Chapter Twenty-three 12 страница

[10] tatra cauryā dikaṁ, yathā: yaṣ ṭ y-ā der narmaṇ ā sann apaharaṇ a-karā ye hṛ ta-svā s tathā ye dū re ye kṣ epakā ye pratiharaṇ a-kṛ tas te ca te cā ś u sarve | ś rī -kṛ ṣ ṇ a-bhrū -vidhū ti-pratilava-laghutā -ś ā li-tat-tad-vilā saiḥ pratyekaṁ svī ya-yogyaṁ nigamanam avidus tatra naivā nyad anyat ||3|| [sragdharā ] The theft: They stole each others’ sticks, flutes and lunches. Considering it their own, they would throw the item far away. They would then bring the item back and offer it. They all engaged in suitable actions by the quick movements of Kṛ ṣ ṇ a’s brow at every second and knew nothing else. [11] tad evam eva saṁ yogā d yathā tad-eka-sukha-yoga eva teṣ ā ṁ bhogas tathā viyogā d api, yathā: yadi dū raṁ gataḥ kṛ ṣ ṇ o vana-ś obhekṣ aṇ ā ya tam | ahaṁ pū rvam ahaṁ pū rvam iti saṁ spṛ ś ya remire ||[BhP 10. 12 |6] iti | Just as they enjoyed bliss only by being with Kṛ ṣ ṇ a, even in separation they became blissful. Sometimes Kṛ ṣ ṇ a would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany him, each one saying, “I shall be the first to run and touch Kṛ ṣ ṇ a! I shall touch Kṛ ṣ ṇ a first! ” In this way they enjoyed life by repeatedly touching Kṛ ṣ ṇ a. [12] asya cā rthaḥ samasya darś yate | tatra sparś anaṁ, yathā — vatsebhyaḥ preṣ ya sarvā ṁ sakhitatim aghajid vī kṣ ituṁ vanya-lakṣ mī ṁ dū re’gā d kṛ ṣ ṇ a-dṛ ṣ ṭ iḥ kramaś a iha tadā sā nivṛ ttā vidū rā t | saurabhyā ghrā ṇ a-netrā madhupa-kula-tulā saṅ ghaś as taṁ dravantī spṛ ṣ ṭ vā ham-pū rvikā yā m aham-ahamikayā pṛ cchatī cā nananda || [sragdharā ] The meaning of this is explained. They touched him. Kṛ ṣ ṇ a sent all the boys ahead to look for the calves and then went far off to see the beauty of the forest. They could not see him. But they ran towards him, attracted by his fragrance as bees are attracted to the flowers, saying “I will catch him first. ” Having such pride, they felt great bliss. [13] ramaṇ aṁ yathā — mitho’pi snigdha-bhā vā nā ṁ kṛ ṣ ṇ a-kautuka-dattaye | ā hopuruṣ ikā teṣ ā m ā loki spardhanā m iva ||5|| [anuṣ ṭ ubh] jagur eke veṇ unā tat-pracchā dana-parā ḥ pare | vā dayanto viṣ ā ṇ ā ni hā sayā mā sur acyutam ||6|| [anuṣ ṭ ubh] They played. Though the boys were pure, they displayed pride to give Kṛ ṣ ṇ a pleasure. By playing the flute some boys indicated that they would hide an object. Others blew their horns and made Kṛ ṣ ṇ a laugh. vyañ jayantas tatra kecit pū rveṣ ā ṁ grā mya-rī titā m | tā n nivā rya svayaṁ bhṛ ṅ gair jagus tadvat pikaiḥ pare ||7|| [anuṣ ṭ ubh] Others, considering the horns to have a vulgar sound, rejected those sounds and made sounds like bees and cuckoos. gopā lā nā ṁ javaḥ ś lā ghyo gā nā dyaṁ bhikṣ utā -param | itthaṁ kecid vyañ jayantaḥ pakṣ i-cchā yena dudruvuḥ ||8|| [anuṣ ṭ ubh] Speed is an object of praise for cowherds, whereas singing is the occupation of sannyā sī s. Thus some boys, thinking in this way, ran after the shadows of birds. ke’pi sarvā nukartṛ tva-sva-guṇ ā dhikya-sū cakā ḥ | haṁ sa-kahva-mayū rā ṇ ā ṁ goṣ ṭ hī -madhyaṁ prapedire ||9|| [anuṣ ṭ ubh] Thinking they were superior because of being able