Chapter Twenty-three 9 страница

Joyfully ornamenting the lap of Balarā ma, like a spotless moon, with his dark complexion, Kṛ ṣ ṇ a, raising himself up with affection for his limbs, raised his head and then looked at Balarā ma’s his face. Laughing, he joyfully rolled about. [53] saṅ karṣ aṇ as tu tan-mukham anu mukhaṁ nidhā ya muhur vihasita-lī lā ṁ vidhā ya cirā ya taṁ hā sayati sma | Balarā ma, raising his head and revealing jubilant pastimes, made Kṛ ṣ ṇ a laugh for a long time. [54] atha yamunā -taraṅ ga-saṅ gha-saṅ gata-mā ruta-digdha-snigdha-vana-lekheyam ā sannā iti mā tṛ -yugala-saṁ lā paṁ niś amya samyag utthitaḥ kṛ ṣ ṇ aḥ saṅ karṣ aṇ a-saṅ karaḥ prā g ajñ ā tā n jñ ā tā n api naga-mṛ ga-khagā n hasantī bhiḥ skhalita-dantī bhir vivā dataḥ sarvā n apū rvā n iva pṛ cchann uttaram ā yacchaṁ ś ca tat-kū lā nukū la-vanam ā sasā da | They approached a forest joyful with the touch of the breeze mixed with the waves of the Yamunā. Listening to the conversation of the two mothers, Kṛ ṣ ṇ a stood up and joined Balarā ma. He talked to the comical elders with no teeth, saying “What you say is not correct” while seeing known and unknown trees animals and birds. Asking about these, and receiving answers, they arrived at a pleasant forest on the bank of the Yamunā. [55] tatra praś nottare yathā — ko’sau vṛ kṣ aḥ samantā d aniś a-cala-dalaḥ? pippalaḥ | ko’ṇ ḍ a-koṭ iṁ sū te? soḍ umbarā khyaḥ ka iha ghana-jaṭ ā -vyā pta-mū rtir? baṭ aḥ saḥ | itthaṁ navyā ṁ vanā ntar-gatim anu jananī -ḍ imba-saṁ vā da-jā taṁ lokaṁ pī yū ṣ a-varṣ air asukhayad akhilaṁ tatra tatrā ticitram ||27| [sragdharā ] The questions and answers: What is that tree with all its leaves quivering? It is a pippala tree. What is that tree with millions of buds? It is an uḍ umbara tree. What is that with long locks of hair over there? It is a banyan tree. In this way, on entering the new forest, the mothers and children talked. This marvelous talk gave joy to all people by its showers of sweetness. kiṁ ca— gaurā ḥ kṛ ṣ ṇ a-pradhā nā pluta-gati-paś avaḥ ke ramante? hariṇ yaḥ ke vā mī sairibhā ś va-pratima-tanudharā? rohiṣ ā khyā ḥ prasiddhā ḥ | ke ś ṛ ṅ gā nekaś ā khā -ś avalita-vapuṣ aḥ? ś ambarā khyā s tad evaṁ mā tur gī r-jñ ā ta-nā mā sa jayati sa-balo nanda-gopā la-bā laḥ ||28|| [sragdharā ] What are those brown and black animals jumping around? Those are deer. What is that animal which is a mixture of a buffalo and a horse? That is known as a rohiṣ a deer. What are those animals with branch like horns? Those are sambara deer. The son of Nanda along with Balarā ma remains glorious as he asks the names of animals from his mother. api ca— citraḥ ko’pi? mayū raḥ ka iha mṛ dukuhū gā yakaḥ? kokilā khyaḥ ko vaktuṁ vaṣ ṭ i vā ṇ ī ṁ naravad api? ś ukaḥ puṣ pagaḥ kaś ca? bhṛ ṅ gaḥ | itthaṁ mā tṛ -dvayena prathama-vana-game saṁ lapantau hasantau, bā lau gopā la-rā mau vraja-kula-mahilā ḥ ś armabhiḥ siñ cataḥ sma ||29|| [sragdharā ] What is that colored bird? That is a peacock. What is that softly cooing bird? That is a cuckoo. What is the bird talking like a human? That is