Chapter Twenty-three 8 страница

His wife said: The person who has great prema also has great fear. Having eyes is full of worry, unlike having ears or other sense organs. Though protected by their fearful mothers who performed faultless garbhā dhana saṁ skā ra, the two boys cause great disturbance since no one can be fully satisfied when they see the two boys play. For instance hear what happened today. [16] tau bhavad-bhrā tṛ jau sa-nija-vraja-vrajeś vara-bhojya-sajjanā ya janitā modā yā ṁ yaś odā yā ṁ tadī ya-sā hā yakā -rohiṇ yā m api rohiṇ yā m ā ś aṅ kā -pā trī r dhā trī r vañ cayitvā vidū raṁ cañ citavantau | yathā, Yaś odā was busy preparing Nanda’s meal along with her relatives. Rohiṇ ī was helping. The two boys went far away, fooling the nurses, considering the nurses to be an obstacle to their fun. dhā trī ṇ ā m aparatra karmaṇ i manā g dattā tmanā m agrataḥ savyā savya-dṛ ś or dṛ ś or aviṣ aye sā ntarddhi-deś e ca tau | krī ḍ ā -dambha-vaś ā t kramā d apagatau vidrutya dū ra-sthitau tatrā tha sva-suhṛ dbhir uddhata-gaṇ aiḥ kolā halaṁ cakratuḥ ||2|| [ś ā rdū la] When the nurses focused on other work for a moment, the two boys hid in a place invisible to their glances going to the left and right. Then by playful deceit they ran to a far off place. They then played noisily with their shouting friends. [17] atha tathā nikṛ tas tat-pā lanā dhikṛ ta-dhā trī -vargaḥ kṣ aṇ ā t kṛ tā vadhā na-sargaḥ ś ī ghram eva kṛ tā numā rgaḥ krameṇ a svasyā kā raṇ am akā raṇ atā m ā sā ditam avadhā rya nijeś varyor ā vedayā mā sa | The nurses engaged to protect them realized after a few moments that they had been cheated and quickly went searching for them. Calling their names for a long time they finally gave up and informed Yaś odā and Rohiṇ ī what had happened. [18] tā vac ca tato’py atidū raṁ gambhī ra-sarit-tī raṁ gatā v ā karṇ ya pū tanā -sū dana-prasū rā mā mbā lā m eva tayoḥ saṅ kalanā ya cā layā mā sa | ‘hanta, na jā ne khalv arjuna-yugalavad durjana-preryamā ṇ atayā kaś cid anokaho vā nadyavaroho vā skhalatī ti mayi pā ka-karma-vipā kā varuddhā yā ṁ satvaraṁ tvam eva svayaṁ yā hi’ iti | The two boys went far off to a place where the river was very deep. Hearing this, Yaś odā sent Rohiṇ ī to bring them back. “Ah! Perhaps some trees like the Yamala-arjuna trees impelled by evil persons or the course of the river will block their path. Please quickly go there while I cook without interruption. ” sā ca tatra gatā ś ī ghraṁ vyagrī -bhū tā ṅ ga-mā nasā | sarit-tī ra-gataṁ kṛ ṣ ṇ aṁ bhagnā rjunam athā hvayat ||3|| [anuṣ ṭ ubh] With troubled body and mind, Rohiṇ ī went there and called to Kṛ ṣ ṇ a, breaker of the Arjuna trees, who was playing on the bank of the river. [19] tataś ca krī ḍ ā -raṅ gā kulatayā tad anaṅ gī kartari saṅ gī ś itari kṛ ṣ ṇ e kṛ ṣ ṇ ā graje ca tad-anuga-tṛ ṣ ṇ e, sā parivṛ tya sadmā gatya tasya kiñ cid bhaya-sthā naṁ prabhava-sthā nam eva prasthā payā mā sa | Kṛ ṣ ṇ a, absorbed in play, and controlling the boys, did not heed her call, and had Balarā ma also