to imitate various birds, some boys walked among the swans, cranes and peacocks. kecid vā ṁ ś a-naṭ ī ṁ vidyā m ā tmano vyañ jituṁ mudā | viḍ ambitaiḥ kī ś a-ḍ imbaiḥ saha ś ā khā su babhramuḥ ||10|| [anuṣ ṭ ubh] Others, in order to show their knowledge of making bamboo puppets, joyful moved among the branches with the monkeys. tatra sarva-kaniṣ ṭ hā s tu sva-niṣ ṭ hā -mā tra-tat-parā ḥ | sā kaṁ bhekair vilaṅ ghantaḥ saritaḥ srava-samplutā ḥ ||11|| [anuṣ ṭ ubh] vihasantaḥ praticchā yā ṁ ś apantaś ca pratisvanā n | [BhP 10. 12 |10] All the youngest boys were engaged in satisfying Kṛ ṣ ṇ a. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they laughed. hasantaḥ kṛ ṣ ṇ a-santoṣ aṁ lasantaḥ santataṁ daduḥ ||12|| [anuṣ ṭ ubh] Laughing and playing, they satisfied Kṛ ṣ ṇ a. kartuṁ pratidhvanau ś ā paṁ pratibimbe viḍ ambanam | nudan bā lā n mudaṁ lebhe pratiś ā pā dito hariḥ ||13|| [anuṣ ṭ ubh] He sent boys to curse the echoes and imitate the reflections in the water, and obtained joy from this. eṣ ā gatir mā yika-dṛ g-vimohanī jñ ā tā tmanā ṁ bhaktimatā ṁ ca dū ragā | yā sā dito kṛ ṣ ṇ am anuvrajā rbhakair iti sphuṭ aṁ ś rī -ś uka-deva-niś citiḥ ||14|| [upajā ti 12] The pastimes that the boys following Kṛ ṣ ṇ a performed surpassed the acts of magicians and surpassed the understanding of jñ ā nī s and devotees. Ś ukadeva has revealed this clearly. [14] tad evaṁ lī lā m anyā m api titaṁ sati kaṁ sa-dviṣ i dī vyatsu ca sarva-kalā -vidvatsu visaraj-jā leṣ u vatsa-pā leṣ u bakī -bakayor anujaḥ kaś cid agha-nā mā danujas tad-vartmani vartate sma, jyotir-maṇ ḍ aleṣ u pracaṇ ḍ a-kā la-jalada iva | yaṁ khalu kaṁ saḥ ś aś aṁ sa— When Kṛ ṣ ṇ a desired another type of play and the boys skilful at all arts diversified t heir antics, the younger brother of Baka and Pū tanā —Aghā sura--arrived on their path, like a black cloud suddenly appearing in the sky. He was praised by Kaṁ sa. aye, madī ya-mahā -sahā ya! vismayam apahā ya ś rū yatā m | tvam ajagara-bhā vena sadā jā gara-rahita eva ś ā ś ayyamā natā -niṣ ṭ haṁ tiṣ ṭ han na jā nā sī ti hi tvaṁ jā garayā mā siṣ e | “O my great assistant! Give up disappointment and listen. You do not know that by not staying awaking, and sleeping all the time as a python, a great problem has arisen. For this reason I have woken you up. ” [15] agha uvā ca—jagadī ś a, kā mam ā diś yatā m | Agha said “O lord of the universe! Please give me the order. ” [16] atha devakī -vivā ha-gatā ha-nabhaḥ -sabhya-vā ṇ ī m ā rabhya sarva-kathā -ś aṁ sana-pū rvakaṁ kaṁ sa uvā ca—tad evaṁ pratyekaṁ nū tana-nū tanā rabdha-miṣ a-viṣ a-maya-pū tanā diṣ u dhū ta-phala-prayā sā liṣ u sarvaṅ gila-lī latayā bhavā n adyā navadya-gatiḥ | iha ca rā vaṇ asya kumbha ity ardhoktam aś akuna-bhiyā cchā dya, pū rveṣ ā ṁ pū rva-devā nā ṁ vṛ tra iva ity api pratyā khyā yedam ā khyat—dhruvaṁ dhruvasyeva tava cā tra bhrā tra-mitra-niryā tanam avaś ya-vaś yatā m arhati iti | Beginning from the voice in the sky on Devakī ’s wedding day, Kaṁ sa told the whole story while praising himself. “My assistants such as Pū tanā, full of poison, found novel ways of deception, but all their endeavors