Chapter Twenty-three 11 страница

Kṛ ṣ ṇ a said “It looks like a bird but does not behave like a bird. It is some new type of crane which is sitting here like a mountain? ” [50] atra tatra jigamiṣ ann eva samiṣ a-ś liṣ ṭ atā viś iṣ ṭ aṁ kū ṭ a-ś abdaṁ paṭ hitavā n | Desiring to come closer to it, Kṛ ṣ ṇ a began to speak with deceptive words. [51] atha samuddaṇ ḍ a-daṇ ḍ a-varaṇ ḍ a-sakhi-maṇ ḍ ala-maṇ ḍ itaḥ puṇ ḍ arī ka-locanas taṁ jā nann apy ajā nann iva tasya tuṇ ḍ a-sannidhim eva gamane’vadhiñ cakā ra | sparś a-viṣ a-viṣ adhara-viś eṣ a-kumā raḥ kautukā tireka-vaś ā d bhekasyeva | As a baby snake, poisonous even to touch, approached a frog out of curiosity, lotus eyed Kṛ ṣ ṇ a surrounded by the boys holding raised sticks, approached the beak of the crane as if he did not know about the demon, though he actually knew. [52] tataś ca gaṇ ḍ ū padaṁ manyamā naḥ sa ca maṇ ḍ ū ka iva kuṇ ḍ ali-pogaṇ ḍ aṁ taṁ nijagā ra, na tu kiñ cit kuñ cayitum api ś aś ā ka | kintu hanta, hanta, sphū rtiṁ prati santama-sadharmaṇ ā tena karmaṇ ā ś rī -rā ma-dā mā dī n prā ṇ air vikalitā ṁ kalayā mā sa | As a frog tries to swallow a young snake, Bakā sura tried to swallow Kṛ ṣ ṇ a but could not close his mouth. Oh! By this action which was like dense darkness covering light, he caused great disturbance to Balarā ma and Ś rī dā ma and the other cowherd boys. sva-bhrā tṛ -vī ryaṁ januṣ ā vidann api pralamba-kā rir baka-ceṣ ṭ ite’rditaḥ | bhaiṣ mī kṛ te tasya gatau yathaiva sa premā hi sarvaṅ gila-bhā vam ṛ cchati ||15|| [upajā ti 12] Just as Balarā ma, though knowing Kṛ ṣ ṇ a’ strength, experienced pain when Kṛ ṣ ṇ a went to deliver Rukmiṇ ī, he experienced pain on seeing Bakā sura’s actions, since prema includes within it all other emotions. [53] atha bakaḥ sva-kaṇ ṭ hā vaṭ e kṛ pī ṭ a-yonivat kapaṭ a-tejaskaṁ taṁ jhaṭ ity ujjagā ra | tataś ca, so’yaṁ mama hṛ dayam abhrā kṣ ī d iti vibhā vya punas tan nigaraṇ a-yogyaṁ nā drā kṣ ī t, kintu tataḥ parā ṅ -mukhaḥ sa punar baka iva mū rkhaḥ sura-ś ā trava-bakas tejo-mā tra-gā tratayā vagatam api taṁ troṭ i-koṭ ibhyā ṁ troṭ ayitum udayuṅ kta | Since Kṛ ṣ ṇ a was like a blazing fire in his throat, Bakā sura spit him out quickly. Since Kṛ ṣ ṇ a would burn his insides, the demon understood that it would be impossible to swallow him. Like a fool Bakā sura tried to squeeze him with the tip of his beak. [54] sa tu ś auṭ ī rya-koṭ ī ś varas tat-troṭ ī karā bhyā ṁ vighaṭ ayaṁ s taṁ sa-pā ṭ avaṁ pā ṭ ayā mā sa, bhī mo jarā sandham iva, bā lo vī raṇ am iva vā | But just as Bhī ma killed Jarā sandha or just as a child uproots a bamboo tree, by his unlimited strength Kṛ ṣ ṇ a destroyed Bakā sura’s beak using his hands and then killed him. yadā murā riṁ nijagā ra kahvas tadā sakhā yaḥ sabalā mumū rcchuḥ | udgī rṇ avā n yarhi tadā nvacetan svabhā va-jaṁ prema parā n apekṣ i ||16|| [upajā ti 11] When Bakā sura swallowed Kṛ ṣ ṇ a, the boys and Balarā ma fainted. When he spit out Kṛ ṣ ṇ a, they became conscious. Natural prema does not give regard to others. [55] yatra vṛ ndā rakā dā rakā