossible. Yagnacharya submitted to the inevitable in discomfiture and sadness. At this juncture, Matali sounded the trumpet and published, by a voice in the air, his master’s proclamation hurling fulminations of divine penalty against any body that dared to offend against the ritualistic code. Yagnacharya caught at this ray of hope and resolved heroically to wait for a more propitious opportunity to perform. the yagna over again.
Time wore on, and in due course, another yagna was begun. Yagnachayra took the precaution, this time, of disarming opposition by speaking to the elders of Sree Krishna’s family. Balarama interceded in the matter, advising Sree Krishna not to poke his nose into other people’s affairs. Sree Krishna protested that he never had done so and that if the Gopees were at fault he could not help it. In the course of this second yagna, Sree Krishna took his brother Balarama to a retired spot near Chitrangee’s hermitage and drew his attention to a scene that struck Balarama with amazement.
Two ladies were sitting there lost in thoughtful devotion. Their dialogue related to Krishna and disclosed the heart’s sublime yearning to meet Him and offer Him worship. It showed a depth of feeling that no words could express, an excess of tenderness that few hearts could contain. Balarama was convinced, and was moved very much.
The two boys left a message to the ladies and rempaired to the hermitage close by. The ladies rushed to that place, and there, sincerely, devotedly, and religiously, offered a sumptuous repast to Krishna and his friends. Krishna accepted the homage, as he is, in his Providential wisdom, pledged to accept, for the redemption and salvation of the Faithful.
Of the two ladies referred to, Champaka was one. It was she that had carried the dishes of the repast from the kitchens of the Yagna–sheds. As the wife of Yagnacharya, it was gross sacrilege on her part to have left the precincts at all. What was infinitely worse, she had removed the food consecrated for divine offerings from the holy precincts. From the stand-point of Yagnacharya it was the very climax of heresy for her to have distributed it among boys. In these circumstances, the Yagna was interrupted for a second time by a serious irregularity and became abortive of results.
Matali conveyed to Indra full news of the double mishap, Viz., Jayanta’s wretched plight and the oblations defiantly obstructed and withheld. Indra’s wrath was inflamed by the tale. His vanity was sorely tickled. Mere men, human mortals, had set his authority at naught. He could not tolerate it for a moment. He resolved to wage war to regain his rights and recover his son. He marshalled his forces for battle. He ordered the clouds to pour on Brindavan an unceasing shower of rain and hail, to crush it out of existence.
The premonitory symptoms of the approaching storm alarmed Yagnacharya. He appealed to his kith and kin and exhorted them to leave the country. None heeded his warning. He bade adieu to the place and departed in search of a suitable shelter to save himself. Sick atheart to exile herself from Krishna’s village, his wife felt it however a duty to follow her husband’s aged footsteps.
Journeying far away from home, Champaka and Yagnacharya entered the deep recesses of a mountain forest. They suffered indescribable fatigue for days on the way,and found no place of shelter anywhere. Champaka sustained herself on Hope and Faith and felt strong and cheerful. But her husband felt the sufferings intolerable. With him, it was the fatigue of the journey of life (Samsara) as experinced by one who chose to run away. from God and light to Satan and hell. He was puzzled to see his young wife’s peaceful resignation. He mistook every will-o’-the-wisp to be a hermit’s cottage and every gleam of lightning to be joyous sunshine. Thus he continuedwhat appeared to be an endless journey. It soon came to be impossible to proceed without a guide. Hunger and fatigue reduced him to despair, and so, in a fit of dire distress, he loudly called for help.
To this, a response dropped as it were from the clouds. Satan who had been dogging the footsteps of the wanderers presented himself in the guise of a Forester. Yagnacharya welcomed him as a god–send. The lady however liked not his looks and felt an instinctive repulsion. The Forester used his wily arts which, though unproductive of any impression on the rocky faith of the woman, succeeded well with the old man. His orthodoxy easily gave way. His wife put forth superhuman efforts to sustain his yielding strength and restore to him his losing foot–hold. Satan felt immensely wrathful at the brave defence she was making and at the heroism with which she struggled to rescue her husband from his clutches. It was soon evident that virtue would triumph in the struggle. In a fit of fury Satan pounced on her to seize her. The infamous contact was averted by a miraculous catastrophe. The whole mountain (which happened to be Govardhana) suffered a violent shock, so that Satan dropped down hurled as if by a terrible blow.
Let us return to Jayanta for a minute. Suffering acute agony from the metamorphosis, he wandered in vain all over the globe in search of relief and redress. Chance led his footsteps to Narada of whom he besought salvantion. Narada agreed at last to impart to him the secrets of occult learning and show him the Path. While the master and pupil were engaged in holy study in a remote corner of the Govardhana, Yagnacharya and his wife stumbled on the scene, after narrowly escaping from the calamity related above. Yagnacharya’s eyes began to be opened. He realized that his wife had been in the right all along and himself in the wrong. He realized the greatness of her virtues and the soundness of her advice. He felt how obstinate and selfish he had been in deserting everybody near and dear to his heart, in order to save his solitary self from a supposed danger. He heard Narada’s inspired words and wheeled round to the true Faith. Then, Narada, Jayanta, Yagnacharya, and Champaka commenced memorable journey on the high road of Bhakti. They mingled their voices in a chorus of divine hymns and started to go to the Earthly Paradise and meet Sree Krishna there.
In the meantime, the wrath of Indra had borne deadly fruit. The elements tore each other in deadly conflict. Brindavan was submerged in water and it looked as if the convulsion of nature would destroy every vestige of animal life. Indra himself came down with Matali to enjoy a grimsatisfaction at the tragedy he had wrought. He was however mistaken in the idea that all the inhabitants had suffered from his wrath. In proceeding through the affected region, he did no doubt meet some men and women who were unable to swim the current and therefore got to the bottom of the flood. He met a few others swimming away (as nitya Samsarees) neither reaching the shore nor sinking to the bottom. These persons were alternately gay and sad, who eagerly snatched at any little joys they could reach even in their forlorn situation. They licked the little drop of honey that stuck to any Margosa leaf swept down by the current and even forgot their misery for the moment. It was not long before Indra met a third class of people among whom were Yagnacharya, Champaka, and a bevy of Gopikas. These were wading through knee-dee pwater in perfect peace and gaity. Hail, storm, lightning, and thunder, fell like feathers on their heads. Their thoughts were fixed on high, and they pursued the Path utterly unaffected by Indra and his clouds. They marched onward and ever onward, singing Krishna’s life in lovely sonnets, and approached a Ford where a Ferry-man Pilot awaited to tide them over the deep waters. Indra was surprised at this beyond measure. It meant that his efforts had been abortive in respect to all these people.
He asked himself what the meaning of it was. What was the secret of their glowing faith and bouyancy? Who was this Krishna that wielded so much power? Who was he to charm, to captivate, and rule the minds of humanity? He was staggered at the maidens’ fortitude in resisting the storm and making for the goal. His curiosity was piqued, and so he was resolved to go along with them.He soon reached the Ford and there the Ferry-man waited to render service with alacrity. Seeing that there were numerous boats and ascertaining that the haven was within earshot Indra offered to book his passage. The Ferry-man, to his surprise, refused him a ticket. An altercation ensued. Bribery and threats were alike ineffectual. The boatswainsaid that he was not a servant working for base lucre. He told Indra that he was not qualified yet for the voyage, as he had not subdued the passions, and that, unless Indra produced a passport from Brahma or Vayu, a passage was impossible. Indra felt heart-broken at this humiliation. He retraced his steps and sought the advice of Narada.
On his return, unpleasant news was waiting for him. Messengers from his army told him of the infamous defeat. they had sustained. He learnt how the heavenly hosts had been routed without a shot fired, how not a single soldier had volition enough to weild a weapon, how the Airavata elephant, together with the entire horde, and the Uchaisrava horse, with the entire cavalry, had stampeded into the enemy’s camp in abject surrender. Here was news indeed of a blood-curdling character enough to drive him mad— the invincible army of a god annihilated by a terrestrial mortal. Narada administered consolation to him at this hour and revealed to him the true condition of things.
On the other side of the flood, stood Sree Krishna with the Govardhana Hill set on the top of his little finger. The whole herd of calves, and cows, and all his spiritual kith and kin, were gathered round him underneath the remarkable umbrella. For seven days, He held the Hill aloft to protect his devoted adherents. It rained cats and dogs: the thunder and lightning jammed the Hill; but not a hair of the People’s heads was injured.
Indra realised his powerlessness and got his natural Faith restored to him, warped as it had been, by a temporary illusion. With contrition, he resolved to make amends for his folly. He summoned his followers to accompany him in his pilgrimage to Govardhana with every conceivable mark of worship, with every conceivable nuzzur of homage. He ordered the divine nymphs to carry Cows’ milk in countless vessels of gold to bathe Sree Krishna therein and anoint Him the Universal Sovereign.
In the course of the journey, he found his son Jayanta wending his way to the same goal for obtaining redemption. Father and son mingled their tears of joy over the happy issue. They joined the general throng of devotees and reached the destination, stripped of conceit.
Approaching the Lord’s Presence with all his Paraphernalia, he besought permission to offer Him pooja. Sree Krishna forgave him and granted the prayer. Indra seated Sree Krishna of the throne and poured out from the vessels of gold a shower of cows’ milk proclaiming Him as “Govinda” to the world;
This is the story of the play. The plot consists chiefly of three episodes.

(a) Yagnacharya and his wife occupy a large place in the narrative. Champaka is the ideal wife who puts her little arm round her husband’s waist, and like a steam launch towing a disabled merchant-man, bravely guides him with unerring steps in the path of righteousness.

(b) Jayanta proud of his birth and position takes liberties with a lovely maiden and receives smart chastisement. Emancipation is eventually attained by him thro’ Sree Krishna’s grace.

(c) Mighty Indra is humbled in the sight of gods and men for his presumption in deeming himself a god and forgetting his Master in a fit of delusion.

Opinions may differ much about the author’s taste in choosing such a subject and introducing supernatural incidents into the plot. Popular Fiction is that which holds up a mirror to nature and delineates human society with all its faults and failings to inculcate a moral. But Sree Krishna is a national Hero. The picture of his environmentsfascinated me. The gopee-girls associated with Him in His pranks with a whole-hearted, rather, a whole-souled devotion illustrate etherialized love of sublime perfection. The moonlit expanse of sand on the banks of the Jumna vivified by the Divine Flute is a picture drawn by Vyasa with masterly touches, which the Poets and Poetasters of India have for centuries loved to admire and appreciate by imitative efforts of imagination.
It is somewhat incongruous to introduce God as a Dramatis personæ on the stage. Any speech placed in his mouth ill befits the character, as the conditioned cannot conceive the unconditioned, and as the limited conceptions of a human author cannot in the very nature of things rise to the requisite level of sublimity. I pray that the indulgent reader will sympathise with me in my failures. I have however avoided introducing Sree Krishna as much as possible and contrived the scenes mostly without Him.
My obligations to my learned father who is my Guru are of course irrepayable. My acknowledgments are also due to S. M. S. Raghavendrachar, Pandit of Kumbhakonam, who scrutinized the manuscript of this work as well as of “Dhruva’s Penance.” I am also obliged to my sincere friend Mr. K. Padmanabha Rao, B. A. B. L, Vakil, for his help in passing the sheets through the Press.

COIMBATORE,
Gokulashtami C. M. PADMANABHACHAR.
11-9-1906.

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॥भूवैकुण्ठः॥

॥गोवर्धनेशविलासः॥
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सच्छास्त्रैर्विमलीकृतं भगवतो लीलाविलासास्पदं
माध्वं माधवपादसेवकनृणां संप्लावयोग्यं सरः।
स्वान्तं भागवतं भवेद्धरिरवेः कारुण्यपादैश्च मे
तज्जातं करसारसस्य सुमहद्बद्धाञ्जलेः कुट्मलम्॥१॥

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EARTHLY PARADISE
OR
THE SPORT OF GOVARDHANA’S LORD.
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May my mind be fixed in Madhwacharya and the Lord (Vishnu): May it be a pond cleansed pure by the sacred Scriptures: May it be a suitable place for the sporting pastime of the Lord and be fit for the worshippers of Madhava’s feet to plunge in for a bath. May the bud born thereout consisting of my lotus-hands joined in devotion over my head be quickened into life by the kindliness of the rays of Sun Hari, and become a great blossom.

वाणीं ब्राह्मीं विशोभामवगणितपदां हीनिमग्नां वधूं स्वां
वाचाहीनां कृतां तां कलिकृतिकलुषैः कर्शिताङ्गीं शुभाङ्गीं।
अंबाहीनप्रजानामिव कलरुदितादार्द्रचित्तोऽवतीर्ण
स्संमानार्थं जनेभ्यस्सदयमदित मां भारतीशः पुनातु॥२॥

(नान्द्यन्ते।)

**सूत्रधारः—**आर्ये आगम्यतामिह यदि सर्वमुपस्थितं।

**नटी—**आज्ञापयत्वार्यः।

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May the Lord of Bharatee (Vayu) purify me; He who incarnated below from a loving heart moved by touching cries resembling those of motherless orphans and restored graciously to the world. for their worship the goddess of Vedic Speech, His own consort of sweet features, One, that had lost her lustre, whose status had been ignored—who had been covered with shame—and who had been struck mute and been thinned in limbs by the crimes. committed by Kali.

The Stage Manager—(At the end of the benediction) Madam, please come here if everything be ready.

Actress.—Let your honour command.

** सूत्रधारः**— श्रीकृष्णजयन्तीव्रतानुष्ठानाङ्गतया श्रीगोवर्धनेशविलासवस्तुना नाटकेनोपस्थातव्यमस्माभिः।

प्रबन्धाभूयिष्ठानवरसभराः काव्यनिपुणै
र्निबद्धामान्यास्ते भुवि बुधजनैरर्थकुशलैः।
कथेयं गोविन्दप्रभुचरितगा सुज्ञविहिता
सुमान्याऽबद्धैः स्यादपि कलुषिता क्षान्तिमहितैः॥३॥

** नटी**— कृतो भवेत्सर्वोपि यत्नस्सर्वसंतोषाय।

निष्क्रान्तौ॥

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**Manager.—**We should get ready with (to act) the drama treating of the sport of Govardhana’s Lord as part and parcel of the vow and observance of Sri Krishna Jayantee (Sri Krishna’sBirth-day).

Works filled with the nine poetic emotions and composed by persons profoundly clever in the poetic art are abundant :and those works deserve to be honoured in the world by learned men who are (themselves) clever in interpreting subtle meanings. But the present theme relating as it does to the history of Govinda may be acceptable to the learned though defiled by faults and may even obtain regard at the hands of such people as are great in forgiveness.

**Actress—**Every effort to please everybody shall be made.

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प्रथमोऽङ्कः।

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॥उपाङ्कः॥१॥

इन्द्रसभा।

प्रविशति इन्द्रः (सिंहासनमधिरूढः)
॥तथा कविगुरुप्रमुखाश्च बन्दी च॥

** वन्दी—**

जीयाद्राजा महेन्द्रो जयतु सुमहिमा सार्वभौमस्य नित्यं
जीयास्तामार्यवर्यौ भृगुसुतधिषणौ पण्डितौ कीर्तिमन्तौ।

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ACT I.
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Scene I. Indra’s Durbar Hall.

Enter Indra (seated on a throne).So, Sukracharya, Brihaspatyacharya and others, Bard &c.

Bard— May the sovereign Indra the Great be glorious. May the prowess of the great monarch predominate for ever. Exalted be the two eminently revered, meritorious and renowned preceptors Sukracharya and

जीयासुः किन्नरेशप्रमुखसुरगणा नाकिनाथा महान्तो
भूयादिज्यादिकर्मप्रमुदितमनसामुच्छ्रयस्सर्वकालम्॥४॥

गीर्वाणाधीश राज्यं त्रिभुवनविततं पालयित्वा दयालो
लोकानां धार्मिकाणामभिलषितफलं दास्यसीह प्रभो त्वं।
आर्तानां सौख्यहेतोरनलसभुजयोरात्तदण्डस्य नित्यं
विश्रान्तिस्ते न भूयादिति भवदनुगाः प्रार्थयन्ते सदा त्वां॥५॥

** गुरुः—**

धन्योसि नाकिमहिलाभिरमेयशोभो
वर्षप्रमोदमुदिताखिललोकपालः।

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Brihaspatyacharya. May the nobles of Heaven consisting of divine hosts, leaders among Kinnaras and the rest be victorious. May prosperity attend for ever on all who rejoice in the performance of sacrificial rites.

Gracious Lord, Indranee’s husband, you protect the vast expanse of the three worlds and grant unto righteous people the boons (fruits) coveted by them here. Your followers pray that there may be no rest at any time for your active shoulders armed as you always are for the relief of suffering people.

**Brihaspati.—**You are glorious with pre-eminent splendour surrounded by heavenly nymphs.

सस्याभिवर्धितधनाः फलितात्मकांक्षा
स्सानन्दमित्यमरनाथ सदास्तुवन्ति॥६॥

त्रिलोकनाथाय बिडौजसे भवे
ज्जयन्तपुत्राय शचीहृदे ते।
सभाधिनाथाय शतेष्टिकारिणे
सहस्रनेत्राय सदातिमङ्गलम्॥७॥

** इन्द्रः**—गुरो न मे उल्लासराहित्यात्प्रफुल्लं मनः। न मे बन्दिस्तुतिमुदितस्य चित्तस्य प्रसन्नता। धिषणावृद्धधिषणाचार्यस्य तत्र-
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You are the protector of a world rendered happy by the blessings of rainfall. People whose wealth is swollen by harvests and whose cherished desires are fulfilled extol the monarch of Immortals with tears of joy.

May good always befall you Indra of a thousand eyes—to you the king of the three worlds—to you the father of Jayanta, the Lord of Sachee, President of this court and the performer of a hundred sacrifices.

Indra.— Preceptor, my mind is sad for want of spirit. There is no cheerfulness of mind, elated as I am by the enlogy of bards. There is uneasiness of mind, though I am stout of heart under the nourishing strength of a perpetual shower of nectar furnished by the benedictions of you, honoured

भवतो भवतस्सन्तताशीरमृतधारापुष्टतुष्टचित्तस्याप्यस्ति काचिच्चिन्ता॥न जाने को वा स्यादौत्सुक्य हेतुः॥

** गुरुः**—न युक्ता तेऽप्येवमाशङ्का। अश्विनी प्रोष्ठपदाग्रहायिणी प्रमुखाः दाक्षायण्यः भौमबुधसौरिप्रमुखाः ग्रहाः क्रियतावूरुमुखाराशयः ज्योतिश्शास्त्रपारङ्गतैश्चित्रशिखण्डिभिस्साकमस्मत्पुरत आलोचिताः। ते जन्मपत्रिका सम्यक्पर्यालोचिता। न पश्यामः किञ्चिदपि चिन्ताकारणम्॥

महाराज श्रीमन्विजयलतिकोपघ्नमघव-
न्ननिष्टं कीर्तिश्रीसुकृतिसुखिनस्ते न भवति।

_________________________________________________________________________

Brihaspati of towering intellect. I know not what may be the cause of this sadness.

**Brihaspati.—**It is not proper that even you should apprehend ill luck. The constellations Aswini, Radha, Pushya, Dhanistha, Proshtapada, and planets Mars, Mercury, Saturn, and the ascending nodes have been consulted in our presence with the aid of the seven Rishis who are astrologers highly versed in astrology. Your horoscope has been carefully examined. We see no ground for alarm.

Oh great king Indra, that are the prop of success which is hanging about you like creepers, ill luck is impossible for you, enjoyingas you do, fame, fortune, merit

तथापि स्यात्तापो विजयजनकस्यापि भवतः
किलास्ते कैलासे श्रितजनशरण्यः पशुपतिः॥८॥

॥ततः प्रविशति भटः॥

**भटः—**जयतु जयतु महाप्रभावस्सुरपतिः। भूलोकादागताः केचन सन्देशयायिनः। सन्देशं मुखतस्समर्पयितुमभिलषन्ति॥

इन्द्रः—नीयन्तामिह वार्तायनाः। शृणुमस्तेषां वचनं॥

** भटः**— यथाज्ञापयति प्रभुः॥

॥ततः प्रविशन्त्यग्निप्रमुखादूताः॥

** अग्निः—** जयतु जयतु त्रिदिवपतिः॥

___________________________________________________________________________

and happiness. If nevertheless affliction. should visit even the parent (source) of Vijia (success or Arjuna), there is Siva, is it not, in Kailasa the refuge of all who seek shelter.

Then enters a Peon.

** Peon.**—Victory befall the Lord of Suras of mighty prowess! From the earth some messengers have come; they wish to deliver the message in person.

** Indra.**—Let the messengers be brought here. We will hear what they say.

** Peon.** — As your majesty commands.

Then enter messengers, Agni and the rest.

** Agni.—**May the king of the Heavens be victorious.

अलघुसन्देशवाहकोऽस्मि भूप्रदेशात्। तत्रत्या महाजना भवतां प्रभूणां चिरन्तनोच्छ्रयप्रार्थनापूर्वकमभिवादनपत्रं प्रेषितवन्तः। प्रभोराज्ञया पटितुमुत्सहे॥

** इन्द्रः—**शृणुमः पठ्यतां लेखनं॥

॥अग्रिः पठति॥

१.“कर्मभूमौ तावद्भूलोके भरतखण्डे जम्बूद्वीपे दण्डकारण्योत्तरभागे विन्ध्यहिमालयान्तरितपुण्यक्षेत्रे गोकुलवृन्दावनस्थास्तद्देशप्रतिदेशिनो महाजनाः अधस्तात् स्वहस्ताक्षराणि लिखितवन्तो ज्योतिष्टोम-

___________________________________________________________________________

I am the bearer of a message of great importance from the region of the earth. The leading men thereof have sent an humble petition, together with good wishes for the perpetual prosperity of your majesty. With your majesty’s leave, I wish to read it.

** Indra**.—We will hear ; let the writing be read.

Agni reads.

“Yagnacharya and others, the undersigned Deekshitas performing Soma Paundraka and Jyotishtoma sacrifices and inhabiting Gokula and Brindavan and adjacent countries lying in the Holy land between the Himalayas and Vindhya mountains north of Dandaka forests in Jamboo Dweepa of Bharata continent on

पौण्डरीकादि यज्ञदीक्षितायज्ञाचार्यादयस्सात्यन्तविनयं प्रभोरनामयप्रश्नपूर्वकं प्रणम्य साञ्जलिबन्धं विज्ञप्तिं कुर्मः॥

“२.अनूचानसन्ततिजाताः अनवरताग्निहोत्रकर्मणासफलीकृतजीवितास्सुरपतिप्रसादैकपराः पुत्रमित्रकलत्रादिसम्पदा ऋद्धाः प्रसाधितदेवताकोटयः ऐहिकधनवनितादिलाभायाथवा पारत्रिकमहास्वर्गेच्छया वा सन्ततकर्मधर्मनिष्ठाः प्रभूणां दासानुदासाः सकुशलावसामः॥

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the Earth the region of karmas, submit as follows after saluting humbly with hands joined over the head and making respectful inquiries about your majesty’s well-being.

“2. Born of very learned Brahmin lineage, leading a life in which we keep up a perpetual sacrificial fire, looking forward to Indra’s grace as the only goal, prosperous in the possession of every blessing in the shape of children, wives, and so on, having propitiated the divine hosts (by worship), ever devoted to deeds and duty with a view to the present attainment of riches, women and so on, or with a desire for the great swarga in the future, we the slaves of slaves of your majesty are doing well.

“३.साम्प्रतं कालदौर्भाग्यात् सन्निहितकलिप्रवेशछायामूढधि यः केचन कदध्वानो विधिविहिताचारविपर्यया भवतामप्युत्तमः प्रभुरास्ते क्वचिदिति मन्यमानास्तादृशो भूमावस्मदन्तिके गोपवेषपरिधानस्समिन्धइत्युन्मत्तवाचं प्रलपन्ति॥

“४. किञ्चाहो तेषां दौर्मत्यं। स्वतनुभवनाद्युच्छ्रयं न गणयन्ति सर्वथा ते। एतन्नूतनप्रभुसेवायां न किमपि प्रार्थनीयं काम्यमिति च मन्यन्ते। अयं प्रभुरभीष्टप्रदानासमर्थो नाम; स्वानुचरान्का- ___________________________________________________________________________

Now with reference to present purpose; owing to the wickedness of the times and because of good sense being warped by the shadow of Kali’s advent, some unrighteous people, having abandoned the observances enjoined by law and being of opinion that there is a Lord superior even to you, indulge in mad sayings that that Lord is shining radiant in our midst on the Earth in the guise of a cowherd.

“4. Moreover, strange is their perversity; they do not in the least care for the well-being of themselves or their homes, &c. They consider that in the service of this new master no boon should be prayed for, This master is incapable of grant-

म्यपूजानैव कर्तव्येत्युपदिश्य स्वाशक्त्याच्छादिकवचनेन वञ्चयतीव भाति॥

“५. एतेभ्यो जनेभ्यो न रोचते जैमिनीयमीमांसा, सुगताक्षपादचार्वाक कपिलमतं। न रोचते यज्ञादि। न रोचन्ते देवमनुष्यपितृभूतयज्ञाः। पशुमारणं सर्वथाऽन्याय्यं दृढभाषया वदन्ति॥

“६. व्यासमुनिरेव महागुरुस्तद्राद्धान्तप्रबोधको वायुरिति सङ्गिरन्ते। एवं सर्वे जना यदि मन्येरन्प्रभो ते प्रभुत्वं दत्तजलाञ्जलीति निश्चितम्॥___________________________________________________________________________

ing boons forsooth, and looks as if he is cheating his followers by instilling a tenet calculated to save his incapacity from exposure, to the effect that divine worship should not be performed with a carnal object in view.

“5.These persons like not the meemamsa of Jaimini nor the schools of Buddhism, Akshâpâda Charvaka or Kapila. They like not sacrifices and things of that kind: nor offerings of oblations to Devas, humanity, Pitris and Bhootas. They persistently dogmatise that animal slaughter is improper in sacrifices.

“6. They say that sage Vyasa is the greatest Teacher, and that the Interpreter of His School is Vayu. If everybody should come to think thus, it is clear that your sovereignty sir, is at an end. (Something that is given away with water in the hand).

“७. अन्यमप्येषां वर्णयामो विपर्यासं। नित्यनैमित्तिकाचरणे यत्कुर्वन्ति यद्ददति यज्जुह्वति तन्न भवत्प्रीत्यै किन्तु वाय्वन्तर्गतस्य कस्यचिन्मनोवागगोचरस्य प्रीत्यै समर्पयन्ति। किमेवं किल कृतवन्त अस्मत्पूर्वपूर्वकाः। सर्वथा नैवमिति वदन्ति वृद्धाः॥

“८. किं बहुना गृहकृत्यानाचारपरिगणनेन। प्रतिदिवसं सान्नाय्यमस्मत्स्नुषाभिर्दुहितृभिस्स्वसृभिर्वा रहसि देवतानिवेदनात्पूर्वन्नीयते पूर्वोक्तगोपालभुक्त्यै। जगन्मोहनरूपसौन्दर्यमोहिता नामास्मत्स्त्रियः॥_____________________________________________________________________________

“7. Another of their misdeeds too we will mention. In the performance of daily and occasional rites, whatever they do, or offer, or sacrifice, is dedicated, not for propitiating you but for securing the favour of some one who dwells in Vayu’s heart and who is beyond the reach of thought and speech. Did our ancestors of old behave like this? Elders say that it was not so at all.

“8. Why dilate by recounting the irregularities in the fulfilment of household duties. Every day, the divine offering, before it is offered to the deity, is being carried away in secret by our daughters-inlaw, daughters or sisters for being eaten by that same cowherd; our women have forsooth been spell-bound by a world-enchanting beauty of appearance.

“९.नायं विषयउपेक्षामर्हति। यद्युपेक्षा कृता तर्हि न स्यादितः परं हविर्भागो देवानां। सुरास्तावत्स्वाधिकारवर्जितास्स्वर्लोककपाटं पिधाय लोकान्तरं प्राप्नुवन्त्वित्यनन्तनतिततिसहिता विज्ञप्तिः। इति॥”

**इन्द्रः—**गुरो गणकानां गणनं भ्रान्तिमूलकमेव भाति। अथवा ज्योतिश्शास्त्रनैपुण्ये भवत्पृष्टदैवज्ञानां सन्देहः। अथवा व्यभिचरितफलं शास्त्रवचनं। इयं भूलोकवार्ता नास्माकं हर्षजनिका॥___________________________________________________________________

“9. This subject does not admit of indifference. If neglected, then, there will be no offering hereafter to the gods. Let the gods too resign their offices, close the doors of Heaven and repair to some other world. Thus is the petition accompanied by innumerable and continued prostrations.”

**Indra.—**Oh Brihaspatyacharya, the calculation of the astrologers seems based on misconceptions, or perhaps the astrologers consulted by you are of doubtful proficiency in the science, or perhaps the teachings of astrology do not produce the promised results. This earthly news is not a source of cheerfulness to us.

**गुरुः—**प्रभो नैषा युक्ता तवाशङ्का शास्त्रप्रामाण्ये। धुनीनाथ गम्भीरा ज्यौतिषकविद्या। अनन्तोत्सर्गापवादात्मिका। अतीव चिन्ता श्रमसाध्यं मेषादिराशिपरिगणनं। अपि च दैवज्ञास्साम्प्रदायिका भविप्यदनिष्टं निश्चयेनावगतमपि न वदेयुः। परन्तु भवद्विषये चिन्तयन्तोऽपि न जानीमहे कमपि भीकरं भाव्यनर्थम्॥

**इन्द्रः—**आस्तां शास्त्रप्रामाण्यविचारः। पटितपत्रिकाविषययाथार्थ्यमन्यथात्वं वा को जानाति साक्षी॥____________________________________________________________________________

Brihaspati.— Sir, your scepticism as to the truth of the science is not warranted. The astrological science is majestic like the sea. It consists of countless rules and exceptions. The calculations of Aries, &c. of the Zodiac is the result of great thought and labour. Moreover, astrologers following traditional methods, will not disclose the ills of futurity though observed without doubt. But in your case, we see no misfortune in the future to be afraid of.

**Indra.—**Let the discussion about the truthfulness of the science cease: which witness knows about the truth or otherwise of the allegations in the petition read out.

** अग्निः—**आगतस्सप्तसप्तिः कर्मसाक्षी स्वदृष्टविषयं भगवते विज्ञापयितुम्॥

॥ततः प्रविशत्यर्कः॥

**इन्द्रः—**भानो किं जानास्यस्मिन्विषये । कथय नस्तद्वृत्तान्तसामस्त्यम्॥

** सूर्यः—**यद्यपि कर्मसाक्षीत्युद्युक्तः प्रोक्तकार्येऽतन्द्रितमनास्सर्वंवीक्ष्ये। कालचक्रसञ्चारवलाद्रात्रौ तावन्मन्महिमाऽविद्यमानएव। तस्माद्दिनार्धचारि गोकुलवृत्तान्तश्चन्द्रमुखादेव श्रोतव्यः॥

** इन्द्रः—**अस्तु श्रवणं चन्द्रवदनात्। यद्भवतेक्षितं तच्छ्रोतुमवहिताः॥___________________________________________________________________________

** Agni.—**The Sun who is an observer of all actions is present here to inform your majesty about all that he has seen.

Then enters the Sun.

** Indra.—** Sun, what do you know in this affair? Give us full information.

**Sun.—**Appointed no doubt as an observer of every Karma, I do notice everything in doing my appointed task with diligence. But owing to the rotation of the wheel of time, my prowess is non-existent at nights. Therefore what transpires during one half of every day has to be gathered from the mouth of the Moon.

** Indra.—**Let alone what should be heard from Chandra’s mouth. We are ready to hear what you have seen.

** सूर्यः—**

पश्ये भूमितलेऽन्धकारनिविडे मृद्ग्रावपूर्णेस्वतो
व्याप्तं विश्वशुभावहं निरुपमं तेजोमयं मण्डलम्।
दुष्प्रेक्ष्यामि तदीप्तिसौष्टवमहामाहात्म्यभीतोन्वहं
दूरस्थस्तदतोन्यवस्तुनइहाशक्तोऽस्मि निर्वर्णने॥९॥

शक्ष्यामि नूनं सुरवर्यतत्वं
लोकान्तरे यत्प्रवदन्ति वक्तुम्।
ईशं समस्ताण्डजगद्धरन्तं
आहुश्चिदानन्दघनं स्वतन्त्रम्॥१०॥

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** Sun.—**On the surface of the Earth ordinarily enveloped in dense gloom and filled with mud and stones, I now observe a disc of matchess brilliancy whose rays radiate everywhere and bless the whole world. Indeed I quail under the purity and supreme grandeur of the immeasurable dazzle which no eyes can bear to see. Being far away I am unable to notice any group of objects except that.
I can certainly tell you, O, king of Suras, what they say in that other world as to the truth of the matter. They say that He is the upholder of the egg of universe, one who is an embodiment of Intellect and Bliss and absolutely Independent.

भक्तौ तस्य विचित्नवैभवयुतानन्तस्य मग्नास्तु ये
तेषामस्ति नभीर्भयावहसुरादाखण्डलाद्वांछितम्।
चक्रिण्येव मनोनियोगचतुरान्दासान्सदा निष्टितान्
सोऽयं नव जहाति कंसपरिपंथ्यद्धेति तत्र श्रुतिः॥११॥

**इन्द्रः—**सर्वमेतदपृष्टोत्तरं भवता कथ्यते। क्वचिद्यदि विद्यमानः स्यादस्मदुत्तमस्तद्वार्तंदेशान्तरे कालान्तरे अस्मदध्यापकमुखादाकर्णयामः। पत्रिकागतकर्मविपर्यासं न जानासीव भाति।_____________________________________________________________________________

Those who are steeped in devotion to that limitless Being of wonderful greatness, have nothing to fear from the lowering Devas, nor have they a boon to ask of Indra. It is said that He too the foe of Kama, never abandons those people who are his followers and devotees, that is, the adepts having their thoughts fixed firmly in Chakri (the wheeled One) alone, and that this is certain.

** Indra**.— All this that is mentioned by you is no answer to the question. Should there happen to be One greater than ourselves anywhere‚ we shall hear of him at some other place and time from the mouth of ourPreceptor:you don’t seem to know about the misbehaviour in the matter of rites referred to in the petition.

कोऽत्र भोः। नीयतां तारानाथः परीक्षार्थम्॥

॥ ततः प्रविशति सुन्दरवदनश्शशाङ्कः॥

** चन्द्रः—**जयतु जयतु त्रिदिवसिंहासनाधिरूढो महाराजः॥

** इन्द्रः—**शशाङ्क, भुवि तावद्वृन्दावनप्रदेशे क्रतुशत्रवो बहवोऽस्मदाज्ञातिंक्रमणपरास्सन्तीत्यायाता किंवदन्ती। भवतस्तथ्यंश्रोतुमिच्छामः॥

** चन्द्रः—**पूज्यचरणैः पृष्टो न किञ्चिदप्यनृतं वक्तुं शक्नोमि। मद्वचनं यदि भवेन्नहृद्यं तथ्यभाषित्वेन क्षमां प्रार्थये। वैकुण्ठःअत्रा-
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Who is there? Let the Moon be brought here for enquiry.

Then enters the pleasant-faced Moon.

** Moon.—**Victory, victory to the great king mounted on the throne of the gods.

** Indra.—** Moon, news has come to the effect that on the Earth in the country about Brindavan, there are many people hostile to sacrificial rites, who are bent on disobeying our rule. We wish to ascertain the truth from you.

** Moon.—** Questioned by venerable elders, I am incapable of stating anything but the truth. If

स्ति कुत्रास्ति तत्रास्तीति चिरन्तनकालीयविचारो विरम्यतइतः परम्। विश्वंभरायामेकदेशप्रदेशो वैकुण्ठः॥ (इत्यर्धोक्ते।)

**गुरुः—**नायमर्हत्याश्वासं सुपर्वराजः। अयं खलु कलुषलमकव्यापारोऽनङ्गपक्षपाती गोपगोपिकाह्लादवर्धनइति श्रूयते। यमुनाकूले तावदस्य कुमुदबान्धवस्योत्साहकाले हि यज्ञपत्नीजनमनसामाकर्षणं संभवतीति वार्ता॥_____________________________________________________________________________

my evidence be unpleasant, I beg to be forgiven on the ground that Ispeak the truth. A question agitated for ages as to Vaikunta, that “it is here: where is it ? it is there,” is set at rest hereafter. Vaikunta is only a portion of the earth.

** Brihaspati—**This witness the Moon does not deserve credence. It is he that, being addicted to low gallantry as a partisan of Cupid, is said to inflame the passionate enjoyments of cowherd boys and maidens. The rumour is that on the banks of the Jumna when this Moon is at his height of pride, hypnotism of the damsels’ minds takes place.

**काव्यः—**किञ्चकुचेष्टाविमौ कर्णेजपौ दिवाकरक्षपाकरौ। तयो स्साक्ष्यं नार्हति प्रामाण्यम्। अमृतपरिवेषणसमये ह्यनपकारिणौ सहभोक्तारौ राहुकेतू पञ्चत्वं प्रापयामासतुः॥

मार्ताण्डो ध्वान्तहन्तेत्यतुलविभवतः प्रौढचित्तस्सदास्ते
रात्रौ तामिस्त्रचारी परिहसति मुदा कौशिको नष्टरश्मिम्।
चन्द्रो ज्योत्स्नातिगर्वाद्धसति हि भगणं शीतरश्मित्वदर्पात्
प्रद्युम्नप्राभवार्ता परिहसति रुषा तप्तयोषामृगाङ्कम् \।\।१२\।\।

____________________________________________________________________________

**Sukracharya.—**Moreover these two, the Sun and Moon are debased tale-bearers. Their testimony does not deserve credit. When nectar was being served out they caused the death of Rahu and Ketu, fellow-diners in their company, who had done them no harm at all.

The Sun is always proud at heart fancying that being a destroyer of darkness, he is of unequalled greatness. But the owl moving about in the gloom of night laughs at him with glee to see him void of light. The Moon highly boastful of moon-light, and proud of possessing soothing rays, derides the galaxy of stars. But the fevered maiden afflicted by the power of Cupid laughs with indignation at the incapacity of the Moon (to sooth her).

**नारदः—**कोविदचूडामणिरिति जगत्रये ख्यातमहेन्द्रप्रभो, औत्सुक्यं तेऽतीव विस्मयं मे जनयति। क्व ते दिगन्तविख्यातपौरुषम्। क्व तअतुलाधिपत्यम्। क्व वज्रायुधम्। हन्त किं महीध्रपक्षच्छेदवेदनाश्रान्तं शेते। क्व तऐरावतदिग्गजदिक्पालकाः भवदाज्ञामवजानन्ति किम्। स्वशाशनानुरोधनसंपादनेऽसमर्थोऽसीव भाति वार्धकादन्यकारणाद्वा ॥

इन्द्रः—यतीश्वर,
_____________________________________________________________________________
** Narada.—**Oh Mahendra, known to fame as the foremost genius in all the 3 worlds, I am greatly surprised to see your anxiety. Where has your prowess vanished, renowned up to the extreme limits of space. Where, your matchless supremacy? Where has your thunderbolt gone? Alas, does it lie exhausted by the fatigue of chopping off the wings of mountains: where have they gone, the Airavata and the elephants and guardians of the 8 quarters? Do they disregard your commands? You seem powerless to enforce obedience to your orders because of old age or some other cause.

** Indra.—**Prince of ascetics,

विभेमि नैवेषदपि स्म मर्त्यात्
सुरारिसङ्घान्जितवान्रणेऽहं।
विभेमि नैवापि हि मायिशक्ते
र्गुरो विचित्रास्त्रसंपदाऽहम्॥१३॥

जाने न कोऽपि भुवि वा सुरलोकमध्ये
जीवन्रथीमदधिकस्समरे विजेतुम्।
चित्तं मुने ममचलं कलुषं तथापि
ज्ञातस्य हृद्यविषयस्य यथातिरोहे॥१४॥

** नारदः—**

प्राक्काले दनुजाधिपानभिमरे हत्वाधिपत्यं दिवि
प्रापेन्द्रस्सुरवर्यतामतुलभोऽन्वर्थांच शौर्याभिधाम्।

__________________________________________________________________________

I fear not man in the least; I have conquered hosts of Daityas in war. I do not fear the spell of illusory magic, O preceptor, as I possess wonderful weapons of spell.
I know not in earth or heaven of a living chariot-warrior superior to me, capable of defeating me in battle. Still, O sage, my mind is perplexed as if some object of pleasure once remembered has slipped outof memory.

** Narada—**In days of yore, Indra of unequalled glory attained an appropriate designation of heroism as the king of gods, by vanquishing

मन्येऽयं तु चिरन्तनामृतजुषा सौभाग्यसंसेवया
मत्ताभिश्च विलासिनीभिरसकृत्क्रीडन्विनष्टश्चिरम्॥१५॥

पूर्वं चारिजयद्रथो दशरथः स्नेहेन बद्धो बला
त्साहाय्यं व्यतनोदतो नु विजयः प्राप्तश्च घोरे रणे।
पौलस्त्योऽथ हिरण्यकस्सुररिपुर्देवेन्द्रवीर्येण किं
प्रध्वस्तो मशकांबभूव सुजनत्राणाय जानीथ वै॥१६॥

**इन्द्रः–**भो मुनीश्वराः, बहुयुगपरिचयात्स्नेहभावाद्वा भवद्वचनं प्रीत्या प्रेरितमिति मन्यमानैरस्माभिः क्षमास्पदं क्रियते। तत्वतो यदि
___________________________________________________________________________

the leaders of Daityas in war. But now, I think, he is lost altogether, by reason of prolonged addiction to ambrosial drink, by deep indulgence in luxuries and by constant alliance with giddy and flashing courtesans.

Of old, Dasaratha the vanquisher of foes rendered help by lending his might, out of regard for the obligations of friendship: By this means victory was attained in direful war. Ravana and Hiranya Kasipu, the foes of gods, were smashed and slaughtered like flies for the well-being of all good people by the might of Devendra, is it not! as you all know forsooth.

** Indra.—**O prince of sages your remark is excused by us because of your very long acquaintance

भूवासिनोऽपचारदुष्टाश्चेत्तर्हि घोरतमं निग्रहमनुभविष्यन्त्यचिरादिति नस्सत्यं वचः। आमूलाग्रविवेचनकृते मातलिमस्मत्सुतं जयन्तं च प्रेषयिष्यामः। पश्यत जीमूतस्तनितं किं करिष्यति—–अशनिताडितामर्त्याः कथं व्यथिष्यन्तीति॥

( इति निष्क्रान्तास्सर्वे। विना नारदम्।)

** नारदः—**यथाह कालिदासः॥

ज्वलति चलितेन्धनोऽग्निर्विप्रकृतः पन्नगः फणं कुरुते।
प्रायः स्वं महिमानं क्षोभात्प्रतिपद्यते हि जनः॥१७॥

(निष्क्रान्तः।)

___________________________________________________________________________

and because we take your word as prompted by friendship. If, in truth, the denizens of the Earth be guilty of misconduct, then they suffer the severest penalty erelong—thus is our vow. In order to investigate the matter from top to bottom we will send Matali and our son Jayanta. You will see what the roar of thunder will accomplish and how the mortals struck by the thunder-bolt are going to suffer.

Exeunt all but Narada.

** Narada.—** As Kalidasa observes,

Fire blazes up when the fuel is stirred; the snake when irritated expands its hood; verily, a man generally regains his own high-spiritedness through being roused to action.

(Exit).

॥ उपांङ्गः २॥

नन्दवेश्म।

॥प्रविशति यशोदा कृष्णगृहीतहस्ता लीला
रामा कमला मोहिनी मृगाक्षी च॥

**यशोदा—**प्राणप्रियतम वत्स, किमिदं गोपिकाः परिदेवनं त्वद्विषयमुदीरयन्ति। तासां गृहेषु किं चकर्थाहितम्। सुन्दरानन मा बिभिहि निग्रहं करिष्यइति। प्रियतम देहि मधुरचुम्बनङ्गल्लयुग्मे शिरस्याघ्राणम्। अनन्तरं वद त्वया चेष्टितम्॥___________________________________________________________________________

Scene II.
Nanda’s House.

Enter Yasoda holding Krishna by hand
also Leela, Rama, Kamala, Mohini,
and Mrugakshi.

** Yasoda.—** Dearest boy dear as life, what is this complaint these Gopi girls make about you. In their houses what did you do disagreeable (to them). Oh lovely faced (boy) don’t be afraid that I shall chastise you. Dearest, allow me a delicious kiss on both your cheeks and let me smell the crown of your head. Then tell me what you did.

कृष्णः—(यथोक्तं कृत्वा।) अंब न मया किमप्यनुष्ठितो दुराचारः। पृच्छताः तासामिष्टान्यं किमप्यकरवमिति॥

** गोपिकाः—**विधुवदनो न किमप्यहितमकरोत्। परन्तु॥

(इत्यर्धोक्ते।)

** यशोदा—** बाले भण। किं वा कृतवानयम्॥

** लीला —**दयित, वदामि तव चेष्टितम्॥

** कृष्णः**—वद न बिभेमि। खेलाकृतं तावदंवाबायास्सकाशे कथनमुचितन्नु। अस्तु नाम॥ (इति हसति।)

_________________________________________________________________________

** Krishna.—**(doing as told) Mamma, no misdeed was done by me. Ask the girls themselves if I did anything opposed to their wishes.

** Gopikas.—**The moon-faced (darling) did nothing unpleasant. But, ( stops short).

** Yasoda.—**Girl, speak out. What is it that he did ?

** Leela.—**Darling, I will reveal what you did.

** Krishna—**Say it, I am not afraid. Is it proper to inform mamma of what was merely done in sport. Be it so, wait. (so saying smiles).

** यशोदा—(स्वगतम्।)**

दयिततममुदात्मन्मङ्गलाङ्गप्रभो ते
मुरठ्ठिधरमुकुन्दक्रीडितं चारुशोभम्।
श्रवणमननयोग्यं कर्णपीयूषभूतं
मृदितदुरितजातं श्रोतुमिच्छामि सूनो॥१८॥

जननशतसहस्त्रे पुत्रहीना तवार्थं
स्वकृतसुकृतहेतोः प्रापमेषा भवन्तम्।
स्मितवदनमुदारं पद्मकिञ्जल्कपादं
सुहृदितहृदयाहं वीक्ष्यमोदं वितृप्ता॥१९॥

___________________________________________________________________________

** Yasoda. —** (To herself).

Dearest, blissful, Princely, son, Oh Mukunda of the flute, I long to hear of your pranks that are sweet and splendid— that deserve study and meditation by sages —that flows into the ears sweet as nectar, and that reduces accumulated sins to powder.

Having been childless in hundreds of thousands of births, this woman (myself) got you (at last) by reason of penances performed by me for your sake. By gazing on one (you) possessing a faultless, smiling, face and feet made of lotus-tendrils, I am steeped in ecstasy, my heart being filled with supreme affection.

बाले कथय मे गोविन्दस्य चेष्टाम्॥

** लीला—**

दधिमधुनवनीतं स्तेनशीलाय भुक्त्यै
तवतनयवरिष्टं मैहि वत्सेति नीत्वा।
महदधिकमनोज्ञं ह्यर्पयित्वा गताहं
त्वयि तदखिलमोतुं भोजयामास कृष्णः॥२०॥

** कृष्णः—**

न हि फलति विचित्रः स्नेहभावः प्रियायाः
न विशति यदि जन्तून्मे श्रितान्मित्रसङ्घान्।
अरुचिबहुलतोऽस्याद्वारभूमेस्सकाशा
न्मदनुचरबिडालोद्वासने किन्निमित्तम्॥२१॥

___________________________________________________________________________

** Leela.—**Taking your matchless son saying “come to me darling”, I offered for the repast of the thieving fellow, highly delicious curd, honey, and butter, and left. Madam, Krishna caused the whole of it to be devoured by cats.

** Krishna.—**Verily, the wonderful attachment felt by this dear friend bears no fruit, unless, it extends to all creatures, my adherents and friends. Why should she with great disgust spurn from her door-sill the cat that follows me.

** रामा—**

अनुदिवसविभाते धैनुकं पद्यमान
शिशथिलयाति निगूढं वात्सकं रज्जुबन्धम्।
रुदितशिशुकुटुम्बे क्षीरहानेः कथं मे
घटनचतुरतस्याद्गृह्यकृत्ये वदांब॥२२॥

** यशोदा—** वत्स किं त उत्तरमस्यापराधस्य?॥

** कृष्णः—**

तव पितुरपि रागाल्लालनाद्वर्धितोऽहं
विचरणरतचित्तः स्वैरगामी सदास्मि।

___________________________________________________________________________

** Rama.—**At the dawn of every day, he walks up to the herd of cows and unfastens the ropetie of calves unperceived. Tell me, madam, how without milk in a family of crying children I can get credit for managing the house-hold.

** Yasoda.—**Darling, what is your excuse for this offence?

** Krishna.—**I was brought up fondled with affection by you and father. Fond of moving about, I am always an unfettered wanderer.

सकृदनुभवखिन्नोलूखलाबद्धमध्य
स्तदनुचरपशूनां बन्धमोक्षं करोमि॥२३॥

किंच, अंब, उक्तरीत्या वत्सानामूधोमुखात्क्षीरपानसमये मातुस्समीपं गत्वा कर्णांतउक्तवानहं “यदा यदा कृष्णाय गव्यं देहीति प्रार्थिता भवसि तदाऽवश्यं क्षीरं प्रदातव्यं भवत्या” इति। शिरः कम्पनेन सम्मतिमाह मह्यं गौः॥

यदि नयति पयोर्थे दुग्धपात्रं तु गोपी
ह्यनुचितसमयेऽपि क्षीरदानं करोति।

_____________________________________________________________________________

Once I suffered the bitterness of experience tied by waist to a mortar. Hence I release from bondage all creatures devoted to me.

Moreover, mamma, when the calves were suckling the udders, I went up to the mothers and whispered in their ears “whenever you are asked to furnish milk for Krishna, it must be supplied by you without fail.” The cow nodded her head and gave me assent.

If the Gopee takes the milk-pail even though it be an unseasonable hour, the cow of pot-like udder supplies milk, pricking

मदभिलषितनाम्ना प्रार्थिता गोवधूस्सा
तनुरुहचलिताङ्गा कर्णकम्पा घटोध्नी॥२४॥

कमला—

गोविन्दो मां कपटरहितां खेलया मूढभावां
वस्त्रेणायं नयनयुगलं गेपिधत्त प्रियस्ते।
क्रीडायां तं करचरणयोर्मार्गणाद्ध्वस्तसत्वां
त्यक्त्वा ध्वान्ते तव सुतवरोऽदृश्यतां प्राप कान्ते॥

** कृष्णः—**

पूर्वं वामा मम नयनयोर्बन्धनान्मार्गयेति
ध्वान्तागारेऽनयत सहसा मामिमां तत्र लीनाम्।

___________________________________________________________________________

up her ears, with the body shaken by thehair on end, provided that she is applied to in my name that is so welcome to her.

** Kamala:—**This Govinda, your darling, bandaged both my eyes with a cloth, guileless as I was and misled by a game. Your excellent son, madam, disappeared leaving me in the darkness when I was quite exhausted by searching about for him with my hands and feet in the blindiman’s buff (क्रीडायां ).

** Krishna—** First of all, this damsel led me into the dark room bandaging both my eyes and asking me to seek her out. I at once caught

धृत्वा मुक्तोऽभवमपि तया प्रार्थितस्सन् बबन्ध
किङ्किण्या मे सखिवचनतस्तत्र मां किन्न जंज्ञौ॥२६॥

** मोहिनी—**

कल्ये स्वापे निमग्नां प्रियसहजजनैर्मे गृहे मञ्चतल्पे
धृत्वा कृष्णः कचाग्रैस्सहजजनकचैर्ग्रन्थिबद्धां चकार।
स्वापोत्थाने शिखाभिः प्रतिहतगमना सर्वथा ग्रन्थिभेदे
दौर्घट्याद्धंतगत्वा परिजनसहिता तं वने नाप कृष्णम्॥

____________________________________________________________________________

hold of her hiding herself there and became released. In my turn I bandaged (her), being requested by her. Why did she not make me out by my ringing anklets and the words of friends?

** Mohini—**At dawn, when I was sound asleep (engulfed in sleep) in bed on a cot in my room along with dear brothers and sisters, Krishna caught hold of my hair and knotted it with their tufts. Waking up after sleep, finding myself restrained by the tufts, and being utterly unable to untie the knot, I repaired to the forest with the relations and, alas, did not find that Krishna.

** यशोदा—**नूनं दुश्चरितमिदं दृश्यते॥

** कृष्णः—**

निद्रात्येषा विभाते हरिपदविमुखा बन्धुवर्गेण साकं
तां दृष्ट्वाबोधनार्थं कचभरनिवहंलीलयाहं बबन्ध।
प्रत्यावृत्तौ ममेदं पदयुगमकरोत्कुट्टिमे भूप्रदेशे
छापां बीजाक्षराङ्कां मदनुगसरणीं सूचयन्निश्चयेन॥२८॥

** मृगाक्षी—**

पूर्वेद्युर्बालसङ्घैः परिवृतविभवो रामयुक्तो गृहान्ते
द्वारं संवृत्यकेलावरमतकितवो मृत्तिकाग्रावखण्डैः।

___________________________________________________________________________

** Yasoda.—** Really, this appears to be a bad act.

** Krishna.—**in the smallhours of the morn she sleeps away along with relations, not thoughtfull of Hari’s feet, (as she should be at the time) : seeing her (asleep), I did bind in fun all the tufts of hair together in order to teach her (a lesson). At parting, both my feet left on the gravelled floor imprints characterised by the Primeval letters, unmistakeably indicating the route that my followers should take.

** Mrugakshee.—** Yesterday, in the exultation of the company cf crowds of boys, he went with Balarama into a room and, closing the door, the cunning fellow mimicked idolworship by means of pieces of mud and

आर्यानुष्ठामनूद्य प्रियसदयशिशून्वोधयामास पूजां
मां मत्वा देववर्यं कुरुत सविनयं त्वित्युदीर्य प्रियस्ते॥

निशम्य तद्वाक्यमहं कुतूहला
द्ददर्श तालाविवरादमुं विभुम्।
फणाभृदीशस्य वरासने स्थितं
हलायुधास्यस्य तमस्तुवन् हिताः॥३०॥

** कथमिति चेत् ॥**

** प्रथमः—**

वासुदेवधरणीधरप्रभुं
देवकीनयननन्दनं हरिम्।

___________________________________________________________________________

stones. Quoting the example of elders, your dear boy taught the method of worship to the dear obedient children, saying “Render humble worship, deeming me the supremedeity.”

Hearing his words, I looked through the key-hole out of curiosity and saw him a magnificent God seated on a throne consisting of a Lordly Serpent’s body with the face of Balarama. (His) friends belauded Him as follows:

** First.—**Oh Vasudeva, Oh upholder of the world, I adore (thee) the Supreme Hari, the Delight of Devakee’s eyes, and the lotus sprung of

नन्दवेश्मसरसीरुहं परं
भावयामि भवतापशान्तये॥३१॥

** द्वितीयः—**

पूतनादि सुरवैरिघातुकं
भक्तभृङ्गमकरन्दलोचनम्।
गोपगोकुलपतिं तु यादवं
भावयामि भवतापशान्तये॥३२॥

** तृतीयः—**

स्मेरहासविलसन्मुखाम्बुजं
चूर्णकुन्तलसुशोभिकेशवम्।
दावतप्तपशुवृन्दरक्षकं
भावयामि भवतापशान्तये॥३३॥

___________________________________________________________________________

the pond consisting of Nanda’s house, for the extinguishment of the fire of mortal incarnations.

** Second.—**I adore thee—the scion of the Yadu race, who destroyed Pootana and other enemies of the gods, whose eyes form the honeyed juice of devotee-bees, and who is the ruler of cowboys and maids, for the extinguishment of the fire of mortal incarnations.

** Third**—I adore thee the Kesava whose curling locks are radiant, whose lotus-face beams with smile, and who saved herds of cattle distressed by conflagration, for the extinguishment of the fire of mortal incarnations.

** चतुर्थः—**

कृष्ण कृष्ण भगवन्जगत्पते
माधुरं मधुरिपोरतीवते।
स्वान्तमोहनचरित्रमद्भुतं
भावयामि भवतापशान्तये॥३४॥

** पञ्चमः— **

अद्भुतं मुनिगणैरभिष्टतं
शास्त्रयोनिमगणेयसद्गुणम्।
अच्युतं प्रणतपापपावकं
भावयामि भवतापशान्तये॥३५॥

___________________________________________________________________________

** Fourth.—**Oh Lord Krishna, Krishna, ruler of the universe, I ponder over the charming wonderful and soulstirring history of you Madhuripu, for the extinguishment of the fire of mortal incarnations.

** Fifth.—**I adore thee, Achuta, the Supernatural adored by hosts of sages, the subject of all scriptural teachings, the possessor of incalculable attributes, and the destroyer of the sins of all worshippers, for the extinguishment of the fire of mortal incarnations.

** सर्वे—**

सुजनकुमुदवन्धो नेत्रराजीवबन्धो
दयितकलशसिन्धो दैत्यहृद्वातबन्धो॥३६॥

गुणगणमणिसिन्धो मोदिताशेषबन्धो।
हृतभवभयसिन्धो चीर्णसारस्वतान्धो॥३७॥

शमितबलमदान्धोन्मत्तराजन्यबन्धो।
हृदि मम भवबन्धोन्मोचनेनाघसिन्धोः॥३८॥

इति॥

तदेवं श्रुत्वा दृष्ट्वा महाविस्मययुता द्वारं ताडयामास।

___________________________________________________________________________

** All.—**O moon to the lilies consisting of good people, Oh Vivifying sun of eye-lotuses, Ocean of milk to favourites, Fire to consume the heart of Daityas, Ocean of gems comprised by hosts of attributes, Delight of all your relations, Saviour from the terrors of births vast as the main, convertor of oceans into ponds, Destroyer of wretched kings blinded by a pride of power, reign Thou in my heart after liberating me from the bondage of births and the sea of sins.”

Seeing all this, I knocked at the door ingreat wonderment. When it was opened,

अपावरणेत्वहो नास किमपि चित्रं द्रष्टुम्। केयं लीला मायेशस्य तव तनयस्य॥

**यशोदा—**बालस्य कुदृष्टिपरिहाराय गच्छामो गृहान्तरम्॥

(निष्क्रान्ताः।)

॥ उपांङ्ग ३॥

सुरलोके नन्दने।
॥प्रविशतः शचीजयन्तौ॥

** शची—**अशृणवं भूलोकप्रयाणे नियुक्त इति। दयित कदा प्रयासि। नियुक्तकार्यं सुकरं दुष्करं वा। मे नयनतारकं भवन्तं विना

__________________________________________________________________________

alas, I saw nothing noteworthy: what is this performance of this master of illusion, your son !

** Yasoda—**Let us go inside the house to avert the evil eye.

[Exeunt.

Scene III.
In the pleasure-garden Nandana of Swarga.
Enter Sachi and Jayanta

** Sachi.—**I heard that you have been ordered to proceed to the terrestrial region. Darling, when do you start? Is your mission easy or difficult? How shall I spend time

कथं क्षपयिष्यामि कालम्। वत्स किमनिवार्यं भवत्कार्यम्। ननु साक्षादेव कर्तव्यं भवता। विश्वसनीयभटजनैरथवा सुहृद्भिः कारयितुमशक्यं किम्॥

**जयन्तः—**अंब पितुस्सन्देशस्सर्वथा नोल्लङ्घनार्हः। अविलम्बं प्रस्थातुमभिप्रैमि। मातलिप्रमुखामदनुयायिनस्स न्नद्धास्सन्ति। भवदनुज्ञामाशिषं च याचे ॥

** शची—**सुरचूडामणीड्य श्रीनाथं प्रणम्य प्रस्थानं कुरु। शिवास्ते पन्थानो भूयासुः॥

____________________________________________________________________________

without you the pupil of my eye. Dear boy, is your business unavoidable? Should it be done personally by you? Is it impossible to get it doneby trustworthy servants or friends?

** Jayanta.—**Mother, the mandate of father is absolutely inviolable. I intend to start without delay. Matali and others my followers are ready. I beseech your permission and blessing.

** Sachi—**Prostrate before Lakshmee’s Lord the Deity adored by the Highest gods, and start. May your routes be auspicious!

स्वर्गे भूयिष्टसौख्ये सुरभटसहितो नन्दने रम्यदेशे
क्रीडन्सन्कान्तवाक्यैः कुसुमसदृशभाः कोमलो वर्धितोऽसि।
लब्ध्वा वाञ्छां सदा त्वं सुरतरुविभवात्कामधेनोस्सकाशात्
भूलोके दूरदेशे प्रियतम लभसे कुत्र सौख्यं यथेष्टम् \।\।३९\।\।

** जयन्तः—** मम गमनं मारुन्धि सर्वथा। जनापवादं न सोढुं शक्ष्याम्यन्यथा॥_____________________________________________________________________________

You have been brought up with tenderness under the influence of kindly words, with a lustre resembling that of flowers, in Swarga, amidst great comforts, surrounded by divine footmen, in garden Nandana and (other) lovely spots. Accustomed to have (your) desires fulfilled at any time through the capability of the Kalpa tree and by means of Kama-Dhenu (all-giving Cow), where can you, oh dearest, obtain such. comforts as (you) want, in the distant region of the Earth ?

** Jayanta.—**Do not prevent my going at all ; otherwise I shall be unable to bear the public scandal to this effect : Viz :

“इन्द्रस्य सूनुर्दनुजौघहन्ता
सदा स्वमातुर्वसनान्तबद्धः।
प्रासादमध्ये परिवेष्टितस्त्रिः
वासं करोत्येष विचित्रशूरः॥४०॥” इति॥

** शची—**न भवत्प्रयाणं रुन्धे यदाज्ञप्तं तत्रभवतार्यपुत्रेण॥

प्रसूय सूनुं जननी वियोगत
स्मृतस्य कीर्तेर्भविता सुदुःखिता।
प्रसूय पुत्रीं तु धवार्पणाग्न
वियोगनिश्वासबलात्कृशाङ्गना॥४१॥

___________________________________________________________________________

“Indra’s son, destroyer of Daitya hosts, is attached permanently to the hem of his mother’s garments and dwells in the interior of the palace surrounded by ladies. He is a wonderful warrior!”

** Sachi—** I do not prevent your journey ordered (as it is) by my revered husband.

Begetting a son, the mother has to be separated from him and feel uneasy about his fame. Begetting a daughter only to bestow on a husband, she has to wear away with heavy sobs at being parted from her.

मन्ये भूमितलं न योग्यवसनं साधुस्वभावस्य ते
तस्मिन्सन्ति विलोभनास्सुवहुधाचित्तापकर्षास्पदाः।
जाने तत्र हि नारदो मुनिवरः स्त्रीत्वं सुदुःखं वहन्
स्त्रीशापात्सुषुवे च षष्ठितनयान्संवत्सराख्यायुतान् ॥४२

** जयन्तः—**किमयं यतीश्वरो देवर्षिपूज्यचरणो बृहतीं वीणां दण्डकमण्डुलप्रभृतीनुत्सृज्य त्यक्त्वा प्रणवजपतपः, स्त्रीचेलधारस्सन्ना

_____________________________________________________________________________

I do not think the surface of the Earth a fitting abode to one of your good disposition. Various are the temptations that exist there drawing away the mind. I know that it was there that Narada the great sage suffered miserable womanhood as the result of a woman’s curse, and begot sixty sons named after the years of the calendar.

** Jayanta.—**What, this prince of ascetics, the Reverend Devarshi, wandered about, did he? in the bondage of mortal life for sixty thousand years, abandoning his Veena Brihati, the ascetic’s sceptre, and the waterjar and other paraphernalia, giving up Pranava and penances,—clad in feminine garments, wearing a bodice and earthen

कूर्परं कूर्पासं मृण्मयकङ्कणं च धृत्वा रुदतश्शिशूनान्दोल्यामुपलालयन्शिशुमलाश्लिष्टदेहष्षष्ठिसहस्रवर्षंसंसारबन्धे सञ्चचार किल। आश्चर्यमाश्चर्यम्। पृच्छामि सभास्थं मुनिं कथंकारमेवं शिक्षितवानभवदिति। अस्त्वियं पुरातनकथा। भूलोकवासिनइदानीं भिन्नखभावा दृश्यन्ते॥

**शची—**न वत्स तथा। श्रुतवत्यहं कुबेरमुखात्तस्य सुतौ नलकूबरमणिग्रीवौ महाप्रभावौ कैलासं गत्वा ततो भूमिं प्राप्य वन्यवृक्षत्वेनाचलतां गतौ सन्तौ पुष्पफलानि प्रसूय प्रसूय सहस्राधिकवत्सरेषु

_____________________________________________________________________________

bangles, both right up to the elbow, and lulling crying children (to sleep) in a cradle with his body covered with the uncleanliness of infants! Wonderful, wonderful! I shall ask the sage in public Durbar how it was that he came to be punished in this manner.

However, this is an old story. The denizens of the Earth are now said to be of a different character.

** Sachi.—**Dear boy, not so. I have heard from the mouth of Kubera that his two sons Nala-Koobara and Manigreeva of great prowess went to Kailasa and then to the Earth. There, becoming metamorphosed into two trees of the forest, bearing flowers and fruits in an interminable succession, not obtaining release though over thousands of years

गतेष्वपि निर्मोक्षमलब्ध्वा गगनचुम्बितया मेघमण्डलविवरेण स्वर्लोकं दिदृक्षूवर्धमानौ भग्नमानसौ चिरन्तनमूकीभावतपस्तप्त्वा यदृच्छयाद्यैव मोचने सति प्रतिनिवृत्ताविति। अद्यापि चित्तस्स्वास्थ्ये तयोस्सन्देहइति वदन्ति॥

मौनं तौ वहतः किलाद्य तरुतानाशेऽपि पूर्वस्मृतेः
वीक्षेते च सदोर्ध्वनेत्रयुगलौ ध्यानाब्धिमग्नाविव।
वाचं मिश्रयतो न बन्धुनिवहे संभाषमाणे सति
धिक्कृत्यैव कुवेरकोशमखिलं ह्युन्मत्तवत्पश्यताम् ॥४३॥

___________________________________________________________________________

passed away, they grew very high as if to peep in disguise at their native world through crevices in the region of the clouds, and, after being disappointed and suffering penances in prolonged dumbness, have at last returned home getting liberation by an accident. Rumour says that even now there is doubt about their mental soundness.

Though they are trees no longer, they observe reticence from a recollection of the past. With eyes ever turned upwards, they appear as if steeped in a sea of abstraction. When the society of relations is holding conversation they do not mingle in the talk. They treat all the treasures of Kubera with contempt and look mad for all appearance.

स्वेच्छातश्चरतः कलत्रमपि वा भोज्यं च वा माधुरं
कांक्षन्तौ न कदापि तौ नु सततं मन्त्रं जपन्तौ सदा।
देहं तैजसशोभितं मणिगणालङ्कारयोग्यश्रियं
संस्कारागणनात्समस्तविषयांस्त्यक्तुं सदा ध्यायतः॥

**जयन्तः—**मैवं मातः। अधुना खलु पृथिवी सुजनसंचारानर्हान दृश्यते। प्रतिदिवसं प्रायशस्सितपक्षे किन्नरविद्याधरगन्धर्वस्त्रीपुंसाः भुवि विद्यामानगेयसभाङ्गच्छन्ति। प्रत्यागमने आनन्दभरिता दृश्यन्ते।_____________________________________________________________________________

They roam about at will and are at no time mindful of family (wife) or food or anything delicious. Indeed, they are always mumbling some mantra with delight. They are always in meditation in order to renounce all objects of pleasure, and, by disregarding ablutions, to cast away the body itself, which, fashioned out of light, deserves to be ornamented with clusters of gems.

** Jayanta.—**Not thus mother; now the Earth does not seem unworthy of being journeyed through by the righteous people. Almost everyday in the bright fortnight, Kinnaras, Vidhyadharas and Gandharvas of both sexes attend a concert-audience on earth. On return they look filled with ecstasy. There

व्योम्निविमानसञ्चारबाहुल्यान्न कोऽप्यस्ति भीहेतुः। अस्मदीया यत्र वसेयुस्तत्रैव तदन्तिके भवितास्मि॥

पितामहो हंसखगाधिरूढः
प्रयाति नित्यं नियमेन तत्र।
शिवोऽपि गच्छन्नटनेड्य कीर्ति
र्निशम्य गानं नटति प्रमत्तः॥४५॥

किञ्च हा हा हू हू गन्धर्वावेकदिवसे कतिचन फलपुष्प्पाण्यदत्तां मह्यं भूमेरानीतानीति। इह तानि॥_____________________________________________________________________________

is no occasion for fear, because of the abundance of balloons passing and repassing in the sky. I shall lodge where our people reside and in their company.

Grandfather Brahma goes there everyday as a rule, mounted on his peafowl (swan); Siva too, extolled and reputed for dancing, going and hearing the music, dances away delirious with joy. More-over, the twin Gandharvas Ha Ha and Hoo Hoo presented to me a few fruits and flowers as brought from the Earth. Here they are.

अयि वत सुमराजं पश्य भूलोकयातं
न खलु विगतवर्णं म्लानिहीनं चिराय।
अयि फलमपि कान्तं पश्य गाङ्गेयपीतं
क्वचिदपि ननु लभ्यं धातृसृष्टौ विचित्रम्॥४६॥

एतादृशस्थलविशेषं द्रष्टुं कुतूहलमनाः बहुकालमासम्। साम्प्रतमवकाशः पितुराज्ञया सम्प्राप्तः। देह्यनुज्ञाम्॥

** शची—**भूयात्ते कल्याणम्॥

(निष्क्रान्तौ।)

इति प्रथमोऽङ्कः॥
________
___________________________________________________________________________

Mother, look at this king of flowers brought from the Earth, that has not lostits colour so long and has not faded at all.

Mother, look at this charming fruit yellow as gold. Is such a wonderful thing obtainable anywhere in the creation of the Maker ?

I have been longing to see such a noteworthy place. Now the opportunity has occurred by the order of (my) father; give me permission.

** Sachi.**—May good befall you l

Exeunt.]

End of Act I.
______

॥ द्वितीयोऽङ्कः ॥
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॥ उपाङ्क १ ॥

गोकुले-यमुनातीरे-उद्याने ।

॥ प्रविशति जयन्तः वृद्धयतिवेषधारी ॥

** यतिः—**

शुभ्रांशुः कूटभूपोविगतसकलभास्तोयराशौ निमग्नः
मित्रे सप्ताश्ववाहं ह्यरुणनलिनभां वीक्ष्य मात्सर्यभिन्नः

___________________________________________________________________________

Act II.
_____

Scene I.

In Gokula—on the Jumna bank—in a
pleasure-garden.
Enter Jayanta disguised as an old ascetic.

** Ascetic.–**The shining moon, ornament of the Heavens, is drowned in the sea, deprived of all radiance, a prey to envy at the sight of the sun (His friend) driving a Vehicle of 7 horses and of Aruna’s (his charioteer’s) roseate hue. (On the other hand), this

सिन्धोर्बन्धौ मृतेऽपि स्वयमयमुदितो मोहसंवृद्धवर्चाः
पद्मिन्या जालमार्गे प्रकटितसुभगः क्रीडते बालहंसः॥१॥

आरामं सुमनोभिरामनिचयं सामोदरामामयं
रम्यं मन्दमरुत्सुसेवितपदं मायाविलासास्पदम्।
वामैर्मञ्जुलकूजितैर्मधुरया झङ्कारगीत्या ततं
द्रष्टुं नेत्रसहस्रकं घनमिदं पर्याप्तशक्तं तु किम्॥२॥

_____________________________________________________________________________

young sun is himself coming forward with radiance swollen by pride, and is gambolling with a full display of glow in the window-crevices of lotus-damsels, although a kinsman (like himself) of the ocean, Viz., the moon, has just died.

What! are a thousand eyes sufficient to gaze on this dense charming pleasure-garden that forms a collection of floral beauties, that is filled with scented damsels, that forms a spot refreshed by the gentle breeze, that is the sporting ground of the Goddess of Fortune (Lakshmi), and that is filled with soft and soothing sounds and the melodious hum of bees ?

(नेपथ्ये।) इतइतस्सखि।

यतिः–(निशम्यावलोक्य) अहो, अहर्मुखएव कान्तास्तुलस्युद्याने पुष्पपचयकर्मसम्भ्रमेण दिव्यपन्थवराल्या स्वान्तमोहिका दृश्यन्ते। मधुरमासां दर्शनम्॥

॥ प्रविशन्ति यथोक्तव्यापाराः
लीला, चम्पका, रामा, कमला, मोहिनी, मृगाक्षी च॥
(विटपान्तरे तिष्ठन्पश्यति यतिः)

**लीला—**सखि पश्य पूर्वेद्युरेषा घोरतमारण्यानी मनुजप्रवेशानर्हा कण्टकजातवृक्षनिबिडा कीचकजातवेदसाक्लिन्नपशुवृन्दा मृगाधिपस्यापि

___________________________________________________________________________ (Behind scene). This way, this way, friend.

** Ascetic.—**(Hearing and looking)). O Joy! at the very break of day, charming maidens with the enthusiasm of gathering Tulasi leaves in the flower-garden, singing away the divine tune Pantha Varâli, appear to enchant the mind by (their ) loveliness. It is delightful to look at them.