met with failure. Thus you are my only hope, with your ability to devour everything. ” He halted praising him with the words “like Rā vaṇ a’s brother” out of fear of the inauspicious connotations and also rejected the words “like Vṛ tra, among the previous demons. ” “You are firm in determination like Dhruva. You must kill Kṛ ṣ ṇ a, the greatest enemy of your brother Baka. ” [17] tad evaṁ bhavya-prasavyam apy upalabhya sphuṭ am asabhyatayā ś ī ghram asau baka-bhrā tṛ kaḥ kṛ ṣ ṇ a-bhrā tṛ kā ṇ ā ṁ teṣ ā ṁ purataḥ pracaran pracura-tarā ṅ gam uraṅ gam arū pam ā sthā ya sthitaḥ | kintv athā sau tathā sī d yathā tma-pathā dhikṛ ta-prathā -calatayā prathayā mā se | narmaṇ ā nā ga-dharmatā m upadiś adbhir amī bhir ū ce ca— Though he knew such words were contrary to auspiciousness and good conduct, Agha quickly spread himself in front of Kṛ ṣ ṇ a’s friends and assumed the form of a long snake. He remained fixed there as much as he displayed his inborn deceptive nature. Jokingly, the boys described him as a huge snake. udyad-garatayā jā grad vartmany ajagaraḥ puraḥ | samagraṁ grasitā tasmā d asmā n yadi bakiṣ yati ||15|| [anuṣ ṭ ubh] “In front of us a huge snake emitting poison lies awake. If he devours us, he will die like Baka. ” [18] tad etad abhidhā ya ś rī -kṛ ṣ ṇ a-mukha-kamalaṁ nidhyā ya, bā ḍ haṁ kara-tā ḍ anā l lasanto hasanto mahā -giri-guhā ntarvat tad-vaktrā ntaraṁ praviviś ur, jyotir-valayaḥ paś cimā calam iva, yato mayū khavat samagrā vatsā ś ca tad-vartmā yacchanti sma; yatra niṣ iṣ itsann api ś rī vatsa-lakṣ mā nā vasaram avā pa, kintu bhā vi-nija-lī lā -niś calatayā vismayam ā pa, paś cā t-tā pam ā pad apy asau yena hi teṣ ā ṁ vartmā py anuvartamā nas tatra praviveś a, nī hā ra-kujjhaṭ ikā -ghaṭ ita-tamaś -cakravā le pracaṇ ḍ a-martaṇ ḍ a-maṇ ḍ alam iva; Saying this, and looking at Kṛ ṣ ṇ a’s face, clapping their hands while frolicking and laughing, they entered the mouth of the Agha, like a cave in a mountain, just as the sun enters the Western Mountain. The calves, glowing with brilliance, followed the boys. Though Kṛ ṣ ṇ a did not want them to do so, he did not have the opportunity to prevent them. He was astonished at the determination of his future pastimes and then became remorseful. Just as the sun enters into a dense fog, he followed the boys and calves into the demon’s mouth. [19] yatra murā ri-prabhā vā caturā ḥ surā ḥ surā rayaś ca muhur ā rā d ā rā d api hanta-hanta-kā raṁ cakruḥ; yatra ca teṣ ā m ubhayeṣ ā ṁ tat-tad-varṇ ataḥ samā nam ā nana-kula-yugalaṁ tat-tad-varṇ ataḥ kramā d bhayaṁ vijayam udbhā vayā mā sa | The demons and devatā s situated nearby and far off repeated began crying out “Oh! ” in joy and sorrow, not knowing the powers of Kṛ ṣ ṇ a. Making the same sound the two groups expressed different sentiments, that of victory and fear. [20] baka-ceṣ ṭ ā m anutiṣ ṭ hatas tasya tu pā piṣ ṭ hasya kaṇ ṭ he so’yam akuṇ ṭ ha-dhā mā kṛ ṣ ṇ a-nā mā vraja-nṛ pa-tapaḥ -pratā pa-maya-yogamā yā -sahā yatayā keś i-praveś i-sva-bhuja-divya-bhujaṅ gamavad vavṛ dhe | Agha acted like Baka but by the assistance of Yogamā yā, full of the power of Nanda’s