ś ca kramā n mumudire | yathā — bakā sure vatsasurā ri-ghā tinā hate surā nartana-vā dya-vartanā ḥ | te nandanā d apy atisetutā ṁ gatā mallyā dyam ullū ya mudā varī vṛ ṣ uḥ ||17|| [upajā ti 12] The devatā s and the boys became jubilant. When the killer of Vatsā sura killed Bakā sura, the devatā s began dancing and playing musical instruments. Picking jasmine flowers from the Nandana garden, in great joy they showered these flowers continuously. [56] ś rī -kṛ ṣ ṇ ā bhiprā yam utprekṣ amā ṇ ā ḥ sā dbhutaṁ prekṣ amā ṇ ā bakam upajahasuś ca | yathā — prasā rayaṁ s tvaṁ grasanā ya cañ cuṁ sā hā yakaṁ tatra mayā py akā ri | vidī rṇ am ā sī d yadi sarvam aṅ gaṁ mamā sti doṣ aḥ kva nu mū ḍ ha kahva? ||18|| [upajā ti 11] Observing Kṛ ṣ ṇ a’s intention and looking on in surprise, they laughed at Bakā sura. “O fool! When you tried to swallow me with your beak, I helped you. If all your limbs were torn apart, what fault do I have? ” tatra ca— yasmin bakā syā d udite’pi te’rbhakā jijī vur asmin milite bakā ntake | teṣ v aś ru-kampa-svara-bhaṅ ga-saṅ gataṁ vaivarṇ yam ṛ cchet kim u varṇ anī yatā m ||19|| [upajā ti 12] When Kṛ ṣ ṇ a emerged from Baka the boys immediately regained their life. How can one describe their tears, trembling, choked voices and change of complexion? [57] atha sarve samaya-vyagratayā ś ī ghram eva tasmin sarasi militvā snā tvā taṁ pradeś aṁ hitvā kṛ ṣ ṇ aṁ gṛ hī tvā gṛ hā ya pratasthire | With great excitement they immediately went to the lake and bathed. Leaving the place and taking the calves, they departed for their houses. kṛ ta-gṛ hā gamanā vraja-bā lakā s tad akhilaṁ khalu vṛ ttam avarṇ ayan | baka-khagasya tathā kṛ titā tathā ś iś u-kṛ tā mṛ tir evam abhū d iti ||20|| [drutavilambitā ] tad-vā rtā -yugalena gokula-bhuvā ṁ dagdhaṁ ca siktaṁ ca yat pratyaṅ gaṁ tad idaṁ layā ya bhavitety evaṁ janaiḥ ś aṅ kitam | paś cā t pratyuta romaharṣ am adadhā d yat tat tu yuktaṁ parā vā rtā tatra varā mṛ tā d api parā tair evam ā svā dyata ||21|| [ś ā rdū la] Returning to their houses they described the actions of Bakā sura and how Kṛ ṣ ṇ a killed him. On hearing the two descriptions, the people first became frightened, with limbs burning and then moistened as if devastation would take place. Then their hairs stood on end. This reaction is not unsuitable since they began to relish the news, sweet as nectar. [58] tataś ca te sarve samudvignam uditā ḥ samuditā vitrā sā nanda-nispandaṁ ś rī man-nanda-mandira-jana-vṛ ndam anuvindamā nā ḥ ś rī -govinda-vadanā ravindam asra-sanditā ḥ sandarī dṛ ś ya parā mṛ ś ya ca bakā ntā nā m aś ā ntā nā ṁ maraṇ e kā raṇ aṁ parasparam ū cuḥ — First disturbed and then joyful, they gathered together and went to Nanda’s house. Weeping and seeing and touching Kṛ ṣ ṇ a’s lotus face, they talked among themselves about all the demons killed including Bakā sura. asya bā lasya kiṁ pū rvaṁ kim apū rvaṁ vrajeś ituḥ | kim arthaṁ vā pū rvam ā gas te cakrus te hatā yataḥ ||22|| [anuṣ ṭ ubh] “What pious acts have this child and his father performed in past lives? What offenses have the demons committed, for otherwise why would Kṛ ṣ ṇ a kill them? ” [59] tad evaṁ prapañ ce’vatī rṇ ā nā m api ś rī man-nandā dī nā ṁ tad-varṇ anā nandā d adī nā nā ṁ prapañ ca-dharmeṇ a saṅ kī rṇ atā ṁ na varṇ ayā mā suḥ | ū cuś ca ś rī -bā darā yaṇ i-caraṇ ā ḥ — iti nandā dayo gopā ḥ kṛ ṣ ṇ a-rā ma-kathā ṁ mudā | kurvanto ramamā nā ś ca nā vindan bhava-vedanā m || [BhP 10. 