a parrot. What is that thing going to the flowers? That is a bee. In this way the two boys talked to their mothers while going to the new forest and laughed. They showered the women of Vraja with waves of bliss. athā gatā s taraṇ i-sutā -taṭ aṁ vraja- prajā -vrajā ḥ sa-ś akaṭ a-dhenu-saṅ kaṭ am | sa-sambhramaṁ taritu-manastayā ca te parasparaṁ kalakala-kī rṇ am abhraman ||30|| [jabhasajaga] The inhabitants of Vraja then arrived at the bank of the Yamunā, which became crowded with the carts and cows. When they desired to cross the river, they wandered about making sweet sounds as they talked to each other. [56] tataś ca dvā v api bhrā tarau mā tarau vihā ya, paramam unnatatamaṁ vrajeś ituḥ pituḥ ś akaṭ am ā gatā v, ū rdhva-sthityā dalad-indī vara-sundaratā -ś ā li-kā lindī ṁ prā ṇ i-vṛ nda-prī ṇ i vṛ ndā vanam api phulla-dṛ ś ā dadṛ ś atuḥ | The two then left their mothers and went to the high cart of their father. Because of its height, with joyful eyes they saw Vṛ ndā vana, giving joy with its wildlife, and they saw the river beautiful with blue lotuses. [57] ś rī -vrajeś varā dayas tu parasparam ū cuḥ —aho, rū pam iha pā rī ṇ a-vanyā -sambandhinyā bhā svat-kanyā yā ḥ, yā khalu pratibimba-saṁ valanayā vṛ ndā vanā ntam antar-vahantī vicitra-citra-paṭ ṭ a-paṭ avad ā carati | Nanda and others began talking among themselves. “Oh! That forest across the river from here is most beautiful. It is a like a cloth of various colors, whose edge is carried as a reflection by Yamunā. ” [58] aho madhurī ṇ ā ṁ sā dhu-rī tir asya ca vṛ ndā vanasya, yat khalu nī lā bhaṁ sita-pī ta-lohita-prasū nā libhir niḥ sarad-ā sā ra-vidyotamā na-vidyut-kā nti-rohita-rohita-nī rada-vad ā bhā samā naṁ dū rato’py amṛ ta-pū ram arpayati | yasya cā kṛ ṣ ṭ a-tripiṣ ṭ apa-pada-ṣ aṭ pada-padatayā vyakta-daurlabhyaṁ samā karṣ i-saurabhyaṁ ghrā ṇ ā bhyā gatā nā ṁ dū ram ā rabhya pratyudgami sabhā jaka-sabhya-vṛ ndam iva labhyate | Vṛ ndā vana has a wonderful flow of sweetness. Like a showering cloud with lightning and a rainbow because of its red, yellow and white flowers, from far off it releases a shower of nectar. Its rare fragrance attracts the bees from the heavenly planets. Vṛ ndā vana is like a householder welcoming guests, attracting them from afar by its fragrance. [59] yasya ca vicitra-patri-kṛ trima-kala-kalila-kā kalī -saṅ kula-kolā hala-kulam ā karṣ aṇ a-mantra ivā rtha-grahaṇ aṁ vinā pi sa-karṇ akaṁ janyuṁ nijā ś rayā bhyarṇ am ā karṣ ati | The noise created by the various cries of birds, like an attracting mantra whose subject is Kṛ ṣ ṇ a, attracts living beings which have ears, though they do not know the meaning of the cries. [60] tad evaṁ paś yatoḥ ś ṛ ṇ vator api sa-tṛ ṣ ṇ ayo rā ma-kṛ ṣ ṇ ayor gopā ḥ gā ḥ pā rayituṁ vyā pā raṁ kā rayā mā suḥ, nī raṁ taraṇ i-kanyā yā s tī raṁ ca taraṇ e tadā | go-mayaṁ gomaya-mayaṁ kṣ aṇ ā d ajani sarvataḥ ||31|| [anuṣ ṭ ubh] When Kṛ ṣ ṇ a and Balarā ma began to see and hear all of this, the cowherd men prepared for the cows to cross the river. At the time of crossing the bank, the water of the Yamunā became