ignore her. Giving up she returned home and send his mother, for whom Kṛ ṣ ṇ a had some fear. [20] tataś ca tan-mā tā ca gatvā — krī ḍ antaṁ tanayaṁ bā lair ativelaṁ sahā grajam | vī kṣ ya stana-miṣ ā t snehaṁ varṣ antī hū tim ā tanot ||4|| [anuṣ ṭ ubh] When she went there, she saw Kṛ ṣ ṇ a playing with Balarā ma and other boys. She called him while milk flowed from her breasts like rain. [21] na tu sahasā samī pam ā pa tat-palā yana-ś aṅ kayā | ā hū ti-mā dhurī ceyam ā svā da-dhurī ṇ atā ṁ nī yatā m— She did not approach immediately, fearing Kṛ ṣ ṇ a would flee. Please taste the sweetness of her calling. kṛ ṣ ṇ a kṛ ṣ ṇ ā ravindā kṣ a tā ta ehi stanaṁ piba | alaṁ vihā raiḥ kṣ uc-chrā ntas tad bhavā n bhoktum arhati || [BhP 10. 11. 15] iti | “My dear son Kṛ ṣ ṇ a, lotus-eyed Kṛ ṣ ṇ a, come here and drink the milk of my breast. My dear darling, you must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more. ” [22] tathā pi mithaḥ saṅ gharṣ ayataḥ krī ḍ ā -tarṣ avantaṁ tam anā gacchantaṁ dharṣ ayantī, vicchiduratā -vidhur asajā tī ya-snehasya dvitī ya-pā tram ā dṛ ta-sva-vacana-mā tratayā vaś yam eva vaś yaṁ ś rī -bala-bhadram eva sā nukroś aṁ cukroś a— He did not come, since he was intent on winning in competition, but she was determined. She thought that Balarā ma, an object of equal affection, would heed her words with respect, and shouted to him tenderly. he rā mā gaccha tā tā ś u sā nujaḥ kulanandana | prā tar eva kṛ tā hā raḥ krī ḍ ā ś rā nto’pi putraka || pratī kṣ ate tvā ṁ dā ś ā rha bhokṣ yamā ṇ o vrajā dhipaḥ | ehy ā vayoḥ priyaṁ dhehi, svagṛ haṁ yā ta bā lakā ḥ || [BhP 10. 11. 16-7] “Nanda Mahā rā ja, the King of Vraja, is now waiting to eat. O my dear son Balarā ma, he is waiting for you. Therefore, come back to please us. All the boys playing with you and Kṛ ṣ ṇ a should now go to their homes. ” [23] tato mā tṛ -harṣ aṇ ā ya nivartayituṁ kṛ ṣ ṇ aṁ karṣ ati saṅ karṣ aṇ e, sacchala-protsā hanaṁ tam eva bhaṇ ati sma— After she attracted Balarā ma in order to make Kṛ ṣ ṇ a give up playing and she became joyful, she said with eagerness: dhū li-dhū saritā ṅ gas tvaṁ tā ta majjanam ā vaha | janmarkṣ aṁ te’dya bhavati viprebhyo dehi gā ḥ ś uciḥ || [BhP 10. 11. 18] “My dear son, because of playing all day, your body has become covered with dust and sand. Therefore, come back, take your bath and cleanse yourself. Today the moon is conjoined with the auspicious star of your birth. Therefore, be pure and give cows in charity to the brā hmaṇ as. ” [24] punas tadā nī m eva gṛ hā d ā gatā n bā lā n ā kalayya spṛ hā ṁ bṛ ṁ hayantī babhā ṣ e, paś ya paś ya vayasyā ṁ s te mā tṛ -mṛ ṣ ṭ a-svalaṅ kṛ tā n | tvaṁ ca snā taḥ kṛ tā hā ro viharasva svalaṅ kṛ taḥ || [BhP 10. 11. 