Enter engaged as stated,
Leela, Champaka, Rama, Kamala,
Mohini and Mrigakshee.
The ascetic observes, standing behind the
branches of a tree.

** Leela. —** Friend, see now ; but yesterday this was a fearful jungle, was unworthy of human visit, was full of abundant thorn-trees,

दावदहनभीजनकतया दारुणा अह्न्यपि विना किरातान् जनसञ्चारविधुरा सेयमद्य दिव्यारामतया विराजते॥

पश्यावकेशिन्यो विटपलेखारोमाञ्चहृष्टाः प्रसवमहोत्सवाः फलिन्यः प्रकाशन्ते॥

** चम्पका—**

फलमसितमिदन्ते जाम्बवं मेघकान्तं
प्रभुतनुसमरूपं गण्डिकाग्राववर्णम्।
हरिनयनकटाक्षैः प्रेमपूर्णैस्सुतुष्टं
प्रणयमधुकणान्स्वान्स्यन्दते गोपभुक्त्यै॥३॥

___________________________________________________________________________

was a place in which herds of cattle were caught surrounded by bamboos on fire, was dreaded even by the lion because of the fear of jungle-fire, was unfrequented by any human being even during the daytime except the hunters,—this very jungle now shines as a divine garden. See, the barren branches of the tree are radiant with fruits, enjoying a festivity of fruitbearing with the thrill of hair standing on end.

** Champaka.—**This dark Jamboo (rose-apple) fruit of yours, of a cloudy hue resembling the complexion of the Lord, and coloured like the stones of the gandika river (sali gram), pours its affectionate drops of honey for

**रामा—**पश्यायं पादपः स्वस्कन्धग्रन्थिष्वपि फलाढ्योऽकालपल्लवोऽन्तरङ्गामोदसम्भ्रमकम्पितः श्रीकृष्णसान्निध्य माहात्म्यं विवरीवरीति॥

** यतिः—(स्वगतम् ।)**

कोऽयं पुमान्नु यमिमा महिलास्स्तुवन्ति
नेत्राम्बुसेकमदहृष्टधिया मनोज्ञम्।
यस्यारुणाक्षसदपाङ्गनिपातसेको
धन्यं करोति जडसंघमिमं वनेषु॥४॥

__________________________________________________________________________

the repast of Gopas, well-fattened (as they are) by the grace-filled glances of Haree’s eyes.

** Rama—**See how this tree laden with fruits even at the joints, having untimely tendrils, and shaking with the thrill of a delighted heart, demonstrates the greatness of Haree’s presence.

** Ascetic.—** Who may this personage be whom the damsels adore as (their) beloved, with tears flowing, and intoxicated brains?

One—the shower-sprinkle of the glances of whose rosy eyes renovates even the inanimate kingdom in the forests.

**रामा—**पश्य पश्यायं तरुः स्मरतापाभिघातेनेव स्वत्वचं विमुञ्चन्सम्मूढचित्त इव पलाशनिबिडशिखरकम्पनेन स्वोन्मादं सूचयन्नूर्दते॥

** यतिः— (स्वगतम् ।)**

को जानाति वसेयुरत्र सरणौ मात्रा तदा वर्णिताः
गन्धर्वामदनार्तिभिन्नमनसा दारुत्वमेते गताः।
तत्रापि स्मरवाधशान्तिरहिता दृष्ट्वा वधूरीदृशीः
ह्यन्मादभ्रमणं चलत्कचभरैराख्यान्ति सम्यग्ध्रुवम्॥५॥

____________________________________________________________________________

** Rama**—See, see how this tree casting away its bark because of the onslaught of Cupid’s heat, as it were, keeps playing, indicating its madness by the oscillation of its leafy head.

** Ascetic.—**( To himself) who knows?, in this line (of trees), there may be dwelling gandharvas, referred to by my mother, that have gotinto the vegetable creation with hearts subdued by the onslaught of Cupid. There too, without having an end of the troubles of love byreason of seeing damsels like these, they surely proclaim well by means of whirling tufts the reeling of madness.

कमला–**स्मरसि सखीमामतिमुक्तलतां कदाप्येवंरीत्याम्रस्कन्धदृढालिङ्गनगात्रां स्वसौभाग्यातिशयदर्शनकृते भवादृशीर्लतान्तप्रलोभ्यबाहुभिरामन्त्रयन्तीं पूर्णकामतया विहरन्तीम्॥

** रामा—**

पितुस्ते दोषोऽयं यदनधिगतं स्वान्तगमनं
सुतायास्तारुण्ये प्रगतचिरबाल्ये सखि तु ते।
न जाने किं वा स्यात्परिणयविलम्वस्य जनकं
वराणां भूयस्त्वे सप्तितव च सौन्दर्यविभवे॥६॥

____________________________________________________________________________

** Kamala—**Friend, do you recollect this Atimukta creeper circling so tightly round the mango tree at any time as it is now, beckoning to you and others with its attractive flowerladen arms to look at its bloom, and playing about with every desire gratified.

** Rama.—**Friend, it is your father’s fault that he has not understood (your) bent of mind, his daughter’s (your) youth being fairly advanced. I know not what is the reason that delays the marriage although bridegrooms are available in plenty, and you are of such supreme loveliness.

** कमला–**इदानीं मम परिणयप्रसङ्गस्य कोवावसरः न गणयामि ते वचनम्॥

** रामा**–मा कुरु मन्युम्। तवोत्प्रेक्षास्मारितमेवावदं पश्य—एषु वृक्षेषु किमिदमौद्धत्यं वंशस्य कण्टकाङ्गस्य हुताशनप्रियाहार-स्यातिकठिनध्वनेः सख्यसम्पद्विहीनस्य कृषीवलनिष्कासिततराः। पश्यास्य दर्पं भगवदधरचुम्बिवेणुस- पिण्ड्यमात्रेणारोहं मेघमण्डले

** मोहिनी—**आस्तां तावदहम्मतिः कीचकवृन्दस्य भगवद्वेणु बान्धव्यात्। कथं वा दृप्यत्ययं नारिकेलः कथं वा पूगः । न जाने निमित्तं स्वमूलाभिषेचकभगवत्कल्पितानन्द भैरवीपीयूषसन्ततधारां विना।_____________________________________________________________________________

** Kamala**.— What is the occasion for a reference to my marriage? I do not mind your words.

** Rama—**Do not take offence. I simply stated what your figure of speech put me in mind of ; see, of all these trees, what is this haughtiness of the bamboo, a tree of thorny limbs-a favourite food of fire, ever making a jarring rattle, a tree rejected by the agriculturist as barren of harvest. Observe its pride and upward-growth into the region of the clouds just because of consanguinity with the flute kissing the nether lip of the Lord.

** Mohini.—** Let the trees of the bamboo-genus be egotistic by reason of kinship with the Lord’s flute. Why should this cocoanut. tree be so elated? Why this areca I know

**लीला—**अप्यस्ति वैकुण्ठे ईदृशी मृद्वीका ननु सन्ति तत्र एवमुच्छ्रिताः वञ्जुल कदम्ब तमाल रसाल रम्भा चम्पक शिरषि धत्तूर केतक जपा जम्बीराः। अस्तीह हि वैकुण्ठः। आगच्छत सह भक्त्या श्रीशानुचर्यः सर्वे मुरारिसेवां विधातुम्॥

यतिः—(स्वगतम्।) अयमेवावसरो मां निवेदयितुम्॥

( प्रविशति ।)

( ससंभ्रमं सर्वा विस्मयं सूचयन्त्य अवनतकन्धरास्तिष्ठन्ति।)

___________________________________________________________________________

not of any other cause than a ceaseless current of the Lord’s Ananda Bhairavee nectar bathing its root.

**Leela.—**Is there in Vaikunta grape-vine like this? Are they found of such excellent quality there—Asoka, Kadamba, Tamala, Sugar cane, Plantain, Champaka, Seereesha, Dathoor, Aloe, Rose and Lime trees. It is here that Vaikunta (Vishnu). resides. Come here, ye followers all of Vishnu to render Worship to Murari.

Ascetic. — (To himself) This is a suitable opportunity to introduce myself.

Enters.
Taken aback, all manifest surprise and stand
with bent heads of modesty.

( प्रकाशम् ।)

श्रान्तोऽहं पादचारी यतिविहितकृतौ जीवितायुर्जरान्तं
काङ्क्षे क्वापि प्रदेशं मुनिवसतितलं भोजनं चापि कान्ताः।
आकर्ण्याहं प्रभावं व्रजजनसुकृतं धर्मबुद्धिं च तेषां
तीर्थानां श्रेष्ठतीर्थं निरुपमचरितं द्रष्टुमायामिहास्वाः॥७॥

** लीला—**सखि सुदिनमिदं यदा एतादृशातिथिसत्कारलाभो जातः। नयामस्तावदिमं यतीश्वरं चित्राङ्गीतापसाश्रमं यत्र कर्मन्दिभ्योऽभिनन्दकस्वागतं सदा दीयते॥

(निष्क्रान्ताः । ____________________________________________________________________________________________

Ascetic.— I am a fatigued pedestrian traveller who has spent all his life up to the infirmities of age in the austerities of an ascetic. I want somewhere a lodging suitable for an ascetic’s halt, and want also food. Hearing of the greatness of Vraja’s people, their benevolence, and charitableness, I am come, Mesdames, to see this the best of pilgrim’s shrines, of unequalled benefaction.

**Leela.—**Friend, this is an aupicious day when an opportunity has presented itself to serve such a guest as this. Let us take him to the hermitage of Chitrangee where a hearty welcome is always given to guests. in need (mendicants).

Exeunt.]

॥ उपाङ्कः २॥

वने—चित्रशालायाम्।
॥ प्रविशति चित्रांगी ॥

** चित्रांगी—(गायति ।)**

यदुप गाहते त्वन्मुखाम्बुजं
प्रणयचोदितश्चित्तषट्पदः।
पतितपावने लीनएव मे.
परममङ्गले मन्मथानने॥८॥
नयनमीहते द्रष्टमीश मे
नयनमोदजं कामितार्थदम्।

___________________________________________________________________________

Scene II.
Forest; in a Studio of Art.
Enters Chitrangee.

Chitrangee.— (Sings)

O Protector of Yadoos, my heart prompted by love longs as a bee for the lotus of Thy face. That—(my mind) is buried in Thee that art a purifier of the fallen, art indeed auspicious, and possesseth Love’s (beautiful) face.
Oh Lord, my eyes long to see Thee, the delight of all eyes, the grantor of every

जलदसुन्दरं रत्नमण्डितं
रुचिरभासुरं गोत्रमण्डनम्॥९॥

श्रवणमद्य ते श्रोतुमीहते
सुरसवादनं वेणुवाद्यके।
सुरगणादयो हृष्टचेतसः
श्रवणमोहिता येन माधव॥१०॥

नलिनवाहिनी सूर्यकन्यका
स्खलितशीघ्रता सागरावधिम्।
सलिलविभ्रमैर्मन्दमेष्यति
विरमते मुखं द्रष्टुमेकदा॥११॥

___________________________________________________________________________

wish, the cloud-hued beauty bedecked in gems, of sweet radiance, Thee—that artthe ornament of the race.

The ears long now to hear the exquisite sounding of Thy Flute—a music which the heavenly hosts of delighted hearts were spell bound to hear, O Madhava :
The Jumna conveying lotus-blossoins wends its way slowly with obstructed speed to the ocean-terminus, making whirls of pools and occasionally becoming stagnant to catch a single glance of (Thy) face.

विविधपादपाः पुष्पवाहवो
विनतकन्धरा दैन्यवेपिताः।
डयनकाङ्क्षिणोनद्धभूतला
ह्यचलतां स्वकां गर्हयन्ति ते॥१२॥

(नेपथ्ये॥) इतइत आर्याः॥!

चित्रांगी— (कर्णं दत्वा दृष्ट्वा च॥) आयास्यति लीला यतीश्वर पुरोगमा चित्रशालां प्रति॥

॥ ततः प्रविशति यथोक्तव्यापारा लीला यतिश्च ॥

** लीला—**आर्यवर्याः, अस्यां शालायां वसन्ती चित्राङ्गी भवदपेक्षितातिथेयं करोतिं स्वाराधितदेवतातुष्ट्यै। अनुगृह्णीध्वमस्यास्सपर्या

___________________________________________________________________________

Trees of manifold varieties that hold forth flowers in their arms are crest-fallen agitated with grief. Longing to fly (to Thee), but being rooted to the ground, they curse their own immoveable nature.

Behind scenes*. This way, this way, reverend sir.

Chitrangee.—(Listening and seeing) Leela comes accompanied by an eminent ascetic towards the Art Studio.

Then enter Leela and Ascetic.

**Leela—**Honoured sir, Chitrangee dwelling here will supply the requirements of hospitality

स्वीकारेण। चित्राङ्गिः, श्रान्तानामपूज्यचरणास्तेषामातिथ्यपरिचर्यया धन्या भव। पुष्पसेचनकर्मसमाप्यायास्यामि॥

(निष्क्रान्ता लीला।)

** चित्रांगी—** प्रभो वन्दे ॥ (इति नमस्करोति ।)

** यतिः**—मङ्गलानि ते भवन्तु। पतिचूडामणिप्राप्त्याश्वभीष्टसिद्धिरस्तु।

** चित्रांगी**—योगिनां प्रभावादेव स्यात्॥___________________________________________________________________________

as you may desire, for the propitiation of the deity of her worship. Eonour (us) by accepting her service. Chitrangee, his Become blessed by rendering him the service due to a guest. I shall return after finishing the collection of flowers.

(Exit Leela.)

**Chitrangee.—**Sir, I salute (So, prostrates).

**Ascetic.—**May good befall yon. Let there be an early fulfilment of your wishes by the acquisition of an excellent husband.

Chitrangee.— That is possible only through the grace of Yogees ( yourselves).

“ये स्तेयानृतदंभेर्ष्या
हिंसा मान विवर्जिताः।
न तेषां सत्यशीलानां
आशिषो विफलाःक्वचित्॥१३॥

इति ह्याचार्या वदन्ति। श्रोतुमिच्छामि को वा पूज्यचरणानां विरहात्पर्युत्सुको देशः। किं वा महाकार्यं यत्कृते ते जना भवद्वियोगजौत्कण्ट्यं प्रापिताः॥

** यतिः—**

चरामि नूनं भुवनेषु सर्वदा
दिगंबरो न्यस्तसमस्तवाञ्छितः।

___________________________________________________________________________

Preceptors say.

“Whoever is devoid of theft, falsehood, conceit, envy, malefaction and egotism—the benedictions of such truthful people are never barren of fruit.

I wish to know which is the country that is suffering the poignant grief caused by the absence of your Holiness, and what may be the great business that has occasioned those people suffering the grief caused by your separation.

Ascetic.—I am indeed a constant wanderer on earth, a sky-clad ascetic that has renonnced all

भवादृशीर्भक्तिविरक्तिमानसा
विलोक्य चित्तं लभते सुखं प्रिये॥१४॥

** चित्रांगी—**स्वागतं पूज्यचरणानाम्। मन्ये धन्यामार्यपादपांसलसंयोगजपुण्यपुञ्जपूतात्मतयात्मानम्॥

** यतिः—** वत्से त्रिलोकसञ्चारसामर्थ्यसिद्धिबलादष्टदिक्पालपालितदिगन्तवृत्तिमनोज्ञं वस्त्वखिलं स्वाधीनं विद्यते। प्रार्थय मनोरथं दास्यामि॥

_____________________________________________________________________________

desires. My heart derives pleasure, darling, at seeing persons like whose thoughts are swayed by faith and renunciation.

**Chitrangee.—**Welcome to your Holiness. Ideem myself blessed by having my soul purified by the hoard of spiritual merit resulting from a contact with the dust of your Holiness’ fcot.

**Ascetic.—**Darling, by reason of the spiritual force that gives me ability to journey through all the three worlds, I have within the range of attainment; every desirable object that may be found within the confines of the space guarded by the lords of the eight:quarters : ask any bocn of me, I shall grant it.

** चित्रांगी—** मदभिलषितं भवद्भिरशक्यसंपादमं चिन्तयामि॥

** यतिः—**न तथा। वद तावत्कस्ते मनोरथः॥

** चित्रांगी—** भवद्भिरेवोह्यताम्।

** यतिः—**

कौबेरं धनमस्ति भूरि विपिने जाने गुहान्तामहं
सौभाग्यं ह्यमितं ददामि निचितं स्तोकान्तरे गह्वरे।
उद्यद्रत्नविभूषणं च भवति स्त्रीरत्नयोग्यं तु ते
कान्ते सर्वनिकाम्यरिक्थमनघे नूनं तु मा त्यज्यताम्॥

___________________________________________________________________________

Chitrangee— I consider that the object of my desire cannot be secured for me by your Holiness.

**Ascetic.—**Not so, state what is your wish.

Chitrangee.— Let it be inferred by your Holiness.

**Ascetic.—**There is in the jungle, an abundant treasure of Kubera, and I know the cave. I shall bestow on with dazzling gems, worthy, ()! lady, of the gem of a woman. O spotless and lovely damsel, verily, do not reject a treasure that is covetable by all.

** चित्रांगी—**

स्वामिन्गाढतमं वनं तदवला वालाहमेकाकिनी
किं कुर्यां धनभारभूषणचयैरौत्सुक्यमूलाहितैः।
भुक्त्वा कन्दफलानि चारु विमलं पीला जलं यामुनं
संसेवे हरिपादपद्ममननाद्योगीश्वरं निर्भया॥१६॥

मग्नंक्षीरपयोनिधौ मतिमतां वाचामनोगोचरं
प्राप्तं गाहकवर्यधातृसुकृताद्दारिद्र्यशांत्यै भुवः।

___________________________________________________________________________

**Chitrangee.—**Sir, very dense is the forest, and I am a lonely maiden: what shall I do with hoards of riches and weighty jewels, which, being a source of concern, are our enemies?

Eating roots and fruits, and drinking the water of the Jumna bright and clean, I worship the Lord of Yogees without fear, by contemplating the foot-lotus of Hari.

There shines in Brindavan a great gem that remained buried in the ocean of milk, undefinable and inconceivable by the words and thoughts of all appraizers,— that was picked up through the bene ficence of the great diver Brahma for the

रत्नं कृष्णसुनाम सत्सुविदितं ज्ञानात्कृतार्थं नरं
कुर्वच्चोरभयाद्यतीतमहितं वृन्दावने राजते॥१७॥

यतिः—

नूनं बिभेषि धनधान्यसमृद्धिलाभा
न्नाथं विना किमुधनं परिपालयन्तं।
माहेन्द्रवैभवयुतं दयितं ददे ते
त्रैलोक्यनाथमहिषी भव पूजिता त्वम्॥१८॥

**चित्रांगी—**कोऽयं दयितस्तापसकन्यकामनवधानचित्तां मामुदूह्य सुखितुमिच्छति॥
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extinguishment of the world’s poverty, that is known among the learned by the holy designation of Krishna, that blesses the man who simply thinks of it, and that is not exposed to any peril from thieves or otherwise.

Ascetic.— Verily you are afraid of acquiring an abundance of wealth and grains, thinking (to yourself) “What is the good of riches in the absence of a protecting lord” I shall get you a beloved husband endowed with the greatness of Mahendra. Be honored as the anointed queen of the monarch of the three worlds.

Chitrangee.— Who is this lover who wishes to be happy by wedding me, a penance girl of unsteady mind ?

** यतिः—**

इन्दीवरं नयनयुग्ममिदं मृगाक्षि
को वा पुमान्समवलोक्य तिरस्करोति।
भ्राजद्वपुः कनकवल्लि तपांसि हन्ति
रोमोद्गता स्फुरति मानवचित्तवृत्तिः॥१९॥

** चित्रांगी—**आस्तां तात मम लावण्यवर्णनम्। भवद्वचनं नेत्रलोडनमुत्साहश्च जरायामपि प्रतिनिवर्तिष्यमाणतारुण्यं द्योतयतीव भाति। अस्तु नाम। कीदृशोऽयं भवदुक्तमाहेन्द्रवैभवयुतः पुरुषः।

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**Ascetic.—**O Fawn-eyed girl, which man is there, who, after gazing on this pair of eyes consisting of blue lilies, rejects it? This shining form, O creeper of gold, destroys penance. The mental equanimity of mankind throbs with the thrill of hair standing on end.

**Chitrangee.—**Cease, O grandsire, a description of my beauty: your words, rolling eyes, and excitement notwithstanding old age, seems to indicate a returning youth. Let it alone: What sort of a person is he whom you referred to as endowed with Mahendra’s greatness?

यतिः— नान्यस्त्रिदिवपतेराखण्डलस्य सूनोर्जयन्तात्। विचित्ररूपसौन्दर्ययुक्तः। विधिना युवां परस्परकृतएव सृष्टे इति मन्ये। दृश्यतां तस्यालेख्यम्॥

(इति दर्शयति।)

चित्रांगी—(दृष्ट्वा साश्वासम्। निष्क्रास्यावगुण्टनम्।)

चित्रं पश्यत माधवस्य महतो मूर्च्छावहं शोभनं
ह्यालेख्यं च ततः कुरूपविकृतं निष्ठीवयोग्यं वपुः।
दैवे मानससारसे प्रविहरद्धंसं विलोक्याशुगं
का वा मूर्च्छति काककान्तिगमनैर्गानैस्तदीयैः परैः॥

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Ascetic.— No other than Jayanta the son of Indra the sovereign of Devas. He is possessed of a transcendental beauty of features. I consider that you both were made for each
other by the creator. Let his picture be seen. (So shows it).

Chitrangee— (Seeing and heaving a sigh. Pushing aside a veil.) Look on this beautiful picture of the great Madhava, and then on (that) picture the deformity of a wretched figure deserving only to be spat at. After having looked on the swan sporting among the lotuses of the heavenly pond Manasa, which maiden swoons away at the radiance and gait of the crow and the exquisite melodies thereof?

पश्येदं चित्रं भगवद्वेणुगानसभाप्रवेशसूचकं गोपिकापरिवृतसुन्दराङ्गम्॥(इत्यूर्ध्वमेव दृष्ट्वा ध्यानमग्नाबभूव।)

(निष्क्रान्तो यतिः।)

॥ प्रविशति जयन्तः परित्यज्य यतिवेषम् ॥

** जयन्तः—**

वेवेष्टीदमहोशिरस्तवतनोस्तेजोविषं मूर्च्छकं
चित्रांगि प्रभवामि नैव ललने सोढुं तवाङ्गेरितम्।

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Look at this picture representing the entry of the Lord into the audience-hall of flute-music, a Beauty, surrounded by Gopika maidens.

So looking upward became absorbed in thought:
ascetic disappears:

Then enters Jayanta casting off
ths ascetic’s guise.

Jayanta.— Alas, the distracting poison consisting of the dazzle of your body is permeating the head, O Chitrangee. I am utterly unable to suffer, O damsel, what is actuated by your features. The heat of Cupid’s dart

तापश्चित्तजबाणगो दहति मे लीनं त्वदङ्गे मनः
कान्ते मत्तइव भ्रमामि सदयं पाहीति याचेऽनघे॥

(इति समीपं गच्छति।)

** चित्रांगी—**(ससम्भ्रममवलोक्य भीता स्तब्धा मूकीभावेन क्षणं तिष्ठन्ती)

(प्रकाशम्।) कपटतापसछद्मना जरद्गात्राच्छादितयौवनः रक्तपटावगुण्टितकेशहस्तः अधुना नवतरुणतामापन्नः चित्राङ्गीवञ्चनेच्छुस्तां प्रेप्सुः आगतः खलु। हे मूर्ख नागम्यतां त्वया ममान्तिकं

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is consuming my mind, buried as it is, in your limbs. Lovely girl, I reel like a lunatic, and implore, saying “O spotless one save me with kindness”

So approaches.

(Chitrangee stepping back, loolcing dizzied,
fear-stricken and stunned, stands
mute for a while).

(Aloud) One who concealed his youth in the limbs of old age by assuming the disguise of a deceitful ascetic, who concealed his hair-tuft within a red garment, has now attained fresh youthfulness and is approaching, (is it not,) with a view to entice. Chitrangee and secure her! Wretched man, approach me not if you care for life.

जीवितेच्छुना। हन्त कलिस्वरूपोऽसि। वृन्दावनतलस्पर्शं नार्हसि। अहह ईदृशशटदुश्चर्यपथवर्तिन्यस्मि।

**जयन्तः—**सुन्दराङ्गि॥ (इत्यर्धोक्ते।)

**चित्रांगी—**मा भण मा भण। गच्छ रे दुष्ट ममाश्रमपदात्।

(स्वगतम्।)

स्वामिन्कृष्ण कृपासमुद्र दुरितादस्माज्जनं तावकं
कस्माच्चिद्विटमर्त्यपातकभयाद्दीनां प्रभो पाहि माम्।
आवासं विपिने निरन्यशरणा कृत्वा भवत्संश्रया
ग्रस्ताऽऽनाय निबद्धचारमहिला मीनायिताक्रन्दति॥

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Alas, you are a veritable devil (Kali) and are unworthy of treading on the floor of Brindavan. Woe me! I am in the power (in the path) of this wicked miscreant.

Jayanta.— Oh Lovely-featured girl, (Interrupted).

Chitrangee— Don’t speak, Don’t speak, you wretch, clear out of my hermitage !

(To herself) Lord Krishna, Ocean of grace, save me a forlorn adherent of yours from this calamity-this unexpected danger caused by a lustful human criminal. Taking up abode in a forest as your devotee, with no other protection than yours, I have become a maiden who, being caught and imprisoned in a net, like a fish, cries out for help.

** जयन्तः—**विधुवदने,

** चित्रांगी—**दुष्ट, आस्तां दूरतरे॥

(स्वगतम्।) प्रभो दुर्जनमिमं शपामि—मर्षय॥

माता मे यदि शुद्धधीर्गुरुरपि स्याच्चामलात्मा महान्
साध्वी स्यां यदि कृष्णचिन्तनसुधीः पत्यन्यनिष्ठा न चेत्।
भूयात्षण्डतनुर्वधूजनरुजं कुर्याद्यथा नो ह्ययं
तस्मै नो भवितापि मोक्षणगतिस्त्वत्पादचिन्तां विना॥

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** Jayanta—**O moon-faced woman,

** Chitrangee.—** Wicked man, keep aloof.

(To herself). Lord, I curse this wretch. Pardon me. If my mother is a chaste lady, and my father, a great man of faultless mind, if I am a chaste woman of piety, engaged in the contemplation of Krishna and never thoughtful of any other person my husband, then may this fellow become a eunuch, so that he may no longer cause pain to women, and may no redemption take place to him except by a contemplation of Thy feet.

** जयन्तः—** आः कष्टममङ्गलं प्राप्तम्। चित्राङ्गि नार्हाम्येतामवस्थां तपोधने॥

(नेपथ्ये।)

हा धिक् हा धिक् हन्त हास्तिकं काननतः। अनुयायि गर्जत्प्रलयकरिणीकलभयुतं मदोत्कटघटकुम्भकटप्रवहितदानकरशीकरासारपङ्कितपान्थं कक्ष्याकल्पनाकुथविहीनं निरङ्कुशं निरन्दुकं किरातकोदण्डप्रकाण्डटङ्कारविक्रान्तकाण्डझङ्कारझणझणायमानदुन्दुभिघाण्टि-

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Jayanta.— Alas, the woe! a curse has fallen. Chitrangee, I deserve not this condition, O you rich in penance.

Behind scenes.

Alas, Alas! From the woods, a herd of elephants with she-elephants and little ones following behind with a destructive roar, along a road rendered miry from a constant shower of liquids flowing from their delirious forehead, temples and trunks, is rushing forward without belly-ropes, or bondage, or the tail rope, unrestrained by the chain or the spear, frightened by the excitement of an uproar caused by the great ringing of hunters’ bows, by the whistle of powerful darts, and by the Jhana Jana noise

कासन्नादसम्भ्रमकातरं यूथपपुरोगममायास्यति चित्रशालाभिमुख्येन। अपसरत मंदगजतामार्गतस्सर्वे॥

** चित्रांगी—** (सहर्षम्।)

दास्यामि स्वागतं तस्याः
यूथनाथगजस्य च।
भवादृशोऽपि धूर्तोऽसौ
भवानिव न भीकरः॥

(निष्क्रान्तौ।)

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of trumpets and bells, and led by the lord of the herd, towards the hermitage of the studio. Let everybody clear out of the path of the elephant-herd.

Chitangee.— (With joy).

I offer welcome to that herd and also to the sovereign-elephant thereof. Though he is a wicked fellow like you, he is not so dreadful as you are.

[Exeunt].

————

तृतीयोऽङ्कः॥

उपाङ्क॥१॥

गोकुले-यागशाला।

॥ प्रविशन्ति यज्ञाचार्यपुरोहितादयः अग्निहोत्रदीक्षिताः ॥

** यज्ञाचार्यः—**अग्नये स्वाहा अग्नयइदं न मम। इन्द्राय स्वाहा इन्द्रायेदं न मम॥(यागीय पूर्वाङ्गाग्निहोत्रं निरूपयन्।) अग्नये स्वाहा।

भो आचार्याः अस्यां पुत्रकामेष्ट्यांकृतायां ममेष्टपूर्तिः स्यादेव हि॥

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Act III.

Scene I.

Gokulam— Sacrificial Shed.

Enter Yagnacharya, Purohit and others;
Engaged in sacrificial rite.

Yagnacharya.— (Oblation to Agni (Fire); To Agni, this, not mine. Oblation to Indra; to Indra this, not mine; (exhibiting the preliminary oblations poured in the fire). Oblation to Agni.

Reverend Sirs, if this sacrifice for getting issue-be performed, my wish will be achieved: Is it not?

** पुरोहितः—**वरुणाय स्वाहा वरुणायेदं न मम॥

न तत्र ईषदपि सन्देहः। अत्र सामाजिका महामहिमोपेता वर्तन्ते। स्थपतिः सोमपाः सर्ववेदाः इत्यादि महायज्ञकर्तारः। देवयज्ञमनुष्ययज्ञ पितृयज्ञ-भूतयज्ञचतुराः अध्वर्यूद्गातृहोतृप्रमुखाः सर्वे सन्निहिताः॥

(आचार्यान् प्रति।)

“इज्याध्ययनदानानि याजनाध्यापने तथा।
प्रतिग्रहश्च तैर्युक्तः षट्कर्मा विप्र उच्यते।”

इति वचनाद्विप्रत्वं भवत्सु किल सम्पूर्णमस्ति॥

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Purohit.— “ Oblation to Varuna; To Varuna this, not mine”. There is not the slightest doubt about it. Here are present as members of the assembly, men of great eminence, performers of great sacrifices. Sthapathi, one who has done Brihaspathi yaga, Somapas, [Somayaga] Sarva Vedas, (one who has done Visvajit yaga in which all is given away as Dakshina). Here are present men skilled in the performance of sacrifices to Devas, men, Pitris and Bhootas, performers of rites enjoined by Rig Veda, Yazur Veda and Sâma Veda.

Addressing the Acharyas.*

“He is styled a Brahmin who performs these 6 acts (1) sacrifice, (2) study, (3) gift, (4) officiating as a sacrificial priest, (5) teaching, and (6) acceptance of gift” From this saying, it is only in you that Brahminism exists in full perfection.

** आचार्याः—** तथैव। एतादृशदिव्ययज्ञभूमावलभ्यः कोऽपि पुरुषार्थो नास्तीति सर्वेषामेकामतिः॥

** वेदान्ती—** किमिदमध्ययनं नाम।

** पुरोहितः—** अध्ययनं नाम वेदपठनम्। स्वरपूर्वकताल्वोष्टपुटव्यापारविशेषः॥

** वेदान्ती—**अर्थावधारणपूर्वकं न वा।

** पुरोहितः—**नैव॥

** अध्वर्युः—** तत्र तावद्वेदेषु यजुर्वेदपठनमतीव श्लाध्यं वृद्धा मन्यन्ते॥

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Acharyas.— Quite so. It is the unanimous opinion of all that there is no blessing unattainable on a divine sacrificial ground like this.

**Vedantin.—**What is meant by the expression ‘Adyayana’ (study)?

Purohit.— By the expression Adyayana is meant a recitation of the Vedic chapter relating to Karma, a kind of physical process relating to the palate and the lips, accompanied by intonation.

Vedantin.— Preceded by a grasp of its meaning or not!

Purohit.— Not at all.

**Adhwaryu.—**Among the Vedas, elders deem the recitation of Yazur Veda as particularly meritorious.

** उद्गाता—** सामवेदः किल कर्णरमणीयः। प्रसिद्धन्नु स्मृत्यां साम वेदस्योत्तमत्वम्। “वेदानां सामवेदोऽस्मीति”॥

** होता—**कोऽपि ऋग्वेदसमानो न भवति॥

** वेदान्ती—**उपनिषद्ः कथम्॥

** सर्वे—**वेदोषरा वेदान्ताः॥

** वेदान्ती—**उत्कृष्टत्वेप्रयोजकतावच्छेदकं किम्॥

** सर्वे—**कर्णश्राव्यत्वमेव॥

** वेदान्ती—**पञ्चमहायज्ञेषु एको ब्रह्मयज्ञ इति श्रूयते। कोऽसौ॥

** सर्वे—**इतरयज्ञासमर्थानामेव वेदोषरभूकर्षकता भवति॥

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Udgata.— It is Sama Veda that is excellent. Its supremacy is well known in Smriti. e.g. “I am Sâma Veda among Vedas (Geeta.)"

Hota.— Nothing is equal to Rig Veda.

Vedantin.— What about the Upanishads?

All.— The Upanishads are the barren soil of the Vedas.

Vedantin.— What is the determining feature of superiority.

All.— Melody alone.

Vedantin.— Of the 5 great sacrifices, there is one called Brahma yagna. What is it?

**All.—**The cultivation of Vedic barren soil becomes only those who are incompetent to perform the other sacrifices.

(नेपथ्ये।)

हा धिक् हा धिक् मन्त्रपूताः पशवो गोपालकैरपकृष्टाः॥

** यज्ञाचार्यः—**आचार्याः, केयं विपत्सम्प्राप्ता। किमस्याः परिहारोऽस्ति वा न वा। गोपाः गोपिकाश्च मुहुर्मुहुर्बाधां कुर्वन्ति। आनीयतां तोत्रं गोपशिक्षार्थम्॥

॥ ततः प्रवेशयन्त्येकं गोपं भटाः पशुं हस्तेसहनीत्वा ॥

** यज्ञाचार्यः—** व्रात्य, कथमस्पृशः पूतं पशुम्। किं कारणमेतादृशवैय्यात्यस्य ते॥

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Behind scenes.

Alas, Alas; the sacrificial victims sanctified by mantras have been carried away by the cowherd boys.

**Yagnacharya.—**Osirs, what is this calamity that has occurred! Is there a remedy for it or not? The gopas, men and women, give me frequent trouble. Let the whip be fetched to chastise the cowherd boys.

Then the Peons bring a cow-boy along with
a Victim sheep.

**Yagnacharya.—**You heretic wretch! How dared you touch the sanctified victim? What is the cause of an audacity like this on your part?

** गोपः—**जीवत्पशुहिंसा सर्वथा न कर्तव्या किं तु पिष्टपशुं कृत्वा यागस्समापनीय इति कृष्णो वदति॥

** यज्ञाचार्यः—**किमरे जानास्यस्मिन्विषये वृद्धान्बोधयितुम्॥

** गोपः—**तात, भवन्तस्सद्बुध्या न कर्मकुर्वन्तीति कृष्णो वदति। भवन्तः कतिचन कुहना नाम डम्भबुद्धयः कीर्त्यभिमुखादीर्घकूर्चधारिणः स्वार्थमेव कर्मपक्षपातिनस्त्रिवर्गैकपरास्सन्तीति॥

** यज्ञाचार्यः—**अरे पाखण्ड मुञ्च पशुम्॥

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**Gopa.—**Krishna says that the torment of a living. Pasu (victim) is forbidden and that the rite should be completed by means of a Pasu made of flour.

Yagnacharya.— What, sirrah, are you so wise as to teach elders in this matter?

Gopa.— Old sir, Krishna says that you do not perform the rite out of pious thoughts, that some of you are indeed hypocrites mindful of ostentation and bent on fame, grow long beards, and adhere to Karma from mere selfishness, aiming only at the goals of conventional duty, wealth, and desire, and no more.

Yagnacharya.— Sirrah, impious wretch, release thevictim.