filled with cows in a moment. [61] tī rṇ ā su goṣ u tathā karṇ ī rathā d avatī rṇ ā su parijana-paricchada-sahitā su gopa-vanitā su, kā ś a-kuś a-ś ara-vaṁ ś a-varair alaṅ karmī ṇ a-nirmita-paraspara-naddha-plava-rā jī rā ja-paddhatir ivā sambā dhatayā sā dhitā | When the cows had crossed the river, the cowherds had the women come down from the covered carts along with the furniture and crafted a boat-like bridge like a highway, using great skill using kā ś a, kuś a, ś ara reeds and bamboo bound together. [62] tataś ca pā rā vā rī ṇ a-bhū myor ekatā yā ṁ kṛ tā yā m avā rī ṇ am iva pā rī ṇ am madhupurī -kā lī ya-hradayor antarā laṁ tad vana-bhā gaṁ sarva eva gā yantaḥ prahasantaḥ krī ḍ antaś ca ś akaṭ a-ghaṭ ayā pi praviviś uḥ | tad evam evoktam, When the bridge reached from one side to the other, the people who were on one side became the inhabitants of the other side which was the space between Mathurā and Kā liya’s lake. Singing, laughing and playing, they entered Vṛ ndā vana with the carts. It is said: vṛ ndā vanaṁ sampraviś ya sarva-kā la-sukhā vaham | tatra cakrur vrajā vā saṁ ś akaṭ air ardha-candravat || [BhP 10. 11. 35] iti| In this way they entered Vṛ ndā vana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon. [63] rā ma-kṛ ṣ ṇ ā u ca baddha-tṛ ṣ ṇ ā v ā sā dita-tī ropakaṇ ṭ hā v utkaṇ ṭ hayā bhuvi ś akaṭ ā d utplutau pluta-samplutā hvā nataḥ sukha-samanvitaṁ sakhī n anvag vidhā ya pratyagram api pratyagrā yamā ṇ a-vaicitrī -gahaṇ aṁ gahanam avagā hamā nau savyā pasavyayoḥ paś yantau caraṇ a-cā ritā m evā caritavantau | tadā ca kim anyad varṇ anī yam, samastaṁ vṛ ndā vanam api kṛ ṣ ṇ ena spṛ ṣ ṭ aṁ hṛ ṣ ṭ am eva nirṇ ī ya parā mṛ ṣ ṭ am | yataḥ, With great enthusiasm and eagerness, Kṛ ṣ ṇ a and Balarā ma jumped down from the cart near the bank of the river. Calling their friends with long and short cries, putting them behind, they entered the pure, colorful forest. Looking left and right, they began walking. How can this be described? On entering the forest, Kṛ ṣ ṇ a perceiving it, touched it and made it blissful. yad gā naṁ vipinasya kokila-kale nṛ tyaṁ latā -vibhrame romṇ ā m utthitam aṅ kure ca kavitaṁ yogyā n nidā nā dṛ te | tan mithyā yadi kṛ ṣ ṇ a-saṅ gati-vaś ā t tasmiṁ s tathā varṇ yate satyaṁ tarhi sadā pi tat tad akhilaṁ yasmā d darī dṛ ś yate ||32|| [ś ā rdū la] Poets, ascribing human attributes, describe that forest as singing through the calls of the cuckoo, dancing by the movements of the creepers, and developing goose bumps in its sprouting buds. This is true, since the forest reacted in this way by the touch of Kṛ ṣ ṇ a’s feet. This will be confirmed later. [64] tataś ca tau kvacid vikramaṇ ena kvacit tu snigdha-jana-skandhā dy-ā kramaṇ ena bandhubhir ā svā dyamā nā navadya-lā lityā mṛ tau ś ubha-ś akuna-sambhṛ tau vatsa-krī ḍ anā bhidha-yamunā -ghaṭ ṭ ataḥ saṭ ṭ ī karā khyaṁ pradeś am ā sedatuḥ | The two experienced bliss and courage by being raised on the shoulders of relatives and being carried around along with their friends. They associated with animals having auspicious marks and went from