11. 58] iti | Because Nanda and others, on appearing in this world, experienced bliss, they are not described in terms of material existence. Ś ukadeva has also said this: In this way all the cowherd men, headed by Nanda Mahā rā ja, enjoyed topics about the pastimes of Kṛ ṣ ṇ a and Balarā ma with great transcendental pleasure and they could not even perceive material tribulations. [60] tad etad baka-nirgranthanam ugram ugrasena-duṣ putraḥ ś rotreṇ ā pī ya vyagra-cetā babhū va, bhā vayā mā sa ca—hanta, sarva eva mā yā tiriktatā -prayoktā ras tatra riktī -kṛ tā ḥ | sarvaṁ lumpantas te culumpā mā sire ca | tarhi vyomā bhidhā na-dā nava-mā tram atra pā traṁ paś yā maḥ | [61] sarva-mā yā -maya-maya-tanayaḥ prakhyā ta-bala-valayaḥ sa hi mahī yā n iti padmā vatī -jaraṭ ha-jaṭ hara-janmā saṁ mā nanayā tam ā nā yya tat-kā ryā ya paryā payā mā sa | When Ugrasena’s sinful son Kaṁ sa heard that Baka had been slain, he became disturbed and began to think. “Ah! They were all expert at deception and killing but were all killed. Therefore I think only Vyomā sura is suitable for this job. He is the son of Sarvamā yā maya, famous for his strength and highly esteemed. ” Thus Kaṁ sa, born from the hard womb of Padmavatī, brought Vyomā sura and engaged in him the job. [62] sa cā gamya vyoma-nā mā kṛ ta-vyomā valambatayā nyakṣ eṇ a vī kṣ amā ṇ aḥ kā myakā raṇ ya-dharaṇ ī -dhara-sannidhā nataḥ samam atyarbhaka-vṛ ndenā tyarbhakatayā nirvrī ḍ a-krī ḍ ā -sandarbhaṁ ś rī -yaś odā -garbha-jā taṁ ś rī -rohiṇ y-arbhakaṁ vinā samā yā taṁ dadarś a vimamarś a ca— Flying in the sky and viewing the whole area, he saw near Kamyavana Kṛ ṣ ṇ a acting beyond his age, surrounded by boys of similar age, sporting in a group, but without Balarā ma. Seeing that, he began to contemplate. [63] ete khalu bhoḥ dā syā ḥ -putra! caurasya-kula! paś yato-hara! devā nā ṁ priya! iti parasparaṁ sambodhayantaḥ krī ḍ anti | te caite meṣ a-tat-poṣ aka-tan-moṣ akā yamā ṇ ā ramamā ṇ ā lakṣ yante | yatra ca meṣ ā moṣ yamā ṇ ā api na bhā ṣ ante | poṣ akā ś ca teṣ ā ṁ bahalā nā ṁ sambhā lanā ya durbalā yante, moṣ akā s tu nirghoṣ atayā pracchannam evā gacchanti | ayaṁ tu tat-poṣ akā yamā ṇ aḥ ś yā ma-dhā mā kumā raḥ prabhā kara-sahasra-prabhā va-bhā vitatayā nā smad-vidha-sannidheya-sannidhā nas tarkyate | tathā py asmā kam ayam evā vasaro varo nā varo varaṇ ī yatā m anusarati | atra hi tasya niravadhā nasya bahiś -cara-prā ṇ a-tulā ṁ valamā nā bā lakā vinaivā rtiṁ hartavyā bhaveyuḥ | tato vyagrī bhū taḥ so’yam agrī yaś ca vinā vigrahaṁ grahī tavyatā m ṛ cchet, sā mikṛ taṁ tu na svā mine rociṣ yate | tad etad vicā rayaṁ ś cora-vad-ā cā ra-gopa-dā raka-prakā ras tadī ya-niviḍ a-krī ḍ ā yā ṁ praviveś a | praviś ya ca, niviḍ a-kā nana-kṛ ta-praveś atayā poṣ akā bhiniveś am atikrā matas tā n moṣ ā yamā nā n kramaś aś catuḥ -pañ cā vaś eṣ am apakramayā mā sa | apakramyā pakramya ca giri-guhā yā ṁ nigū hayamā naḥ punaḥ punar ayamā naḥ peś askaritā nusā rī prastarā staraṇ atas tad-dvā ram ā vavā ra | “Playing, they call each other names like “son of a servant, ” “family of thieves, ” “thief in front of my eyes, ” and “dear to the fools. ” They are imitating sheep, shepherds and sheep thieves. They cannot say where the stolen sheep are being taken. The shepherds cannot count the sheep since there are so many. The thieves come silently without being seen. The boy with dark complexion seems to be the shepherd. That boy should not come near me since he is more brilliant than a thousand suns. I should not secretly take him away. He is now inattentive. I can easily steal all the boys who are like his life air wandering about externally. When he becomes overwhelmed with agitation, without struggle I will be able to catch the leader. My master will not be pleased with a half finished job. ” Thinking in this way he disguised himself as a cowherd boy acting as a thief and entered their playing. Entering a deep forest, he took the remaining boys who were acting as sheep. Stealing more and more boys he kept them in a cave and then sealed the entrance with a rock just as an insect seals other insects in its nest. [64] etaj jñ ā tvā nirjarā ri-prahā rī ś iṣ ṭ ā n kaṣ ṭ antaṁ harantaṁ kumā rā n vyagrī -bhū taḥ siṁ havad grā ma-siṁ haṁ vidrutyā rā d agrahī n nyagrahī c ca | svā ṅ ga-vyaṅ gā t spaṣ ṭ a-bhū miṣ ṭ hamā naṁ kṛ ṣ ṭ ā ḍ imbhā ṁ s taṁ tataḥ kṣ auṇ ī -pṛ ṣ ṭ he | ā pā tyā tha prā ṇ a-vartmaṇ i rundhan vyagrī -kṛ tyā lambhya-kalpaṁ cakā ra ||23|| [ś ā linī ] Just as a lion runs after a dog and attacks him, Kṛ ṣ ṇ a, knowing the demon was afflicting the innocent boys, approached the demon in agitation and, catching him, caused him pain. He threw down that demon that had taken away the boys because of their small size and, blocking his life air, treated him like an animal suitable for sacrifice. [65] tad evaṁ saṁ hata-saṁ hananam apy etaṁ niḥ sandhi-bandhanaṁ visṛ jya tat-pada-paddhatiṁ saṁ sṛ jya tad-gupti-dvā ram anusasā ra | tataś ca, sadyo nirbhidyā pidhā naṁ guhā yā s tatrā viś ya dyotam ā viś cakā ra | tasyā s teṣ ā ṁ cā rbhakā ṇ ā ṁ samantā d ā tmā lā bhā d yat tamas taj jahā ra ||24|| [ś ā linī ] When the firmness of all his joints was destroyed, Kṛ ṣ ṇ a let go of him. Seeing his footprints, he followed them to the door of the cave. Breaking the stone cover, he entered the cave, while shining brightly. He destroyed the darkness in the cave and the darkness of the boys’ hearts. yeṣ ā ṁ duḥ khaṁ tad-guhā -garta-rodhe tadvan nā sī d yadvad etad-viyoge | dṛ ṣ ṭ vā kasmā d enam ete bakā riṁ prā ṇ ā n prā ntā karṣ aṇ enaiva jagmuḥ ||25|| [ś ā linī ] The boys, whose pain in the cave was not as great as their pain of separation from Kṛ ṣ ṇ a, on seeing Kṛ ṣ ṇ a, regained their life