19] Seeing other boys coming from their houses at that time, her desire to take him home increased. She said “Just see how all your playmates of your own age have been cleansed and decorated with beautiful ornaments by their mothers. You should come here, and after you have taken your bath, eaten your lunch and been decorated with ornaments, you may play with your friends again. ” [25] tad evaṁ bā lyam evā rabhya vipra-poṣ aṇ ā d ā tmanas toṣ a iti tad ā rambhā ya stambhamā nam ā hvā nā di-lakṣ yeṇ a laghu laghu samī pam ā sannā sa-rā maṁ rā mā nujaṁ bhujayor gṛ hī tvā gṛ ham ā ninā ya | From infancy Kṛ ṣ ṇ a was raised under the protection of the brā hmaṇ as. He thus stopped his play to give charity to brā hmaṇ as. Attracting him with her calling, she then approached him gently, and holding both their arms, she brought them home. [26] tataś ca, janmarkṣ aṁ te iti mithyā -kathyamā nam api tena gṛ hī taṁ nitarā m eva gṛ hī tavatī vrajarā ja-gṛ hiṇ ī tat parva, yatra duṣ ṭ a-dṛ ṣ ṭ i-nivā raṇ ā ya sa-yantrā mantrā muhur vinyā sam ū huḥ | Just as brā hmaṇ as chant mantras along with worship of devatā s to drive away evil spirits, Yaś odā, though telling a lie when she mentioned that it was his birthday constellation day, produced great joy as if it were his birthday. [27] tad evam avadhā ya sa sarva-darś aḥ ś rī mā n upanandaḥ parā mamarś a, satyam ā ś aṅ kitaṁ prajā ṁ prati prajā vatyor anayoḥ prajā vatyoḥ, yad idaṁ goṣ ṭ ha-prakoṣ ṭ ham avaduṣ ṭ am iva dṛ ś yate | bhavatu, vrajarā ja-samā jam anu vicā rayiṣ yā maḥ | Hearing her words, omniscient Upananda began to reflect. “The two aged mothers have anxiety for their sons, for this land seems to be surrounded by evil men. I will go to Nanda’s assembly and raise this issue for consideration. ” [28] tatpatnī prā ha—vicā raḥ punas tatra bhavaty eva sthā syate | His wife said “You should again discuss in the assembly. ” [29] atha prā tar eva go-vraja-vrajā nta-sthā yā ṁ sarvā sthā spada-vrajarā ja-samā ja-rā jamā nā yā m ā sthā nyā ṁ militā gopā lā gopā lanā di-saukaryaṁ nā treti paryā locayā mā suḥ — The cowherds met in the assembly of Nanda, the shelter of all present, within the cowherd village of Vraja filled with cows. They discussed why protecting the cows was not being properly done in that place. [30] ciravā senotsannatā sanna-vanatayā bṛ hadvanasya | tatra tu vayo-jñ ā nā bhyā ṁ vṛ ddhaḥ ś rī -rā ma-kṛ ṣ ṇ a-premṇ ā samṛ ddhaḥ svā ṅ ka-palyaṅ kaṁ sad-alaṅ kariṣ ṇ unā madhye madhye ca cibukaṁ gṛ hī tvā vitatha-praś nam ā cariṣ ṇ unā tat tadā krī ḍ anaka-yā cñ ā -satṛ ṣ ṇ ena kṛ ṣ ṇ ena labhyamā nā nandaḥ ś rī mā n upanandaḥ prā vocad akhila-rocanam | iha ca vrajarā jasya saṅ kocam avalocayan bā la-prajā -mā trasya hita-pakṣ am upalakṣ ayā mā sa | By living a long time in Mahā vana, all the trees have been destroyed. But those who were elder in years and wisdom as well as Upananda, endowed with prema for Balarā ma and Kṛ ṣ ṇ a, attained great bliss by Kṛ ṣ ṇ a’s presence. Kṛ ṣ ṇ a decorated the bed of their laps most wonderfully and, holding his chin, asked fake questions. He moved about to get various objects as toys. Upananda then spoke nicely and was in favor of protecting all the children after seeing the worrisome state of Nanda while living in Mahā vana. yathā — ‘iha na stheyam’ itī tthaṁ vraja-hitam uktaṁ bhavadbhir yat | tat punar