Vatsa-krī ḍ a on the bank of the Yamunā to Saṭ tī kara. [65] athā vataraṇ a-turya-ghoṣ a-jā te rā jñ ā samanujñ ā te, taṁ paś cā n nidhā ya dakṣ iṇ a-paś cimā m agre vidhā ya sarve samā kī rṇ a-vistī rṇ a-deś atayā vatī rṇ ā ḥ | With the sound of drums and the order of Nanda, with Saṭ tikā ra in the west and facing the south-east, they stopped at a level area devoid of trees. loka-hū ti-vyakta-ceṣ ṭ aṁ tadā nandā di-veṣ ṭ itam | vṛ ndā vanam idaṁ reje supta-jā garita-prabham ||33|| [anuṣ ṭ ubh] Vṛ ndā vana, whose qualities are revealed by its names, when occupied by Nanda’s group, shone with splendor, as if awakening from sleep. tatra cakrur vrajā vā saṁ ś akaṭ air ardha-candravat | yad-antaḥ -pū ritaṁ gobhiḥ krameṇ a ghana-rī tibhiḥ ||34|| [anuṣ ṭ ubh] They made a living space for the cows by placing the carts in a half circle within which they placed the cows, providing them with extensive pasturing space. ś rī -hari-vaṁ ś e ca, niveś aṁ vipulaṁ cakre gavā ṁ caiva hitā ya ca | ś akaṭ ā varta-paryantaṁ candrā rdhā kā ra-saṁ sthitam || iti | [2. 9. 20-1] Hari-vaṁ ś a says: They made a half circle with carts at the edges which served as a living space for the cows with protection. [66] evaṁ taddine ś akaṭ air eva cakruḥ, dinā ntare tu, kaṇ ṭ akī bhiḥ pravṛ ddhā bhis tathā kaṇ ṭ akibhir drumaiḥ | nikhā tocchrita-ś ā khā bhir abhiguptaṁ samantataḥ || iti | [2. 9. 22] That day they made a living place using the carts and the next day they placed thorny trees, branches which they dug up, and old thorn bushes around the carts. go-purasya puraḥ kṛ tvā govardhana-dharā dharam | gopa-vā saḥ sa tatrā sī n nagopa-vasatir yataḥ ||35|| [anuṣ ṭ ubh] With Govardhana visible from the eastern gate, they built houses near a line of trees. paurastya-vastya-tyā ge’pi tat-tan-maryā dayā citaḥ | vrajā kā ras tathaivā sī t kṛ ṣ ṇ ā pā re yathā sthitaḥ ||36|| [anuṣ ṭ ubh] Though they had given up fine houses, the cowherd houses they built now were not inferior to the previous houses. aṣ ṭ a-kroś ī m ā yataṁ goṣ ṭ ham etan madhye tasmin vistṛ taṁ cā rdham asyā ḥ | etan mā naṁ cā tra lokasya dṛ ṣ ṭ yā ś aktyā nantā cintya-dhā matvam eva ||37|| [ś ā linī ] The cowherd village measured eight kroś as. The cow pastures within it measured four and a half kroś as. Though this measurement is accepted by material eyes, the place was actually inconceivable in its potency. madhye rā jñ aḥ sadma tat-pā rś vatas tad- bhrā tṝ ṇ ā ṁ tad-bā hyatas tat pareṣ ā m | yadvat premaṇ y antaraṅ gā di-rī tir vā se’pi syā d aucitī tadvad eva ||38|| [ś ā linī ] In the middle was Nanda’s house. On its sides were his brothers’ houses. Around those were many other people’s houses. Their houses were arranged according to the amount of their prema. [67] atha tatra parama-ś armaṇ ā gamyamā na-samaya-vraje pū rvavad vraje krī ḍ ā -ratayor api tayor vana-didṛ kṣ ā punar atī va vilakṣ aṇ ā jā tā | tataś ca pratidinam api gavā vanā ya vanā ya prayā tena tā tena samaṁ samantata eva vrajataḥ sma | As previously they all experienced unprecedented bliss on coming there. The two boys, anxious to play, had a very strong desire to see the forest again. Every day the two wandered around in the forest with their father, herding the cows. yatra— vṛ ndā vanaṁ govardhanaṁ yamunā -pulinā ni ca | vī kṣ yā sī d uttamā prī tī rā ma-rā mā nujā tayoḥ ||39|| [BhP 10. 