Chapter Twenty-three 5 страница

Knowing that he had brought happiness after great difficulties to the woman, he began dancing as if holding great treasure in his hands. He approached his mother and showing sweet, fickle actions, enthusiastically bound all the fruit in the edge of his mother’s cloth. [55] mā tā covā ca—putra kutra labdhā ni tā nī mā ni? His mother said “Where did you get these fruits? ” [56] sutas tu bā lya-bhā vā d ardhā rdha-varṇ aṁ varṇ ayā mā sa, kadā cid ā cita-phalā dhā nyā ni mū lyam ā dā ya dhanyā mayi cā nukū lyam ā dhā ya samarpitavatī | The son said in half words like a child “An old fortunate woman collected some fruits and taking the price in grains gave me these fruits. ” [57] mā tovā ca—vatsa, gṛ hajanavat sarvataḥ pratī tiṁ mā kṛ thā ḥ iti | His mother said “O child! Do not trust all people like people of this house. ” [58] sutas tu kā khalv apratī tir iti ca na vidā ñ cakā ra | The son said “I do not know about mistrust. ” [59] kṣ aṇ ataś ca tā ṁ gatā ṁ nirī kṣ ya punar ā gataḥ sakṣ aṇ atayā janā ya tat-phala-vibhajanā ya jananī ṁ niyojayā mā sa | Seeing the fruit seller return after some time, Kṛ ṣ ṇ a again went to her and then had his mother distribute the fruits to others at every opportunity. [60] mā tā cā mandenā nandena kṛ ta-spandena kara-dvandvena tā ni vibhajantī tadantī kṛ tiṁ nā sasā da | dina-katipayaṁ vismaya-vaś ā smayamā nā vasati sma | tad-ā svā da-karā ś ca labdha-camatkā rā na vismaranti sma | His mother blissfully distributed the fruit with her trembling hands, but could never exhaust the fruit. For several days, she remained smiling and astonished. Those who tasted the fruit became surprised by the sweetness and could not forget it. [61] atha lī lā ntaram udbhā vayitum evaṁ vibhā vyate— gokuleṣ u kila ś ī lam ī dṛ ś aṁ yad divā vanam ayanti gonarā ḥ | yoṣ itaḥ pracura-gavya-saṁ skriyā ṁ krī ḍ anaṁ rahasi bā la-tarṇ akā ḥ ||40|| [rathoddhatā ] iti | Madhukaṇ ṭ ha then thought again in order to describe other pastimes: It is the custom that when the cows and cowherds go to the forest in the day, the women do cleaning in relation to the cows and the children and calves play by themselves. ” [62] tadā caikadā gṛ ha-vyaya-payaḥ -kṛ te samī pakṛ te vatsa-sadmani ruddha-dvā rā n ś akṛ t-kari-sā rā n bā la-hariḥ paritaḥ -sthita-bā laka-jā laḥ kalayā mā sa | tatra ca, One time when there was no milk in the house, Kṛ ṣ ṇ a brought his friends from everywhere into the calves’ pen to get milk and closed the doors of the calves’ pen. vatsī r matvā tadā dhenū ś chā ga-tokā ni vatsakā n | ā tmā naṁ go-duhaṁ bā lā go-doham anunirmamuḥ ||41|| [anuṣ ṭ ubh] Pretending to be cowherds, they took the goats as cows and the young goats as calves, and pretended to milk the goats. vatsī ṣ u yarhi gavyanto goduhanti sma te’rbhakā ḥ | teṣ ā ṁ prahā sajā bhā saḥ payasyante sma tā s tadā ||42|| [anuṣ ṭ ubh] When the goats acted as cows and the boys acted as cowherds, their talking caused by loud laughter became the milk. iyeṣ a ca yadā dhenu-cā raṇ ā nukṛ tiṁ prati | mantrayitvā tadā kṛ ṣ ṇ aḥ prā muñ can nava-vatsakā n ||43|| [anuṣ ṭ ubh] When Kṛ ṣ ṇ a in consultation with Balarā ma desired to imitate