atibā lā nā ṁ hita-pradhā naṁ mama sphurati ||5|| [upagī ti] He spoke: Though you all say that we should not stay here in the interest of cow herding, I say we should not stay here in the interest of the young children. sahajani-janite yan mama para-para-yatnena rakṣ ite’py atra | jā taṁ viplava-jā taṁ, tasmā t kiṁ syā d ihorvaritam? ||6|| [ā ryā ] Though Nanda’s son is being protected with great care, since many accidents have occurred, what other reason do we need for leaving here? tat-tad-upadrava-jā te kevala-parameś itū rakṣ ā | tasmin bhā raṁ dadyā d iti ca na khalu tat-parair iṣ ṭ am ||7|| [udgī ti] When misfortunes occur, we are protected by the Supreme Lord. But it is not proper to make the Lord act on our behalf. calatā dvayam anucintyaṁ: tyā jyaṁ gamyaṁ ca yad dhā ma | tyā jyaṁ duḥ kha-nidā naṁ, gamyaṁ sukhitā -nidhā naṁ tu ||8|| [upagī ti] A person who is moving considers both the place being given up and the place being accepted. He gives up the place which gives grief and accepts the place which gives happiness. sthā naṁ tad apadeyaṁ, yad iha paratra ca ghaṭ eta duḥ khā ya | bṛ had-ā khyaṁ vanam anupadam aihika-duḥ khā ya sā mprataṁ jā tam ||9 gī ti] That place is unsuitable which gives sorrow in this life and the next. Mahā vana is now giving us sorrow on a daily basis. sthā naṁ tad upadeyaṁ, yad iha paratra ca ghaṭ eta saukhyā ya | vṛ ndā vanā raṇ yaṁ cā daḥ samasta-sukhatamam atī va puṇ yaṁ ca ||10|| [gī ti] One should take shelter of that place which gives happiness in this life and the next. The forest of Vṛ ndā vana gives the highest happiness and is most pure. govardhana iti nā mā yatrā raṇ ye giriḥ sphurati | tat khalu go-jā tī nā ṁ gopā nā ṁ cā sti sarvasvam ||11|| [upagī ti] In Vṛ ndā vana there is the mountain called Govardhana. It provides everything for the cows and cowherds. gopā ḥ kā nana-karadā grā mā dī nā ṁ viniś cayā bhā vā t | tad apara-kā nana-gamane rā jñ ā ṁ cā jñ ā svataḥ -siddhā ||12|| [ā ryā ] The cowherds pay their taxes to the forest since they are not restricted like towns. In going from one forest to another, the king’s permission is already granted. sukhato bhayato vā yat kṛ tyaṁ kartavyatā ṁ yā ti | ś ī ghraṁ yat khalu kā ryaṁ valayati ś aṅ kā m alaṁ vilambas tu ||13|| [udgī ti] One must consider which activities will give happiness or fear. One must act quickly, for if one delays there will be increased fear. utthā tavyaṁ tasmā d asmā t sadyo na kā ryam ā lasyam | tulitā hy udyama-kalanā kṛ tyaṁ yad yad yadā kriyate ||14|| [ā ryā ] We should leave this place without being lethargic. Whatever effort is put into an action produces a quick result. iyam asmā kam udī kṣ ā yuṣ mabhyaṁ yadi tu rocamā nā syā t | para-vī kṣ ite’pi vastuni bahu-sammatir utsavaṁ dugdhe ||15|| [ā ryā ] If my reasoning is pleasing to you it is good, for if there is agreement on an object being investigated, it will produce great benefit. bhavati tu ced iha bhavatā ṁ samarthanā tarhi gā vaḥ prā k | samyak pā yita-vatsā ś carantu vṛ ndā ṭ avī -vartma ||16|| [upagī