** गोपः—**

न खलु न खलु कोपंदैन्यभावे शुभेऽस्मिन्
कुरुत निरपराधे दौष्ट्यहीने स्वभावात्।
सरससुखरुजं तं जीवने बद्धकाङ्क्षं
व इह च विनिहन्तुं स्वामिता केन दत्ता॥ १॥

** वेदान्ती—** दीयतां प्रत्ययप्रतिवचनम्॥

यज्ञाचार्यः—

बालस्य भाषां तु वियातचोद्यां
सम्माननार्हांन बुधा वदन्ति।

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**Gopa.—**Do not, O Do not, vent (your) wrath on this pitiable sheep naturally innocent and inoffensive. By whom has license been given to you to kill without mercy the creature which clings to life with fondness, and possesses common feelings of pleasure and pain with you?

Vedantin.— Let a convincing reply be given.

**Yagnacharya.—**Sensible persons say that the words of a boy and his impertinent questions are not entitled to regard. Animal torture

यागीयहिंसा भुवि शास्त्रसिद्धा
घातः पशोः श्रोत्रियधर्मएव॥२॥

गोपः—

नैपुण्यं शास्त्रवादेऽबुधजनमनसां मोहसृष्टौ पटुत्वं
ह्युद्धोषात्तर्कवादे स्वकृतपटुतराभ्यासतो लब्धमेतत्।
सद्ज्ञानंनैव लब्धं शुभहननयुते दुष्टमार्गे निविष्टं
क्लव्याहारेऽसुहृद्ये कथमिह महतां वो मनो दीक्षितानाम्॥

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is enjoined by the scriptures all over the Earth. It is quite lawful for a Srotriya (a sacrificial Brahmin) to kill the Pasu.

Gopa.— Great skill in disputations over the shastras, and cleverness in creating a delusion in the minds of ignorant people,— this has been acquired by you by loud recitations and by a laborious cram of logical platitudes. Sound knowledge has not been obtained at all. How is it that the minds of you Deekshitas (sacrificial Acharyas) have here turned to wicked ways, in which sheep is slaughtered, and to animal food however agreeable to appetite?

आश्चर्यं लज्जिता नो परमपदयुगध्यानाहीना अपिज्ञाः
वर्षीयस्त्वाज्जराया गलितदशनतः पूज्यता वो न बोधात्।
लोके सन्ति स्म पुण्या हरिविमलधियस्तापसा वै महान्तः
कल्पद्रूणामधस्तात्सुरयुवतिदृशिब्रह्मनिष्ठास्तपस्सु॥४॥

यज्ञाचार्यः—

धिगस्य वाक्यं ह्यनभिज्ञशिक्षितं
पुराणपुंसां न भवेन्मनोरमम्।
भटाः प्रगृह्णीत पशून्वधोद्यमाः
कृपाणहस्तैर्घ्नतयागपूरणे॥ ५॥

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It is a wonder that you are not ashamed, that you are (deemed) learned people though devoid of any thoughts bestowed on the foot-pair of God supreme. Honour is due to you because of old age, infirmity, and shaken teeth, and not because of wisdom. In the world, there are indeed great and pious penitents whose unsullied minds are fixed on Hari, and who think of Brahma even while seated under Kalpa trees and in the ocular presence of heavenly nympus.

**Yagnacharya.—**Fie on the utterance of this fellow, taught by some ignorant person. It will not be acceptable to elders. Peons, seize the victims with a view to slaughter and kill them with (your) armed (sword-wielding) hands for the completion of the sacrificial rite.

** गोपः—**(स्वगतम्।)

दयालो जन्तूनां सदयपरिरक्षापर हरे
भवज्जन्तून्घ्नन्ति स्मयकलुषिता निर्दयतया।
मृतं जीवं तन्नो प्रभवइहकर्तुं मखशतैः
कथं हन्तुं धीराः स्वतनुभवनस्त्रीसुतकृते॥

बिडालपरिवेषणे जडतरोर्विनिर्मोक्षणे
गवां सुपरिपालने व्रजजनाभिसन्तोषणे।
नियुक्तमृदुचित्तहे सकलभूतबन्धो हरे
मुराहितसुरेश ते पशुगणःकृपां याचते॥७॥

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** Gopa.—** (To himself)

O Hari (ever) engaged in kindly providence, and merciful to all creatures, they are killing Thy creatures mercilessly, perverted (rendered wicked ) by haughtiness. Incapable as they are to make a single dead thing alive by the force of even a hundred sacrifices, how bold are they in causing death, for the sake of themselves, (their) homes, women and children? O tender hearted Hari, kinsman of all creation, who busied Thyself in feeding cats, in liberating inanimate trees, in carefully tending cows, and in promoting the joys of Vraja’s inhabitants, Oh Murari, God supreme, the flock of victims (sheep) beseeches Thy mercy.

** भटः—** (असिना पशुं संहर्तुं निर्गत्य। हा हा। इति भीतिंप्रदर्श्य।)

(प्रकाशम्।)

प्रभवति न हि खङ्गश्छेतुमेतानजान्नः
फणिफणसदृशास्ते दारुणाश्शीर्षभागाः।
हृदयदलनघोरं रेमणं सर्पनादः
सुतदुहितृकुटुम्बी नैव हन्मि प्रभोऽहम्॥८॥

** यज्ञाचार्यः—**

उदूह्य कान्तां सुतलाभवाञ्छया
चिराय वन्ध्यात्वशुचा मनोहतः।
दिवस्पतेर्दिव्यदयावलम्बनात्
कृतार्थतां प्राप्तुमहो निवारणम्॥९॥

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Peon.— (Proseeding with a sword to kill the Pasu, Manifesting fear, saying) Hah! Hah!

(Aloud) verily, our sword is incapable of cutting these sheep. Their head and face (the parts about their heads) are dreadful like the hoods of serpents: (their) bleat is a serpent’s hiss so fearful as to break the heart. I am a family man of sons and daughters; I wont kill at all, O master.

Yagnacharya.— Having wedded a wife for the sakeof issue, I have long been broken-hearted by the grief of barrenness. Alas (now), the obstacle to the realization of (my) wish by seeking the divine favour of the Lord of the Heavens!

संप्रेष्य पत्रं च सुराधिपाय
नावाप किंचित्पुरुषार्थलाभम्।
व्यर्थो बभूवाखिलयत्नपूगो
माहेन्द्रतेजो मलिनं हि नूनम्॥ १०॥

(नेपथ्ये।)

समाकर्णयत समाकर्णयत दुन्दुभिध्वनिपूर्वकं दिवि समुद्घोषम्।देवघोषकोऽशरीरवाण्या वदति॥

“स्तुत बत विबुधेन्द्रं त्यक्तवैय्यात्यबुध्या
तमितमनुजमूढाः श्रद्धया तं जुषध्वम्।

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By sending a petition to the monarch of the gods, I derived no benefit whatever: all united efforts have become vain; indeed the prowess (lustre) of Mahendra seems bedimmed.

(Behind scenes) Listen, Listen to the proclamation in the heavens to the accompaniment of the divine trumpet. The divine herald says in an invisible form, “Verily, adore the king of Devas with thoughts bereft of arrogance. Seek him for shelter(go to him), Ohuman fools, and

सववरसुरकार्ये यद्युपेक्षा कृता स्यात्
कुपितसुरगणाः कुं घोरदण्डैः पिपूर्युः॥११॥

इति।

** यज्ञाचार्यः—**शृणुत भो महाजनाः देववाणीमस्मत्पत्रिकायास्समाश्वासप्रतिवचनभूतां सज्जनतोषकां यज्ञप्रत्यूहकारजनोल्लासभञ्जिकां वाचं देवाः प्रेषितवन्तः। शृणुतेतःपरं ध्वस्तसमस्तभिया करवाम नैमित्तिकं कर्म। मुञ्चामः पशूनेतान्व्रात्यस्पृष्टतया दूषितान्। निर्विघ्नसमाप्तिसंपादकमुहूर्तान्तरे समापयिष्यामो मनोरथम्॥

(विस्मयेन निष्क्रान्ताः।)

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serve him with faith. If indifference be shown towards the great sacrificial business of the gods, the offended divine hosts will fill the earth with dreadful penalties.

Yagnacharya.— Hear, ye learned people, the voice of gods; the gods have sent a message forming a satisfactory reply to our petition, calculated to please the good and destroy the elated spirits of sacrificial marplots. Listen; hereafter, we will perform these ‘purposeful-rites’ devoid of all fear.

We will release these Pasoos polluted as they are by sacriligeous contact: we will carry out our object at some other time auspicious enough to ensure an unimpeded fulfilment of the rite.

[Exeunt all, with surprise].

उपाङ्क॥२॥

॥प्रविशतश्चित्राङ्गीचम्पके॥

(चम्पका सर्वाभरणमण्डिता पूजापरिकरैः सह।)

** चित्रांगी—**सखि चम्पके, अपि कुशलिन्यसि। चिरकाले न दृष्टा त्वम्।बृन्दावने यदि विशेषो भण्यताम्॥

** चम्पका—**सर्वोऽपि हरिमाहात्म्यकृतो विशेषएव। ह्यस्तावत्तव काचिद्विपत्संप्राप्ता श्रीगोपीनाथप्रभुकटाक्षपातेन निवारितेति समाकर्णितं किं तथ्यमेतत्॥

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Scene II.

Enter Chitrangee and Champaka.

(Champaka adorned with Jewelry, with a॥
articles of worship.)

Chitrangee.— Friend Champaka, are you doing well? You have not been seen for a long time; tell me if there be anything special in Brindavan.

**Champaka.—**Everything is special flowing from Hari’s greatness. I heard that yesterday a great danger befell you and was averted by our Lord Gopeenath casting a glance of grace. Is this true?

** चित्रांगी—**तथ्यमेव। कश्चन शटो दुर्बुद्धिमकरोत्। भगवत्कृपया नाभवदनर्थः। सखि तादृशीविपदपि महालाभसम्पादिका बभूव॥

** चम्पका—**कथमेतत्॥

** चित्रांगी—**मम चित्तवृत्तिं विलोक्य प्रभुर्मे ह्यतीतायां रात्रौ स्ववैकुण्ठदर्शनं दत्वा स्वोल्लासगानविशेषसम्भ्रमरोमाञ्चितगात्रां मामकरोत्॥

** चम्पका—**शृणोमि तदखिलं कथय मे॥ ( इति स्फटिकतलायामासाते।)

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**Chitrangee.—**Quite true. A certain rascal conceived a wicked idea. By the grace of God, nothing serious transpired. Friend, even such a calamity was instrumental in obtaining for me a great blessing.

**Champaka.—**How is this?

**Chitrangee.—**The Lord, observing my devotion, conferred on me last night a vision of his Vykunta and caused my body thrill with ecstasy at the enjoyment of (His) enthusiastic music supreme.

**Champaka.—**I shall hear; tell me everything.

(They both sit down on a marble stone).

** चित्रांगी—**ग्रीष्मकदिनान्तेऽनातपप्रच्छायमन्वेषयन्त्यो गोपालगोपिकास्सन्निहितकालिन्दीशीतलप्रतीक्षाकुतूहला यमुनाकूलमगच्छन्॥

महान्बभूव गोपकिशोरतरुणानां कलकलः नवयौवनरमणीययुवतीनामुत्क्रोशः, तासां विचित्राभरणमणिगणानां नूपुराणां क्वणितकलकलः शिरोमण्डननवकुसुमान्तरितमधुकराणामुन्मत्तझङ्कारः अप्रतिबद्धोल्लासजातजयघोषः। श्रीमुकुन्दप्रभुवीक्षणप्रत्याशामूलकनिनादो महान्गगनचुम्बी वनाद्वनं प्रतिध्वानितस्सात्त्विकानामशेषाणां मुमुक्षूणां

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**Chitrangee.—**Gopa-boys and damsels repaired to the shores of the Jumna elated by the prospect of enjoying the coolness of the Kalindee (Jumna ) stream hardby, in search of sunless shade at the close of a hot summer day.

Great was the outburst of joy caused by the gopa-boys and adults,—great, the shout of damsels charming in the freshness of youth, the ringing clang of their anklets and of the gems of their variegated ornaments,—the maddened hum of bees swarming inside the fresh blossoms adorning their heads, the triumphal shout of unimpeded ecstasy; the tremendous outburst arising from an eager prospect of meeting the Lord Mukunda kissed the

स्थावरजङ्गमानां निरतिशयसम्मोदाविर्भावकसन्देशं प्रापयत्। उद्बभूव रजनीराजष्षोडशकलापूर्णो निर्मलताराभिवन्दितामृततरङ्गिणीप्रसन्नो विभावरीं भूरुहान्तरेषु कारानिबद्धां कुर्वन्कुमुदकलिकां निरोधविमुक्तां कृत्वा तन्नयनं वासुदेवदर्शनसमर्थं तन्वन्जाटरजातवेदसा जातं सागरसन्तापमपानुदन् तमामोदवर्धितं कृत्वा जलधराङ्गमालिङ्गितुमिव प्रो-

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heavens, and, being echoed from forest to forest, conveyed a message of unmeasured delight to all good people, to all aspirants of Heaven and all immoveable and moveable objects. Then arose the monarch of the night (moon) in the perfection of 16 crescents, shining with a moonlight honored by the crystal (clear) stars, imprisoning the shades of the night underneath the branches of trees,—releasing the Kumuda bud from incarceration and thereby enabling its eyes to look upon Vasudeva,—quenching the great heat of the ocean born of its embowelled fire, and exciting him, as it were, to embrace the cloud-hued Lord by making him grow up with joy, and kindling even cupid into life, destroyed as he was by the fury of Siva, with the aid of a majestic

त्साहयन्मलयगम्भीरमन्दमारुतेन चन्दनागुरुसुवासितगन्धेन देवपारिजातरजोवाहिनोपकृतस्सन्हरकोपहतमपि स्मरमुत्तेजयन्रराज विधुमण्डलः॥

व्रजस्त्रियः प्रविश्य सिकतसभामितस्ततो गायन्त्यो नृत्यन्त्यो यमुनातटे स्नात्वा भूषणभूषिताः भगवदेकध्यानास्तदेकप्राणाः विविधया गीत्या तमाह्वयामासुः॥

अनन्तरं प्रादुरभूद्धरिः साक्षान्मन्मथमन्मथः। प्रादुरभूद्विश्वाधीशो जगत्पावनपावनो वेदान्तैकवेद्यः पामरप्रथया बलस्यानुजो

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and gentle Malaya breeze wafting the fragrance of sandalwood and Agaru, and bearing aloft the particles of heavenly Pârijata flowers. Thus shone the lunar orb.

The women of Vraja entered upon the arena of sand, singing and dancing in various places, bathed in the stream of the Jumna, adorned themselves with jewels,and invited the Lord by various songs, their thoughts focussed on Him and themselves owning no souls but Him.

Then appeared Hari, a veritable Cupid of Cupids; came forth the Lord of the Universe, the sanctifier of all that is holy on earth— the solitary goal of Vedas, in

वसुदेवतनयो यशोदाक्षीरवर्धितोऽस्य सपिण्डस्तस्य बन्धुः अस्य सखा तस्यारिः। उदगात्सुन्दराङ्गो भ्राजमानमणिकुण्डलो द्योतमानकौस्तुभः प्रकाशमानमेखलस्तेजस्विनूपुरो जाज्वल्यमानशङ्खचक्रलाञ्छनोऽसितकुन्तलावृतमुखपद्मत्समस्तभुवनचित्तवृत्यपकर्षकमन्दहासभ्रूविलासो वनमाली पीताम्बरो जलभरितघनस्यामायमानदिव्यमङ्गलगात्रः॥

महांस्तदा बभूव स्वागतकोलाहलतलध्वनिविशेषकलकलः॥

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common parlance the younger brother of Balarama, the son of Vasudeva, the nursling of Yasoda’s milk, an agnate of this man, and a cognate of that, a friend of this and a foe of that; came forth He of beautiful form, wearing earrings set with dazzling gems, the resplendent Kaustubha medal, a shining belt, flashing anklets, and the incandescent insignia of chanks and wheels, with a face of lotus overhung by dark curls, a flash of eyebrows suffused with smile, such as could steal the hearts of the universe, wearing a garland of greens and garments of yellow silk, a Form of Divine sanctity dark as a cloud heavy with water.

Then was indeed tremendous, the special outburst of cheers offered in the ectasies of welcome.

आरब्धं बभूव निशीथे खलु सप्तस्वरवेणुगीतं भगवता। प्रावहदमृतधारा वेणुविवरेभ्यः। निर्जग्मुस्स्वरजात्यो विरिञ्चवैरिञ्चादि सर्वानुद्बोधयितुम्। गोप्यस्तु विस्मृतकलेबराम्बरास्समाध्यवस्था बभूवुः रमादयश्च स्वस्वास्थानादवतीर्य निकटवर्त्युद्यानलतासु तुलस्यादिषु चाभिमन्यमानास्तेभ्यो विचित्रपरिमलमाहात्म्यमारचय्य गीतिकाकृतमूकीभावास्तदर्थध्यानार्थं जडेष्वतिष्ठन्॥

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At midnight was commenced by the Lord the music of the flute in all the variety of the seven musical pitches. From the holes of the bamboo flowed forth a stream of nectar; varieties of tunes started away to awake Brahma, Siva, and all.

The gopees rendered unconcious of the body and clothes, fell into a meditative trance. Goddesses from Lakshmi donwards descending from their abodes became presiding deities in the creepers of adjoining gardens, in Tulasi, and other plants, imparting superiority to them by means of unusual fragrance, and stayed away in (those) inanimate objects, stricken mute by the music, with a view to ponder over its import.

भक्ताग्रेसरस्समीरः ईषदपि गानस्य क्षोभमसहमानो मन्दवेगेनाल्परवेणोपगीतं कुर्वन्गेयसभास्थान्चन्दनादिना सभाजयन्सर्वव्याप्ततया सर्वसौकर्यनिर्वाहको भगवत्सेवां चकार॥

तदा सर्वे जन्तवः परस्परं पप्रच्छुर्यद्ययं न वैकुण्ठः कुत्रास्ते सलोकइति॥

** चम्पका—**नाद्यावधि प्रभुरेतादृशमहोत्सवमदित मह्यम्॥

** चित्रांगी—**सखि किमेतैः पूजापरिकरैः। नाद्राक्षं भवत्यास्सर्वाभरणमण्डनम्। क्वयासि॥

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Vayu the foremost of the Faithful, unable to endure the slightest disturbance to the music, furnished a helpful undertone by means of a soft motion and gentle sound, entertained the members of the musical audience with scents such as sandal, and served the Lord by being an omnipresent manager ministering to the comforts of all.

Then all the beings asked each other, “if this is not Vykunta, where else is that world.”

**Champaka.—**The Lord has not bestowed such a joy on me as yet.

Chitrangee.— Friend, what about these articles of worship: I did not notice your being fully adorned: where are you going?

** चम्पका—**अतिविस्तरा खलु ममागमनकथा।

** चित्रांगी—**भगवत्संबन्धित्वाच्छ्रोतुमिच्छामि। कथय सर्वम्॥

**चम्पका—**उत्थिताहं प्रभातसमये। अस्मरं जगद्वन्द्यगोपीनाथप्रभुम्—प्रभोपहितवानुचरीं दासानुदासीं याहि मेऽन्तरङ्गागारं पुनीष्व पादपङ्कजरेणुभिर्मेऽन्तरङ्गतलं विहरतु तव पादयुग्मं तत्रानवरतमपाकरोतु तस्मादनाद्यज्ञाननिबिडतामिश्रम्। दहतु तव दण्डधारककालाग्निस्तत्रत्यपापनिचयमनादिकालवर्धितं भवदन्यैरशक्त्यनिष्कासम् इति। किंचास्मरं ममोद्वाहे पुरोहितप्रेरितं पितृवचनमिमां कन्यां वराय

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**Champaka.—**The story of how I came away is a long one.

**Chitrangee.—**As it relates to the Lord I wish to hear. Tell (me) all.

**Champaka.—**I woke up at dawn; called to mind the Lord Gopeenath, the deity worthy of universal adoration; and reflected as follows: O Lord, save Thy adherent, slave of slaves; enter the abode of my heart,sanctify the floor of my heart with the particles of Thy foot-lotus; may Thy two feet sport therein for ever. May it dislodge the dense beginningless ignorance therefrom. May Thy judgment consume the hoard of sins therein, the growth of a time devoid of beginning, a hoard that is not removable by anybody except Thee.

वरान्तर्गतश्रीलक्ष्मीनारायणाय दास्यामीति। ऐक्षे स्थिरदृष्ट्या मम भर्तारं पर्यङ्कशायिनं गाढनिद्रालुमस्मिन्नु मे पतिशिखामणिर्विराजतइति॥

हन्त तद्धृदयगुहान्तरे तदाऽपश्यं भासुरं श्रीलक्ष्मीनाथम्। पत्यन्तर्यामिदर्शनसम्भ्रमोन्मादातिशयेनाभवम्मूर्च्छिता। अनन्तकोटिजन्मसुपरिणितासंख्येयपतिभिस्संसारे कान्तारे यामवर्णनीयामार्तिमन्व-

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Moreover I called to mind the words of my father uttered at the instance of the Priest at my wedding (viz) “I give this girl unto the bridegroom,—unto Lakshmi-Narayana dwelling in the bridegroom.”I stared fixedly at my husband who lay in bed and slept profoundly, thinking to myself “within him, is it not, shines the crowning jewel of a husband to me.”

O joy, in the internal cave of his heart I then visioned Sri Lakshmee’s Lord. I swooned away at the ecstasy and delirium caused by seeing (face to face) the Dweller within my husband. I recollected what indescribable sufferings I underwent in the jungle-journey of carnal lives with innumerable husbands wedded to me in count-

भवं तामखिलां स्मृत्वा अहो अद्य हि जन्मसाफल्यं जातमद्य हि प्रभोः कृपाकटाक्षपातो जातः इत्यानन्दभरिता उदयरागं गीत्वा ईडांचक्रे॥

उत्थाय शयनाद्भगवदेकध्याना दृष्टतद्रूपरता उषसि दृष्टैर्निमित्तविशेषैः पुनःपुनः श्रीहर्यापरोक्ष्यप्रातिप्रतीक्षावती तदुत्कर्षमार्यप्रणीतप्रबन्धैरस्तुवि॥

स्वस्त्रा तावद्विविधगृहकृत्यव्यापारेषु निर्दिष्टाऽनवधानचित्ताप्यार्यवाक्योल्लङ्घनभिया तानि चकार। तदा प्रतिवेशगृहे समशृणवं

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less crores of births, (and pondered), “Oh joy, it is now that the fruit of mortal incarnations is reaped: it is now that the bestowal of the Lord’s graceful glance has occurred.” Thus filled with joy, I sang the morning tune (Udayaraga) and belauded Him.

Rising from bed, thinking only of the Lord, feeling enraptured by His Visioned Form, and hoping for a recurrence of Hari’s personal visions again and again, as betokened by auspicious omens met with at daybreak, I praised the Lord by reciting the compositions of revered authors.

Enjoined by the mother-in-law in various duties of the household, I did them, though absent-minded, for fear of transgressing elder’s orders. At that time I heard the

नूपुरकिङ्किणीगीतं नवनीतचौर्यानन्तरं पलायमानसमये गोप्याशिक्षार्थमनुगम्यमानस्य भगवतः किङ्किणीशब्दम्। तेन विक्षिप्तचित्ता नियुक्तकार्यविस्मरणात्तिलचणकमसूरसर्षपादीन्धान्यत्वचा मिश्रितवत्यधावं निकटगृहस्थं मायिनं द्रष्टुम्। अनवलोक्य तत्र तं प्रतिनिवृत्य स्ववेश्म चिन्तायां बभूव मग्ना। अनन्तरमानन्दाम्बुभिरचिन्तयं न मन्ये कां सेवां जन्मान्तरेऽकरवङ्कुलीनाध्यापकाय। कां च पत्यन्तर्गतश्रीलक्ष्मीनारायणाय कथं वा शिश्राय भगवन्तं श्रीहरिदिवसोपवाससहस्रशतकैरन-

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music of the anklet-bell in the neighbouring house—the anklet-noise caused when he was running away after stealing butter and was pursued by the gopee to be punished. Distracted thereby and forgetting the business assigned to me, I mixed up gingelly, Bengal gram, pulses, and mustards, with husks of grain, and ran to meet the enchanter in the house hardby. Not findinghim there and returning home, I became immersed in thought. Then Ireflected with joyful tears: “I know not what service I rendered in other births to elders of learned ancestry and preceptors of shastric lore; what worship I did to Sri Lakshmi Narayana dwelling in the husband’s form; I know not how I served the Lord by hundreds of thousands of fasts on Ekadasi

वरतभागवतादिप्रबन्धकथाश्रवणमननलब्धया प्रभुपादारविन्दभक्तया। अहो आश्चर्यंमया स्वाम्यपरोक्षितस्तेजोमय इति॥

गात्रमिदं सर्वेश्वरायत्तमिति निश्चित्याधीश्वरशुल्कं कर्तुं भूषणभूषितमकरवम्। अतिष्टं मनुजशरीरोन्नतमुकुरपुरतः। अभवं च भूषितकचा कबरीधरा प्रसाधितकर्णनासी तरलयुतमुक्तावलीहीरहाटकमयकर्णिका कटकविभ्राजितमणिबन्धा केयूरहस्ता ऊर्मिविलसिताङ्गुली

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days with a devotional faith in the Lord’s Lotus-feet, acquired by an incessant study and contemplation of His deeds as narrated in works such as Bhagavata. Oh joy, that I have met the Resplendent Lord in visual communion. Making up my mind that this body is a commodity of the universal King, I adorned it with jewels to render it a suitable dowry of the great God. I stood before a mirror as high as a man. I dressed the hair, wore the plaited braid, decorated the ears and nose, wore a medalled neck-lace, wore earrings made of diamonds and gold, shining bangles on the wrists, armlets over the arms, resplendent rings on fingers, surrounded the waist with belt, put

रसनासंवीतनितम्बा क्वणन्नञ्जीरभूषितगुटिकाङ्गुली निवीतकौशेयराङ्कववसनकूर्पातकप्रावरणमण्डिता चन्दनचर्चा। प्रस्थिता प्रभुचरणयोस्समर्पयितुमिमं जनम्। प्रस्थिता विविधपूजापरिकरैस्तह कम्रमानसा त्यक्त्वालज्जां प्रत्याख्यानाभिभवकातरी दान्ता शान्ता मनसा नमत्सितगुरुचरणारविन्दा उपासितकुलदेवता ध्वस्तसांसारिकाशा गवेषितसन्मार्गा अवगणिताऽसद्बन्धुदुराशा। एवमनार्गयं भगवन्तं यादवरत्नाकरकौस्तुभं यशोदापुण्यपुञ्जकल्पद्रुममहाफलं व्रजजननयनचकोरचन्द्रमसं

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on garments, bodice, and borders of silk and wool, smeared the body with sandal, and started to offer away this person at the feet of the Lord—started off with various offerings of worship, with a mellowed mind, renouncing timidity, slightly afraid of being rejected or disregarded, subdued in spirit, steadied in thoughts, having offered mental salutation at the feet of my spiritual preceptor—having rendered worship to the family deity—having renounced all worldly longings,—in search of the true path, after disregarding the improper commands of impious relations. Thus did I seek Him, the Kaustuba gem of the ocean consisting of the Yadu race, the august fruit of the Kalpa tree consisting of Yasoda’s accumulated merits,—the Moon of the chakora birds consisting of the delighted eyes of Vraja’s inhabitants,―the

कदध्वमत्तगजकण्टीरवं अविद्यान्धकारपूषणं गोवृन्दचातकजीमूतम्। सर्वान्तर्यामिणम्। प्रस्थिता द्रष्टुं श्रीकृष्णं राजाधिराजम्॥

** चित्रांगी—**मङ्गलानि तव भवन्तु तेऽभीष्टसिध्या॥

(निष्क्रान्ते।)

उपाङ्गः॥३॥

वने।

॥प्रविशति जयन्तो नारदश्च॥

** नारदः—** वत्सजयन्त, कोसौकदाकारः। अहो केयमवस्था प्राप्ता क्वनुसंपादितवानसीमाम्॥

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destructive Lion of the maddened elephants consisting of wicked people, —the Sun to dispel the gloom of ignorance (illusion),— the Cloud for the chataka birds consisting of herds of cows. (In fact), I started to see the internal dweller of the universe, Sri Krishna the King of kings.

Chitrangee.— May good betide you with a fulfilment of your desired object.

[Exeunt.

Scene III.

Forest

Enter Jayanta and Narada.

**Narada.—**Boy Jayanta, what is this ugly form? Alas, what a condition has been reached? Whence did you get this?

** जयन्तः—**प्रतिशिखामणे अभिवादये। क्वनुखलु प्रयास्यामि लज्जया। जातश्शक्रभवने। वर्धितोऽहममरावत्याम्। व्यहरमैरावताधिरूढो नन्दनवने। जज्ञौ रम्भाप्रमुखाभिरनवरतसुरतभोगायैव निर्मितं मे जन्म। आः कष्टं मुने सर्वथा न शक्नोमि सोढुम्॥

हा हा दैवं मदेदंसुकठिनहृदयं निर्दयं जातमद्धा
हा हा तस्य प्रलेखाद्धतसुभगमहो वासवस्यापि तेजः।

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**Jayanta:—**O eminent ascetic, I salute you with humility: where shall I go away for shame? I was born in the mansion of Indra and brought up in Amaravati. I roamed about in the pleasure-garden Nandana riding the elephant Airâvata. I considered my existence created only for an incessant enjoyment of sensual pleasures with damsels, Rambhá and others. Alas the woe! Osage, I am utterly unable to bear it.

Alas, Alas, this my god has verily turned hard-hearted and merciless. Alas, by His ordainment, even the splendour of Indra has lost its lustre. It may be that I have

वित्तं वीर्यं च मे स्यात्परतमपदवी मेघवृन्दाधिपत्यं
हा कष्टं ध्वस्तभाग्योऽपतमिह गहनेऽगाधघोरे तमिश्रे॥

मुने दिगन्तविख्यातप्रभावप्रभो त्राहि दीनम्॥

** नारदः—**वत्स, दुष्कर्मपरिपाकजन्यशोको न जहाति कमपि पुरुषं दैवतं वा विना सर्वेश्वरम्। यथा द्युरत्नरजनीराजौ शोभायमानौ वारं वारं उपरागपीडितौ तथा तवाप्यद्योपरागः॥

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wealth and prowess, a supreme position, and that sovereignty of the world of clouds. Alas the woe! I have fallen here deprived of fortune into an abyss of bottomless, fearful, gloom.

O sage, O master possessing a (spiritual) might renowned up to the ends of space, protect a forlorn person.

**Narada.—**Boy, the misery born out of the fruition of wicked Karma makes no exception of anybody human or divine, except the Supreme God. Just as the shining sun and moon are frequently afflicted with eclipses, so now, there is an eclipse for you.

चन्द्रं चन्द्रकलाधरं तमथवा नाकेन्द्रभोगं गुरुं
भानुं भासुरमण्डलं च वरुणं कालान्तकं धार्मिकम्।
भूमौ राममथो नलं बलिनृपं राजाधिराजांस्तथा
दौर्भाग्यं ननु दुस्सहं नु बहुधा संपीडयामास हि॥

** जयन्तः—**

आश्वासं न लभेद्यतापसवरश्रान्तिं समाकर्ण्यतां
मान्धात्रादिनरेश्वरैरधिगतां शंभ्वादिभिर्वा तथा।
कामज्योतिरिदं प्रसुप्तदहनं धूमायतेमे हृदि
क्लीबत्वप्रतिरुद्धजृम्भणमहो निश्वासमास्तम्भते॥१४॥

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Did not misfortune of an unbearable. character afflict in various ways yonder Chandra, (moon), Siva, Indra the enjoyer of heavenly sovereignty, Brihaspati, the Sun, resplendent orb, Varuna, Dharma the deity of Death, and on the Earth, Rama, Nala, king Bali, and so other kings of kings.

**Jayanta.—**Eminent sage, I derive no consolation by hearing of the distress suffered by kings. like Mandhata, or similarly by Siva and others. This fire of love, of dormant animation, is smouldering in my heart, and, being prevented from bursting into flame by a eunuch’s condition, chokes my breath.

जात्यन्धस्सहते रुजं ह्यनुभवाभावात्पुरावीक्षणे
चापं ह्यैन्द्रमहो विचित्ररुचिरं द्रष्टुं न वै काङ्क्षते।
तद्दृष्ट्वा कमनीयरूपमखिलं त्रैलोक्यनिष्ठंपरं
जातोऽहं तु पिधानदुष्टनयनो वीक्षामुदासक्तधीः॥१५॥

** नारदः—**

जाने वत्स पतिव्रतापरुषवाग्जन्याहितं दारुणं
योषात्वं ह्यनुभूयषष्ठिगणितान्पुत्रान्प्रसूय श्रमात्।
निर्मुक्तोऽभवमन्ततो भगवतीकारुण्यमात्रेण वै
पातुं धातृभवादिसर्वविबुधा नाशक्नुवन्प्रार्थिताः॥ १६॥

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A person of congenital blindness bears the discomfort by reason of having had no experience of sight before, and indeed, longs not to gaze on the variegated colours of the rainbow. Having seen all the good and beautiful forms existing in the three worlds, I have been suddenly afflicted with blinded eyes, but with a longing desire still fixed on the pleasures of sight.

**Narada.—**Dear boy, I know the terrible sufferings caused by the curse of a chaste woman, having myself suffered womanhood and begotten sixty sons with trouble. At last, Ibecame released only through the kindness of the lady herself; the gods Brahma, Siva, and all the rest, were unable (to rescue me) though besought.

** जयन्तः—**अस्ति दूरतरमन्तरं भवन्ममावस्थयोः। जगन्मण्डलं किल चराचरात्मकं स्त्रीपुंसभेदयुतम्। प्रभवति जन्तुः स्त्रीजन्मन्यपि सर्वानन्दभुक्त्यै॥

न मम दुःखं स्याद्रम्भादियोषात्वेन जनने। का हानिश्चित्राङ्गीवच्छापानुग्रहशक्तिमत्या आभीर्या जन्मभरणे। क्लीबत्वाद्विश्वस्तात्वमपि मन्ये वरम्। प्रार्थनीयं खलु देवपितृमनुष्योत्तमभार्यात्वम्। अस्ति खलु भुवि वरारोहा सुन्दराङ्गी वरवर्णिनी भर्तृसुखावहा द्वितीया

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**Jayanta.—**There is vast difference between your condition and mine. The whole universe consisting of all moving and motionless objects is subject to the classification of being masculine or feminine. A creature is capable of enjoying every kind of pleasure even in a feminine birth.

There will be no grief to mein being born a woman like Rambha. What is the sacrifice in undergoing birth as a gopee like Chitrangee possessing the power to bless and to curse? I consider even widowhood better than the condition of a eunuch. To be the wife of a Deva, of a Pitri, or of a great man, is indeed to be prayed for. Indeed, in the world, there is the wife who is elegant, beautiful, virtuous, and who is a source of joy to (her) husband, enjoying

नानावस्थासुखानुभववती क्वचित्कामुका प्रमदा प्रणयकुपिता भामिनी क्वचिदापन्नसत्वा बन्धुनिवहपरिकल्पितज्योत्स्नाभोजनाद्युत्सवशोभिता क्वचिद्वीरसूः कुटुम्बिनी कुलपालिका स्नुषादिपूजितवार्धका एवं विहितकर्मानुष्ठानवती विराजते। ईषदप्यौत्सुक्यं नास्ति तादृशावस्थास्वीकारे॥

** नारदः—**

वालस्त्वं विनिगद्य शब्दनिचयं सुज्ञत्वधीवञ्चितो
वेत्थत्वं भणितं बुधैर्मुनिवरैर्वेदान्तवाक्योदितम्।

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the pleasures of various conditions of life—at one time, sensuous and passionate, an excitable lady irritated by the frivolities of love—then, a pregnant woman radiant in festivities such moon-light dinners arranged by lots of relations, then, a mother of a warrior son, a matron of a large family, and then the head of the family itself with an old age honoured by the daughter- in-law and others.

Thus she shines in the fulfilment of duties enjoined (by the shastras). There is not the slightest pain in accepting a condition like that.

**Narada.—**You are a lad using a jumble of words, misled into a belief of wisdom. Know you the saying of great sages of learning and the pronouncement of the scriptures determining the Vedic import. “Fie on this

निस्सारं सरसत्वविभ्रमपदं शारीरकं जन्म धिक्
सन्तस्तं मृगतृष्णिकां मधुलवाभावां सदा जानते॥

वित्तं वाञ्छति निर्धनो हि धनतस्सर्वार्थलाभभ्रमा
द्वित्ताढ्यः पदवीं प्रभुत्वभरितां दण्डाधिकारान्विताम्।
लब्ध्वा तां वनितासुरूपमनघं जानाति जन्मावधिं
राजा सर्वनिकाम्यपूरितगृहो निश्वस्य चिन्तारतः॥ १८॥

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

incarnation of mortal coil, which is sapless, though the subject of a delusion that it is sweet. The wise always regard it as a mirage devoid of the smallest particle of honey.