herding the cows, he freed all the new calves. rakṣ ā m icchū vatsa-pucchaṁ gṛ hṇ ā nau rā ma-keś avau | tad-ā kṛ ṣ ṭ atayā goṣ ṭ he bā lair babhramatustarā m ||44|| [anuṣ ṭ ubh] Kṛ ṣ ṇ a and Balarā ma, desiring to protect the calves, grabbed their tails. The calves pulled then around the yard along with the other boys. [63] tac ca tarṇ akā nugatayā tayoḥ prathamam abhyarṇ ā gamanam ā karṇ ya nirvarṇ ya ca vara-varṇ inyaḥ skhalad-varṇ aṁ varṇ ayā mā suḥ | tathā hi gī tam— Hearing that Kṛ ṣ ṇ a and Balarā ma were coming, following the calves, and then seeing them, the best of women began describing them in broken words. bala-kṛ ṣ ṇ au balavalitavilā sau | khelata iha sakhi sakhi-kṛ ta-hā sau ||dhru|| tarṇ aka-puccha-dhṛ ti-vyā pṛ tinau | praṇ aya-kalita-kali-kalane kṛ tinau || gṛ ha-gṛ ha-vī kṣ aṇ a-sakṣ aṇ a-netrau | dhenu-pā la-tulayā dhṛ ta-vetrau || druta-tarṇ akam anuvidrutavantau | ś reṇ ī yita-cala-veṇ ī mantau || ś ā rada-vā rṣ ika-vā rida-vapuṣ au | cala-locana-ruci-capalā ṁ ś u-juṣ au || skhalad-alaka-dyuti-valayita-lapanau | ali-lalitā mala-kamala-glapanau || nī la-kanaka-ruci-ś uci-laghu-vasanau | cañ cala-caraṇ a-sphuṭ a-raṭ a-rasanau ||45 iti | [mā trā samaka] Kṛ ṣ ṇ a and Balarā ma are playing in as strong sporting mood in this place with their friends while laughing. They hold the tails of the calves and are skilful at making affectionate quarrels. Their eyes are happy to see each house. The two hold sticks in their hands like the elder cowherds. When the calves run fast they follow at the same speed. The two have long braids which move about. One is white like the autumn cloud and the other is dark like the monsoon cloud. The two flash rays of lightning with their darting eyes. Their scattered hair covers their faces. Two lotuses with bees fade in comparison. One wears fine blue cloth and the other wears fine golden cloth. Ankle bells jingle on their feet. [64] tad evam aṅ ganā d aṅ ganā d vrajā ṅ ganā bhir aham-pū rvikayā nugamyamā nau, vihitā kasmika-parva-sukha-dohana-sarva-mohanatayā dhigamyamā nau, saṁ vā da-vivā da-parī vā da-bandhura-bandhū nā m abhyarṇ atayā nirvarṇ yamā nau, tā dṛ ś ā karṇ ana-nivarṇ anam anu parasparaṁ varṇ yamā nau, tā su ca kā bhiś cid amṛ tam anṛ taṁ kurvatā praticarvaṇ aṁ sarasena rasa-visareṇ a bhojyamā nau, tadvad ekā bhir nija-gṛ hā jī vya-divya-maṇ i-hā ram upahā ram upahā raṁ hā ritayopayojyamā nau tadvad varṇ yamā nau, tā su ca kā bhir api premā nugamya-ramya-vacana-pracaya-racanayā kañ cana kā laṁ varivasyamā nau, kiṁ cā nyā bhiḥ samuttambhita-karṇ a-tarṇ aka-kṛ ta-kṛ ṣ ṭ i-dṛ ṣ ṭ itaḥ ś asyamā navat parihasyamā nau, tadvad anyatarā bhis tan-madhura-cakura-cikura-cañ curatā -pracura-cañ calatā ṁ nicā yya cā turyataś caritam idaṁ bhavan-mā tṛ -caraṇ eṣ u gocarayā maḥ, iti sū canayā tasmā d varjyamā nau, tā bhir eva mā tara-pitarā v ā rabhya gaṇ anā labhya-kulā li-gā li-pā lim upalabhya kalita-vyalī kam iva sa-kolā hala-praṇ aya-kalita-kalitayā tarjyamā nau bala-gopā la-nā mā nau valgu-bā lyavayasā samā nau khelā ṁ kalayā mā satuḥ | In each of the yards the women would say “I will go ahead” and followed the boys. They understood that those two boys could immediately