ti] If you agree to this proposal, have the cows give milk to their calves to full satisfaction and set them off to Vṛ ndā vana. paś cā t paṭ a-gṛ ha-ś akaṭ ā ny aṭ antu gṛ hyaṁ samastam ā dā ya | vidhi-vidhi-siddhā seyaṁ vrajanā d vrajatā hi goduhā ṁ sadane ||17|| [gī ti] Then household utensils should be packed up and the carts with tent covers should be engaged, for in going to another place, such tents are well known among the cowherds. tataś ca, tad vā kyaṁ paś upa-samū ham ū ha-ś ū nyaṁ svā rthā ya svayam anugamya kalpate sma | sā dharmya-spṛ ś i mṛ di paś ya bī ja-bhedaḥ sphī taḥ syā t phalati ca tatra nā paratra ||18|| [praharṣ iṇ ī ] Without argument, the cowherds accepted his words. When seeds are sown on proper soil, they sprout and bear fruit, and not otherwise. [31] tad evaṁ paurṇ amā sī m api vijñ ā pya samanujñ ā pya purataḥ prasthā pya ca ś ī ghram utthā pyatā ṁ vrajaḥ iti dundubhi-nirghoṣ aṇ ayā kṛ ta-poṣ aḥ so’yaṁ ghoṣ aḥ sva-niruktim evā tiriktatayā vyaktavā n | gavyā nā ṁ mā nuṣ yakā nā m api kolā halā n mahā -ghoṣ ā spadatā hi ghoṣ atā nirdiṣ ṭ ā | With the rumbling of drums they all called out “Let us inform Paurṇ amā sī. Send her first and then move the village. ” That sound (ghoṣ a) confirmed their name “ghoṣ a” (cowherds). When cows and humans make a loud noise, and when they reside together, it is called ghoṣ a. yathā, tadā vraje kalakala-koṭ ir utthitā hihī -hihī -jihi-jihi-kā ra-miś ritā | ghaḍ ad ghaḍ ad ghaḍ ad iti ś ā kaṭ ā -ravaḥ sa-vā dyakaḥ punar akhilaṁ -gilaḥ sthitaḥ ||19|| [*jabhajasaga] There arose many indistinct sounds along with cries to the cows “hihī, hihi; jihi, jihi. ” The rumbling of the carts and sounds of musical instruments obscured all other sounds. ā ropyā nasi vṛ ddhā dī n svayam ū ḍ ha-ś arā sanā ḥ | gauraveṇ a gavā ṁ gopā yayur vikramamā ṇ atā m ||20|| [anuṣ ṭ ubh] Placing the elders in the carts, holding bows, the cowherds gravely departed with the walking cows. [32] tataś ca saṅ krī ḍ ati ś akaṭ a-varge saṅ krī ḍ amā ne sati, ś akaṭ a-gṛ hā ṭ ana-caryā ṁ paryā kalayan vidū ra-go lokaḥ | vyatiṣ ajyā vadad etad grā maḥ kaś cic cariṣ ṇ ur astī ti ||21|| [gī ti] When all the carts moved together they made a rattling sound. People looking from afar, seeing the carts with tent arrangements, said that it looked like a moving village. pathi tu, eko dhā vati kaś canā hvayati ko’py atrottaraṁ bhā ṣ ate kaś cit tatra nivṛ tya gacchati nijaṁ sambhā layaty anyakaḥ | sarvo gā yati kṛ ṣ ṇ a-bā lya-caritaṁ bā ṣ pā yate stambhate svidyaty ejati romaharṣ am ayate vaivarṇ yam ā sī dati ||22|| [ś ā rdū la] On the road, some ran, some called, some answered, some went back and then forward, some were taking care of their relatives. All were singing the pastimes of baby Kṛ ṣ ṇ a, while shedding tears, becoming stunned, perspiring, developing goose bumps and changing complexion. ā rū ḍ ha-ś akaṭ ā gopyo vyū ḍ ha-navya-pariṣ kriyā ḥ | amandaṁ jagur ā nandā d ā nandā n nanda-nandanam ||23|| [anuṣ ṭ ubh] The women, wearing new clothing, mounted