The poor man desires wealth from a delusion that he would attain the highest goal from riches. One who is full of riches courts a position that carries dignity, and authority to punish (his fellows). Upon attaining that, he (then) fancies that a woman’s faultless beauty is the goal of human existence. But the monarch possessing a house filled:with every covetable object, still sighs, distracted by care.

** जयन्तः—**अस्तु संसारे सुखं वा दुःखं वा। मम स्वाभाविकावस्थालाभाय किं कर्तव्यमुपदिश्यताम्॥

** नारदः—**उचितकाले तावदध्यापयामि। अत्रत्यवृत्तान्तसाकल्यं ननु प्रेषितं भगवते महेन्द्राय॥

** जयन्तः—**शापेन प्रतिरुद्धोऽस्मि स्वर्गमने। न जाने कथंकारं पितरं विज्ञापयितुम्॥

(आकाशे।)

स्तुत बत विबुधेन्द्रं त्यक्तवैय्यात्यबुध्या
तमित मनुजमूढाः श्रद्धया तं जुषध्वम्।

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

**Jayanta.—**It matters not to me whether there is joy or sorrow in human existence. Pray, let advice be given as to what should be done in order to regain my natural condition.

**Narada.—**I will teach you in proper time. Has all the news of this place been sent to Mahendra?

**Jayanta.—**I am prevented by the curse from going to Swarga: I know not how to give intimation to (my) father.

(In the sky) “Verily, adore the king of Devas with thoughts bereft of arrogance:

सववरसुरकार्ये यद्युपेक्षा कृता स्या
त्कुपितसुरगणाः कुं घोरदण्डैः पिपूर्युः॥१९॥

इति।

(कर्णं दत्वा।) अहो मातलेर्ध्वनिरवगम्यते। स्फीतं रसति मत्पितुरैश्वर्यस्थापको यशोदुन्दुभिः। मुने गच्छामि तत्र। पुनर्दर्शनं गृहीष्ये॥

(निष्क्रान्तौ।)

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

oh, human fools, seek him for shelter and serve him with faith. If indifference be shown to the sacrificial business of Devas, the offended divine hosts will fill the earth with dreadful penalties.” (Listening), joy! I recognise the voice of Matali. The renowned trumpet proclaiming the supremacy of my father is sounding full. Sage, I go there. I will seek interview again. (later on).

[Exeunt.

उपाङ्कः॥४॥

शाद्वले।

॥प्रविशतः रामकृष्णौ गोपाश्च॥

** कृष्णः—**भ्रातः, अस्मिन्ग्रामे मुहुर्मुहुर्दुन्दुभिशब्दः श्रूयते इति वदन्ति। कोऽयम्॥

** रामः—**न वेदाहं विस्तरतो विशेषम्। परन्तु मातलिनामकः कश्चिद्देवेन्द्रसूतः स्वेश्वराज्ञां यज्ञप्रक्रियादुराचारविषये उद्घोषयतीति श्रूयते॥

** कृष्णः—**अपि देवेन्द्रो यज्ञनियामकः॥

** रामः—**तथा हि श्रूयते॥

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

Scene IV.

Meadow.

Enter Rama and Krishna, also Gopas.

**Krishna.—**Brother, what is this trumpet-sound that they say is heard every now and then in this village?

**Rama.—**I know not the particulars in detail. But it is said that a certain agent of Indra, named Matali, is proclaiming his master’s commands in respect to irregularities in the matter of sacrifices.

**Krishna.—**Is Devendra the regulator of sacrifices?

**Rama.—**It is so rumoured.

** कृष्णः—**कुत्र श्रूयते तथा॥

** रामः—**वैदिकग्रन्थेषु॥

** कृष्णः—**कोऽत्रास्ति वेदतात्पर्यनिर्णायकः॥

** रामः—**आर्यास्सन्तीह दीक्षिता यज्ञाचार्यादयः॥

** कृष्णः—**अचिरमन्येद्युः कस्मिंश्चिद्यज्ञे पशुहिंसामारभ्य पशुं सर्पत्वेन भ्रान्त्वा सन्त्यज्यार्धसमापितं यागं पुनरधुना यजनान्तरमारभ्य दीक्षिताः खलु भवदुक्ताचार्याः। तेषां मध्ये पृच्छैकं वेदान्तिनं नन्विन्द्रोवेदप्रतिपाद्यइति॥

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

**Krishna.—**Where is it so stated?

**Rama.—**In works relating to Vedas.

**Krishna.—**Who is the person here that determines the import of Vedas?

Rama.—There are here venerable persons like Yagnacharya and others, performers of sacrifices.

Krishna.—The Acharyas referred to by you, are they, is it not, who began to slaughter a Pasu (sheep victim ) in a certain sacrifice, only the other day not long ago, mistook the Pasu to be a serpent, abandoned the half-performed sacrifice, and have now commenced and are engaged in another sacrifice (yaga). Question a Vedantin among them if Indra is the prime hero of the Vedas.

** रामः—**किमिदमस्माकं इन्द्रो वा स्यादन्योवा प्रतिपाद्यः॥

** कृष्णः—**न रोचते मह्यं कस्मैचिद्विदेशीयाय हविर्दानम्। कोऽयं प्रभुरस्मद्ग्रामकरादानशासको लोकान्तरवासी धीरः। किं निर्वरमुर्वीतलम्॥

** रामः—**मेघवाहनः खलु महातेजास्सुरपतिः॥

** कृष्णः—**(गोपान्दृष्ट्वा।) गोपाः, अनेनेन्द्रेण सह योद्धुमिच्छामि यूयं किमस्मत्सहाया भविष्यथाथवा देवेन्द्रपक्षपातिनः॥

** गोपाः—**भवत एव॥

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

**Rama.—**What is it to us whether he or somebody else is the presiding Deity.

**Krishna.—**I do not like the offer of oblations to some unknown foreigner. Who is this audacious grandee residing in some other world that commands the payment of our village tribute? Is the terrestrial surface void of heroes?

**Rama.—**The king of Devas riding on the clouds is indeed of great might.

Krishna.—(Addressing the gopas). Ye gopas, I wish to fight this Indra: will you be my supporters or be the partisans of Devendra?

**Gopas.—**Undoubtedly, yours.

** कृष्णः—**दारुणो हि विबुधेन्द्रो वृष्टिनियामकस्तटित्स्तनितविभवेन गगनमण्डलकम्पनशीलः। न वयमिव किन्तु सहस्रनेत्रः। आलोचयत सम्यक्॥

** गोपाः—**जीवन्तो वा मृता वा भवत्पादरजोनुयायिन एव वयम्॥

** रामः—**(हासपूर्वकम्।) अहिद्विषं विजेतुं सैन्यसंचयं करोषीव भाति न्यूनतायां कतिपयाऽबला अपि सन्नद्धा भवन्तु॥

** कृष्णः—**जेष्यामि तावदैन्द्रम्बलमेतत्सहायात्॥

** रामः—**अस्तु परिहासः। कृष्ण, परकार्ये प्रविश्य तदनुमतिं

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

**Krishna.—**The god of Devas is indeed dreadful. He is the governor of rains, and able to convulsethe whole world by the might of lightning and thunder; not like us, but one, who possesses a thousand eyes. Think well.

**Gopas.—**Alive or: dead, we are persons following only the dust of your feet.

Rama.—(Laughing) It looks as if you are mustering forces to conquer Indra (the foe of Vritra). In the event of hands getting short, let some girls also get ready.

**Krishna.—**With the aid of these, I will conquer indra.

**Ramna.—**Leave fun alone. Krishna, by meddling

विना तन्निवेदनं भुक्त्वातेषां मनः कालुण्यंजनयसि। इतःपरं विरमैतादृशकार्यात्॥

** कृष्णः—**न काङ्क्षे तेषां भोजनम्। गोपिकाः खलु बलात्कारं मे प्रयच्छन्ति॥

॥ततः प्रविशति सेवकः॥

** सेवकः–**कृष्ण, यज्ञपत्निःनिकटोद्याने यज्ञशालाऽनीतसर्वपूजापरिकरैर्भवदागमनप्रतीक्षाकुतूहला लतागृहछायान्ते तिष्ठति॥

** कृष्णः—**राम गच्छाव तत्र॥

(इति परिक्रामतः।)

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

in other’s affairs, and eating away their offerings without their consent, you cause pain of mind to them.Hereafter, desist from acts like that.

**Krishna.—**I do not want their food. It is the gopees that force it on me.

Enter a Servant.

Servant.—The queen of Yagna is waiting in the adjacent garden in the sbade of an arbour, with every offering of worship brought away from the Yagna-shed, in eager expectation to meet you.

**Krishna.—**Rama, let us go there.

Proceed.

(पटारोहे।)

॥प्रविशतः लीलाचम्पके फलपुष्पादिसर्वपरिकरहस्ते॥

(रामकृष्णौ विटपान्तरादवलोकयतः।)

** चम्पका—**

शुभ्रं जलं काञ्चनकुम्भनिष्ठं
भागीरथीनिर्झरिणीप्रपूतम्।
कर्पूरसामोदविशेषितं तत्
देवाभिषेकाय निनाय लीले॥२०॥

** लीला—**

गङ्गा पितुर्भाण्डजलेन कान्ते
चित्रं चिदानन्दधनस्य शुद्धिः।

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

(Screen lifted).

Enter Leela, and Champaka, carrying every
variety of offerings, fruits, flowers, &c.,
in their hands.

**Champaka.—**O Leela, I brought that crystal water contained in the pot of gold, sanctified by the current of the Ganges, and specialised by the perfume of camphor, for the bath of (our) god.

**Leela.—**To cleanse one who is the father of Ganga, and is an embodiment of (eternal) knowledge and bliss, with a potful of water, is wonderful; can pleasure be caused to Madhava who rests on the bed of a sea of milk by that (insignificantly small) pot (of water)?

क्षीराब्धिशय्यागतमाधवस्य
तोषो भवेत्किन्नुघटेन तेन॥२१॥

** चम्पका—**

काशीकुविन्दैः कुशलैर्मनोज्ञं
पीताम्बरं गुम्फितमादरेण।
संवीतकृष्णाङ्गमहो न भूत्वा
डीनावडीनं चलति प्रवाते॥२२॥

** लीला—**

दिशाम्बरोसौ नु कुविन्दचित्रो
वेमासहायो नवपीतवासः।
पाञ्चालयोषापरिरक्षणार्थं
कृष्णो विधास्यत्यमितं पटौघम्॥२्र३॥

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

**Champaka.—**A charming garment of yellow was woven with care by skilful weavers of Benares. It is shivering in the wind, flying up and dropping down, not being able to embrace Krishna’s limbs.

**Leela.—**He, Krishna, is (himself) a wonderful weaver, whose clothing is space itself, who is always clad in fresh yellow robes, and who, without the aid of a loom is going to create innumerable heaps of clothes to eave Droupadi.

** चम्पका—**

पत्राङ्गपुष्टं मलयाद्रिनीतं
कन्दर्पकान्तं रमणीयगन्धम्।
पाणिस्थपात्रात्स्वलितं नु खेदात्
श्रीकान्तयोग्यं मरुता निवातम्॥२४॥

** लीला—**

प्रेयान्हिवायुः कमलेशविष्णो
र्व्यादिष्टकार्यः खलु गन्धवाहः।
तस्मिन्प्रदत्ते ननु गन्धसारे
वायुर्हरिं प्रापयतीशमद्धा॥२५॥

** चम्पका—**

आनीयवन्यां तलसीं श्रमेण
तां पत्रकेन्द्रां विरचय्य मालाम्।

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

**Champaka.—**The sweet sandal got by rubbing red sanders fetched from the Malaya hill, and fascinating (even) to Cupid, slipped to the floor from the vessel held in hand, in the shock of disappointment. What was fit, for Lakshmee’s Lord is being blown away by the wind.

**Leela.—**Vayu, the bearer of scents, is indeed a favourite servant of Vishnu the Lakshmee’s Lord. When the essence of sandal is entrusted with him, Vayu certainly carries it to Hari (his) master.

**Champaka.—**Bringing the Tulasi leaves of the forest with difficulty and weaving a garland

भक्त्यार्पणाय प्रभवे धरामि
धिक्कृत्य मायी क्वहरिप्रियां च॥२६॥

** लीला—**

कान्तारमध्ये तुलसीपूर्णे
सान्निध्यतो राजति भक्तबन्धुः।
नूनं पयोब्धेरमृतेन तुष्ट
स्संयाचते किं सखि कालशेयम्॥२७॥

** चम्पका—**

कुन्दं प्रसूनं पिकटे सुपूर्णं
कृष्णाय संप्राचि नवं सुकान्तम्।
कुन्दं विवर्णंकिल कान्तिशून्यं
तापाद्वियोगातुरदैन्यभावात्॥२८॥

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

of fine small leaves out of them, here I hold to offer it to the Lord in devotion. Where is the elusive Being gone, despising even Tulasi the favourite of Hari?

Leela.—(Hari), the kinsman of the faithful, reigns by His presence in the midst of every forest where the Tulasi plants abound. Does one, who is blissful with the nectar of an ocean of milk, beg for a little butter-milk, Oh friend.

**Champaka.—**I gathered for the Lord a basketful of Kunda flowers lovely in whiteness. Verily, the Kunda has lost its colour and bloom from the heat of (its) sad and forlorn condition brought about by his absence.

** लीला—**

कुन्दा विशुभ्रा धवला मनोज्ञाः
गोविन्दकन्तोर्न हि बाणभूताः।
दन्तो हरेर्वालमुकुन्दहासे
त्रप्तंकरोति प्रभया लतान्तम्॥२९॥

** चम्पका—**

माला सरोजस्य हि भूप्रपन्ना
कण्ठातियोग्या रमणस्य लक्ष्म्याः।
सा म्लानशोभा हरिसङ्गहाने
र्भृंगप्रभो पाहि सुपद्ममालाम्॥३०॥

** लीला—**

कृष्णो न भृङ्गः कमलं नु पातुं
किं चाप्यसौ शत्रुरितीह मन्ये।

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

**Leela.—**The Kundas that are spotlessly white and lovely are however no arrows in the hands of our Govinda Cupid. When Hari the Little Mukunda, smiles, his tooth puts the flowers to shame by its radiance.

Champaka.—The garland of lotus blossoms is prostrate on the ground, fit as it was to adorn the neck of Lakshmee’s Lord. She (the garland) is of faded bloom for want of Haree’s contact. Oh Lord, save the lotus-garland as a bee.

Leela.—Krishna is no bee to save the lotus; on the other hand, I consider that he is an enemy

स्वस्त्रीसुशय्यापदशायिभृङ्ग
स्तत्रत्यमाधुर्यसुधां प्रपाति॥३१॥

** चम्पका—**

दालिबसस्यं बहुवीजयुक्तं
ह्यायाति राजा महनीयतेजाः।
भुङ्क्तेप्रियोऽसौ सदयावलोक
इत्येवमोहः किल संबभूव॥३२॥

** लीला—**

मुग्धे स पूर्णस्स च चिन्मयाङ्गो
ह्यर्थीभवेन्नोल्पफलस्य मेशः।

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

thereof. For, the bee rests in the bed of His wife (lotus) and sips the honeyed necta contained therein.

**Champaka.—**Alas, the idea that my dear king of Supreme radiance comes and eats the pomegranate of numerous seeds, with graceful looks, has turned out an absolute delusion!

**Leela.—**Foolish girl, He, the Lakshmee’s Lord is perfect; He is intellect itself embodied and has no craving for a petty fruit. He is always

देवैरशेषैर्मनुजाधिपैश्च
यद्दत्तमेतत्सततं हि भुङ्क्ते॥३३॥

** चम्पका—**

चित्तं ममेदं ह्यपकृष्टमद्धा
सौन्दर्यमोहेन बलीयसा हि।
यातं मनो मे न निवृत्तमेव
ध्वस्तं मुकुन्दप्रभुभावनीतम्॥३४॥

** लीला—**

नेत्रे पिधायान्तरलोकनेन
स्वस्थैकचित्ता सखि भक्तिभावात्।
अन्ते नु पश्यस्यखिलेशदेवं
कृष्णं तव स्वान्तहरं मनश्च॥३५॥

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

consuming what is offered to Him by all the gods and the best of men.

**Champaka.—**Verily, this mind of mine has been drawn away by the powerful attractiveness of His beanty. My mind has gone away and has not reverted at all. It has suffered annihilation, carried away by the emotional magnetism of the Lord.

**Leela.—**Friend, by shutting up your eyes and looking within with a steadied mind and with devotion, you see inside there, the Supreme God Hari, the thief who stole the mind, as well as your mind, itself.

** कृष्णः—**(जनान्तिकम्।) अस्यास्सत्कारस्वीकारे को नामातङ्कः॥

** रामः—**नाधुना। गच्छावः॥

** कृष्णः—**सेवक ध्यानान्ते कथय तत्रभवत्यावावाञ्चित्रशालाश्रमे मार्गयतमिति॥

** सेवकः—**यद्देव आज्ञापयति॥

(निष्क्रान्तौ रामकृष्णौ।)

** सेवकः—**(समागत्य।) देवि लीले चम्पके॥

** चम्पका—**(उन्मील्यनयने ससम्भ्रमम्।) आः किमेतत्। कोयं पुरतः॥

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

Krishna.—(Aside) What is the harm in acceptingtheir service.

**Rama.—**Not now ; let us go.

**Krishna.—**Peon, after their meditation is over, tell the ladies to look for us in the hermitage Chitrashala.

**Peon.—**As my Lord commands.

(Exeunt Rama and Krishna.)

Peon.—(Approaching) O! Devi, Leela**—**O Champaka.

Champaka.—(Opening eyes, surprised) Ah! what is it, who is here?

** सेवकः—**सेवकोहं कृष्णसन्देशयायी॥

** चम्पका**—भण भण किमेतदुक्तं त्वया कृष्णं प्रति॥

** सेवकः—**चित्रशालागतेन कृष्णेन भोजनमपेक्षितं आनीयतां भवतीभ्याम्॥

** चम्पका—**लीले त्वरय त्वरय उद्धारकालो नस्सम्प्राप्तः॥

(निष्क्रान्ताः।)

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**Peon.—**A peon, messenger from Krishna.

**Champaka.—**Speak, speak, what was it said by you about Krishna.

Peon.—Food is wanted by Krishna who has gone to Chitrashala. Let it be taken by you.

**Champaka.—**Leela, make haste, make haste: the time of salvation has arrived for us.

(Exeunt.)

चतुर्थोऽङ्कः॥

उपाङ्क॥१॥

नन्दवेश्मनि।

॥प्रविशति नन्दः यज्ञाचार्यः चम्पका च॥

** यज्ञाचार्यः**—हले क्व गतासि। आर्य, पृच्छतां क्व गता मदनुज्ञां विनेति, यज्ञशालां परित्यज्य, कष्टं, कङ्कणबद्धापि फलपुष्पगन्धादिभिर्निगूढं यागदीक्षामवमन्यमाना पुरोभागिनी॥

** नन्दः—**अम्ब क्व गता भवती॥

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Act IV.

———

Scene 1.

Nanda’s House.

Enter Nanda, Yagnacharya and Champaka.

**Yagnacharya.—**Wench, where have you been? Sir, you better ask where she went to, leaving
the sacrificial shed without my permission; woe me! and with the sacred twist (still) round the wrist, taking fruits and flowers, in secret, and treating the sacrificial vow with contempt, the self-willed wretch.

**Nanda.—**Madam, whither did you go?

** चम्पका—**जानात्येवार्यपुत्रः॥

** यज्ञाचार्यः—**जानामि। अपि लब्धा मदनुज्ञा॥

** नन्दः—**कुत्र जगामेयम्॥

** यज्ञाचार्यः—**भवत्सूनुं चित्रशालाश्रमगतम्। अयि किन्न तथ्यमेतत्॥

** चम्पका—**अथकिम्॥

** यज्ञाचार्यः—**

मुग्धोऽहं षष्ठिपूर्तौसुरयुवतिसमां दिव्यलावण्यरूपा
मेनां योषामुदूह्य प्रणयहतहृदा मूढभावो बभूव।

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Champaka.—(My) revered husband himself knows.

**Yagnachrya.—**I do know: but was my permission obtained?

**Nanda.—**Whither did she go?

**Yagnacharya.—**To your son at Chitrashala hermitage: madam is it not true?

**Champaka.—**Yes.

**Yagnacharya.—**Fool that I am; by marrying at the completion of my sixtieth year, this woman of divinely symmetrical beauty resembling a heavenly nymph, I have become a dotard whose heart is subdued by infatuation. She has been the Queen in (my)

आगारे सैव राज्ञी ह्यनुचरपदवीतृप्तएवाहमासं
त्यक्त्वा मां यज्ञपत्नी विहितविधिगतिक्रान्तभावाद्गता सा॥

** चम्पका—**

क्षान्तिंयाचे गुरूणां यदि चरितमहो वैपरीत्यात्कृतं मे
भर्तारं पूजयित्वा सकलभरणतो भर्तृभर्तारमेव।
श्रीनाथं सर्वकान्तं ह्यमितसुरगणैर्वन्दितं देवदेवं
गत्वा भोज्येन साकं प्रभुचरणयोरर्पयामास सारम्॥

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house and I have been content with the position of a mere servant: but she, the “mistress of sacrifice”, departed, deserting me and transgressing the course of ordained law.

**Champaka.—**I implore forgiveness of your reverence, if my action unfortunately was (happens to be) improper. After rendering obeisance to (my) husband, I only went to One who is the protector of all husbands, because He is the universal Protector; (I went) to Lakshmee’s Lord, the Delight of all, the Deva of Devas, to One who is adored by the countless hosts of gods. I carried dishes of food, and offered (their) savoury essence at the feet of the Lord.

** यज्ञाचार्यः—**

यत्नो मे बहुकालपुण्यजबलो ध्वस्तस्तदस्याः कृते
र्बालेभ्यो विनिवेदितं तदखिलं देवाय दिष्टं हविः।
कृष्णस्ते विमलेन्दुसुन्दरमुखः प्रेष्टो हि मे यद्यपि
सोऽयं भर्तृभरस्सुरेश इति नो वेदाहमेवं तु तम्॥३॥

** चम्पका—**शान्तं पापम्। नैवं सर्वथा भण्यताम्॥

पुत्रामास पिता तदा शुचिगृहामास प्रभूतेर्गृहं
कुल्यामास नदी रवेस्सुतनया गम्भीरनिर्जझरा।

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

Yagnacharya.—(All) my effort supported by the force of a long-sustained piety (merit) has been frustrated by her conduct: all the pious offerings intended for Devas have been distributed among boys. Your Krishna possessing the lovely face of a clear moon, is no doubt dear to me; but I did not believe him to be the Protector of all protectors and the sovereign of the gods.

**Champaka.—**May sin be averted! Let not this be said at all. He is the universal Father that became a son; thereby, the lying-in chamber became a temple; the Jumna river of a majestic flow, became a shallow pond; the whole race of Daityas became

घासामास हि दैत्यगोत्रमखिलं गन्धर्वयुग्मं तरू
वैकुण्ठश्च बभूव गोकुलमथो यन्मानुषामास सः॥४॥

॥प्रविशति सहसा उन्मत्तवत्क्रोधमूर्च्छितो जयन्तः॥

** जयन्तः—**हा दिष्टम्। अरण्यरोदनं सम्प्राप्तं मेऽभिलापः। कोऽयं कुकन्याक्रोशो मां कल्याणकणरहितकठिनतरशोकनिमग्नं कल्पान्तं करिष्यतीव भाति। कं मे भ्रमति चञ्चलकचं कंको न नयति मां स्वधाम। कर्को न वहति सन्देशं सुरलोकम्। उपेक्षाधियः

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

(powdered) bits of grass; two trees became a pair of Gandharvas; Gokula became Vykunta itself; all this, because He became a man.

Enter Jayanta like a lunatic, beside himself
with fury.

**Jayanta.—**Alas, my god! my how Ihas turned out a cry in the wilderness. What is this curse of a wretched girl, that bids fair to plunge me into a poignant misery unrelieved by a particle of joy: the head whirls with dishevelled hair; Death takes me not to his abode: Fire does not convey the news to Heaven. The gods, Brahma, Siva, and the rest are indifferent towards me. There is none in the three worlds paying heed to the cries of my afflicted throat. There is no Kalpa tree to grant my wish. All beings are going about, bent on their own business, delirious with joy. The cuckoo,

कञ्जभवादयो मद्विषये। मे कलुषकम्बुध्वनिं समाकर्णयन्तो न सन्ति त्रिलोक्याम्। नास्ति कल्पो मद्वाञ्छाप्रदानशीलः। सर्वतो जन्तवो मोदमोहिताः स्वकार्यधुरन्धरा विहरन्ति। किङ्किरकीरक कुलिङ्गकाः कोचन्ति कूर्दन्ते। एता दुराचाराः कमटगल्लयुवत्यस्सर्वदा हसनवदना गीतलोलास्सञ्चरन्ति॥

(परिक्रम्यावलोक्य नन्दम्।)

आर्य शृणु मे सत्यं वचः। न सहेत दैवमेतादृशं निष्कारणापचारक्रौर्यम्। अस्ति हि परलोकः अस्ति तत्र शिष्टिश्च यमस्य राज्ञः। न स्यान्मुधा ममानवरताश्रुपातः॥

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

the parrot, and the sparrow, make a loud noise and sport away. These wretched damsels, with cheeks like the back of turtles; are going about without any experience of grief, manifesting ceaseless joy upon their countenances, and devoted to songs.

(Going forward and seeing Nanda.)

Sir, hear my asseveration; god will not tolerate an improper causeless cruelty like this. There is indeed a world beyond this (a life after death), and there are also penal laws of king Yama. An incessant flow of my tears will not turn out vain.

सम्बोधयामि नृवरं व्रजनाथनन्दं
त्वामेव गोकुलसखं ह्यकुतोभयं च।
काले पविर्घनजघोषयुतं सवर्षं
पापात्मघातुकतया पततीह के वः॥५॥

** नन्दः—**शान्तं पापं प्रतिहतममङ्गलं भूयात्। को नाम भवान्निष्कारणं बृन्दावनस्याश्रेयः प्रार्थयसे॥

** जयन्तः—**न निष्कारणं तत्॥

** नन्दः—**भण्यतां को वा हेतुः॥

** जयन्तः—**ननु न श्रुतं भवता तव तनयानुचरा चित्राङ्गी मां स्वरूपध्वंसकतया शशापेति॥

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

I warn you the great Nanda, the head of Vraja, and the well-wisher of Gokulam, (apparently) fearless of danger from any quarter. Soon, will the thunder-bolt of Heaven accompanied by rain and the roar of clouds, fall on your heads, as an agency to destroy the wicked (sinful).

**Nanda.—**May evil be averted; may misfortune become thwarted! Who are you that invoke calamity on Brindavan without any cause?

**Jayanta.—**It is not without cause.

**Nanda.—**Say, what is the cause?

**Jayanta.—**Has it not been heard by you that. Chitrangee, a follower of your son, cursed me so as to annihilate (transform) my condition.

** नन्दः—**किमपराद्धं भवता॥

** जयन्तः—**न किमपि। कः स्यादपराधस्तरुणस्य नवतारुण्यलावण्यकन्यामनास्वादिताधरां समुद्वोढुं मनःकरणे॥

** नन्दः—**केयं कन्या वैवाहिकजुगुप्सया तरुणशापप्रदात्री!॥

** जयन्तः—**कथयामि यदि शक्तिः स्याद्भवतोविशापं सम्पादयितुम्॥

** नन्दः—**न शक्यो विशापो यदि दोषः स्याद्भवति॥

** जयन्तः—**दुष्टाः खल्वेते सर्वे। न केनाप्यत्र दयिते मे आश्वासवचनम्। स्याद्विनिपातो विनिपातः॥

(निष्क्रान्तो जयन्तः।)

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

**Nanda.—**What offence did you commit?

**Jayanta.—**Nothing at all. What is the offence in a youth wishing to marry a fresh, youthful, beautiful girl of virgin (untasted) underlip.

**Nanda.—**Who is this girl that hurls a curse on a youth out of (a mere) aversion to wedded life (marriage).

**Jayanta.—**I shall mention, if you possess the ability to obtain for me a cancellation of the curse.

Nanda.— A cancellation of the curse is impossibleif there was fault in you.

Jayanta.— All these are wicked people. By none of them is a word of consolation given to me. There will be ruin, ruin.

(Exit Jayanta)

** नन्दः—**कोऽयमुन्मत्तवच्छोकतप्तश्च दृश्यते॥

** यज्ञाचार्यः—**आर्य साक्षाद्देवेन्द्रसुत इति वार्ता। बिभीमोऽरिष्ठं वृन्दावनस्य। भवादृशानामाश्वासो न सुलभस्तथापि प्रत्यासन्नभीति गोकुलं समाकलयामि। वारं वारं दुन्दुभिघोषश्च समाकर्ण्यते न विद्मस्तस्यार्थम्॥

कादम्बिनीं त्वरितचारवतीं विलोक्य
व्योमान्तचक्रगमनां गजगर्जनाढ्याम्।
इन्द्रस्य दौत्यसुकृताविव सन्नियुक्तां
भूकम्पगर्जनरवाच्च वयं दरामः॥६॥

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

**Nanda.—**Who is this person looking mad and stricken with grief?

**Yagnacharya.—**Sir, it is rumoured that he is the son of Devendra himself. We apprehend danger to Brindavan. Belief is not easily born for people like you. Still I consider that Gokulam is on the eve of danger. Every now and then the sound of trumpets is heard. We don’t know its meaning.

We tremble to see the line of clouds moving fast along the horizon, filled with the roar of elephants, and engaged as the spies of Indra, as it were, (We tremble) also at the rumbling of earthquakes.

** नन्दः—**आचार्य सर्वममङ्गलं श्रीविष्णुपादध्यानात्प्रविलीयते॥

** यज्ञाचार्यः—** न तथा। निष्किञ्चनप्रियो हि हरिः। न भवत्युच्छ्रयस्तत्प्रीतिसम्पादनेन। नित्यनैमित्तिका- चारविपर्ययेण महान्भवत्यनर्थः। तस्मादिमं देशं जहामि सकुटुम्बम्॥

**चम्पका—**प्रभो किञ्चिद्वक्तुकामास्मि। त्रिजगन्मण्डले अथवा चतुर्दशभुवनेषु कुत्रास्ति प्रदेशः श्रीकृष्णपादरजसा पूतो गोकुलसदृशः। हन्त इतो नु गमनं दौर्भाग्यशान्त्यै॥

————————————————————————————————————

**Nanda.—**Reverned sir, all evils disappear at the contemplation of Vishnu.

**Yagnacharya.—**Verily, Hari likes only the poor; no prosperity results from the attainment of His grace; great is the disaster flowing from a breach of the daily and special ceremonial observances. Therefore I leave this country with (my) family.

**Champaka.—**My lord, I wish to say something. In the three worlds, or (for the matter of that) in all the fourteen worlds, where is the spot equal to Gokulam sanctified as it is by the dust of Sri Krishna’s feet. Alas, surprising is it that there should be a departure from here, in order to avert misfortune.

भैक्षाजीवो नरोसावुपलकृततले गाढनिद्राभिभूतो
राजा पर्यङ्कभोगः क्षपयति रजनीं नष्टनिद्रो गदार्तः।
काश्यां काञ्च्यां स्थितो वा ह्यनुभवति नरो योग्यकर्मप्रभावं
नैजं भाग्यं पुमांसं त्वनुचरति यथा सौरभं पद्मसूनम्॥७॥

नीलत्वं तमसाभवेद्यतनतो विच्छिन्नभूतं क्वचि
न्माधुर्यम्मधुनो बलादतिशयान्निश्यन्दकार्यक्षमम्।
स्वच्छायां प्रविमुच्य भूरुहवरस्तिष्ठेच्च सूर्यातपे
दौर्भाग्यं विधिदिष्टमेव मनुजं मुक्त्वा न वै तिष्ठति॥८॥

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

The mendicant living upon alms is enveloped in profound sleep though (lying) on a floor of stones, (whereas) the king enjoying the luxuries of bed, spends the night without sleep, tormented by disease. Every man, be he in Benares or in Kânchi, reaps the due fruits of his actions; the destiny of everyone accompanies himjust as fragrance accompanies the lotus-blossom.

Blackness may possibly get dissociated by effort from gloom. Sweetness may by great exertion be distilled away from honey. The great tree may stand in the sun, bereft of its (own) shadow. But misfortune ordained by destiny will never part from the man and stand aloof.

आराद्विद्यमानमुल्लसच्छीतलकुन्दिनीनिबिडपद्माकरं ग्रावरयपथप्रवहत्कीलालमृदुगीतगम्भीरश्रोतोवह- कूलं दिनकरसन्तापमविद्यमानतया निष्कासयत्प्रच्छायशिशिरसुन्दरसुमनोविटपघनापवनममृतमप्यप- हसन्माधुरीभरितफलाढ्यवाटिकापूर्णप्रदेशं तिरस्कृत्य ननु प्रयाति जिघत्सुः पिपासुर्दुर्भिक्षपीडितं सस्यशून्यमनावृष्टिदग्धं वालुकारण्यम्। विद्यमाने श्रुतिपथान्तरे ह्याह्वानगोचरतया श्रीलक्ष्मीनाथे सर्वसम्पद्वदान्ये को वा दरिद्रो ज्योत्स्नामातपत्रेणेव धिक्कृत्य गमिष्यति कृपणतैकतानपूर्णं देशान्तरम्॥

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

Abandoning a pond that is close at hand, cool and crystalline with abundance of lotus blossoms, (abandoning) the basin of a river majestic with the soft melody of the current flowing on a bed of rocks—a pleasure-garden dense with beautiful flower-trees so cool and shady as to dispel sun’s heat as absolutely non-existent—a region of orchards bearing fruits of such sweetness as to put nectar itself to shame, (abandoning all these), does a starving, thirsty, man resort to a country stricken with famine, possessing no harvest, and parched up by want of rain. When there is, within ear-shot and within the range of call, Lakshmee’s Lord, the giver of every boon, which pauper is it that rushes away to a foreign country, despising Him like one (avoiding) moonlight with an umbrella?

प्रभो चिन्त्यतां सम्यक्। इह ह्यस्ति सर्वोत्पातनिवारकः उज्झिताशेषदोषपूगः पापपानशीलः पपीः कल्याणगुणाकरो मुरमर्दनः। ईदृशं प्रभुसान्निध्ययुतं देशविशेषं विहाय गन्तुं न कुरुत सर्वथा न कुरुत मनः। इह ह्यागमनाभिमुखास्सर्वे अतलवितलसत्यान्तधन्याः अहमहमिकया विधातुं पूर्वसेवां प्रभवे। केवलमबलाहम्। शास्त्रपारङ्गतानां भवतां विशेषतो न वक्तव्यमस्ति। इतःपरं यथा रोचते भवद्भ्यस्तथा क्रियताम्॥

—————————————————————————————————————————————— My lord, let the matter be well considered. Here is present the dispeller of all evils, One from whom the totality of sins or faults. remains banished,— the Sun able to suck up every sin—Murari, the ocean of auspicious attributes. Never make up your mind, Oh do not, to get away from a place like this so estimable, from the Presence of the Lord. All blessed people from Atala, Vitala, and so on, up to Satya, are journeying hither, vieing with one another to be the foremost in rendering homage to the Lord. I am only a woman. To you profoundly versed in the scriptures, there is nothing special to be elaborately explained. Here-after, you may do as you please.

** यज्ञाचार्यः—**मुग्धे न वेद्मि गोकुलमुचितस्थलं स्थातुम्। सर्वथाः यातव्यमेवेतः। यदि नेच्छसि मत्सहवासं गमिष्याम्यहमेकाकी॥

** नन्दः—**नोल्लङ्घनीयं भर्तृवचनम्॥

दुश्शीलो दुर्भगो वृद्धश्शटो रोग्यधनोऽपि वा।
पतिस्त्रीभिर्न हातव्यो लोकेऽशुचिरपातकी॥९॥

(निष्क्रान्ताः।)

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

**Yagnacharya.—**Foolish woman, I do not consider Gokulam a proper place for continuing (our) residence. We must certainly get away from here. If you do not care for my company (to remain with me) I go alone.

** Nanda.—**Madam, a husband’s word should not be disobeyed.

Be a husband ever so vicious, unlucky, old, wicked, diseased, or poor, he is not to be forsaken by his wife, provided he is not depraved and guilty of a felonious crime.

[Exeunt.