airs. sarve tasmā d utthitā rodanā rtā s tadvad ā rtaṁ kṛ ṣ ṇ am ahnā ya cakruḥ | so’pi kṣ mā bhṛ t tat-pratidhvā na-dambhā t krandann ā sī d ity amī bhir vyabhā vi ||26|| [ś ā linī ] Standing up and weeping, the boys caused pain to Kṛ ṣ ṇ a. The boys felt the mountain was also crying, as it echoed with the cries of the demon. tasmā t kṛ ṣ ṭ ā s tena taṁ veṣ ṭ ayantaḥ ś aś vat tasya spṛ ṣ ṭ ito naṣ ṭ a-duḥ khā ḥ | dṛ ṣ ṭ vā dviṣ ṭ a-prā ṇ am atyanta-bhī ṣ maṁ vyomaṁ hṛ ṣ ṭ ā mitra-goṣ ṭ hī m upeyuḥ ||27|| [ś ā linī ] Kṛ ṣ ṇ a pulled them from the cave. Surrounding him, they became free of sorrow by his touch. Seeing the frightful demon dead, they went to the gathering of their friends with joyful hearts. atha parimilitair vicitra-mitrair bhuvi divi deva-gaṇ ais tadopalambhyaḥ | apahṛ ti-caritaṁ nija-kramā t taiḥ kathitam asau kalayan vraje viveś a ||28|| [puṣ pitā grā ] The boys and the devatā s began praising Kṛ ṣ ṇ a together. The boys related how they were stolen by the demon. In this way Kṛ ṣ ṇ a entered Vraja. [66] atra vyomaṁ diṣ ṭ ā nta-daṣ ṭ aṁ dṛ ṣ ṭ vā kusuma-vṛ ṣ ṭ i-kṛ dbhir dā nava-dveṣ ṭ ṛ bhir ayaṁ ś rī -kṛ ṣ ṇ ā bhiprā yaḥ spaṣ ṭ aṁ parā mṛ ṣ ṭ aḥ — krī ḍ ā yā m atra corā ṇ ā ṁ ś vā sa-rodho vidhī yate | vyomas tvaṁ vyomatā ṁ prā ptas tasmā c cet karavā ṇ i kim? ||29|| [anuṣ ṭ ubh] Seeing the dead demon, the devatā s, enemies of the demons, showering flowers and revealed the feelings of Kṛ ṣ ṇ a. “When thieves play in that place, their breathing stops. You have become devoid of life (vyomatā m). What did I do? ” [67] atha kathakaḥ kathā -samā panam uvā ca, ī dṛ k kautukavā n putras tava gopa-narā dhipa | vatsā di-trayam ā ninye lī layā yas tu pañ catā m ||30|| [anuṣ ṭ ubh] Finishing the story, the narrator said “O king of the cowherds! You have given birth to a son who has killed three demons headed by Vyomā sura while playing. ” [68] tad evam amī sā kṣ ā d iva vyoma-vadham anubhū ya bhū yasā sukhena vilasan-mukhena lalitā gṛ hā ya calitā babhū vuḥ | Experiencing the death of Vyomā sura directly and filled with great happiness and decorated with smiling faces, they returned to their houses. Chapter Eleven Killing of Aghā sura and Bewilderment of Brahmā [1] atha pū rvavat prabhā tataḥ prabhā tā yā ṁ sabhā yā ṁ madhukaṇ ṭ haḥ sotkaṇ ṭ ham uvā ca— As on previous days, in the early morning Madhukaṇ ṭ ha began speaking with enthusiasm. [2] tad evaṁ pū rvavad eva devana-kutukataḥ pū rvadeva-mā rayoḥ kumā rayor anayoḥ kaumā ram ativṛ tta-kalpam ā sī t | Playing joyously as previously, Kṛ ṣ ṇ a and Balarā ma, killers of demons finished their kaumā ra period. [3] yau khalu, ś ubhra-ś yā ma-rucī rucī m akurutā ṁ paugaṇ ḍ a-lakṣ mī -kṛ te cā palyena muner api sma kurutaś cittaṁ milac-cā palam | nā nā -krī ḍ ita-mā dhurī -vara-kalā ś ikṣ ā -kalā paṁ gatau veṇ ū dgā na-sudhā ṁ sudhā ṁ ś u-vadanā v ā tatya cikrī ḍ atuḥ ||1|| [ś ā rdū la] The white and black complexioned boys, desiring the paugaṇ ḍ a period, made even the hearts of sages unsteady by their boyish fickleness. They learned all