produce joy just by their sight and could enchant everyone. They would see the two with their tall and short friends discussing, arguing and contradicting each other. Talking in this way, they praised the two boys on the pretext of describing their friends. Some women made the two boys drink sweet juice whose every sip defeated nectar. One woman gave a beautiful jeweled necklace, the life of her house, and made them use it attractively. One woman began to serve the two boys with a composition of attractive words filled with prema. The women said that they were attracted to seeing all the calves with their ears pointed up but began laughing like persons being praised. Their hair became undone and their minds became unsteady. Saying that they would tell the mothers about their clever behavior, the woman then left that place. Not considering their mothers and fathers, they began scolding the two boys with affectionate quarrels, using deceit. In this pleasurable way, Kṛ ṣ ṇ a and Balarā ma both played during their infant years. [65] atha mā tarā v api jā tā v amū kutra yā tā v iti kā tarā yamā ṇ a-nayane nirjanatā -janita-svairatā -bhā g-ayane vraja-nī vṛ d-ayane ruṣ ā ninditā bhir upamā tṛ bhir mudā vanditā bhir api tad-abhidhā tṛ -yā tṛ bhiḥ samam eva gṛ hataḥ kṛ ta-niryā ṇ e svayam eva samyag mṛ gayamā ṇ e dara-sarasi-janija-cihna-vigata-nihnava-caraṇ a-lakṣ aṇ a-vilakṣ aṇ a-vartma-valanena mahilā nā ṁ kutū hala-kolā ha-lā va-kalanena ca samayā samayā ñ cakrā te | tadā ca nijā gamana-varjanī ṁ tarjanī m abhicā lya pracchannatayā nibhā lya tasmā d akasmā d anayor bā hū jagṛ hatuḥ | bā lakā s tu sarvataḥ sarva eva dudruvuḥ, mahilā ś ca kā ś canā nukū lyataḥ kā ś cana prā tikū lyata iva ca tayoś cā palyaṁ lapantyaḥ samam eva mā tṛ bhyā m abhyā yayuḥ | dhā tryas tu bā layor atī va sneha-pā tryas tarṇ akā n ā dā ya tad-abhyarṇ am ā jagmuḥ | The two mothers, their eyes filled with anxiety, began to go to various solitary places in Vraja on their own, saying “Where are these two boys? ” Nurses, who cursed the boys in anger, though they worshipped them with bliss, went out with the boys’ aunts who talked about the boys, in order to search for them. The two mothers went with other women, talking as they went, making a joyous commotion. “The two must have gone this way. ” They followed their footprints while the two boys fled. They went secretly waving their forefingers, so that no one would know that they were approaching. Secretly looking at the boys, from their hiding place they suddenly grabbed the arms of the two boys. But all the boys fled in different directions. Among the women, some who were favorable and some who were opposed to the boys’ naughty behavior went with the two mothers. The nurses for whom the boys had great affection came, bringing the calves. [66] atha tad ā rabhya vī thī ṁ vī thī m upalabhya kutukakarmā balā nujanmā saha- sahacaraḥ kolā halaṁ kalayā mā sa | tadā ca kadā cin nijatanū ja-labhya-prā galbhya-spṛ hiṇ ī vrajeś agṛ hiṇ ī tadā nanda-bṛ ṁ hiṇ ī bhir vivadamā nā bhir iva dī yamā na-tadī ya-mā nasa-mā nā bhir upā lambha-samā dhā na-lambhana-vā kovā kya-vyaṅ gam avyaṅ gam abhyadhā yi | Coming to different