उपाङ्कः ॥ २ ॥

इन्द्रभवने ।

॥ प्रविशति इन्द्रः शची च ॥

** शची—**आर्यपुत्र नन्वाकर्णितं मातलिसन्देशवचनम्। आयातः सः प्राणप्रियतमं जयन्तं विना॥

** इन्द्रः—**किं मातलिरायातः। कोऽत्र भोः॥

॥ प्रविशति सेवकः ॥

रे सेवक, अप्यागतो मातलिः॥

** सेवकः—**प्रभो आगतः॥

—————————————————————————————————————————————Scene II.

In Indra’s Mansion.

Enter Indra and Sachee.

**Sachee.—**Respected husband, have you heard news from Matali? He has returned without Jayanta (who is) dear to me as life itself.

**Indra.—**What, has Matali returned? Who is there?

Enter Servant.

Sirrah, peon, has Matali returned?

Servant.— Sir, he has come back.

** इन्द्रः—**आयात्विह त्वरया॥

** सेवकः—यद्देव आज्ञापयति॥(निष्क्रान्तस्सेवकः।**)

** इन्द्रः—**जयन्तो नायात इति कलुषितं मनः। तथाप्यायातु मातलिः। निशम्य तद्वाक्यं चिन्तयावः॥

॥ प्रविशति मातलिः ॥

** इन्द्रः—**मातले को वृत्तान्तः। कुशल्यास्ते ननु मे सुतः। कुतोऽसौ न निवृत्तः॥

** शची—**कुत्र वा मे नन्दनो दारकवरः।

** इन्द्रः—**अस्ति हि क्षेमतोऽसौ॥

—————————————————————————————————————————————Indra.— Let him come here quick.

**Servant—**As your majesty commands.

Exit Servant.

Indra.— My mind is vexed that Jayanta has not returned. However let Matali come. Let us think over the matter after hearing his message.

Enter Matali.

Indra.— Matali, what news? Is my son doing well? Why has he not returned?

Sachee.— Matali, where is my fine lad, my joy?

**Indra.—**He is safe, is it not?

** शची—**भवता एकाकितया सन्निवृत्तौ किं कारणम्॥

अपचितवदनं ते मातले कारणं किं
मसृणरुचिरगात्रं म्लानतेजः कुतस्ते।
अलसवचनतस्त्वं रुद्धकण्टोसि नूनं
कथय कथय तथ्यं किं सुतो भद्रमास्ते॥१०॥

** इन्द्रः—**

दुनोमि नूनं तव कुण्ठिताकृते
र्न सोढुमीशे तव मूकभावम्।
रदच्छदौ ते तृषितौ च पाण्डुरा
बुदीरयत्वं कथमित्थमासिथ॥११॥

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

**Sachee.—**What is the cause of your returning alone? Yours is a faded face, oh Matali; what is the reason; why are your soft lovely features bereft of light? From your faltering words, it is clear that you feel a choking throat; say, say the truth, is my son safe?

Indra.— Iam pained by your shrivelled form, and cannot endure your reticence. Your lips are dry and pale. Say how you became transformed thus.

** मातलिः—**जयतु जयतु देवः जयत्विन्द्राणी महिषी॥

** इन्द्रः—**ततस्ततः। (इति क्रोधं निरूप्य।)

** मातलिः—**

नानुष्टितश्च सुतरां मनसापराधो
नाहमि मन्युममरेश तव प्रभोहम्।
संबोधितश्चतनयो बहुधा हि मात्रा
कार्या न चेति वसतिर्भुविशुद्धसत्वैः॥१२॥

** इन्द्रः—** किमनिष्टं लब्धं जयन्तेन भूवासात्। कथ्यतामविलम्बम्॥

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

**Matali.—**May your majesty be victorious! May Her majesty Indrani, the Empress, be victorious!

Indra.— Then, go on (Manifests anger.)

**Matali.—**Not a fault was committed by me at all even in thought. I deserve not your anger, O my master, and sovereign of the gods. (Your) son was very much advised by (his) mother that residence by righteous minded persons on the Earth, was improper.

Indra.— What, has injury been sustained by Jayanta lodging on the Earthly globe? Tell me without delay.

** शची—**कथ्यतां मेजयन्तो जीवति वा नवेति प्रथमम्॥

** मातलिः—**जीवति॥

** इन्द्रः—** अपितुमृतप्रायइति वा शेषः॥

** मातलिः—**महाप्रभावानामीषद्दौर्भाग्यं सुलभनिवारणं किल प्रसिद्धम्॥

** इन्द्रः—**ईषच्चेत्कोवाविलम्बः स्पष्टोक्तौ॥

** शची—**सर्वथा नाल्पं मन्ये॥ आर्यपुत्रावलोकयतावत्तस्य गात्र कम्पं स्खलद्वचनं॥

** मातलिः—**न दोषो मयि। दैवं हि बलीयः॥ ( इति चित्रं दर्शयति।)

—————————————————————————————————————————————Sachee.— Say first, whether my Jayanta is alive or not.

Matali.— He lives.

Indra.— “But is as good as dead.” Is this the remaining portion?

Matali.— It is indeed well-known that a slight ill luck of great personages is easily avertable.

Indra.— If slight, why this hesitation to mention it clearly?

Sachee.— I certainly fear, it is not slight. Royal lord, observe the tremor of his body and faltering speech.

Matali.— I am not to blame. Destiny is indeed powerful.

(Shows the picture.)

** इन्द्रः—**(सम्यगवलोक्य।) सर्वमधिगतं वृत्तं चित्रलेखया॥

आरामे प्रविलोभनाढ्यसुतले हत्वा जयन्तस्यहृ
च्चित्राङ्गी नवयौवना सुललना विद्युल्लता शोभिता।
दीनं रागवशं स्वबुद्धिविधुरं विक्रान्तसीमं ह्यमुं
शापात्क्रुद्धधिया कदाकृतियुतं क्लीबंवितेन च सा॥

** शची—**(दृष्ट्वाचित्रं।)

स्फुरति नयनयुग्मं क्षिप्यतामन्दिकायां
मम तनयवरोसौ कन्तुरूपश्शुभात्मा।

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

Indra.— (Closely observing it) All that has occured is clearly ascertained from the picture.

In a pleasure-garden filled with attractions, Chitrangee, a charming maiden of fresh youthfulness, a flashing creeper of lightning, vanquished the heart of Jayanta and while he, being in a pitiable plight, void of natural reason, as the slave of passion, transgressed the limits of propriety, she transformed him into an ugly eunuch, by means of a curse, in a fit of rage.

Sachee.— (Looking at the picture.)

My eyes throb and deserve to be (plucked out and ) cast into the (burning) hearth. My excellent boy, of Cupid’s

अलकवलयवक्रश्चन्द्रविंवातिकान्तो
मनुजजनितयाऽहो कुच्छितः कारितोस्ति॥१४॥

** मातलिः—**

औद्धत्यं विबुधेश शंवरदृशामाख्यानशक्यं न ताः
सञ्जातं प्रवदन्ति सर्वजगतां धर्तारमीड्यं प्रभुम्।
प्रोत्साहेन हि तस्य दर्पमतयस्त्वांचापि धिक्कृत्य ते
सान्नाय्यं च वधूजनायदुपतेर्देवेन्द्रभोज्यं ददुः॥१५॥

** इन्द्रः—** किमेतत्? कथयपुनः। नन्वपहृतो मेहविर्भागः पुरुषान्तरेण। मातले उच्यतामखिलमप्येकदैव। करिष्ये यदुपतेरन्येषां चैकदा घोरतमां शिक्षामतिक्रमसमस्तस्य च॥

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

beauty, an embodiment of goodness, possessing ring-like curls of hair over his face, and shining better than the disc of the moon, has been debased by a woman of human origin.

Matali.— O monarch of the gods, the haughtiness of the fawn-eyed ladies, it is impossible to describe. They say that the upholder of the Universe, the adored Lord, has incarnated amongst them. The said women of arrogant minds, offered even the divine oblation forming the food of Devendra to Krishna, treating you too with contempt at his instigation.

Indra.— What is it? Say it again. What, has the oblation due to me been snatched away by somebody else. Matali, tell me all at one

** मातलिः—** संभाविततयोद्दिष्टमप्यखिलं समभवत्। यज्ञाचार्य यागः कलुषीकृतो बालकेभ्यो- निवेदनसमर्पणेन यज्ञपत्न्या। भवदीयोद्घोषस्सर्वथाऽवगणितः॥

** इन्द्रः—** इतः परं नदोलायते मे मनः। मुखाभिमुखं भोजनं समाछिन्नम्। मम कल्याणगुणाकरस्तनयचूडामणिर्विरूपीकृतो मृतप्रायः। अमर्त्यो मर्त्यो वा स्यादयं कृष्णः। इतः परं नास्ति दाक्षिण्यस्यावसरः। विद्यमानमविद्यमानं वाऽऽखण्डलस्यपैौरुषमित्येव विमतम्। तस्मान्मुच्य-

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
breath. I will inflict a severe chatisement on Yadupati and others, together, for all their offences.

Matali.— All that was expected as probable did come to pass. The yaga of Yagnacharya was spoiled by the sacrificial mistress distributing the offerings among boys. Your proclamation was completely despised.

Indra.— Hereafter, my mind wavers not. The food approaching the mouth has been cut off. My jewel of a son, who is an embodiment of good qualities, has been deformed, and is almost a corpse. Be this Krishna an immortal or a mortal; hereafter there is no occasion for politeness (courtesy). The question is whether the prowess of Indra is a fact or a fiction. Therefore, let the reins of restraint (hitherto) obstructing the

न्तां देवेन्द्रवीर्यक्रोधविरोधिधर्मबुद्धिजाअभशिवः। गतायां जीविकायां ततोप्यधिके गते जीवितसमे स्वात्मजे धिग्गृध्रवज्जन्म सहस्राधिकवत्सरं कल्पान्तं। न ममास्ति सुखलव एतादृशादाधिपत्यात्॥

सङ्कीर्णेमुकुटोदरं शिरसि मे नागैर्विषाढ्यैः क्रुधा
सन्दष्टं बहुधापि शीर्षकमिदं तेषां रदैस्तीक्ष्णकैः।
सिंहस्थानमिदं सुवर्णरचितं तिग्माग्रशल्यायते
कांक्षामि प्रभुतां नदुस्सहतरां पुत्रं नृशुल्कं विना॥१६॥

मातले समानय सेनापतिं॥

(निष्क्रान्तो मातलिः।)

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might and fury of Devendra, from considerations of propriety, be let loose. The livelihood being gone, and what is more than that, my son as dear to me as life (itself) being gone, fie! on my existence prolonged like an eagle’s for over a thousand years till the end of the cycle (Kalpa). I feel not a particle of pleasure from a sovereignty like this.

The hollow of the crown on my head is filled with poisonous cobras. The head is bitten severely by their sharp fangs with fury.

This throne, made of gold, resembles a seat of pointed thorns. I care not for (this) sovereignty after the loss (both) of the son and of the tribute.
Matali, bring the commander-in-chief.

(Exit Matali).

॥ततः प्रविशति मातलिः सेनापतिश्च॥

सेनापते सन्नत्धाभवत्वविलम्बमक्षौहिणी सेना यथाऽभवद्वृत्रसमरे। रथकट्यापताकाशोभिता रथिकोत्तमसञ्चारिता। सन्नद्धा भवन्तु धनुर्धरकाण्डीरप्रासिकवैजयन्तिकाः पदिकाः अनुप्लवपुरो गमाश्शूराः सांयुगीना अरिहृदयमार्गणशीलैर्मार्गणैर्नाराचैरथवाचन्द्रहासैरथवापरिघकुटारप्रासादिभिस्स- ज्जीभूता अभ्यमित्रीणास्तथारथ्यैस्सैन्धव श्रैष्टैस्सादिनः स्तथाप्यैरावतसममत्तमातङ्गयूथैर्निषादि- नस्तथा परिधिस्था वाहिनीपतयः। सन्नद्धाभवन्त्वाहोपुरुषिकाऽहंपूर्विकास्सर्वे युद्धाय। न

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

(Then enter Matali and Commander-in-Chief).

General, let the complete army (Akshouhini, consisting of 109, 350 foot, 65,610 horse, 21,870 chariots and 21,870, elephants) get ready, without delay, as it did, in the war with Vrithra: a multitude of chariots decorated with flags and driven by eminent charioteers—; Let these too get ready, bow-men, archers, lancers, standard-bearers, infantry soldiers with followers and pioneers, able captains, valiant soldiers armed with arrows seeking the hearts of enemies, with swords or iron-tipped bludgeons, battle-axes, bearded-darts and so on, so also cavaliers with chariot-horses, and fine steeds, so, mahouts with spirited elephants resembling Airavata, so, body guards, aid-de-camps and generals. Let military heralds and soldiers of emulative onset, and all, get ready for war.

विस्मर वैतालिकाञ्जयप्रसिद्धिकरान्स्तुतिपाटकान्। न विस्मर कतिपयकर्णेरथान् रम्भाद्युपयोगाय। किंच भवेदारब्धं स्तनितगर्जनं। ज्वलतु सौदामिनी इरंमदश्च। भवतु निरन्तरोपलसंपातयुतश्चासारः। पुत्रशोकतप्तोयं जनः पश्यत्वनारतवर्षधारयारिध्वंसनं॥

** सेनापतिः—** यथादेव आज्ञापयति॥

(निष्क्रान्तस्सेनापतिः।)

शची— कुतोऽयं महाप्रयत्नकल्पितस्समरसन्नाहः। अपि न शक्यं

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Do not forget bards and eulogists, proclaimers of victory. Do not forget some covered ladies’ litters for the use of Rambha and others. Besides, let the roar of thunder be commenced. Let lightning flash and also the light of the thunderbolt. Let the downpour be accompanied by a ceaseless shower of hail. Let the parent grieving for the bereavement of a son, look on the destruction of the foe by an incessant torrent of rain.

General.— As your majesty commands.

(Exit General).

Sachee.— Why this elaborate preparation for war? Is reconciliation impossible? It is not yet established that the person aimed at is

सन्धानं। नात्रभवान्विवक्षितश्शत्रुरिति सिद्धः। न वास्माभिर्विज्ञातं तस्य बलाबलं। उत्तापेनाविमृश्य कृतमवसानेऽनर्थहेतुर्भविष्यति॥

वीरं शूरं मुरारिं प्रणतभयरुजानाशकं सर्ववन्धुं
वन्द्यं वृन्दारकाद्यैर्भुविजनितमिमं नारदाद्याब्रुवन्ति।
व्यत्यस्ते भागधेये ह्यनुचितसमये नैवचार्थ्या जयश्री
स्सर्वारम्भोऽपमानं नयति हि नियतं चेन्नवेलानुकूल्यम्॥

इन्द्रः—(आलोच्य।) मातले क्व नारदः। अपि नायातस्सह भवता॥

** मातलिः—**भुवि संचरन्नास्ते। नायातः॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
really a foe. His strength and weakness have not yet been ascertained by us. What is done under excitement becomes a source of disaster in the end.

Narada and others speak of this Murari as a powerful warrior, as the destroyer of the fears and troubles of his followers, as the kinsman of the universe, and as the adored deity of Devas and the rest. When luck is not propitious and the time is not opportune, the goddess of Fortune should not be invoked. Any undertaking leads to certain discomfiture, if time be unfavourable.

Indra.—(Thinking) Matali, where is Narada? Did he not return with you?

Matali.— He is travelling on the Earth and has not returned.

इन्द्रः—

कैलासाद्रिनिवासिनस्सुरपतेर्नेत्रत्रयस्येशितुः
श्रीकण्ठस्य दयानिधेः करुणया मातुश्च मे सर्वदा।
प्राप्तं सर्वसुदुष्करं भवति मे नष्टं तदीयस्मृतिः
पायान्मां तनयं ह्यनन्यशरणं भूलोकजात्साध्वसात्॥१८॥

**मातलिः—**तत्रभवान्गङ्गाधरो विद्यते कृष्णस्य परममित्रम्। अद्य तत्साहाय्यनिरीक्षणे नैवोपयोग इति मे मतिः॥

मर्त्याऽमर्त्याहि तत्रक्षितितलविततौ भक्तिमार्गाः प्रभावा
द्देवक्यानन्दनस्येत्यतिचकितधिया धूर्जटी रुद्रभूमिम्।

Indra.— By the grace of the three-eyed Siva who resides on the Kailasa Hill, who is the mighty sovereign of Devas, and who is an ocean of grace, as well as by the constant grace of my mother too, any evil however un-conquerable by anybody, is annihilated for me. May His memory save me, His son, who has no other shelter, from the terrestrial fears.

**Matali.—**The honored bearer of the Ganges (Siva), remains below, a particular friend of Krishna. My opinion is that there is no use at all in expecting his assistance now.

There, in the vast surface of the Earth, men tread the paths of devotion and are immortal by the grace of Devakee’s son. Hence Siva in great fear abandoned the

त्यक्त्वा भूतिं विभूषां भुजगपरिवृतां चारुरूपं वहन्सो
नाट्ये कृष्णस्यगाने नटवरवपुषा मग्नभूतस्सदास्ते॥१९॥

** इन्द्रः—**

लोकेशभूतः कमलासनस्थः
सर्वस्य कर्ता प्रभुरात्मजन्यः।
पौत्रं नजह्यादरिहस्तगं स्वं
सत्याधिनाथश्शरणं गतं माम्॥२०॥

** मातलिः—**यदि गोकुलभवः कृष्णः श्रीहरिस्तर्हि सर्वथा भवप्तितामहादुपकारो न प्रतीक्षणीयः॥

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funeral grounds, gave up ashes and the ornaments made of serpent-garlands, and remains absorbed in dancing to the tune of Krishna’s music, having put on a charming appearance in the shape of a fine dancer.

**Indra.—**Brahma (four-faced) enthroned on the lotus, the royal deity of Satyaloka, the self-created Lord, the creator of the universe, and master of the worlds, will not forsake me, His grandson, who seeks his protection, having fallen into an enemy’s hands.

**Matali.—**If Krishna born in Gokula, be Hari himself, then, assistance from your grand-father is not at all to be expected.

साक्षाज्जातोविकुंटात्परतमपदवीं प्रापितो वै विधाता
सङ्ख्यातीतेषु जीवेष्वमितगुणगणैः पूज्यतां प्रापयस्मात्।
तं विष्णुं भक्तराजो भजति हि सततं चित्तवृत्या समाधौ
ब्रह्मा ब्रह्माखिलैरप्यमितपदचयैर्मुख्यवृत्यास्ति वाच्यः॥

यस्माद्भावा विदूरा विकृतिजननतश्चित्तचाञ्चल्यवीजाः
यस्यैषत्स्यात्कदापि क्वचिदपि न हरौ भावभेदोऽथशङ्का।
सोयं राजा ऋजूनां ऋजुसरणिमतः पूर्णदृष्टिस्समीरो
नित्यं सायुज्यलाभात्प्रकटितमुदितो नेक्षतेरीह्नि विष्णोः॥

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Brahma, being born directly from the Perfect God, and installed in a most exalted position (by Him ), attained, by reason of His grace, distinction as the head of all the countless jeevas, by possessing innumerable attributes. Indeed, Brahma, connoted in an important sense by (all) the numberless words of all the Vedas, worships that Vishnu incessantly, as the foremost devotee of all, with a mind absorbed in perfect contemplation.

This Vayu, the leader of the Rijoos, honoured by the righteous, and of perfect knowledge,—whom, passions that produce vibrations of the mind by creating changes therein, do not approach, and who is not affected by delusion or doubt in the slightest degree, at any time, or in any particular, with regard to Hari, whose spiritual

सेवां दाशरथेर्विधाय विपुलां युक्तस्तदंघ्र्योरजो
भूत्वा राममुखारविन्दगसुधारोमन्थमभ्यस्यति।
आरूढश्चसहस्रशाखिनिगमं सञ्चाल्य तस्मात्फलं
भुङ्क्तेकिंपुरुषे कपित्थमसकृच्चित्रो हि शाखामृगः॥

** इन्द्रः—**असहायशूरत्वं मे प्रदर्शयिष्यामि । सर्वेपितत्पक्षपातिनो भवन्तु नाम॥

शौरीचञ्चुश्वसनजवनैस्सैन्धवैः स्यन्दनाग्रयाः
संयोज्यन्तां कनककलशैर्भूषिता मे द्विपाग्र्याः।
नानाशस्त्रैः प्रथितयशसश्शूरशूराश्च सर्वे
हृष्टास्सन्तु प्रथितसमरे वीक्ष्य वीर्ये मदीयम्॥२४॥

(निष्क्रान्ताः।)

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bliss remains always unfolded by the eternal enjoyment of His Presence, does not care for the enemies of Vishnu.

Having rendered ample service to Rama, Hanuman is chewing the cud of the nectar sucked from the lotus of Rama’s face, with his thoughts fixed on Rama’s feet. That strange monkey is perched on the Vedic tree of a thousand branches, and, shaking down the wood-apple fruits therefrom, is swallowing them incessantly in the land of Kimpurusha.

**Indra.—**I shall display my unaided prowess. Let everyone be his partisan.

Let fine chariots be harnessed to powerful and fleet horses. Let my best elephants be caparisoned with cups of gold. Let all the best warriors renowned for the skill of various weapons, be delighted with the spectacle of my prowess on the field of a famous battle.

[Exeunt.

पञ्चमोऽङ्कः॥

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उपाङ्क॥१॥
गोवर्धनगिरौ–वनान्तरे।
॥प्रविशति यज्ञाचार्यः चम्पका च॥

चम्पका— प्रभो क्वातेवास्मिन्कान्तारे सान्द्रद्रुमपरिकल्पिते कापथे। न दृश्यतेऽत्रपन्थाः ध्वान्तापावृत- घोरारण्ये। आसारपूरसंपूर्णजलप्रलयनिरुद्धमार्गतया कथं वात्र पुरतस्सेधेव॥

ACT V.
––––––
Scene I.
In a forest of Govardhana Hill.
Enter Yagnacharya and Champaka.

**Champaka.—**My lord, where are we going for ever, in this forest of densely studded trees, upon a wretched track. No path is traceable here in the dreadful jungle covered with darkness. As the paths are blocked up by a full-deluge of floods caused by an incessant downpour of rain, how can we get on here?

** यज्ञाचार्यः—**प्रिये सन्निहितमेवस्यादुटजमिति तर्कयामि दूरतरं दीपप्रकाशमणुभूतं तावद्यमवदस्तं मन्ये तापसाश्रमं यत्रातिथ्यस्वागतं लभावहे॥

** चम्पका—**नेयं प्रभो दीपिका। न तत्र वर्तते किञ्चिदप्याश्रमपदम्। मुहुर्मुहुरीषद्भासमानं खद्योतमुटजस्थदीपकं भ्रान्त्वा गच्छावः॥

** यज्ञाचार्यः—**नेत्रपाटवस्खालित्यान्नममास्तिविवेकः।

यदा तत्याजाहं व्रजजनिसुखं वन्धुनिवहे
मम प्राणा मिष्टा इतिकलुषधीः कायमवितुम्।

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**Yagnacharya.—**Dear, I presume that a cottage may be hard-by. I think that what you spoke of as a very minute lamplight, very far away, is some hermitage where we shall get the welcome due to guests.

**Champaka.—**My lord, thai was no lamp. There is no hermitage there at all. We are going onward, frequently mistaking the twinkling fire-fly for the lamplight of a hermitage.

**Yagnacharya.—**The strength of my eye (vision) being shattered, I have no power to distinguish.

Moreover, conceiving a false idea that my life alone was sweet, amongst a multitude of relations, when I abandoned (all) the joys

यदा गन्तुं देशं दुरितरहितं मृत्युविधुरं
मनश्चक्रे नेत्रं पिहितदृशिमन्मोहपटलात्॥१॥

प्रिये क्षुब्दाधया सातिशयं सन्तप्तः । देहि मे भोज्यं किञ्चिदपि॥

** चम्पका—** स्वीकरोत्वार्यपुत्रोऽवशिष्टं कन्दफलं॥

** यज्ञाचार्यः—**आः। कथं वा न भुक्तं किमपि दिवसत्रये त्वया गोकुलप्रस्थानानन्तरम्। कथं जीवसि दयिते॥

** चम्पका—**भवदनुग्रहात् भवदन्तयार्मिणः श्रीगोपीनाथकृपाबला

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of Vraja in order to save this person of mine and resolved to go away to some other land which was sinless and deathless, even then, did my eye (mental) become dimmed by the veil of illusion.

Dear, I am greatly troubled by the gangs of hunger, give me something to eat.

**Champaka.—**Let my lord take (also) the remaining root-fruit.

**Yagnacharya.—**What! How is it that nothing has been eaten by you for 3 days after the departure from gokulam? Dear, how do you manage to live?

**Champaka.—**By your blessing and the force of Sree Gopeenatha’s grace, the Dweller within

च्च दृढाङ्गाहम्। परिणतवयस्कत्वादपेक्षितं स्याद्भवद्भिरिति मत्वा शेषं तथैवारक्षम्। नमेऽस्त्यद्य बुभुक्षा। उपादीयताम्॥

** यज्ञाचार्यः—**

मत्वा घोरतमं भयं पशुकुले भ्रान्त्वा सुखं चात्रवै
विभ्राजन्मृगतृष्णिकासु महिलां त्वां चानयं मूढधीः।
पूर्वेद्युश्च ततोऽपि पूर्वदिवसेह्यल्पान्नभुक्त्याऽधुना
तप्तौ स्वः किल कीचकौघपरुषे सञ्चारखिन्नौ वने॥२॥

बने सान्द्रे व्याघ्रैर्हरिकगणैर्गाढतिमिरे
समाकीर्णे दीनं नयनविरहं मां नय सखि।

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you, I am quite able-bodied. I preserved the remaining food, thinking that being of advanced age, you might require (it). Let it be accepted.

Yagnacharya— Imagining serious cause of alarm in Gokulam, and mistaking happiness to be found here, I led you, a woman, and myself, into the shining (waves of the ) mirage. Having eaten scanty food yesterday and the day before, we now indeed feel afflicted and exhausted by the wandering in a jungle fearful with thickets of bamboos.

In the dense forest of thick gloom, full of tigers, lions, and wolves, please guide me, O friend, one who is blind and pitiable. I am

प्रकृत्या भीतोहं पुनरहितमत्या किमधुना
प्रलम्बे त्वामेव प्रियतमकलत्रं सुवदने॥

**चम्पका—**शान्तं पापम्।अस्ति सर्वजगद्रक्षकश्शरण्यशिखामणिः।यदि भवतां पश्चात्तापः प्रतिनिवृत्तावहे गोकुलम्॥

यज्ञाचार्यः—

यथार्थं स्याद्वेदं तवनिगदितं गोकुलगतौ
ह्यशक्त्या दीनोहं शपथपरिपूर्तौ च जरया।
प्रिये दुर्मानित्वं सुकृतिरिपुतोबाधनकरं
रुणद्धि क्रान्तिं मे विकलमुखतो गोकुलपथे॥

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a coward by nature, and what need to say, all the more now, by a consciousness of danger. I depend entirely on you, O my dear wife, of charming face.

Champaka.— The evil be averted! There is the Universal Protector, the refuge of all Protectors. If you repent, let us return to Gokulam.

**Yagnacharya—**Your advice about returning to Gokulam may be sound. I, too, am power-less to carry out my resolve, owing to the infirmity (of age.) Dear, a false shame that is always inimical to good actions, stands obstructive, and prevents my journey on the Gokulam-road with a crest-fallen face.

आः कष्टं नन्वस्ति कोप्यध्वदर्शी वन्यपुरुषः॥

(हो हो इति ध्वनिंकरोति।)

॥ततः प्रविशति वनचरः कलिः॥

**आरण्यकः—**तात वन्दे आटविकोहं भवदुद्विग्नध्वनिं समाकर्ण्यागतः॥

** यज्ञाचार्यः—(सहर्षम्।) **स्वागतं प्रसन्नभागधेयस्य। आरण्यक स्वगतं ते॥

** चम्पका—**को भवान् ॥

** आरण्यकः—**निरन्तरमरण्यसञ्चारी वनराजोऽहम्। जाने निखिलमपि वस्तु विशेषमासेतुहैमाचलम्। शोचामि तात भवतोऽत्रमवत्याश्च

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Alas, the woe! Is there any forester that can show the way?

Shouts Ho! Ho!

(Then enters Kali, a forester.)

Forester.— Old sir, I salute in humility. I am a forester that came hither hearing your voice of distress.

Yagnacharya.— (Gladly) welcome to gracious luck. O Forester, welcome to you.

**Champaka.—**Who are you?

Forester.— I am a constant itenerant of the woods and the king of jungles. I know every object of note from theCape Comorin to the Himalayas. I am sorry to see the idstress of yourself, old sir, and of this lady,

श्रान्तिमालोक्य हिमवातवर्षजाम्। परन्तु जात्या चण्डालोहम्। मद्राज्य प्रवेशिनो मां धिक्कृत्य मदन्नभोजनमकृत्वा न समर्थाह्येतद्देशाब्दहिर्गमने। नयामि मम सदनमद्भुतातिशयनवरत्नमणिस्तोम- रचितप्रासादचूडामणिम्। आगच्छतं सुखेनाथवा यदि न रोचते गच्छतं यमसादनम्॥

** यज्ञाचार्यः—** क्वास्ति तव मन्दिरम्॥

** आरण्यकः—**समीपत एव॥

** यज्ञाचार्यः—(आलोच्य।)** वनचर चण्डालगृहप्रवेशस्सर्वथा निषिद्धो हि ब्राह्मणानां तत्रापि दीक्षितानाम्॥

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caused by cold wind, and rain. But I am a chandala (Panchama) by caste. Those who enter my kingdom are powerless to leave this country, in disregard of me, and without eating my food. I shall lead you to my house which is an eminent jewel of a mansion built of piled-up gems, wonderful excellent, and fresh. Come along, with pleasure, or if you don’t like, go to the home of death.

**Yagnacharya—**Where is your house?

**Forester.—**Quite near.

Yagnacharya.—(Thinking) Forester, to enter the house of a chandala is absolutely forbidden to Brahmins and especially to Deekshitas: (men who have performed vedic sacrifices.)

**आरण्यकः—**भवद्भिः कालसन्ध्यानुष्टानं कदा वा कृतमन्ततः। कतिवासरानिर्गता गोवर्धनपर्वतारो- हणमारभ्य। दिनत्रयङ्गतमिति मन्ये। कालेकाल अग्निहोत्रं कुत्र वाऽनुष्टितमेतद्दिवसत्रये॥

**यज्ञाचार्यः—**अनिवार्यस्य न दोषः॥

**आरण्यकः—**तथैव ममगृहं प्रविश्य भवद्भ्यामातिथ्यस्वीकारस्यापि “सर्वान्नानुमतिश्च प्राणात्ययेतद्दर्शना" दिति हि बादरायणीयम्॥

**चम्पका—**प्रभो नायं विश्वसनीयो दृश्यते। न चास्मदवस्था प्राणात्ययसमीपा। गच्छावः पुरतः॥
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**Forester.—**When was the last timely Sandhya-vandana performed by you? How many days have elapsed since you began the ascent of Govardhana hill? I believe, it is three days. Where was Agni Hotra (fire worship) performed at proper times within these three days?

Yagnacharya.— No blame attaches, where it cannot be helped.

**Forester.—**Similarly, for both of you coming to my house and accepting my hospitality. Bâda rayana’s theory is “any kind of food is permitted when life is in peril: such is the law.”

**Champaka.—**My lord, this man does not seem trust-worthy, nor does our condition approach that of a crisis in life. Let us proceed forward.

** यज्ञाचार्यः—**ममावस्थाऽशक्यसहनेति चिन्तयामि॥

** आरण्यकः—** तथैव। तात घोरतमं वनम्। युवतितयात्रभवती न गणयति तव श्रान्तिम्। (शार्दूलरवं श्रुत्वा।) नेहस्थातव्यं क्षणमपि। त्वरयतामितः॥

** यज्ञाचार्यः—**प्रिये सर्वस्यापि प्रायश्चित्तविधिरभिहितश्शास्त्रे॥

**आरण्यकः—**पतन्ति वर्षवातताडितागण्डशैलाः। कम्पते ममापि गात्रं तुषारसङ्घातेन।पञ्चास्यसमाकी- र्णोयं प्रदेशो दिवान्धैरप्यशक्यनिवसनो गाढतमोनिबिडः। मम प्रासादोपवने सन्ति सर्वमनोरथपूरक-

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**Yagnacharya.—**I consider my condition unbearable.

**Forester.—**Just so. Old sir, the jungle is dreadful. The lady here makes light of your fatigue. as she is young. (Hearing a tiger’s grunt) We should not stay here for a moment Let us hasten hence.

**Yagnacharya.—**Dear, purificatory rules are set forth in the shastras for everything (breach).

**Forester—**Boulders of rock are falling, struck by rain and storm. Even my body shakes, with the battery of ice. This region is one that is filled with lions, is not habitable even by owls, and is very densely dark. In the garden attached to my palace, there is the means of gratifying any want. That country has an even temperate climate the heat and cold being balanced equally). In the pleasure garden amidst the royal jake

साधनानि। समशीतोष्णोऽसौ देशः। प्रमदवने पनसजम्बुकराजवृक्षाणामन्तरे तत्र तत्र प्रफुल्लमल्लिका- मालतीजातिवीरुधां सङघातनिकुञ्जेषु क्रीडन्मयूरपारावतमधुव्रतराजहंसेषूल्लासधन्या नाम मम प्रजाः॥

** यज्ञाचार्यः—**प्रजाइत्यनेनावगम्यते नगरमप्यस्ति तत्रेति॥

** आरण्यकः—**अस्ति॥

चिन्ताहीनाः प्रजा मे सततसुखरता गोस्तनीसारपाना-
दुद्वाहक्लेशशून्या महिषनिवहपास्सञ्चरन्ते महीध्रे।
नास्तिक्यं तत्रपुष्टं न वसति वृषधीः पापकार्यस्य भीतेः
श्रौतं स्मार्तं च कर्म प्रविगतमहितं ह्यत्रशैलेन्द्रपुर्याम्॥

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and Jambu trees, amidst clusters of crowding flower-trees— the Jasmine, Malati and Jajee in full-blown blossom everywhere, amids: sporting peacocks, doves, bees and swans, my subjects are indeed happy and blessed.

**Yagnacharya.—**By the word subjects, it is gathered that there is also a city.

**Forester.—**There is; my subjects are ever happy with the drink of grape-juice. They wander about among the mountains, tending herds of buffaloes without care and without the troubles of matrimony. Here, atheism is rife; the sense of virtue arising from a fear of sins does not exist (reside) ; the rites enjoined by Vedas and Smrities are of unknown regard in this mountain-town.

यज्ञाचार्यः—(स्तनितगर्जितमाकर्ण्य।) हा दैवम्। न करुणा देवस्यमय्यन्धे॥

** आरण्यकः—**अस्त्यत्र दिव्या वैद्यशाला नेत्ररोगचिकित्सकश्च। प्रतिभूरहं भवन्नयनसम्पादनाय॥

** चम्पका—**आर्यपुत्र न रोचते मह्यमस्यवचनं प्रतिनिवृत्तावहे स्वगोकुलं अनुगच्छ मां प्रार्थयन्तीम्॥

(इति हस्तेधरति।)

**यज्ञाचार्यः—**प्रिये अन्धत्वपरिहारार्थमेतन्नगरगमनेकोदोषः॥

** चम्पका—**

अन्धास्सर्वे जना वै यदिजलदचयैस्संहृतो भानुविम्बो
ह्यन्धा मर्त्याश्च सर्वे यदिमनसि भवेन्मोहतामिस्रसङ्घः।

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Yagnacharya.— (Hearing a roar of thunder). Alas my god! god has no mercy for me, for one who is blind.

Forester.— There is an excellent infirmary here, and an eye-curing physician too. I stand surety for the restoration of your eyes.

**Champaka.—**My lord, I like not the words of this man. We will return to our Gokulam. Follow me— one who begs of you.

(She takes hold of his hands.)

**Yagnacharya.—**Dear, what is the harm in going to his town for being cured of blindness?

Champaka.— All men are blind if the solar disc be veiled by a collection of clouds: all men are blind if the gloom of delusion crowds

कामं ह्यास्तां स वैद्यः कुशलतमबुधो वाह्यनेत्रामयघ्नः
कास्तेऽसौवैद्यराजो मनसि तततमोमोहजालं प्रहर्तुम्॥

यज्ञाचार्यः—(आलोच्य।) तर्हि प्रतिनिवृत्तावहे॥

आरण्यकः—(सरोषम्।) रुणध्मिगमनमितः। ( इति चम्पका समीपं गच्छति तदा गोवर्धनस्सहसा चचाल वनचरोपि मूर्च्छाक्रान्तः पपात।)

चम्पका— (कर्णन्दत्वा।) अहो श्रूयते नारदवीणा। (आलोक्य।) तत्र भवान्समयावर्तते कञ्चिच्छात्रमध्या- पयति ब्रह्ममीमाम्साम्॥

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into the mind. Assuming that the doctor exists there, who is supealatively skilful, intelligent, and capable of curing the diseases of the physical eye, where is that old prince of a physician to be found (who is competent) to destroy the net work of dark ignorance pervading the mind.