the sweet arts necessary for performing various pastimes. In this way, the two, spreading nectar everywhere in the form of the flute music, played. [4] atha kadā cid atiprā tar agrato jā grato nija-vihā rato jagad eva pā tuḥ ś rī -rā ma-bhrā tur yā dṛ cchikī yam icchā jā tā | prā tar-bhojanam apy adya nirjana-vana eva yojanī yam iti | tataś ca kṛ ta-prā taḥ -kriyas tat-prā rthanā ya racita-mā tṛ -priyas tad-anujñ ayā gacchan ś ṛ ṅ ga-rava-sañ jñ ayā sā grajaṁ sakhi-vrajaṁ jā garayā mā sa | jhaṭ iti cā ṭ itvā ś ṛ ṅ gā ṭ aka-madhyam adhyā sya kṣ aṇ a-katipayaṁ tat pratī kṣ aṇ aṁ pratī kṣ aṇ aṁ vyā pā rayā mā sa | One time, waking up very early in the morning, the brother of Balarā ma, the sole protector of the universe, developed a desire by chance. “Today we should have our morning meal in the forest. ” Finishing morning duties, he asked his mother to allow this. Pleasing his mother by his actions, he went out with her permission, and with the sound of his buffalo horn, woke up his friends and Balarā ma. Going quickly and sitting at the crossroads, waiting for his friends for a few moments, he looked around. [5] ś ayyotthā yā ṁ vidrutya militeṣ u savayaḥ -sama-vā yeṣ u rā mam ā gamayitum ū rdhvaṁ vartamā nas tan-mā navena vā rtā nuvartayā mā se | Rising from bed, his friends came running and gathered together. Kṛ ṣ ṇ a was waiting, expecting Balarā ma to arrive in a few moments. When Balarā ma’s servants came they spoke to Kṛ ṣ ṇ a. [6] yathā ca provā ca tad vā cikam asau—hanta bhoḥ, kṛ ṣ ṇ a, tvayā saha krī ḍ ā -tṛ ṣ ṇ ag apy ahaṁ viruddha-vidhinā niruddha evā smi, yad akasmā t kasmā d api puru-kulajanmā man-mā tulaḥ paramā tula-nirbandhā n mā m avalokayitum ā gamya harmya eva sthā vara-sā dharmyam ā sā ditavā n asti | adya ca tavā tī va prā tar ā tta-jā garatayā samī hita-viś eṣ am ū hitavā n asmi | tasmā d bhavatā yā lī lā bhā vayituṁ bhā vitā, sā vaś yaṁ bhā vayitavyā | navyā rambhe viṣ kambhaḥ khalv apratibaddha-siddhi-sambhā vanā ṁ stambhayati iti | The servant related the message spoken by Balarā ma. “O my brother Kṛ ṣ ṇ a! Though I want to play with you, something has suddenly come up to prevent me. My maternal uncle of the Puru dynasty has come to see me on some surprising business. He remains here, fixed like a tree, in the room. I know that you got up early with a special desire. Please fulfill your desire for pastimes. If some obstacle arises at the beginning of a new activity, it will prevent the action from bearing fruit. ” [7] atha varṇ yamā ṇ aṁ tad ā karṇ ya sa ca kamala-savarṇ atā -vilasad-ā karṇ a-locanaḥ pratipanna-krī ḍ ā -rocanaḥ sakhī n uvā ca—bhavatu | bhavanta eva sva-sva-bhavanā d vihaṅ gikā yā ṁ kā cam ā yojya bhojya-bhakta-bhakta-niyojyajanaṁ prayojya tat tad upayojyam ā nā yya vanā ya gamanā ya tvarayantu | asmaj-jananī ca bhavyā nā ṁ bhā jana-bhṛ ta-bhojana-dravyā ṇ ā ṁ drutam eva sajjana-vargeṇ ā smabhyaṁ visarjanam arjayiṣ yati iti nijehite tathā vihite, hitepsu-bā laka-samudā ya-mudā m udā ra-ceṣ ṭ aḥ puraskṛ ta-vatsa-cayeṣ ṭ aḥ kā nanaṁ praviṣ ṭ avā n | yatra ca