11. 36] When Rā ma and Kṛ ṣ ṇ a saw Vṛ ndā vana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. yathā, prā dhā nyā d atidivya-vṛ kṣ a-vitater vṛ ndā vanaṁ ratna-bhū - palyaṅ kā nvita-pī ṭ ha-jetṛ -dṛ ś adā ṁ vṛ ndasya govardhanaḥ | glau-cū rṇ odbhava-raṅ ga-bhū mi-vijayi-sthalyā valer aṁ ś umat- kanyā yā ḥ pulinā lir utsava-ś ataṁ dugdhe sma mugdhaṁ tayoḥ ||40|| [ś ā rdū lavikrī ḍ itam] All the banks of the Yamunā with their natural areas surpassing fields of camphor, Govardhana with piles of rocks suitable for sitting and lying down, and the jeweled earth of Vṛ ndā vana with its groves of attractive trees, became causes of joy for the two boys. [68] atha madhukaṇ ṭ haḥ samā panam idaṁ sā ñ jalitayā vyā nañ ja, ī dṛ ś as tanayo jā tas tava gopā dhinā yaka | pā lyaṁ karoti yo viś vaṁ bā lyasya caritā d api ||41|| Madhukaṇ ṭ ha, having finished, folded his hands and stated “O king of the cowherds! You have given birth to a son who, though acting as a child, maintains the universe. ” [69] tad evaṁ tal-lī lā nā ṁ sā kṣ ā t-prathā yā ṁ kathā yā ṁ vṛ ttā yā ṁ pū rva-vṛ ttavat tad-dine’pi sarve’py ā nandā nā m akharvā ṇ ā ṁ kharveṇ a karburitā nija-nijā layaṁ kalayā mā suḥ | When Kṛ ṣ ṇ a’s pastimes were thus broadcast, as on previous days, all experienced unlimited bliss and then returned to their houses. Chapter Ten Destruction of Vatsā sura [1] atha prā tar api pū rvavat kathā prathate sma | As on previous days the talks began in the early morning. [2] yathā snigdhakaṇ ṭ ha uvā ca— athā nayor atibā lyā d ū rdhva-vilā sam ā rabhamā ṇ aṁ sukumā raṁ kumā ratā -ś eṣ aṁ varṇ ayiṣ yā maḥ | yathā — Snigdhakaṇ ṭ ha spoke. After describing their pastimes while they were extremely young, we will describe their pastimes at the end of their tender kaumā ra age. mukta-stanyam udañ cad aṅ gavalayaṁ cā ñ calya-paryā kulaṁ khelā -cañ cad-akharva-netra-yugalaṁ ś aś vat-prahā sā nanam | nā nā -kautuka-bhā vitaṁ sakhijanakrī ḍ ā vilā sā spadaṁ vatsekṣ ā -spṛ hi rā ma-kṛ ṣ ṇ a-kalitaṁ kaumā ram antar bhaje ||1|| [ś ā rdū la] In my heart I worship Kṛ ṣ ṇ a’ sand Balarā ma’s age of kaumā ra, in which they gave up drinking breast milk, in which their limbs became well formed, in which their restlessness became prominent, and their long eyes trembled during play, during which they contently laughed and were absorbed in interesting pastimes, during which they became the source of pastimes for all their friend and strongly desired to see the calves. api ca, ś ubhraś yā mau nī la-pī tā bha-vastrau ś ṛ ṅ gī -pā rī dhvā na-ś ikṣ ā su dakṣ au | krī ḍ ā -lolau mitra-varge vicitraṁ citrī yete rā ma-kṛ ṣ ṇ au kumā rau ||2|| [ś ā linī ] Balarā ma was white with blue cloth and Kṛ ṣ ṇ a was blue with yellow cloth. They became skilful at tying the milking ropes and rattling the milk pails. They