Yagnacharya.—(Thinking). Then let us return.

Forester.—(In fury). I obstruct your going away from here: (so saying goes near Champaka: Then Govardhana shook suddenly and the Forester fell in a swoon).

Champaka.—(Listening). O joy! Nâradâ’s Veena is heard. His holiness is near at hand and is instructing a pupil in Brahma Meemamsa (study of Vedanta).

॥ततः प्रविशति यथोक्तव्यापारो नारदः जयन्तश्च॥

नारदः— जयन्त, न ते वैरूप्यं स्वारूपिकम्। परिहरिष्यत्यद्धा भगवान्स्तवशोकम्॥

** चम्पका—(अपवार्य।)** शृणोत्वार्यपुत्रस्तत्रभवतो नारदस्योपदेशं जयन्ताय॥

** नारदः—**

यस्माल्लोकाहिजाताः स्थितिमृतिनियतिज्ञानवन्धाश्चमोक्षो
योसौनित्यं ह्यवद्धः प्रकृतिविकृतिभिस्सर्वथा लेपशून्यः।
सच्छास्त्रैरेकवेद्यो निखिलपदचयैस्सस्वरैस्सर्वदेड्यः
स्वायत्तो मुक्तभिन्नस्त्वमितगुणभरैर्दोषदूरः पुनीयात्॥

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(Then enters Narada, engaged as stated, and Jayanta).

**Narada.—**Jayanta, your deformity (disability) is not natural. The Lord will certainly dispel your misery.

Champaka. — (Aside). Let my lord hear the instruction of Narada to Jayanta.

**Narada.—**May He purify you, He by whom all the worlds are created,—from whom are derived (their) sustenance, destruction, government, knowledge, bondage and emancipation—, He who is eternally unbound (unconditioned), and is absolutely devoid of any touch of material change,—who is the sole Hero (goal) of all holy scriptures— who is eternally hymuned in praise by all words and sounds—who is a self-existent entity different even from muktas (emancipated

**जयन्तः—**प्रभो कुत्रास्ति हरिः यत्प्रसादादेव लभ्यं मोचनम्॥

** नारदः—**सर्वव्यापी खल्वसौ तेन विना न तृणमपि चलति॥

** चम्पका—**मुने अभिवादये। अस्ति भवदभिष्टुतो विभुर्वृन्दावने॥

** नारदः—** कथं जानास्येवम्॥

**चम्पका—**नातिचिरमेकदिवसे यशोदासूनुर्मानुषशिशुवत्क्रीडालोलो मृत्तिकां भुङ्त्वा मात्रा भर्त्सितस्सन्तस्याश्शिक्षामसहिष्णुरिवव्याददान्मुखं न मया भक्षिता मृदिति तां प्रत्याययितुम्। तदा तत्रापश्य-

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souls)— who is faultless and possessed of innumerable attributes.

Jayanta.— Sir, where is the Hari by whose grace liberation is obtainable?

**Narada.—**He is omnipresent : indeed, without him, even a blade of grass does not quiver.

**Champaka.—**Sage, I salute. The Omnipresent Being adored by you is in Brindavan.

**Narada.—**How do you know it?

**Champaka.—**Recently, one day, the son of Yasoda having eaten mud while playing about like a mortal’s infant, was taxed hard by (his) mother, and be opened his mouth as if unable to bear her chastisement to convince her that he had not swallowed mud. Then did

त्सा चतुर्दशभुवनतलं ब्रह्माण्डमण्डलमतीतानागतकृस्नचिच्चेत्यजातं व्रजं व्रजान्तस्थांस्वामपावृतमुखंकृष्णं च। विज्ञातस्वसुतप्रभावा वेपमाना सगद्गदं जगदुदरं प्रभुमस्तवीत्। सकृद्भयातुरा आकुला ध्यानमग्ना स्वसुतप्रभुताजनिताश्चर्यसागरे निमज्जन्ती स्तुतिसाराभिवर्षिणी सकृन्मूकी भावस्तब्धा नृत्यती गायती चिन्तयत्यासीत्। तस्मान्नसज्जनानां संशयः श्रीकृष्णस्य जगदीशत्वे॥

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she perceive within His abdomen, all the fourteen worlds, the orb of Brahmanda (Brahma’s egg), the collective totality of all the animate and inanimate creation, past and future, as well as Gokulam, with herself therein and Krishna of open mouth. Finding out the greatness of her son, she trembled and praised Him with a choking voice, the Lord who had the universe in His abdomen.

She remained for some time seized with fear, (then) was she perplexed, immersed in meditation, or steeped in an ocean of wonder, upon realizing the greatness of her son; poured out a rain of praise; was again dumbfounded, stunned; then, danced, and sang, and meditated……Therefore, pious people entertain no doubt about the god-head of Krishna.

**नारदः—**जयन्त श्रुतो नु संवादः॥

** जयन्तः—**तृप्तोस्मि॥

** यज्ञाचार्यः—**प्रिये कथमेतन्नत्वया कदापि मे श्रुतिपथं प्रापितेयं कथा॥

** चम्पका—**श्रीकृष्णविषये भवतां विश्वासमान्द्याज्जज्ञौ कथने न किमपि प्रयोजनमिति॥

** नारदः—**अनतिपूर्वमयमद्रिश्चचाल किल। नन्वनुभूतं भवद्भ्याम्॥

** यज्ञाचार्यः—**अथ किम् ॥

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**Narada.—**Jayanta, you have heard corroborative evidence, have you not ?

Jayanta.— I am satisfied.

**Yagnacharya.—**Dear, how is it that this story never reached my ears through you. (That you never told me of it).

Champaka.— As you entertained little faith in the matter of (with regard to) Krishna, I thought that there was no use in telling you.

Narada.— Not long ago, this Hill shook, is it not? Did you both feel it?

Yagnacharya.— Yes.

**नारदः—**अपि ज्ञातं तत्कारणम्॥

** यज्ञाचार्यः—**नैव॥

** नारदः—** अतिदारुणवर्षाभिघातपीडितगोकुलत्राणाय भगवान्गोपीनाथो जलत्रच्छत्रमिव धर्तुं गोवर्धनं चचालेति तर्कयामि॥

** चम्पका—**एवमेव निश्चयः॥

** नारदः—** किं च नातिचिरंस्फुरितहृदयावतीवोद्विग्नौ बभूवथुरिति मुखग्लानिः कर्णेजपतया समाचष्टे॥

चम्पका— कश्चनारण्यचरः आपातरमणीयैर्मुधावचनैर्भर्तारमाशयावञ्चयितुमयतत। ततो गिरिचलना- प्तपातासौधूर्तः॥

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Narada.— Is the cause thereof known?

Yagnacharya.— Not at all.

Narada.— I presume that Gopeenath shook the hill Govardhana in order to hold it up as a water-proof umbrella for protecting the Gokulam afflicted by the impact of a most fearful rain.

**Champaka.—**This is the undoubted truth.

**Narada.—**Moreover, the dejection of your face states as a tale-teller that a short while ago you both were greatly troubled and felt an aching heart.

Champaka.— A certain forester tried to deceive my husband with futile words that were at first sight alluring; that rascal fell when the Hill quailed.

**नारदः—**कोन्वयमिति जानासि भद्रे॥

** चम्पका—**न तं जानामि॥

** नारदः—**महान्मेविस्मयः कथमभवद्युवयोर्मोक्षोऽस्य धूर्तस्य वन्धादिति॥

** चम्पका—**को वास्यादयन्दारुणः।

** नारदः—**

क्षीराब्धेराद्यजातस्सुरदितिजसुरामन्थने दृप्तवीर्यः
स्थाणोर्ग्रीवाग्रहोसौ तपति तनुभरान्कालकूटः कलिर्यः।
यद्वीक्षापातमात्राद्भवति हि सुकृतं दग्धवस्त्रायितं द्राक्
पापानां मूर्तिभूतश्चरति कपटतोह्यन्धतामिस्रनेता॥

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Narada.— Auspicious lady, who is it, do you think?

**Champaka.—**I do not know him.

Narada— Great is my surprise as to how you both escaped from the clutches of this rascal.

**Champaka.—**Who could be this terrible person ?

**Narada.—**He is Kali, the poison Kala-koota of giddy prowess, the eldest born of beings when Devas and Daityas churned for nectar. He chokes the throat of Siva and distresses everyone of mortal frame. At the merest. fall of his glance, virtue at once becomes (non-existent) like a burnt-up cloth. He wanders about in guile as a veritable embodiment of sin, who leads (every one) to tho darkest hell.

जपासूने शल्यं सगरभुजगश्चन्दनतरौ
तटाके शैवालं लवणजलधौ तीक्ष्णकटुता।
अधर्मो भूपेन्द्रे कुटिलहृदयं पेलवदृशां
ह्यविद्या सिद्धान्ते भवति स कलिर्मङ्गलरिपुः॥

दोषाणां वारिराशिर्हरिपदविमुखो भद्रविद्वेषमूर्ति-
र्भीमाख्ये वैष्णवानौ पदनृपसुतामारुतेन्धे समर्प्यः।

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He (Kali), who is an enemy of everything good, is the thorn on the rose, is the poisonous serpent on the sandalwood tree, is the moss on ponds, and is the great bitterness of the briny sea. He represents injustice in the monarch, the wicked heart of the soft-eyed woman, and the illusion warping the Truth of the scriptures.

He is an ocean of wicked attributes, a personification of all that is opposed to good, and a renegade from Haree’s foot. He is to be offered up as a victim to the Vaishnava Fire, called Bheema, kindled by the windy fuel of king Drupada’s daughter.

धर्मादेराजियज्ञे मधुमथनमुदे साधुतुष्टयै वधार्थे
गान्धारीगर्भवासं स सहजशतकः प्रापितोसौ खलेन्द्रः॥

**चम्पका—**अतएव खलु पपातायं स्पृष्टे श्रीकृष्णहस्तेन गोवर्धनगिरौ॥

** यज्ञाचार्यः—**जातो मे विश्वासः। मुनिवर्याः गुरुतया भवतोऽभिवादये। पठ्यतां पुनर्वेदान्तश्लोको जयन्तोपदिष्टः धन्योस्मि भवद्वचनादलमलमस्वतन्त्रदेवताराधनेन काम्यकर्मसेवायाम्॥

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This leader of the wicked has with a hundred younger brothers been despatched into the womb of Gandhari in order to be sacrificed (later on) in the horse-sacrifice of Dharma and others, at the alter of (to secure) Krishna’s grace, for the relief (joy) of all righteous people.

**Champaka—**It is indeed for this reason that he fell, when the hill Govardhana was touched by Krishna’s hand.

**Yagnacharya.—**Faith is born in me. I salute you Narada in humility as my preceptor. Let the Vedanta verse taught to Jayanta be repeated. I have become blessed by your words. Enough, enough, with the worship of inferior (subordinate) deities in the performance of selfish (desire-fed) rites.

(सर्वे गायन्ति।)

कलशजलधिवासं शेषडोलाविलासं
श्रुतिमधुनिनदैश्चस्वापगीतैस्सुनिद्रं।
कमलजनिरुदारैस्सूनृतैः स्तोत्रपूगै
स्समनयदिहसर्वे द्रष्टुमेनं व्रजाम॥

जननकलुषहीनं बाललीलाप्रमोदे
मननजनितपुण्यैः कर्षयामास नन्दः।

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(all sing ). By means of abundant and manifold prayers and devotional entreatment, the lotus-born Brahma brought down here, One who dwelt in the ocean of milk, who sported in the cradle of Sesha (serpent), and who slept well to the lullaby music of vedic chants. Let us all hie to see Him.

By means of merit born of intense devotion, Nanda drew down, One who is devoid of the imperfection of being born, into the merriments of boyish pranks. On the

मनुजतनयवेषो दीप्यते नाट्यरङ्गे
नटनसुभगरूपं द्रष्टुमेनं व्रजाम॥

भवगदपरमार्तेर्दीनभावान्सुसाधून्
श्रवणमननसक्तानापरोक्ष्यार्थिनस्तान्।
सदयजलनिधिर्वै वीक्ष्य सान्द्रावलोकै
स्तनुवरभरणोसौ द्रष्टुमेनं व्रजाम ॥

(निष्क्रान्ताः।)

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arena of dance, does He shine, disguised as a son of man. Let us hie to see Him— One who is possessed of a fascinating beauty as a Dancer.

He— the ocean of love— observing with moistened eyes, how pious people devoted to His study and contemplation longed to vision Him and were forlorn from the sufferings caused by the ailment of birth (and death), has now assumed an excellent Form; and Him we shall go to see.

(Exeunt).

षष्टोऽङ्कः॥

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उपाङ्क॥१॥

यमुनाकूले।
॥प्रविशति देवेन्द्रो मातलिश्च॥

इन्द्रः—

कालिन्दी स्फीतनीरा परिवहति रुषासत्वसंहारवेगा
नीरासारप्रवृद्धा ह्यसितजलधरप्राप्तभङ्गातिभग्ना।
गर्जन्मातङ्गमत्ता द्रुतगमनवती रक्तपङ्कातिदुष्टा
संप्लावात्सस्यभूमेः पिशुनयति नृणां देवदण्डं खलानां॥

Act VI.
Scene I. On the Bank of the Jumna.
(Enter Devendra and Matali).

**Indra.—**The Jumna, of swollen waters, flows with a velocity destructive of life, flooded by the downpour of rain, and tossed about by the waves derived from pitch-dark clouds. Mad like a roaring elephant, and rushing fast soiled with blood-red mire, she exhibits the divine punishment to the wicked by submerging fields of plantation.

मातलिः—

केदारास्सरसीकृता जलधिवद्भूत्वा तरङ्गाकुला
याचन्ते समहीरुहास्तवकृपां साष्टाङ्गनत्या तरोः।
नारी केलफलाढ्यभारभरिता संपन्नसत्वा नता
झंझावातजवावकृष्टचिकुरा दीना समाक्रन्दति॥२॥

नाके भानुर्जलधरतमोजालमूढः किलास्ते
तस्मिन्प्रेम्णाकलुषितधियः प्राणिवर्गारुजार्ताः।

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**Matali.—**Meadows transformed into lakes are convulsed by waves, like a sea. They implore your mercy, along with the trees, by the latter falling prostrate at your feet. The pregnant cocoanut tree, laden with the full weight of fruits, is bent down; the tufts of her hair being torn by the force of the storm, she cries out piteously, up in the sky. The sun remains concealed behind the network of darkness caused by the clouds. All classes of animals are stricken sick and disheartened by longing for him.

स्त्रीपुंसास्स्वैर्हरिमृगखगाश्छिन्नसङ्गारुदन्ति
प्रेष्टानान्ते तमसि सुतरां मार्गणार्ताजलौघे॥३॥

इन्द्रः— मातले अयन्देशस्सर्वथा जलार्णव इव दृश्यते । इहह्यवर्तत वृन्दावनम्॥

** मातलिः—** तत्रैव॥

** इन्द्रः—** इमेजनास्सम्यक्शिक्षिता नाम मदनुशासनातिक्रमदुष्टाः॥

** मातलिः—**कामं शिक्षितास्तथापि शिक्षायाः धार्मिकत्वेस्ति मे सन्देहः॥

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Lions, deer, and birds, both male and female, bemoan, being cut off from kith and kin and being thoroughly exhausted in searching for beloved ones, in the darkness, in the watery flood.

Indra.— Matali, this region looks like a veritable sea. Here was Brindavan, is it not?

Matali.— Just there.

Indra.— These people have indeed been very well punished, guilty as they were of disobeying my laws.

**Matali.—**No doubt they have been punished. But I feel a doubt about the justice of the punishment.

इन्द्रः— कथमेतत्॥

** मातलिः—**

अपापिनिकरेव्रजेः निरपराधजन्तुष्वहो
विवेकरहिता भटास्तव दमं समं कुर्वते ।
सुरेन्द्रलयकारणं स भविता ज्वलत्पावको
विवेचनमृते पतेद्यदिसतां श्रमस्वासजः॥४॥

इन्द्रः— अनिवार्योयं। कथं भवेदासारस्साध्वन्येषामेवनृणां शिरसि मात्रम् ॥
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Indra.— How is that?

Matali.— Your subordinates inflict equal punishment without (making) any distinction, upon innocent creatures in this Gokulam which abounds with sinless people. O lord of Devas, if it fall indiscriminately, the flaming fire produced by good men’s sufferings becomes a source of destruction.

Indra.— This is unavoidable. How can a shower of rain fall on the heads of wicked people alone.

**मातलिः—**तस्मादेवहिभवतां त्रिलोकाधीशानामप्यस्वातन्त्र्यं। न तथा शास्ति जनार्दनः॥

दमयति सहरिस्तुद्वेषिणस्संविभर्ति
स्वपरिचरणसक्तान्यापयत्येव मोक्षं ।
त्रिविधगुणसमेतान्न्यासंस्थाननीतेः
कलशजलविभागाद्भासते राजहंसः॥५॥

इन्द्रः— यथा कथं वास्यात्; मद्वेषिणः श्रान्तिंप्रापिताः॥

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**Matali.—**Therefore is your inferiority, monarch of the three worlds as you are. Not thus does Janardana rule.

He, Hari, however punishes those who hate him, protects the pious people following him, and leads them alone to moksha. By guiding the souls (divided into three classes according to the attributes possessed) each to its true goal, He shines as a royal swan that separates milk from water.

Indra.— Anyhow my enemies have been made to suffer.

**मातलिः—**नैतावतासन्तोष्टव्यमिति मन्ये। पश्यत निर्मक्षकमिव गोकुलं दृश्यते (परिक्रम्यावलोक्य।) भृशार्ताः किल व्रजप्राणिनोजलप्रलयप्रवाहेण॥

कपोतपालिकां हित्वा पारावतकपोतिकाः।
भ्रष्टनीडान्तदैन्येन रुदन्तः काममोहिताः॥६॥

मतल्लिका गवाह्यहोचरन्ति वृन्दशोवने।
समुन्नतश्रवोभिराध्वनन्त्यदृष्टवत्सकाः॥७॥

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Matali.— I consider that that, by itself, is not a cause for chuckle. See how Gokulam seems so deserted as not to have even a fly (Proceed and see). The people of Vraja appear sorely distressed by the deluging flood of waters. Doves and young pigeons are bewailing aloud, having left their nests, because of sufferings caused by the expulsion from their home (of nests) and of the influence of passion. Alas! excellent cows are wandering about in herds in the woods with ears erect and bellowing for calves gone out of sight.

पुराणरोगिपङ्गवस्स्खलद्गताश्चयष्टिभिः।
विमुक्तसर्ववान्धवा व्रजन्ति वर्षपीडिताः॥८॥

**इन्द्रः—**सम्यगालोचने जायते ममापि सन्देहस्स्यान्मत्कृतमसाध्विति। जायतेप्यनुकंपा जनानान्दैन्यसन्दर्शनेन। अतीव कूलपरिच्छेदा यमुना वहति कांश्चन कुणपान्कांश्चन जीवितान्श्रान्तान्॥

प्रवाहवेगेन गरीयसा हताः
प्रतीपगामित्वपरिश्रमातुराः।

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Old people, invalids, and cripples, faltering in step, though supported by staves, are rushing past battered by rain, all (their) kinsmen having deserted them.

**Indra.—**Thinking well over it, I (come to) doubt that my action might be wrong. My commiseration is roused at the sight of the people’s distress. The Jumna is full to the brim of the banks. It carries some as corpses, and others who, though alive, are done up. (exhausted).

Wicked people have been shattered by the force of the stream, are exhausted by swimming against the current, and are (will

प्लवासमर्थास्तरणीवलं विना
निमज्जिता नाम खलास्तु सङ्घतः॥९॥

** मातलिः—** प्रभवः इतस्तावत्॥

मर्त्येपश्यत वृक्षबाहुशिखरे सक्तं जलौघान्तरे
पाताले निपतिष्यइत्ययमधो वीक्ष्यातिसन्त्रस्तधीः।
एवं खिन्नगतौ प्रलोभनधिया लेढि मियं पत्रगं
बिन्दुं पुष्परसस्य तिक्तमिलितं जिह्वाप्रलम्बाद्भ्रमात्॥१०॥

** इन्द्रः—** असौ स्वबन्धून्तटस्थान्सम्बोधयति किमरयाभिलाषितं शृण-

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be) drowned to a certainty in great number, being unable to swim, and not having the aid of a float.

**Matali.—**Lord, here it is—
See the man stuck up to the branch of a tree in the midst of the flood, feeling a consternation, on looking beneath, that he would fall into the abyss. At this critical juncture, he licks with fondness. with (his) tongue stretched ont with difficulty, a sweet drop of honey lying on a leaf that is partially bitter.

Indra— He is addressing his relations on the bank. Let us hear what his wish may be.

वाव॥(मर्त्यवचनमाकर्ण्यते।)

भुक्त्वा भोज्यतमं सुमिष्टममृतं पीत्वा सदाभोगधी

र्देहं पालितवानहं च वसनैः स्नानैस्सुगन्धादिभिः।

हो पुत्राश्च कलत्रबन्धुनिकराह्यायान्तु भो मे भटा

स्त्राणाय प्रभुरेषको हि भवतां नीरेद्य सन्नीयते॥११॥

** इन्द्रः—** अस्यामवस्थायां बान्धवास्स्वरक्षणायायास्यन्तीति भ्रान्ति॥

(नेपथ्ये भार्यावचनम्।)

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(The man is heard to say)

“Eating the most delicious food, drinking nectar-like drinks, and being ever bent on pleasure, I nursed this body with clothes, baths, perfumes, and the rest. Omy sons, wife, multitude of relations, and servants, do ye come to save (me). This your master is being carried away in the stream.

**Indra.—**It is a delusion that at this crisis relations will come to save him.

नैकस्मिन्दिवसे त्वया नु भणितं रण्डेतिशब्दं विना
नासाकर्णगलैः कदान्वधिगतं गुञ्जामितं काञ्चनम्।
शत्रुर्मे तु पिता विलोकनमृते कीरायितां मां ददौ
संसारेह्यनुभूतपूर्वमखिलं कष्टं पते गम्यताम्॥१२॥

** मातलिः—** पश्यत जलप्रवाहसन्नयिमानमन्यं स्वोरस्ताडनजल ताडनैस्सकृन्मग्नं सकृदुत्थितं नित्यसंसारिवत्सुखदुःखभाजं। सहिवदति॥

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(Behind scenes, the wife says).

Not a single day was anything uttered by you without the abuse “Runda” (widow). When was a gunja-weight of gold ever known by my nose, ears or neck? My father, as my enemy, gave me away, beautiful as a parrot (to you ): and every suffering has been undergone in family life. Ohusband you may go.

Matali.— Look at another person being carried down by the current, striking his bosom and water, sometimes sinkingand some-times floating, with alternate pleasure and pain, resembling nityasamsaries (souls of perpetual bondage as mortals).
He speaks. (Heard to say). Having

(वचनं श्रूयते।)

आराध्याखिलदेवतागणमहो निष्पक्षपातव्रतः
कृत्वा पुण्यकृतिं चिराय भुवि नः श्रेयोभिवृध्यै सदा।
प्रापाहंदुरस्थितिं ह्रदजले कुत्रास्ति सौख्यं भवेत्
हा दैवं तवलोचनद्वयमहोह्यंधत्वदुष्टं ध्रुवम्॥१३॥

**इन्द्रः—**पश्याज्ञं स्वदैवतोपालम्भकं निष्कारणतया। स्वस्वयोग्य फलदाता हि महेश्वरः॥

मातलिः—(कर्णन्दवा।) प्रभवः, पश्यत॥

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worshipped all the divine hosts with impartiality, and performed acts of piety for a long time on the Earth, with a view to a ceaseless promotion of worldly prosperity, I have at last come to this pass in a flood of water. Where is happiness in carnal life? Alas O God, both your eyes are undoubtedly afflicted with blindness.

**Indra—**Look at the ignorant man reviling his God without justification. The Great God gives to every man his merited fruit.

Matali—(Listening). My lord, see.

आयान्ति गोपमहिलास्सहबन्धुवर्गै
र्भरावहाश्शिरसिबालकमध्यवाहाः।
जातुप्रदेशगहने सलिलान्तरे ता
ह्यासारताडनपरिश्रमतोपिहासैः॥१४॥

** इन्द्रः—**कथमेतदिमाः न मनागपिश्रान्ताः मुदा गच्छन्ति। शृणवावतासांसरसालापम्॥

(प्रविशन्ति यथोक्ताः।)

॥लोला रामा चित्रांगोप्रमुखाः॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––The gopee damsels are coming with gronps of relations, carrying loads on the head and children on their hips. They wade throngh water that is knee-deep with peals of laughter, notwithstanding the fatigue caused by the impact of the down-pour.

Indra— How is it that these are not exhausted in the least, but proceed gaily? Let us hear their merry talk.

(Enter. Engaged as stated).

(Leela, Rama; Chitrange:eand others).

**लीला—**सखि स्मरसि कदाप्येतादृशीं वृष्टिं तवायुषि॥

**रामा—**नकदाप्येतादृशी दृष्टाऽनेनदेशेनेतिबृद्धा अभि सङ्गिरन्ते॥

**चित्रांगी—**नायं सांवत्सरऋतुप्राप्तस्साधारणः पर्जन्यः। किंत्विदं कुपितसुरलोककार्यमिति किंवदन्ती॥

**लीला—**तत्रतावत्तव विव्वोकोहि कारणम्॥

इन्द्रः—(जनान्तिकम्।) मातले कथमेतत्॥

मातलिः—(अपवार्य।) शृणवाव॥

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**Leela.—**Friend, do you remember at any time in your life, rain like this?

Rama— Even old people say that never before was such rain seen by this country.

**Chitrangee—**This is not the ordinary rain of the annual monsoon. The rumour is that it is the consequence of an offended Heaven.

**Leela—**As to that, your personal lustre is the cause.

Indra— (Aside) Matali, how is this?

Matali— (Aside) we shall hear.

**रामा—**चम्पका हि कारणं सुरेशमन्योः। पाखलुयज्ञाचार्यक्रतुमध्ये समर्पयामास देवहविर्भागं गोपीनाथ- प्रभवे॥

**लीला—**तदपिकारणमेव। कारणान्तरन्तावत्सख्याः जगन्मोहन सौन्दर्यम्॥

वसुधाविद्युतं वीक्ष्यह्यसूयाग्रस्तचेतसः।
देवास्सम्प्रेषयामासुर्देवसौदामिनीं सखि॥१५॥

**रामा—**नोपलभे तव प्रहेलिकावचनम्॥

**चित्रांगी—**लीले माऽकर्णय तस्या अनृतवचनम्॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––Rama— It is Champaka that was the cause of Indra’s rage. It was she that in the middle of Yagnacharya’s sacrifice gave away the oblation of Devas to our Lord Gopeenath.

Leela— That also was a cause. Another reason was our friend’s world-fascinating beauty.

Friend, on looking at the lightning of the terrestrial world, the Devas became seized with envy and despatched here the lightning of the skies.

**Rama—**I don’t understand your language of riddle.

Chitrangee— Leela, don’t listen to her untrue words.

** लीला—**

अग्निवाणसमा शोभा नाकिलोकगता तव।
जंबीरपीतमात्रायाः क्षणदामावहत्प्रिये॥१६॥

** रामा—**स्मराम्यद्य श्रुतं जयन्तोपाख्यानम्। चित्रांगि,

कथं वै धिक्कृतोऽनङ्गो मूर्तिमांश्चारुलोचनः।
महाप्रभावगंभीरस्त्रिदिवेशसुतस्सखि॥१७॥

** चित्रांगी—**कोवावकाशो मन्मथस्य व्रजे साक्षान्मन्मथमन्मथे निवसति सति॥
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Leela— The lustre of your golden hued-limbs shining like the lime fruit, shot up to heaven like a rocket, and brought down lightning, O dear.

**Rama—**Now I remember the story of Jayanta that I have heard of. Chitrangee, how was it that the son of Heaven’s monarch, an embodied Cupid of lovely eyes, majestic with eminence, was despised by you.

**Chitrangee—**Where is room for Cupid in Gokulam, while the Cupid of Cupids is personally residing here?

इन्द्रः—(अपवार्य।) मातले इयमेव जयन्तशापदात्रीतिदृश्यते। दृष्ट्वास्यास्सौन्दर्यतेजो न मेस्तिविस्मयो जयन्तमोहविषये। तथापि क्रोधोऽभिवर्धते॥

**मातलिः—**संगृह्यन्तां क्रोधाभीशवः। शापानुग्रहशक्तिमत्योह्य मूः॥

**इन्द्रः—**सखे आसां मोदालापं निशम्य तदुक्तमन्मथमन्मथो न साधारणः पुमानिति तर्कयामि॥

(नेपथ्ये।) उद्घुष्टदुन्दुभिः

श्रृणुत भगवतो नो दीनकारुण्यभाग्यं
धरति हि गिरिवर्येलीलया रक्षणार्थम्।

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––Indra—(Aside) Matali, this appears the girl who hurled the curse at Jayanta. Seeing the dazzle of her beauty, I am not surprised at the infatuation of Jayanta. Still my wrath bursts out.

Matali— Let the reins of passion be restrained. These possess the power of cursing and blessing.

Indra— Friend, after listening to their joyful conversation, I infer that the Cupid of Cupids referred to by them is not an ordinary mortal.

(Behind scenes). Trumpet blown aloud.

“Listen all, observe the wealth of kindness shown by our Lord to the afflicted. He is indeed holding up a lofty hill, with ease, to render protection. With a face

स्मितहसनमुखोसौ वेणुगीतं करोति
स्वपदगतिकृतेसौ गम्यतां भक्तवृन्दैः॥१८॥

निकटतरणघट्टे कर्णधारास्सनौकाः
हरिचरणसुनाम्नां घोषतः प्रार्थयन्ते।
यदि भवतिदृढेच्छा पूरसन्तारणे व
स्त्वरयत तरणिर्वोप्रापिता पारतीरं॥१९॥

गोपिकाः— त्वरयामहै तरणघट्टम्॥

इन्द्रः—(अपवार्य।) आवामपि तत्रगच्छावः॥

(निष्क्रान्ताः।)

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beaming with smile he is doing the music-of-the-flute to apprise people of the pathleading to his abode. Let all his worshippers go up to Him.

“At the crossing ford hard-by, boatswain are inviting people with boats (ready), proclaiming Haree’s feet and names. Ifyou possess a firm desire to cross the flood, hasten forward; the boat will take you to the farther shore."

**Gopeekas—**Let us hasten to the ford.

Indra— Matali, Let us also go there.

(Exeunt)

उपाङ्क॥२॥
यमुनायास्तरणघट्टे।
॥प्रविशति समातलिरिन्द्रो नाविकश्च॥

**इन्द्रः—**अरे मूर्ख भरण्यभुक् देहि मे ममानुचरस्य च स्थानं नौकायां नदीं तीर्त्वा गन्तुं गोवर्धनं। दास्यामि वेतनं यथेष्टं रौप्यं॥

**नाविकः—**नाहं धनभाटकस्वीकारेण नौकाजीवः॥

इन्द्रः— तर्हिकिन्ते मौल्यं॥

**नाविकः—**गोवर्धनाधीशस्याज्ञाधारकस्सेवकोहं ममास्ति सन्देहो भवतोस्तत्रगमने योग्यताऽस्तिवा- नवेति। आनीयतां भवत्प्रशंसालेखः पत्रविशेषः। तदा गमनमनुजानामि॥

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Scene II . A ford of the Jumna.
(Enter Indra with Matali, also the Boatswain).

**Indra—**You obstinate hireling, give me and my follower a seat in the boat to cross the river and reach Govardhana. I shall pay you the fare in rupees just as you wish.

**Boatswain—**I am not a professional sailor that accepts wages in money.

**Indra—**Then what is your hire?

**Boatswain—**I am a servant obeying the orders of Govardhana’s Lord (Krishna). I have my own doubts whether both of you deserve to go there or not. Let a certificate recommending you be brought. Then I will permit your journey.

इन्द्रः— (क्रोधं निरूप्य।) मूर्ख देवेन्द्रपथनिरोधने नास्ति ते शक्तिः॥

**नाविकः—**न गणयामिदेवेन्द्रं तत्तातं वा। केवलं भगवदाज्ञापालक तया कुलिशं ते मयि तृणोपमं। किंच नाद्यापि भवान्शतमन्युरत्यक्त मन्युतयार्हसि तत्र पादन्यासाय॥

इन्द्रः— कस्य वा प्रशंसापत्रस्यस्वीकारे तवाज्ञा॥

**नाविकः—**पितामहस्याथवा भारतीपतेर्वायोर्नान्येषाम्॥

इन्द्रः— किं वाच्यं तस्मिन्लेखने॥

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Indra— (Showing rage). Wretch, you have no power to obstruct the path of Devendra.

Boatswain— I dont’t care for Devendra or his father. As I am simply obeying the Lord’s commands, your thunderbolt is like a grass-blade to me. Moreover, thoughyou have performed a Hundred sacrifices, you have not yet given up passion and don’t deserve to set foot there.

**Indra—**Whose recommendation have you been ordered to accept?

**Boatswain—**Of Brahma, or of Vayu the Bharatee’s Lord, and of nobody else.

**Indra—**What should be the contents of that writing?

**नाविकः—**यद्येवं लिखितं तदास्वीक्रियते॥

“शास्त्रार्थं समधीत्य वेत्ति नृहरिं सर्वोत्तमं श्रीपतिं
वायुं जीवगणोत्तमं सुमहितं वागीशदेवं तथा।
भिन्नाञ्जीवगणान्क्रमेणविहितान्नित्यंहरौवर्तिनः
ह्यावृत्तौ न च विद्यतेऽस्यमनितं जानामि योग्यन्त्वमुं" इति॥

इन्द्रः— मातले किं कर्तव्यं॥

**मातलिः—**भूलोकेषु संचरन्नस्ति नारदस्तं पृच्छावः॥

(निष्क्रान्ताः।)

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**Boatswain—**If written thus, it will be accepted.

“Having studied the true meaning of the shastras, he knows that Lakshmee’s Lord, Nara Hari, is the Supreme God, that Bharatee’s Lord Vayu is the foremost. of the Jeeva-hosts, and that all Jeevas are essentially different entities set in gradation and dependent on Hari. He has no wish at all to revert, and I know him to be worthy.”

**Indra—**Matali, what is to be done?

Matali— Narada is travelling in the terrestrial regions. Let us consult him.

(Exeunt).

सप्तमोऽङ्कः॥

<MISSING_FIG href="../books_images/U-IMG-1723211285Screenshot2024-08-09191734.png"/>
उपांक॥१॥
वनान्तरे।

इन्द्रः— मुने बहु चञ्चलं मनो मे बाधते॥

**नारदः—**किं कारणं ते चाञ्चल्यस्य?

इन्द्रः—

कलत्रं गेहे मे तनयविरहाच्छोकपरुषं
सुरत्रं सैन्यं मे पुनरपि न यातं मुनिवर।

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ACT VII.
SCENE I.
In a forest.

Indra— Sage, my mind is greatly perplexed and troubles me.

Narada— What is the cause, O Devendra, of this anxiety?

**Indra—**My wife is bitter (harsh) at home owing to grief caused by her son’s absence: my army, the guardian of the gods, has not returned yet, O eminent sage : Indra’s fame

पवित्रं कौलीनं विगतविभवं हीन्द्रसुयशो
जलत्रो गोत्रोयं यदभवदहो भूतलभिदा॥२१॥

(प्रविशति सेवकः।)

सेवकः— प्रभो अद्यैवकतिपयवार्तायना अस्मत्सैन्यादागताः॥

इन्द्रः— कस्तैरानीतोवृत्तान्तः । प्रवेशय तान्॥

(प्रविशन्ति भटाः।)

**इन्द्रः—**कथमिदं भवन्तएवागताः क्वापरे क्वमे गजेन्द्रः अश्वोत्तमस्तथान्ये॥

**भटाः—**जयतु जयतु देवः॥

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and the prestige of his ancestry, have lost their greatness: all this, because this hill has become an umbrella, O wonder ! by being torn from the ground.

(Enter Servant).

Servant— Lord, certain messengers have just arrived from our army.

Indra— What is the news brought by them? Cause them to enter.

(Enter Soldiers).

**Indra—**How is it you alone have returned ? Where are the rest? Where is my lordly elephant, the princely steed, and others.

Soldiers— May your majesty triumph!