houses and roads, the brother of Balarā ma would engage in frivolous actions with his friends. Yaś odā desired to see his boldness but some women, desiring to see her bliss increase, began criticizing his actions, as if quarrelling, while giving her respect. In this way they criticized and resolved their issues. [67] tatra sabhā yā ṁ sā yathā — ā sī nā kanakā sane sutayutā ś rī mad-vrajā dhī ś varī pī ṭ ha-ś reṇ im upā ś ritā vraja-vadhū r nā nā tma-bhā va-ś riyaḥ | kṛ ṣ ṇ a-prema-sudhā -mahomaya-girā m ā svā danā d dhinvatī tā bhiś ca pratidhinvitā khila-sabhā -ś obhā ṅ ga-yaṣ ṭ ir babhau ||46|| [ś ā rdū lavikrī ḍ itam] Yaś odā appeared in the gathering. She sat on a golden throne and the other women sat on rows of seats while displaying their wealth of love. Tasting Kṛ ṣ ṇ a’s joyful topics filled with the nectar of prema, Yaś odā satisfied them and they satisfied her. She was a glorious flagpole with her shining limbs in that assembly with the women. [68] vā kovā kyaṁ yathā — tava sū nur muhur anayaṁ kurute | akuruta kiṁ vā vyañ jita-kurute ||dhru|| muñ cati vatsā n bhrā maṁ bhrā mam | sā civyaṁ vaḥ kurute kā mam || asamaya-mocanam asukha-nidhā nam | kaḥ kiṁ kurute na yadi nidā nam || vinā nidā naṁ kurute svā mini | kroś aṁ na kim iva kuruṣ e bhā mini || kroś e hasati pratyuta so’yam | dattvā vaś aya sphuṭ am api toyam || atti steyaṁ param iha rucitam | ajñ e bhā naṁ katham idam ucitam || steyopā ye gurur ayam akhile | nā rhati sarvaṁ mithyā nikhile || racayati pī ṭ hā dikam ā roham | tad agamyaṁ kuru sarvaṁ doham || dū rā c chidraṁ kalayati pā tre | asya kathaṁ dhī ḥ sati tan-mā tre || antar-dhiyam anu sa iha viś ā laḥ | vakṣ i yathā sau na tathā bā laḥ || vetti sa kṛ tsnaṁ gopana-rī tim | geha-guhā nahi davayati bhī tim || geha-guhā tra vṛ thā tanu-dī pe | tanur anuliptā kalaya samī pe || maṇ i-gaṇ a-mahasā gaṇ ayati na tamaḥ | bhū ṣ aṇ a-rahitas tiṣ ṭ het katamaḥ || api cā ś ayati balā d api kī ś am | manuṣ e kiyad amum attum adhī ś am || tad aś aktau pā traṁ bhedayate | tasyā ś aucaṁ vā vedayate || gama-samaye rodayati ca bā lā m | prakṣ yā mo vara-mahilā mā lā m || api bā lā n mehayate gehe | nahi nahi cū rṇ aṁ patitaṁ snehe || tava purato’yaṁ sthiravan-mū rtiḥ | ā ś caryeyaṁ tava vā k-pū rtiḥ ||47 iti | [mā trā samaka] They exchanged words as follows: Gopī: Your son does bad things. Yaś odā: Oo foul-mouthed woman! What did my son do? Gopī: He goes around and lets all the calves loose. Yaś odā: he is helping you. Gopī: he does this at the wrong time. This causes problems. Yaś odā: why would anyone do something without cause? Gopī: O Yaś odā! He does it without cause. Yaś odā: Angry woman! Do you not use harsh language? Gopī: When I revile him, your son simply laughs. Yaś odā: If you have nothing else in the house, just give him some water and you can control him. Gopī: he goes from house to house stealing, and then eats the stolen goods with relish. Yaś odā: Ignorant woman! Is it proper to give such evidence? Gopī: your son is the guru for all methods of stealing. Yaś odā: Liar! Everything you say is impossible. Gopī: If we place the food high, he climbs up. Yaś odā: you can keep milk and other things high up so he