were fickle in playing and imparted various emotions of love to their friends. [3] etad-avadhi ca vastra-paridhā naṁ krameṇ a niś citaṁ jā taṁ, yathā — vastraṁ dadhā ti jananī -nihitaṁ prayatnā t kṣ ipraṁ ca bandhana-dhiyā svayam ujjahā ti | bhū yas tad ardati bibharti ca yasya cā rdhaṁ vrī ḍ ā ṁ vikalpya laghu nityayati sma kṛ ṣ ṇ aḥ ||3|| [vasantatilakā ] They gradually learned to dress themselves. With effort he put on the cloth given by his mother, and, thinking he could tie it, rejected his mother’s help. He became embarrassed on only being able to half dress himself and would put on his clothes as quickly as possible. [4] tatra nityam eva gojā tam anuyā tena tā tena saha yā tavantau samantā d alaṁ tau bhramataḥ | yathā, agacchatā ṁ tatra vane janā nā ṁ snehā rthinā ṁ kroḍ a-gatau pituś ca | apṛ cchatā ṁ tat-prati-vastu bā lā v ayacchatā ṁ ś arma ca rā ma-kṛ ṣ ṇ au ||4|| [upajā ti 11] When Nanda would go out with the cows, Kṛ ṣ ṇ a and Balarā ma would go with him and wander about in all directions. The boys would sit in the lap of Nanda or all the people who came to the forest out of affection for them and would ask about the objects in the forest, giving joy to all. [5] tatra ca nivā ryamā ṇ ā v api visphā ry-aham-pū rvikayā go-goyugaṁ gogoyuga-yugaṁ go-ṣ aḍ -gavam api yugapad vaś ayantā v akrī ḍ atā m | anantaram api parasparam aparasparaṁ sadravam eva dravantau vighaṭ ita-dhenv-anaḍ uha-saṅ ghaṭ ṭ ā v uddhatā dhenur vṛ ṣ abhā n api ś ṛ ṅ ga-grā haṁ nivartayataḥ sma | kiṁ ca, pañ cakenā pi paś ū n gṛ hṇ ī taḥ sma | Saying boldly “I will go first” though forbidden to do so, they would take two, four or six cows and, herding them in front, go off playing. Incessantly laughing, they would run while herding cows and bulls and would stop them by grabbing their horns. They would stop five animals at a time. [6] dina-katipaye punar evaṁ gata-samaye tad etad upadhā rya vrajeś varyā patiṁ prati praṇ aya-sphurad-upā lambhaṁ bhaṇ itaṁ, kim idam apū rvam iva kurvanti tatra-bhavantaḥ? iti | tena ca lajjā taṅ kau sajjatā tau vañ cayatā vanaṁ cañ catā munā numatā taṁ ca taṁ ca sā ca sā ca tan-mā tā vana-gamanatas tanayam atipraṇ ayā n niruddhavatī | When some days had passed and meal time had passed, Yaś odā began scolding Nanda with affection. “Are you not doing something unprecedented by taking the two boys to the forest? ” When Nanda asked permission from Yaś odā and Rohiṇ ī for the boys to go the forest, the mothers refused, causing the two boys to feel cheated. They became shy and sorrowful. [7] niruddhau ca tā v utkaṇ ṭ hā viṣ ṭ hā v arodiṣ ṭ ā m | tatra ca kadā cid ahnā ya nihnavam ā rabhya pitur abhyarṇ aṁ gacchantau, savayobhyaḥ sukhaṁ yacchantau vartmā parikalya vrajabahir upaś alya-sthair vatsa-pā lyair bā laiḥ kṛ ta-melantau khelantau tat-pā lā yamā nau mumudā te | Being prevented, the two boys cried with anxious hearts. One time they secretly departed in order to join their father and give joy to their companions. But not recognizing the right path, they met in a pasturing ground outside of Vraja and began playing