ऐरावतो गजवरो विबुधेन्द्रशूरो
धावन्गतः किल परे दयितात्मभावात्।
धिक्कृत्य चोदनमथापि निरङ्कुशस्तं
मातङ्गराजपहरिं विनयं जगाम॥२२॥

उच्चैःश्रवास्समवलोक्य तु नन्दनन्दं
संस्मृत्य कल्किहयवर्यमसौ परात्मा।
तोत्रं तथाविगणयंश्च सतोदमेव
निश्चित्य शिश्रिय उपेन्द्रपदारविन्दं॥२३॥

**नारदः—**किमभवन्नाकपालका वीरचूडामणयः॥

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Ogod of Devas, the eminent elephant Airawata ran away, in devoted attachment to the enemy, and in humbleness, disregarding the spur and heedless of the goad, and repaired to that Hari who once saved a monarch of elephants.

Horse Uchaisravas, after gazing finedly at Nanda’s joy (Krishna), remembering the princely horse of Kalki, and feeling assured that he (Krishna) was the Supreme god, worshipped the foot-lotus of Upendra (Hari), disregarding the whip and the spur.

**Narada—**What became of the heavenly guardians, the great warriors?

भटाः—

योधास्ते विबुधेन्द्र निर्मलधियः खड्गं यदास्वीकृता
श्शत्रोश्शीर्षतएव पातनधिया तत्रैव मूर्च्छाङ्गताः।
तेषामिन्द्रियचौर्यकार्यचतुरं कृष्णं तु मत्वा हरिं
ते वै विट्टलसेवकाहिभवतस्सर्वे वभूवुर्भटाः॥२४॥

नष्टं सैन्यं समस्तं मुररिपुकृपया पालितं गोकुलं च
नष्टाकीर्तिर्मधोनस्त्रिभुवनसमितौ क्षीणशूरत्वधोषात्।
काण्डं शस्त्रं भटानां कुसुमसुभगतो भ्रष्टवीर्येपपात
गोपीगोपालसंधः करतलनिनदैर्दुष्कृतिं वो चकाख॥

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**Soldiers—**O Indra, as soon as your soldiers wielded the sword, with intent to hurl it at the head of the foe, they fainted away then and there. Discovering Krishna to be Hari capable of abstracting their senses, all your soldiers turned out indeed into followers of Vittala (Hari).

The whole army has been destroyed and Gokulam has been saved by the kindness of Muraree. The renown of Indra has been ruined in the vast expanse of the 3 worlds by the announcement of his vanquished prowess. The arrows and missiles of soldiers fell bereft of strength, soft as flowers. The assemblage of gopa damsels and boys laughed at your misconduct with palmy shouts of applause.

** नारदः—**अवगतन्नुभगवन्माहात्म्यम्॥

** इन्द्रः—** मुने अपराध्यहं कथं वास्यान्मेऽस्य दर्शनम्॥

** नारदः—** दद्यात्त्प्रभुः॥

** इन्द्रः—** क्वास्ति मे जयन्तस्तन्द्रष्टुमतीवेच्छामि॥

** नारदः—**नाद्यापि तेविगत आशापाशः। गच्छावो भगवद्दर्शनार्थम्अघटनघटनाशक्तिमान्सर्वेश्वरः कुर्यात्ते अभीष्टप्रदानम्॥

** इन्द्रः—**प्रभो स्मराम्यद्य यथाविष्णुर्गोरूपायावसुन्धराया रक्षणार्थे चतुर्मुखादिभिः प्रार्थितस्सन्नवततार गोपालतया। व्रजेम माधवदर्शनाय। सन्नद्धाभवंतु पूजापरिकराः॥

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Narada— Is the Lord’s greatness (now) realized by you?

Indra— Sage, I am guilty. How shall I obtain a vision (interview) of Him?

Narada— The lord will give it.

Indra— Where is my Jayanta? I long to see him very much.

**Narada—**Even now the bondage of wordly wishes is not snapped (gone). Let us hie to see the Lord. The supreme god has the power to convert the impossible into possible and will grant your wish.

Indra— Sir, I now remember how Vishnu, entreated by the four-faced Brahma and others to save the Earth that had taken a cow’s form, incarnated (below) as a cowherd. Let us go to see Madhava. Let all the requirements of worship be got ready.

क्षीरं हाटकभाजनेषु शतशः पूजार्थमानीयतां
मृद्वीकाः कदलीमुखाः फलगणामाणिक्यभाण्डे नवे।
पट्टं पुष्पफलाढ्यमेव महिला रंभादयो यान्तु तं
नीत्वा देवसुसेवनार्थमनघं यामो वयं भो मुने॥

आलोच्य मुने प्रत्यादेशभीरुतया प्रेषयामि तावत्प्रभवे लेखनमिदम्। प्रत्ययप्रतिवचनानन्तरं प्रयाणं कुर्मः॥

(एवं पत्रोपरिलिख्यताम्।)

गोवधनोद्धारवासुदेवाय, सात्विकजनपरिवृताय, सन्तुष्टगोगोपिक गोपवृन्दाय, रमाद्याराधिताय, आनन्दचिन्मयाय, प्रदेयमिदं लेखनं

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Let milk be brought for worship in hundreds of gold-vessels with grapes, plantains, and other fruits, in baskets of ruby. Let Rambha and other ladies bring plates filled with flowers and fruits. Sage, let us go, taking all this to the Faultless. One, to perform divine worship.

(Thinkiing)* Sage, afraid of being rejected, I shall send a petition to the Lord. We will go there after receipt of a favourable reply.

Let this be written over the cover (address). “To Vasudeva, who is holding up the Govardhana Hill, who is surrounded by the righteous,—who is blessing the assembled cows and cowherds,—who is worshipped by all from Lakshmee downwards, and who is embodied bliss and Intellect,

श्रीभारतीशप्रभोस्समालोकनानन्तरम्॥

(अन्तः।) प्रभो, अभिवादयतितवदासानुदासो विध्वस्तमदगर्वो महेन्द्रः। याचते ते करुणामुद्धारिकां श्रितजनपावनीं विप्रतिसारतप्तस्मुरेशः कालन्दीतरणघट्टे प्रत्यादेशज्ञापितस्वावरताधीः। नमतिसभगवन्तं निखिलभुवनाधीशं गोवर्धनभूधरवारकम्। याचतेऽयञ्जनस्सकृद्विस्मृतभवद्विभूतिरप्यद्यप्रणयप्रहृष्टहृदय- स्तेप्रपौत्रस्सेवां। प्रदिश तस्मै संन्तारणं

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this letter is to be delivered after being perused by Bharatee’s Lord.” (Within), O Iord, Mahendra Thy slave of slaves, offers salutation, with all his pride knocked away. The king of Devas is consumed by repentance and implores (Thy) redeeming grace which sanctifies the worshippers. Being reminded of his inferiority at the crossing Ford of the Jumna, he bows to the Lord, the Supreme monarch of the Universe now holding up the Govardhana hill. Though he forgot Thy greatness for a while, he Thy great-grandson, begs, with a heart cheered by devotion, to offer worship. Bestow salvation on him by allowing a visual interview of your Divine Form. Gone,

भवद्दिव्यरूपसन्दर्शनेन। गता प्रभो विगतैव मेऽहंमतिर्ययाकृता मयाऽपचारसाहस्रं जगद्वन्द्ये। अनुगृण्हीष्वयथा मे न भूयात्कदापि तादृशी दुर्बुद्धिर्हेमनोवाङिनयामकसर्वान्तर्यामिन्॥

शुशोचाहमनन्तकल्पेष्वारोपितमहेन्द्रपदवीप्रतिष्टितः परतन्त्रतया दीनः धनवनितादिकलिवलसन्घात- संहतोहम्॥

अलमलं भवनोपवननवनवनन्दननिर्माणसेवनेन। अलं मेनकारंभा प्रमुखविलासिनीचर्मविग्रहस्मयज- नितसंभ्रमेण तासां करचरणविन्यास दूषितनाट्यदर्शनोत्सवेन। अलं सर्वथालं विबुधेन्द्रतासाम्राज्य- सौभाग्य

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O Lord, gone for ever is my egotism by reason of which a thousand acts of misdemeanour were committed by me towards One whom the Universe ought to adore. Be pleased so to ordain that never more shall such wicked thoughts recur to me, O ruler of hearts and tongues, O dweller within everything.

I grieved in endless Kalpas (cycles) of time, firmly fixed in the so-called (false ) position of a Mahendra, and subdued by the attack of Kali’s forces, namely wealth, women and the rest. Enough, enough, with the creations and enjoyment of mansions, com pounds, and pleasure groves, fresh ones after fresh. Enough with the zest of admiration at the physical features of courtesans like Menaka, Rambha and others, and (enough) with the festivity of beholding the dance infamous with the gesticulated action of their arms and feet: enough, O quite

वैशिष्ट्येन। शिक्षितोहं सम्यग्जयन्तानुभवेन। नारीतनुवदननाशिक गण्डकर्णनयनललाटभ्रूलताला- वण्यहतान्तःकरणास्तेषां उपमानतयेन्दीव रारविन्दकुन्दांबुदविधुमण्डलादिमननेन क्षपितसकलायुषो नाम जयन्त वद्भूचारिणः खलु विद्यन्ते सहस्रशः। इयंचित्रांगीकृतिर्लोकशिक्षका भवदनुज्ञाविशिष्टा स्वीक्रियते शिरसि॥
न हि गणयामियदनुभूतमीषदुःखं सुतविरहकृते। अनुभूतो हि दशरथेन वियोगो यदा तेन प्रेषितो नाम काननं रविकुलललामसार्वभौमो

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enough with the preeminence of sovereignty in the position of Devendra. I have been well taught a lesson by the experience of Jayanta. There are indeed thousands of men wandering on the Earth like Jayanta, who have their hearts over powered by the beauty of feminine form, face, nose, cheeks, ears, forehead, and eyebrows, and whose entire life-time is taken up with imagining the blue-lotus, red lotus, the Kunda flowers, the cloud, the moon-disc and so on, as fit objects of comparison to them. This act of Chitrangee is a lesson to the world, and possessing Thy approval is submitted to impacitly.

I don’t mind the little pang suffered by me on account of my son. The agony of separation was undergone by Dasaratha

रघुनाथो जगन्मोहनसुन्दरस्यामावदातमङ्गलः कल्याणरत्नाकरस्सीतापतिः। न मे सुतो रामचन्द्रो न वा चिदानन्दघनः॥

धन्याः खलु वृन्दावनजना ये भवत्साक्षात्सान्निध्यसान्द्रानन्दमनुभवन्ति। इयं भवतो लीला।भवान्खलु प्रलयप्रवाहसंप्लवाभिबृद्धजगद्गलजिहामीन तया चुकूर्दे। जलनिधौ बभार हि भवान् भुवनतलं समन्दरं कमटाकारेण यदाऽदितिदितितनयाममन्थिरे मन्दरं। जघान हिरण्याक्षं जग्राह च

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when Raghunatha, the preeminent jewel of the solar race, was sent by him to the jungle—one who possessed an auspicious form of darkish-white, so lovely as to enchant the world—a veritable ocean of goodness—the Seetha’s Lord. My son is no Ramachandra, nor is he an embodiment of (pure) Intelligence and Bliss.

Blessed indeed are the inhabitants of Brindavan who enjoy the utmost beatitude of Thy direct presence (proximity). This is Thy sport. Thou sported as a Fish in guise, grown so big, swimming in the watersof deluge as to swallow the world. Thou upheld the world along with the Mandara mountain in the Tortoise-form when the sons of Aditi and Diti churned the mountain Mandara. Thou killed Hiranyaksha and

निगमततिं निगमवेद्यनिस्सीममहिमा सूकरः। ननर्द सभायां नृमृगेन्द्र तया। तितेजानन्यशरणं कायाधंवं। विविथेस्तोकवपुर्वामनो भुवनत्रयं मत्कृते।जग्राह श्री रामरूपं सत्यसङ्कल्पम् यत्कथाश्रवणमात्रेण कथयन्ति कुशलतमं कवयः॥ यदिस्यान्मे योग्यता प्रदिश दर्शनं तव मन्दहसनं माकृष्टवृन्दारकवृन्दस्य अनुषक्तजल- विन्दुधारात्तमौक्तिकमालिकाविभ्रांजमानान्तवर्तुलछत्रायितगिरिवरधरस्य अधरार्पितवेदवाणीनिस्सरणवि- वर वेणुविलोलस्य भवतः॥

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secured the collection of Vedas as a Boar of limitless prowess, deified by the vedas. Thou roared in the ( royal) hall as a manlion and saved Prahlada, the son of Kâyadhu. Thou begged as a liliputian Vamana for the three worlds (as alms) on my account. Thou assumed incarnation as Sri-Rama of inviolable pledges, by listening to whose life read out, the highest good resalts (to us), as poets say. If at all I deserve, grant (unto me) an interview of Thyself-of Thee holding high a lofty hill serving as an umbrella whose external circumference is radiant with pearly garlands consisting of lines of waterdrops suspended therefrom—of “Thee playing upon a flute set on the lower lip, from whose holes emerge the tunes of Vedas”.

प्रभो कदा मे मोचनं श्रान्तोहमनारतपरिभ्रमणेन कालचक्रान्तरे। नमामि त्वां चक्रपाणिं निर्वाणाय। परिवर्तते ब्रह्माण्डनेमिरमितपरिणाह वर्तुला सर्वाधारकगर्भीभूतश्रीनारायणरूपाक्षाग्रयुता तस्मिन्प्रतिष्टि- तासंख्ये यचेतनाचेतनादिप्रपञ्चव्यक्तिविशेषभूतानन्तकोटिसक्थिसंबद्धा अन्तरान्तरपरिवर्तमानसूर्यचन्द्र- तारागणादिभासुरमण्डलसन्दाहयुता निरन्तरकर्मसेव नाभिबृद्धजन्मान्तरबजिप्रचोदिततया पुनःपुनर्मुहुर्मु- हुर्जननमरणरूपावृत्तिऽ

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Lord, when is my liberation to be? I amexhausted by a ceaseless circumlocution on the wheel of time. I bow, and implore emancipation of Thee, the wielder of the wheel. That wheel of the Universe is rotating with an immeasurable (vast) circumference, possessing an axle-box called Narayana that constitutes the womb of Universal Providence, to which are riveted endless millions of radias-spokes consisting of countless individualities in the universe, animate, inanimate, and so on, —a wheel that possesses heaps of luminous orbs such as the sun, moon, and the starry hosts, revolving within inner and inner orbits, that abounds with inner revolutions caused by the exits and entrances (of mortals) in the form of births and deaths again and again, as brought on by the seed

निवृत्यादिपरिकल्पितान्तरालवलयत्रातसङ्कीर्णा अक्षाग्रगह्वरस्थवैकुंटनित्य मुक्तपरिचरसेवितकोटिसूर्य- भासुरश्रीनारायणप्राप्ततेजोवीर्ययुता विराजते भवदेकशासना नेमिः। एतादृशपरिवर्तनश्रान्तिमतीत्य वांछामि भवदन्तिके विश्रान्तिम्॥

किं बहुना। वन्दे भवन्तं वासुदेवं वृन्दावनवधूजनवदनवनजविकर्तनं विधुविभाकरविभावरीसामाना- धिकरण्यविभ्राजमानवल्गुवपुषं व्यालोल वर्वरीकवदनारविन्दं भैरवीमुखारिमोहनादिस्वरनिस्सरण- धन्यवेणुविन्यस्त

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of older (other) incarnations wherein it grew robust (large) by indulging in ceaseless Karma—that possesses a radiated energy derived from (Thee) Sri-Narayana resplendent with the dazzle of myriads of suns and worshipped by the eternally libeartedsouls surrounding Him in Vaikunta situated in the cave of the axle box. Thus shines the wheel, governed only by Thymandate. I long for rest near Thee, after surmounting the fatigue caused by such a rotation.

What need to dilate? I bow to Thee, Vasudeva. I long to see One who shines as a sun with regard to the Lotus-countenances of Vraja’s damsels, whose soft figure shines as a combination of the sun, moon, and the night, residing together—whose facial lotus

करशाखं ध्वस्तवासवप्रागल्भ्यं कनीनिकाधृतभूधरं द्रष्टुमिच्छामि। प्रार्थयेऽनुग्रहम्॥”

** नारदः—**संप्रेष्यतां लेखनम्॥

(निष्क्रान्ताः।)

उपाङ्कः॥२॥

पन्थाः।

॥ प्रविशति यज्ञाचार्यः चम्पकाच॥

** चम्पका—**इत इत आर्यपुत्रः। अयन्नुमार्गो गोवर्धनस्य॥

** यज्ञाचार्यः—**कथमवगतस्त्वया॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
is covered with dishevelled curls of hair— whose fingers are set on the holes of the blessed flute from which emerge notes of Bhairaviee, Mukhari, Mohana, and the rest— who has destroyed the conceit of Indra and who holds a hill upon a little-finger. I beseech Thy blessing."

**Narada—**Let the letter be despatched.

(Exeunt).

Scene II.
Road.
(Enter Yagnacharya and Champaka).

**Champaka—**This way, this way, my lord, this is the way to Govardhana:

**Yagnacharya—**How was it ascertained by you?

**चम्पका—**उद्धुष्टं नु सर्वत्र॥

“देवे वर्षति यज्ञविप्लवरुपावज्राश्मवर्षानिलै
स्सीदद्वालपशुस्त्रियात्मशरणं दृष्ट्वानुकप्युत्स्मयन्।
उत्थाप्यैककरेण शैलमवलो लीलोच्छलीन्द्रं यथा
विभ्रद्गोष्टमपान्महेन्द्रमदभित्प्रीयान्न इन्द्रो गवां" इति॥

॥स्थानान्तरे प्रविशति इन्द्रस्समातलिः॥

** इन्द्रः—**अयमेव पन्था इति ज्ञायते। मातले गत्वा पुरतोभगवत्समयं पर्यालोच्यावह सन्देशम्॥
–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
**Champaka—**It has been proclaimed everywhere thus :— “when Indra, infuriated by the pollution of yagna (sacrificial rite), caused a down-pour accompanied by thunder-bolt, stones, and wind, the destroyer of Indra’s haughtiness (Krishna), observing afflicted. children, cows, and women, seeking shelter of Him, lifted up the hill with a single hand, smiling with sympathy, bore it as a boy would do a mushroom, and (thereby) saved the community. May this king of cows confer grace!”

(In another spot, Enter Indra with Matali.)

Indra— It is gathered that this is the path. Matali, go inadvance and bring news, after ascertaining the Lord’s leisure.

**मातलिः—**यद्देव आज्ञापयति॥

(निष्क्रान्तो मातलिः।)

** इन्द्रः—(चम्पका यज्ञाचार्यौविलोक्य।)** आचार्य क्वयुवां यायिनौ॥

** यज्ञाचार्यः—**अग्रतस्तोकान्तरेऽस्तिव्रजजनशरण्यस्तमेव गच्छावः॥

** इन्द्रः—**अपिगताबहवः पुरतः॥

** यज्ञाचार्यः—**सर्वे सज्जनाः॥

** इन्द्रः—(स्वगतम्।)**अस्य विवक्षया मे जयन्तस्सज्जनो वा न वेति न ज्ञायते। (प्रकाशम्।) आचार्यतत्र- गतेषु तावत्, अपि दृष्टो भवता सुर लोकवास्येकः कुमारः॥

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Matali— As your majesty commands.

(Exit Matali).

Indra—(Observing Champaka and Yagnacharya.)

Sir, whither are you journeying?

**Yagnacharya—**Yonder, not far away, He who is the refuge of all Vraja’s inhabitants is present: we are only going to Him.

Indra— Have many people gone there before?

**Yagnacharya—**All pious men.

Indra— (To himself). I don’t know if Jayanta is a pious man or not according to his view: (aloud) sir, among those that went there, did you see a youth who is a habitual resident of Swarga ?

**यज्ञाचार्यः—**शान्तं पापं न यातु श्रुतिपथं मे मुरलोकवार्ता। सुरेन्द्रसर्वोत्तमत्वभ्रान्त्याऽनुभूता मयाऽवर्णनीयार्तिः॥

** इन्द्रः—** कथमेतत्॥

** यज्ञाचार्यः—**भ्रान्तस्मन्नहं संप्रेषयामास पत्रमेकं शतक्रतवे यागीयकतिपयवैपरीत्यं प्रति। मत्तोप्यधिक- भ्रान्तइन्द्रो बभूव स्मयमूढः। आत्मानमेव सर्वेशं मत्वा स सन्नद्धोबभूव युद्धाय। तत्रभवान्यदुनन्दनस्तं संपूर्णतः कलङ्कयामासेति गम्यते॥

** इन्द्रः—(प्रहस्य।)** अस्तामिन्द्रापमानः । अम्ब, दृष्टा वै भवत्या कोपि षण्डवेषः कुमारः॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
**Yagnacharya—**The Evil be averted! Let not a word of Swarga come within the range of my hearing : from a delusion regarding Indra’s supremacy, I have suffered indescribable misery.

Indra— How is that?

Yagnacharya— Being under delusion, I sent a letter to Indra about certain irregularities connected with sacrifices. More deluded than myself, Indra became foolish with conceit, and prepared for war, imagining himself the Supreme god. It is learnt that honoured Yadunandana (Krishna) completely disgraced him.

Indra— (Smiling) Let alone the disgrace of Indra. Madam, did you meet any youth clad as a eunuch.

** चम्पका—**जानामि तं। नातिचिरात्प्राक् मया दृष्टोयमस्मिन्पथि॥

(परिक्रामतः पुरतो चम्पका यज्ञाचार्यौ।)

** इन्द्रः—(स्वगतम्।)**

चित्रं न मां मुञ्चति पाशबन्धो
ह्यद्यापि सर्वेशगतिप्रयाणे।
बालस्तु किं मे सहतेऽतिदुस्सहं
वियोगजन्दुःखमबन्धुरज्ञः॥२८॥

(प्रविशति मातलिः।)

** मातलिः—**विज्ञापितं भवदागमनं यशोदायै । सन्निहितः प्रभुर्भक्तानुग्रहोन्मुखः। किंच ददर्श जयन्तं आयास्यति पितृसेवनाय॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
**Champaka—**I know him. Recently he was seen by me on this very road. (Champaka and Yagnacharya press forward).

Indra— (To himself). Strange that the ropebondage (of affection) does not quit me even now, in the journey towards the Supreme God. What unbearable pang is my ignorant, helpless boy suffering in consequence of being cut off (from relations)?

(Enter Matali).

Matali— Your arrival was communicated to Yasoda. The Lord is near, ready to forgive worshippers. Moreover, I met Jayanta. He is coming to pay respects to his father.

(ततः प्रविशति जयन्तः)

** जयन्तः—**पादयोः पतित्वा॥

वन्दे तात कृपावलाद्भगवतो धन्योस्मि मन्योस्म्यहं
स्त्रीशापो मम तारकस्समजनि प्राणेशकारुण्यतः।
वन्दे तं कमनीयरूपममलं ब्रह्मादिवन्द्यं परं
भूयान्मे च तवापि सर्वजगतो गम्यः प्रभुः पालकः॥

** इन्द्रः—(सानन्दवाष्पंसमालिंग्य।)** दीर्घायुर्भव श्रीहरिप्रसादेन॥

** मातलिः—**गच्छामो गोपीनाथदर्शनार्थम्॥

(निष्क्रान्ताः।)

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(Then Enter, Jayanta).

Jayanta—(Falling at feet).

I bow to you, O, father ; by the Lord’s grace, I have become blessed and worthy. A woman’s curse turned out the means of salvation to me, by the kindness of Prana’s Lord. I bow to that Lovely Form—the faultless God Supreme adored by Brahma and the rest: may the Lord who is the Universal goal become the saviour of myself, you, and the Universe!

Indra— (Embracing with joyful tears.) May you live long!

Matali— Let us proceed to see Gopeenath.

(Exeunt.)

उपांक॥३॥
धृतगोवर्धनस्याधस्तात्।
॥प्रविशति यशोदा कृष्णश्च सह बलादिभिर्गोभिश्च॥

** कृष्णः—**अंब एते वाला मुहुर्मुहुर्मामभिगत्याल्पोपद्रवं कुर्वन्ति शिक्षय तान्॥

गोवर्धनं गिरिवरं बहुभारयुक्तं
ह्युद्धृत्य पाणियुगलेन बहुप्रयत्नात्।
दध्रेहि भूतलविदूरतयोहमूर्ध्वं
बालास्त्विमे कररुहैः कुतयन्ति पार्श्वे॥२९॥

** यशोदा—**किं तथा कृतवन्तो रे बालाः। यदिपतेद्गिरिस्तदाकुत्र स्युर्भवतांप्राणाः॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––Scene III.
Underneath Govardhana hill held aloft.
(Enter Yasoda and Kriskna with Bala and others as also cows).

**Krishna—**Mamma, these boys approach me frequently and cause me small annoyances, Do punish them.
I lifted up the great and heavy Govardhana hill from the ground, with both hands and with considerable difficulty, and hold it high. These boys tickle me at the sides with (their) fingers.

**Yasoda—**Did you do so, you boys? If the hill should fall, where would your lives be?

** बालाः—**

विहरति गिरिपादैः कन्दुकक्रीडयासौ
करतलपरिवर्तैर्भूधरैर्डीनलोलैः।
गिरिपतनभिया वै वालकाविद्रुताश्चे
त्तदुपरिगिरिवर्यं प्रेरयन्स्तर्जतिस्म॥३०॥

** कृष्णः—**

स्निग्धास्त्वद्धा वयस्यानवमधुरफलं सारघं लड्डुकं मे
खादन्तो दूरसंस्था न मम करतले लेशकं सन्ददुस्ते।
भुक्त्वा भुक्त्वा किलार्धं करस्हविकृतैर्लांच्छनैर्हास्यकारै
र्भूमेर्भारावहत्वात्तदनुगमनताशक्तिहीनं हसन्ति॥३१॥

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Boys.— He plays with boulders as if sporting with balls, tossing about the flying hills from hand to hand. If the boys run away lest the hill should fall, he threatens by aiming to hurl the great hill at them.

Krishna.— Fond friends as they are, being engaged in eating fresh and sweet grapes and cakes. they remained far away and gifted not a bit of it into my hands. Eating them half and half, they made ridiculing signs at me with bent-fingers, and laughed at one (me) who, bearing the weight of the Earth, is unable to chase them.

** बालाः—**

मातर्नासौ क्षुधार्तः कमपि च विधसं वांच्छति प्रेष्टवर्यो
वांच्छा चेदस्यभोज्यं विततभुवनगं विद्यते सर्वमेव।
अद्रेर्हस्तापनोदेप्ययप्रचलवरो निश्चलस्तिष्टतीह
ह्याकाशे लम्बहीनः कपटसुतवरो गाति तत्रान्तरे ते॥

** यशोदा—**वत्स यदि तथ्यं अपाहर हस्तं॥

** कृष्णः—** तिष्ठेत्युक्ते मदाज्ञामनुसरत्येषगिरिः॥

॥प्रविशति सेवकः। यशोदानि कटङ्गत्वा किंचिद्वदति॥

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Boys.— Madam, this darling is not hungry and does not wish for any food. If he wishes, everything in the vast universe is available as food to him. Even when his hand is withdrawn from the hill, this great hill remains here motionless in space without support, and your delusive son sings a say at such intervals.

Yasoda.— Darling, if this be true, withdraw your hand.

Krishna.— If I command (it) saying ‘stop’, the hill does obey my order.

Enter a servant, approaches Yasoda, and whispers something.

**यशोदा—**वत्स ते मङ्गलाभिषेकायागमिष्यन्तीन्द्रप्रमुखाइत्याया ता वार्ता।भव वत्स सिंहासनाधिरूढः।

(एवं करोति भगवान्गोवर्धनगिरौ निरालंबोथ्थिते आकाशे।)

॥प्रविशन्तीन्द्रप्रमुखाः नारदादिभिर्ब्रह्मरुद्रपुरस्सराः क्षीरभरित कनककुम्भभरा हेववध्वो रम्भादयश्च॥

** इन्द्रः—**(साष्टांगपातम्।)

भक्तिं देहि सदा विमुक्तिफलकां निर्धूतपापात्मतां
दोषं मर्षय मेऽच्युतांघ्रियुगलं ते वै गतिर्मे सदा।

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
Yasoda.— Darling, news has come that Indra and others are coming hither to give you an auspicious bath. Be thou mounted on the throne.

(The Lord does so, the Govardhana hill remaining in space without support.)

(Enter Indra and others accompanied by sages Narada and others and led by Brahma and the rest: heavenly nymphs Rambha and others bearing gold vessels filled with milk.)

Indra.— (Falling prostrate.)
Grant unto me a faith calculated to bear fruit in the shape of absolute emancipation, and grant me the possession of a soul cleansed of (all) its sin. Pardon my faults; O! Thou infallible, Thy pair of feet alone

सान्निध्यं भवतु प्रभो मनसि मे पूर्णैकचिन्मोद ते
लीलासुन्दरविग्रहस्य करुणापीयूषवारां निधेः॥३३॥

तन्मे पुष्यरथारथाविरचितावाहाविवाहंगताः
वीरावीरगतिन्द्विपाद्विपपदंहित्वैव सर्वे तथा।
यातायोधवराभटास्सुमनसः श्रीकृष्णपाहीश मा
माशापालममन्दबोधपदगं कृत्वैव मुक्तागसम्॥३४॥

** कृष्णः—**ननु कुशली सकुटुंबो भवान्॥

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––
is my refuge for ever. O Lord of perfect undiluted intelligence and bliss, may the sportful and beautiful figure of Thee (that art an ocean filled with the nectar of kindliness) dwell within my heart.
My chariots became mere ornamental litters; my horses serviceable for marriage (processions) ; all brave men, elephants and divine warriors similarly left, deserting their posts. O Krishna, save me, O Lord, by making me tide over the limits of desire, make me firm in the footsteps of Poorna Bodha and liberated from all sins.

**Krishna.—**Are you well, with all your family?

** इन्द्रः—**प्रभोरनुग्रहः। यद्याज्ञा गोविन्दप्रवृत्तिनिमित्तस्य गुणपूर्णस्य ते अभिषेचनमिच्छामि॥

** कृष्णः—**न तावत्क्षीराभिषेकेण गोविन्दत्वं मे॥

नष्टां तु धरणीं पूर्वमविन्दद्यद्गुहागताम्।
गोविन्द इति तेनाहं वेदेवाग्भिरभिष्टुतः॥ (भारते।)

** इन्द्रः—**

गौरेषा भवतो वाणी तां तु वेद यतो भवान्।
गोविन्दस्तु ततो देव मुनिभिः कथ्यते भवान्॥ (हरिवंश।)

अहं किलेन्द्रो देवानां त्वं गवामिन्द्रतां गतः।
गोविन्दइतिलोकास्त्वां स्तोष्यन्ति भुवि शाश्वतं॥( ह०व०)

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Indra.— (By the) Lord’s blessing. If Permitted, I wish to celebrate the bath of unction to Thee of perfect attributes, agreeably to what the word ‘Govinda’ connotes.

**Krishna—**I am no Govinda by reason (only) of the bath of cow’s milk.
As I restored of old the lost world submerged in a cave, I am praised by vedic hymns as Govinda.

**Indra.—**Gowh: ( गौः= the word) is the veda treating of Thee, and as only Thou hast known the same, Thou art styled ‘Govinda’ O god, by sages.
I am an Indra (king) only of Devas, but Thou art an Indra of “Gows” (words, cows, worlds, &c.) Hence all men praise Thee as Govinda that is perpetual.

गोभिरेव यतो वेद्यो गोविन्दस्समुदाहृतः।
गोरसाभ्यञ्जनेनापि भवेद्गोविन्दविश्रुतिः॥ह.व.

(इति यथोक्तं करोति।)

(ततः प्रविशति रामा चम्पका लीला चित्रांगी प्रमुखाः दिव्यपीतांवरधरावर्णदण्डखेलांकुर्वन्त्यः।)

रामा—

श्रीपतिं हरिं श्रीमदर्चितं
श्रीधरोरसं श्रीनिकेतनम्।
श्रेयसे भजे श्रीनिवासकं
श्रीमनोहरं श्रेष्टचिन्मयम्॥

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As Thou art knowable only through revealed words, Thou art referred to as Govinda. By the bath of milk as well, let the reputed designation of Govinda be confirmed.

Then enter Rama, Champaka, Leela, Chitrangee and others clad in garments divine, and dance to the measured time of striking at coloured sticks held by one another.*

Rama.— (Sings). To promote good fortune, I worship Hari Sreenivasa who is Lakshmee’s Lord, who is adored by all that are blessed, who keeps Lakshmee in his bosom—who is the true home of Lakshmee, and who is a transcendental spirit-form beloved of Lakshmee.

चम्पका—

वेदवेद्यते वासुदेव नो
वांच्छितार्थदं विष्णुरूपकम्।
वन्यचिन्तितं वामिनीप्रियं
वन्दितं भवेद्वैष्णवोत्तमैः॥

लीला—

नीललोचनं नीरजाननं
नित्यमोदितं निश्चलात्मकम्।
नन्दनन्दनं नाट्यवेषगं
नाकिवन्दितं नौमि सर्वदा॥

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**Champaka.—**O Thou goal of all vedas, O Vasudeva, may this Vishnu-Form, the bestower upon us of every desired boon, dear to damsels and contemplated by hermits, be adored by all eminent Vaishnavas.

**Leela—**I bow always to Nanda’s son of dark eyes of lotus face, of perpetual bliss, of changeless qualities—now guised as a dancer and worshipped by the gods.

** रामा—**

शकटभञ्जकं पापिदूरगं
पूतपांसुभिः पावकं सताम्।
पालितानुगं पातुसुन्दरं
प्राणवन्दितं पादपङ्कजम्॥

** चित्रांगी—**

मङ्गलाकृतिं मारुतिप्रियं
मोहिनीसखं माधवं प्रभुम्।
मन्दभाग्यकाऽमन्दभाग्यदं
मन्दिरं सतां नौमि दैवतम्॥

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Rama.— May Thy lovely Foot-Lotus that killed Sakata, that eludes sinners, that purifies the pious with its sacred particles of dust, that saves all worshippers, and that is adored by Vayu, protect us!

**Chitrangee.—**I, of poor luck, prostrate before the Deity, Lord Madhava, who is good itself personified, whose favourite is Maruti— who is a friend of women, who bestows unlimited fortune, and who is the abode of all virtuous people.

** सर्वे—**

मङ्गलं भवेन्मङ्गलात्मनो
मंडिताङ्गिनो धेनुमण्डले।
मन्दहासतः क्ष्माधराङ्गुले
मानिनीसखे मायिमर्त्य नः॥

(निष्क्रान्ताः।)

सौधमध्वजनेस्सि यं पद्मनाभस्य सद्गतेः।
भूयात्कृतिरियं वीक्षापात्री सौजन्य सद्धि याम्॥

॥समाप्तः॥

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All.— O Thou bearer of the hill with smiles, O friend of Gopee-damsels, O Thou illusive Man, may good betide us from Thee moving about among cows as a radiant figure of personified good!

(Exeunt).

FINIS.

[TABLE]


पङ्किः	अशुद्ध	शुद्ध
2	कृताांनां	वितन्वन्
4	दुष्प्रेक्ष्यामि तदी	दुष्प्रेक्ष्यामितदीप्ति
4	व्यथिष्यन्तीति	व्यथिष्यन्त इति
2	पृच्छताः	पृच्छ ताः
4	चतुरतस्थात्	चतुरतास्यात्
5	नटनेड्य कीर्तिः	नटनेड्यकीर्तिः
3	पांसल	पांसु
4	निष्क्रास्य	निष्कास्य
8	आनाय निबद्ध	आनायनिबद्ध
1	ध्यानाहीना	ध्यानाहीन
2	छेतु	छेत्तु
6	स्वस्त्रा	श्वश्र्वा
9	तलसीं	तुलसीं
6	प्रभुचरणयोः	प्रभुवरपदयोः (Metrical syllable short.)
7	तत्र भवान्	तत्रभवान्
6	भुङ्त्वा	भुक्त्वा
1	रिर्मक्षिक	निर्मक्षिक
7	गोवधनो	गोवर्धनो
1	नाशिक	नासिका
6	वृत्तिऽनिवृत्यादि	वृत्तिनिवृत्यादि
3	अनुकप्युत्	अनुकम्प्युत्
3	मन्योस्स्म्यहं	मान्योस्म्यहं
7	यशोदानि कटङ्गत्वा	यशोदानिकटगत्वा
3	निरालबोथ्थिते	निरालंबोत्थिते
5	हेववध्वो	देववध्वो
5	सौधमध्वजनेस्सि यं	सौधमध्वजनेस्सीयं
6	वीक्षापात्री सौजन्य सद्धियां	वीक्षापात्री सौजन्यसद्धियां

]