vatsa-pā la-bā lakā ḥ pratighasraṁ sahasraś a eva tena miś ratayā viś rū yante | teṣ ā ṁ vatsā ś cā yuta-prayuta-niyutā di-saṅ khyā -yutā varṇ yante | kṛ ṣ ṇ a-vatsā nā ṁ saṅ khyā punar asaṅ khya-sañ jñ ā saṅ gī yate | On hearing the words of the servant, Kṛ ṣ ṇ a, whose lotus eyes stretched to his ears, desiring to play, said to his friends “Quickly have your lunch packets containing suitable food tied with string, prepared for sending to the forest. Our mothers will also send us food through some proper persons. ” Making beneficial arrangements for well-wishing friends, generous Kṛ ṣ ṇ a, leading the dear calves, entered the forest. It is said that thousands upon thousands of young boys went with Kṛ ṣ ṇ a to herd the calves. It is said there were ten thousand, a million, or ten million boys. And the number of calves that Kṛ ṣ ṇ a herded was also unlimited. tataś ca— ā pū rṇ a-ś ṛ ṅ ga-muralī -niyutaṁ savatsa- yū thā yutā ravam udī rita-hū ti-miś ram | kṛ ṣ ṇ aś calann atha vanā ya balasya cittaṁ lolaṁ cakā ra jagatā saha kautukā ya ||2|| [vasantatilaka] When Kṛ ṣ ṇ a started for the forest, a million horns and flutes resounded and a million calves cried out, mixed with the boys’ shouting. Thus Kṛ ṣ ṇ a playfully made Balarā ma’s heart and the whole world tremble. [8] atha gahanaṁ gā hamā nā maṇ i-jā ta-rū pā bhyā ṁ suṣ ṭ hu jā ta-rū pā api bā lā ḥ phala-pravā lā dibhir alaṅ kṛ tam ā tmā naṁ kṛ tavantaḥ, yathā nikā yye duryā ca-kā ca-guñ jā -puñ jam apy upayuñ jate sma | nahi vilā sa-bahulatā kulā nā m idaṁ na tat tulam iti vicā raḥ sañ carati | kā rpaṇ yam eva khalu paṇ yaṁ gaṇ yatā ṁ nayati, vilā sitā punar dṛ ś yatā m eva parā mṛ ś ya hṛ ṣ yatī ti | Though the boys were beautiful because of the jewels as they entered the forest, they ornamented their bodies with fruits and buds from the trees and used a multitude of glass beads brought in packets from their houses after much pleading. Absorbed in playing, they did not consider that one thing was better than another. Only the miser, thinking of expense, sees with a critical eye. The carefree person, not considering expense, becomes joyful with what is pleasing. [9] atha te ś ikyitā nna-pā trā ṇ i vṛ kṣ a-ś ā khā sv avalambita-gā trā ṇ i vidhā ya kṛ ṣ ṇ a-bhrū -bhaṅ ga-taraṅ ga-saṅ gata-raṅ gatayā cā palya-viś eṣ aṁ ś leṣ ayā mā suḥ | Placing the food packets on tree branches, they became absorbed in moving here and there as they played, while Kṛ ṣ ṇ a glanced about. muṣ ṇ anto’nyo’nya-ś ikyā dī n jñ ā tā n ā rā c ca cikṣ ipuḥ | tatratyā ś ca punar dū rā d hasantaś ca punar daduḥ || [BhP 10. 12 |5] iti | All the cowherd boys used to steal one another’s lunch bags. When a boy came to understand that his bag had been taken away, the other boys would throw it farther away, to a more distant place, and those standing there would throw it still farther. When the proprietor of the bag became disappointed, the other boys would laugh, the proprietor would cry, and then the bag would be returned.

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