like herds of calves. [8] tad evaṁ tayor asakṛ tkṛ tim anubhū ya bhū yaḥ ś rī -vraja-bhū patī dampatī sukha-sambhū yamā natā yā m api bhaya-dū yamā na-manastayā mantrayā mā satuḥ: yadi go-saṅ gā vasthā naṁ vinā na sthā tuṁ pā rayatas, tarhi vraja-sadeś a-deś e vatsā n eva tā vat sañ cā rayatā m iti | Understanding the active nature of the boys, Nanda and Yaś odā again considered with minds fearful in order that they could preserve happiness. “Since the two boys cannot remain without association of the cows, let them take care of the calves at a place close to Vraja. ” [9] tad etad eva vrajarā jaḥ sahajā dibhir mantra-vidbhiḥ saha mantra-sahatayā vicā rya, tantra-vidbhiḥ puṇ ya-dinam avadhā rya, puṇ yā ha-vā canā dikam api sañ cā rya tā bhyā ṁ go-bā la-pā lanā rambham ā cā rayā mbabhū va | Privately considering the matter with his brothers who knew mantras and finding an auspicious day through priests, he had the boys begin herding the calves with the chanting of auspicious mantras such as puṇ yahavā cana. [10] tā bhyā m eva saha mahā -gopā lā mahaṁ vidhā ya manasi ca sukhaṁ nidhā ya nija-nija-bā lā n vatsa-pā lā n kalayā mā suḥ | yasya cā dau jananī -janitena majjana-sajjanena bhojana-bhajanena vasana-vasanena sad-alaṅ karaṇ a-dharaṇ ena vetra-netra-muralī -gavalā nā ṁ valanena ca bala-kṛ ṣ ṇ au ś obhā ṁ lebhā te | The great cowherds happily gave their young boys the duty of protecting the calves. The two boys appeared beautiful after being bathed, dressed and fed by their mothers, while holding sticks, milking ropes, flutes and buffalo horns. [11] kṛ ṣ ṇ as tv ā nī te upā nahau nahi-nahi-kā reṇ a bahiś cakā ra, kula-paramparā -gata-dhana-godhan-samā rā dhana-dharma-marma-bā dhanaṁ hi tat-prasā dhana-vaś ā d bhavati iti | tataḥ kṛ ṣ ṇ a-bhā vam anubhavatā rā meṇ ā pi tathā numatam | When leather shoes were brought for him he refused them saying “No, no. ” Using them would be a blow to the dharma of respecting the cows. Seeing Kṛ ṣ ṇ a act in this way, Balarā ma also rejected the leather shoes. [12] vasudhā ca sudhā -sekam eva tadī ya-caraṇ a-sañ cā reṇ a manvā nā tadī ya-caraṇ a-sañ cā ra sureś a-deṣ a-pradeś am apy alabdha-kaṇ ṭ akā dy avaguṇ ṭ hanam; tad avartma- reṇ ū n api puṣ pa-reṇ ū niva dhenū nā m; prakhara khura-cañ curatā khuralī -vraja-vyā jatas tatha cakā ra| yathā ca hari-vaṁ ś e praś aṁ sanaṁ ajhillikañ ṭ aka-vanam iti Considering the shower of nectar from those feet, the earth removed all the thorns from that place and made the surface into dust fine like pollen by having the cows’ hooves break it into small pieces so that Kṛ ṣ ṇ a would wander with his feet in Vṛ ndā vana. In this way Vṛ ndā vana, free of insect pests and thorns, is praised in Hari-vaṁ ś a. [13] yathā ca sarvatra tadī ya-caraṇ a-kiś alayā laya-sū kṣ ma-rekhā -lekhā nā m udayaḥ sarva-mud-ayanaṁ bhavatī ti prakṛ tam anusarā maḥ | With the appearance of the fine foot prints of Kṛ ṣ ṇ a’s lotus-petal feet everywhere, everyone became filled with bliss. I will now return to the present topic.

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