cannot get them. Gopī: from far away he pokes holes in the milk pots. Yaś odā: how does he know the pots have milk in them? Gopī: he is expert at guessing. Yaś odā: he is not like that. Gopī: he knows how to do everything in stealth. Yaś odā: ah! You can hide everything in secret places. Gopī: because his body acts as a lamp, it is impossible to hide anything in dark places. Yaś odā: your body is covered in kuṁ kuma so you show yourself to him easily. Gopī: your son with the effulgence from his jewels does not know darkness. Yaś odā: what child is without ornaments? Gopī: he feeds food to the monkeys with force. Yaś odā: but monkeys can eat only a little butter. What are you thinking? Gopī: if the monkeys cannot eat, he breaks the pots and says everything is contaminated by the monkeys. Then he makes the babies cry. Yaś odā: I will ask the head women. Gopī: he makes other boys urinate in the houses. Yaś odā: no, that is some spilled powder mixed with oil. Gopī: in front of you he remains obedient. Yaś odā: your words are most astonishing. [69] punaś ca pratī tim ā sā dayantya ivedaṁ vadanti sma, nā ś caryam atrā caryatā m | yataḥ, indriya-kulam atigū ḍ haṁ netrā dy-anta-nigū ḍ ham evā sti | tan-madhyā d api cittaṁ harato nṛ -harer na hā ryaṁ kim? ||48|| [ā ryā ] Because Yaś odā did not believe they again repeated everything. This is not surprising for all the sense devatā s reside hidden within the senses in Goloka. Among them the mind is stolen by Kṛ ṣ ṇ a. If that is so, what else can he not steal? [70] tad evam abhī ṣ aṅ ga-bhaṅ gī bhir vara-varṇ inī bhir varṇ yamā nam ā karṇ ya capala-dṛ ṣ ṭ i-parā mṛ ṣ ṭ i-karṇ aṁ jhaṭ iti jā ta-vilakṣ aṇ a-varṇ aṁ ś rī -kṛ ṣ ṇ a-mukha-ś rī -parṇ aṁ nirvarṇ ya vihasantī ṁ tā m anu vihasantī bhis tā bhiḥ ś apantī bhir iva bhaṇ itam—yadi ca vayaṁ sā dhu-caritā caritā rthatā ṁ gatā s, tadā bhavatyā bhavane’pi ś ī ghram etat patiṣ yati The complaints of the women caused his eyes to dart about and changed the color of his lotus face. Seeing this, Yaś odā laughed and the other women followed with laughing, as if cursing him. “Even if we cannot correct, in your own house he should act correctly. ” [71] hasantī sā covā ca—bhadraṁ bhadram, tadaiva vo bhadratvam anubhaviṣ yā maḥ iti | Smiling, Yaś odā said “That is good. I will take your good wishes to heart. ” [72] vastutas tu tasyā ḥ komalatā yā m avakalitā yā ṁ, muhur ayam asmad-ā layaṁ valiṣ yate iti vicā ryaiva caryeyam amū bhir ā caryate sma | Considering that he would always come to their houses since Yaś odā had a soft nature, they continued to act in this way. [73] atha samā panam idaṁ madhukaṇ ṭ ha-vacanam, adbhutaṁ bā lyacaritaṁ tava sū nor vrajeś vara | kva tṛ ṇ ā varta-dalanaṁ kva mā tur bhaya-bhā vanam? ||49|| [anuṣ ṭ ubh] Madhukaṇ ṭ ha then concluded “O king of Vraja! The nature of your son is extraordinary. He defeats Tṛ nā varta and is yet afraid of his mother. ” [74] tad evaṁ tad-divā vṛ tte pū rvavad eva tal-lī lā -parvaṇ i sā kṣ ā d iva vṛ tte sarve puraskṛ ta-vrajeś ā ḥ sambhṛ ta-tat-tad-ā veś ā yathā yatham ā tma-pathaṁ pratasthire | As on the previous day, putting Nanda in front, taking the pastimes as if they were happening