the carts and began singing with bliss in loud voices. yathā, nanda-mahī -pati-jā ta nanda yaś odā -mā ta | janma-mahā -maha-digdha ramita-samasta-snigdha ||dhru | sparś ā dita-viṣ a-yoṣ a aparicitā pada-doṣ a | ś akaṭ a-vighaṭ ṭ ana-ś eṣ a gokula-puṇ ya-viś eṣ a || kṛ ta-nā mabhir abhirā ma santata-rā mā -rā ma | riṅ ga-bhṛ tā ṅ ga-naraṅ ga aṅ gī kṛ ta-sakhi-saṅ ga || laṅ ghita-mā ruta-cakra nandita-gokula-ś akra | vatsa-vimocana-moda vraja-jana-ś arma-yaś oda || sarvā nandana-caurya tasmin darś ita-ś aurya | ayi dā modara-lī la akhila-sukha-prada-ś ī la ||24|| [2 x 3 gaṇ as] iti | O son of king Nanda! O son of Yaś odā! From birth you have increased bliss. You give bliss to all your relatives. You drank poison which lost its effects by touching you. By your mercy you do not accept others’ faults. You became blissful on breaking the cart. You are good luck for Gokula. You are pleasurable by having many names. You always play with Balarā ma. You play in the yard by crawling around. You play together with your friends. You overcame Tṛ ṇ ā varta. You gave bliss to Nanda. You take pleasure in releasing the calves. You give happiness and fame to the people of Vraja. Your thieving gives joy to all and shows your great courage. You performed pastimes of being tied up, and give happiness to all by your nature. [33] tad evaṁ gā yantyas tad-darś anasya nā thamā nā vyatyatikrā manti sma— While singing and desiring to see Kṛ ṣ ṇ a, they proceeded quickly. tadā yaś odā -rohiṇ yā v ekaṁ ś akaṭ am ā sthite | rejatuḥ kṛ ṣ ṇ a-rā mā bhyā ṁ tat-kathā -ś ravaṇ otsuke || [BhP 10. 11. 34] Thus hearing about the pastimes of Kṛ ṣ ṇ a and Balarā ma with great pleasure, mother Yaś odā and Rohiṇ ī, so as not to be separated from Kṛ ṣ ṇ a and Balarā ma for even a moment, got up with them on one bullock cart. In this situation, they all looked very beautiful. [34] tatra sthitir, yathā: maṇ i-khacita-suvarṇ a-citra-varṇ e ś uci-mṛ du-tulikayā nukū la-madhye | gṛ ha-nibha-ś akaṭ e virejatus te suta-ruci-rociṣ i rohiṇ ī -yaś ode ||25|| [puṣ pitā grā ] On the cart the two women sat in the house-like cart, shining gold and inlaid with jewels, having soft, clean pillows inside, and made brilliant by the effulgence of Kṛ ṣ ṇ a. [35] tat-kathā tu dvi-vidhā, tat-sambandhinī, tat-kartṛ kā ca | pū rvā yathā, snigdhā nā ryaḥ ś akaṭ am abhito mā tarau putrayos tair jñ ā tā jñ ā tair akhila-caritair dhinvate smā viś eṣ ā t | premṇ aḥ seyaṁ prakṛ tir akhilā ś carya-rū pā yad uccaiḥ sarvaṁ svī yaṁ viṣ ayam amanaḥ -spṛ ṣ ṭ a-tulyaṁ karoti ||26|| [mandā krā ntā ] The topics of discussion were of two types: topics concerning Kṛ ṣ ṇ a and topics introduced by Kṛ ṣ ṇ a. Speaking about Kṛ ṣ ṇ a: All the women who went beside the cart pleased the two mothers unlimitedly with known and unknown pastimes of the two boys. Prema took on a most surprising form. All topics filled with prema were as if unknown previously. [36] uttarā yathā — kṛ ṣ ṇ a uvā ca—mā taḥ, kva nu khalu gacchantaḥ sma? Kṛ ṣ ṇ a speaking: Kṛ ṣ ṇ a said “O