that day into their hearts, everyone returned to their houses. Chapter Eight Binding Kṛ ṣ ṇ a [1] athetaradyur api prabhā ta eva sabhā m upaviś ya vibhā teṣ u vaiś yajā teṣ u snigdhakaṇ ṭ ha uvā ca—kadā cid dā modara-mā si darā nvavasā ne, sā modā yaś odā prā tar bā la-gopā laṁ ś ayā nam unmī lan-nibha-netra-nī la-nalina-yugalaṁ nibhā lya ś anair eva kara-kiś alayena palyaṅ kā d upari talpa eva parilā lya punar asū ṣ upat-kalpam | tasmā d alpam alpaṁ niṣ krā mantī cā lindaṁ vindamā nā prā hṇ etarā m ahnā ya nijā laya-vyaya-sambandhi dadhi katipayaṁ nicita-nicaya-granthir manthitum ā rebhe | yasminn ahani saha-nandanā manda-syandanā rohiṇ ī rohiṇ ī praṇ aya-maya-yantraṇ ayā nimantraṇ ayā ś rī mad-upananda-mandiraṁ vindamā nā sī t | parijana-nā ryaś ca svasva-kā ryā tiś aya-paryā ya-paryā paṇ ā ya gatā ḥ | kā ryā tiś ayaś cā yaṁ hā yana-ś ī rṣ ā yamā ṇ a-mā rgaś ī rṣ ā game jana-varga-mahita-mahendra-mahā -mahaḥ kula-paramparā -vihitaḥ sannihita ā sī d iti | When the cowherds seated themselves in the assembly on next day in the early morning Snigdhakaṇ ṭ ha spoke as follows: Once in the month of Dā modara at the end of Kā rtika month, joyful Yaś odā saw that Kṛ ṣ ṇ a was sleeping with his eyes, beautiful as blue lotuses, closed. Caressing him gently with her hand as he lay on the bed, she let him sleep. Slowing leaving the bed and going outside the room, she quickly tied up her cloth to engage in household chores in the early morning and began churning yogurt. On that day, Rohiṇ ī mounted a chariot with Balarā ma and went to the house of Upananda by a special invitation as if pulled by ropes of affection. The affectionate servants came to complete their work. They were busily engaged because a great festival of Indra traditional in the family, respected by all people, would be held at the beginning of the last month of the year, Mā rgaś ī rṣ ā. [2] tad evaṁ svayam eva sayatnī -bhū ya vraja-rā ja-patnī dadhi-cayam asakṛ d adhimathnatī tasya nidrā yā drā ghī yastvā ya gā yantī tadeka-tā natayā tad-ā nanam eva nicā yantī paritas tadī ya-caritam eva jagau | yad uktaṁ ś rī -bā darā yaṇ inā — yā ni yā nī ha gī tā ni tadbā lacaritā ni ca | dadhinirmanthane kā le smarantī tā ny agā yata || iti | [BhP 10. 9. 2] While the servant women were arriving for their jobs, Yaś odā was carefully engaged in churning the yogurt and singing, while thinking that today her son was sleeping late. Absorbed in her son, she began singing about his pastimes while gazing at his face. Ś ukadeva has said: One day when mother Yaś odā saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childish activities of Kṛ ṣ ṇ a, and in her own way she composed songs and enjoyed singing to herself about all those activities. [3] atra manthanaṁ yathā, ś yā mā lola-dukū la-ratna-vilasat-kā ñ cī -cayenā ñ citā taj-jhaṅ kā ra-karambita-dhvani-dhara-ś rī -kaṅ kaṇ ā laṅ kṛ tā | paś yantī tanayā nanaṁ laghu-laghū nmī lan-nibhā kṣ i-dvayaṁ ś rī mad-gopa-maheś varī cala-bhujā mathnā d abhī kṣ ṇ aṁ dadhi ||1|| [ś ā rdū lavikrī ḍ ita] She had a belt shining with jewels on her blue, swaying cloth and was decorated with attractive, jingling bells. She churned the yogurt with her two hands repeatedly while looking at the face of her son who was just beginning to open his eyes. [4] gā naṁ yathā — gokula-pati-kula-tilaka tvam asī ha | kṛ ta-sukṛ ta-vraja-racita-sukha-vraja, nayanā nandi-samī ha ||dhru|| ā nandodbhava-janma-mahotsava-nandita-gopa-samā ja | pū ta-nikā mṛ ti-nava-maṅ gala-kṛ ti-valayita-gokula-rā ja ||a|| dhairya-nivartana-ś akaṭ a-vivartanam anu bhavyena parī ta | satṛ ṇ ā vartaka-vā yu-nivartaka-parameś enā nī ta ||b|| madhura-prā ṅ gaṇ a-viracita-riṅ gana jalaja-nayana supuṇ ya | nā nā -keliṣ u nṛ tya-kalā liṣ u darś ita-vara-naipuṇ ya ||c|| tarṇ aka-vā ladhi-ś abalita-tanvadhi-valayita-mañ jula-ś obha | jaratī -nivahe kautuka-kalahe prabalita-mithyā -lobha ||d|| mā ṁ mā taram anu sukham udvitanu pratataṁ satataṁ kṛ ṣ ṇ a | drutam urarī kuru tanu-vṛ ddhiṁ puru-khelā vali-kṛ ta-tṛ ṣ ṇ a ||e|| tribhuvana-darś ana-vismaya-marś ana-niś cita-vaiṣ ṇ ava-mā ya | hari-varivasyā -sukhadatamaḥ syā vigata-jarā mara-kā ya ||f|| iti | [8 x 8 x 11] Her song: O tilaka of the family of Nanda! You are living in Vraja. Since the people here have done hundreds of pious acts, you have given them great happiness. Seeing your actions, the eyes become joyful. By the great festival arising from this bliss, you give bliss to all the cowherds. O king of Gokula filled with the auspicious action of killing Pū tanā! You engaged in auspicious acts after overturning the cart, which destroyed the steadiness of our hearts. The Supreme Lord has brought you back after he killed the whirlwind demon. You crawl about in the beautiful yard. Lotus-eyed child! You are the greatest piety. You show the greatest skill at dancing and playing. You appear most attractive when you hold onto the calves’ tails. You show false greed in arguing for fun with the elders. O Kṛ ṣ ṇ a! Always give happiness to me, your mother. Stay in this house always. You showed the power of the Lord by causing astonishment in showing the universe within you. Please reveal your playful antics and quickly grow. May your body remain without old age and death and become the cause of joy by worshipping the Lord. [5] atha labdha-jā garaḥ sa nityatā -ś ā li-lā litya-sā garaḥ sapadi rudann iva samutthitavā n, mā taram itavā ṁ ś ca, yathā, The ocean of beauty woke up, and immediately began crying. Getting up, he went to his mother. He appeared to his mother and others as follows: dī rgha-ś vā saṁ gā tra-moṭ a-prayuktaṁ netre mā rjan jā grad ambeti jalpan | krandan mantha-dhvā nam ā karṇ ya bā laḥ ś rī -gopā laḥ praskhalaṁ s tā ṁ jagā ma ||3|| [rucirā ] Breathing heavily, bending his limbs, rubbing his eyes he cried “Mother, mother! ” Hearing the sound of churning, he walked on faltering feet to his mother. [6] tataś ca mā tā bā lyatā -ghaṭ ita-lā lyatā -jaṭ ita-praṇ ayā kula-kā ku-lava-saṅ kulatayā tena subhagā khaṇ ḍ alena vighaṭ ite kṣ ubdha-daṇ ḍ asya gati-maṇ ḍ ale svayaṁ payas-tananayoḥ stanayoḥ prasnavaṁ navakaṁ taṁ ś ā vakaṁ pā yayā mā sa | When Kṛ ṣ ṇ a stopped the movement of the churning rod with his soft words filled with affection, caused by his mother’s caring attitude, Yaś odā fed the infant milk.

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