mother! Where is everyone going? ” [37] mā tā prā ha—putra, vṛ ndā vana-nā mani vana-dhā mani | His mother said “O son, we are going to a forest called Vṛ ndā vana. ” [38] kṛ ṣ ṇ a uvā ca—kadā sadanam ā yā syā maḥ? Kṛ ṣ ṇ a said “When will we go home? ” [39] mā tā sasmitam ā ha—vatsā smad-anuṣ aṅ gata eva saṅ gacchamā naṁ tad ā ste | His mother said with a smile “We are taking our house with us. ” [40] kṛ ṣ ṇ a uvā ca—kva nu nirū pyatā m? Kṛ ṣ ṇ a said “How can that be explained? ” [41] rā maḥ prahasann ā ha—kṛ ṣ ṇ a, pā kā di-nitya-kṛ tya-sanniveś a-deś ā dhaḥ -pradeś ā n mahā -ś akaṭ a-veś ā n gṛ hā n nikaṭ ata evā ṭ ataḥ paś ya | Balarā ma said “O Kṛ ṣ ṇ a! These big carts, which are like houses, with places lower down for cooking and other chores, are coming with us. ” [42] kṛ ṣ ṇ aḥ sā ś caryaṁ dṛ ṣ ṭ vā ś rī -rā maṁ spṛ ṣ ṭ vā jahā sa, punar uvā ca ca, tathyam idaṁ kathyate sma | yasmā d vidū ra-kṣ itigā api kṣ iti-ruhā s tathā lakṣ yante | Kṛ ṣ ṇ a, looking with astonishment, touched Balarā ma and laughed. He said “You have spoken the truth since the trees standing far away are also moving. ” [43] mā tā tu rohiṇ yā saha sa-hā sam ā ha sma, putra, ta ete tu na kutracana ca gacchanti, kintu samprati tathā pratī yante mā tram | His mother and Rohiṇ ī said with a smile “O son! The trees are not going anywhere, but only appear to be moving. ” [44] kṛ ṣ ṇ aḥ sa-tṛ ṣ ṇ am uvā ca—bhavatu, tad vṛ ndā vanaṁ kutra? Kṛ ṣ ṇ a said enthusiastically “That is all right. But where is Vṛ ndā vana? ” [45] rohiṇ y ā ha—putra, yamunā yā ḥ pā re | Rohiṇ ī said “O son, it is across the Yamunā River. ” [46] rā ma uvā ca—ekā yamunā dū rataḥ paś cā n nyastā, purataḥ kim anyā py asti? Balarā ma said “We have left the Yamunā far behind. Is there another Yamunā in front of us? ” [47] mā tā sahā sam ā ha—putra, kutracid api manā g api na vicchinna-gamanā sā | His mother said “O son! The river never divides at all. ” [48] rā mas tu mā tṛ -mukhaṁ sā ś caryatayā sa-sukha-caryaṁ paś yati sma | [49] kṛ ṣ ṇ a uvā ca—tatra-bhavatā kila na tarkitaṁ, yat khalv ita iva tatrā ccha gacchantī sā dṛ ś yate sma | Balarā ma looked at his mother’s face with joy and astonishment. Kṛ ṣ ṇ a said “But you did not consider that the river moves just like the trees in the distance. ” [50] tad evaṁ tayoḥ sollā saṁ hā saṁ bibhratoḥ punaḥ kṛ ṣ ṇ aḥ sa-tṛ ṣ ṇ am uvā ca—laghu-mā taḥ, kā tatra ś ā ta-sampad asti yad etā vatā prayā sena prayā syā maḥ? When the two mothers laughed in joy Kṛ ṣ ṇ a again spoke with eagerness. “O little mother! What abundant joy exists in Vṛ ndā vana for which we make such endeavors? ” [51] rohiṇ y ā ha—putra, krī ḍ ā -sthā nā ni krī ḍ anakā ni ca bahū ni santi | Rohiṇ ī said “O son, there are many places for playing and many things to play with. ” [52] kṛ ṣ ṇ aḥ saharṣ aṁ saṅ karṣ aṇ a-niṣ kalaṅ ka-vidhor aṅ kaṁ nija-ś yā ma-dhā mnā laṅ kurvann eva sā ṅ ga-praṇ ayatayā samuttā nitā ṅ gas tan-mukham unmukhaṁ paś yan vihasan vilasan muhur luṭ hati sma |

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