austerities, Kṛ ṣ ṇ a, endowed with unlimited power expanded in the throat of Agha just as his arm expanded on entering the throat of Keś i. [21] sa tu jā ta-ś vā sa-rodhaḥ parityakta-bodhaś ca kṣ aṇ a-katipayam ā sī t | tad-ū rdhvaṁ pā ṭ ita-mū rdhā naṁ prā ṇ am apahā ya pū tanā -ś amayituḥ saṅ gataḥ pū taḥ pū tanā -bhrā tur ā tmā nitya-nū tanā ṁ sad-gatim avā ptum asya bahir ā gamanaṁ pratī kṣ ate sma | After a few moments, the demon’s breathing stopped. Then he lost consciousness. Then his head split open and his life air departed. His soul, having associated with Kṛ ṣ ṇ a and becoming purified, waited outside in order to attain an eternally fresh body. [22] sa ś rī vatsa-vatsas tu tam antar hatya vatsa-vatsapā n mū rcchitā n amṛ ta-vṛ ṣ ṭ i-maya-dṛ ṣ ṭ i-pracā reṇ a sañ carita-cetanā n ā carann amī bhiḥ samaṁ gamana-vartmanā tasmā n nirjagā ma svar-bhā nu-mukhā d amṛ ta-bhā nur iva | Having killed the demon from inside, Kṛ ṣ ṇ a revived the calves and boys by his sweet glance. As the moon emerges from the mouth of Rā hu, he emerged from Agha’s mouth by the path that he had entered. [23] tataś ca himā calā d gā ṅ ga-pravā hā nā m iva teṣ ā ṁ pravahe jā te tasyā tma-jyotir ajitasyā ṅ ga-saṅ ghā n niḥ sajjad eva jagaj-janena dṛ daś e caṇ ḍ a-jyotir-jyotiṣ i jyotir iva | When they all emerged from the demon like the Gaṅ gā flowing from the Himalayas, the demon’s effulgence merged into the effulgence coming from Kṛ ṣ ṇ a’s body. All people saw that the light merged into Kṛ ṣ ṇ a’s body just as a spark merges into the light of the sun. [24] yatra brahma-puraḥ sarā ḥ surā ḥ sura-vartmani purataḥ sthitā ḥ sura-taru-puṣ pa-stavaka-vṛ ṣ ṭ ibhiḥ stava-kṛ ta-saṁ stava-tauryatrikā di-prastā va-sṛ ṣ ṭ ibhiḥ stava-nī yaṁ vrajarā ja-tanū jaṁ pū jayā mā sur, upajahasur apy aghā suram | At that time, the devatā s headed by Brahmā standing in front of Kṛ ṣ ṇ a, played music and recited praises, showered flowers from the desire trees of heaven, worshipped Kṛ ṣ ṇ a and mocked Agha. mama sparś a-mā trā d bhavaj-jñ ā ti-mā traṁ vinaś yaty akasmā t tamas tejaso vā | idaṁ jñ ā tavā n apy aghā khyā sura tvaṁ kathaṁ mā m ayā sī r itī vā ha kṛ ṣ ṇ aḥ ||16|| [bhujaṅ gaprayā tā ] “O demon Agha! As darkness disappears with the contact of light, you have suddenly been destroyed by contact with me. You knew this, so what fault do I have? ” athavā, sarvā ṁ s tvaṁ kharva-koṭ ī ḥ paś u-paś upa-ś iś ū n grastavā n mā m tathā pi grastaṁ nirmā tum aiṣ ī r iti sukhadatayā prā pam antas tvadī yam | saṅ kocā d gantum icchan bahir atha bhujaga prā ṇ a-vargas tavā ddhā man-nirbandho’pi mū rdhnaḥ sphuṭ ana-kṛ titayā dhig gataḥ kiṁ vidadhyā m? [sragdharā ] ity evam

17|| “You swallowed unlimited calves and cowherd boys, and not satisfied, you desired to swallow me as well. I came into you heart in order to satisfy you, but because of restriction, your life airs desired to come out. Though I did not agree, those airs burst out of your head. What can I do? ” In this way Kṛ ṣ ṇ a spoke. [25] tataś ca tasmā t kalita-gaṇ atayā taruni-cayā d ā cita-kā cita-divya-dī divitayā cā ticapalaṁ calitasya tasya kā canā tidū rā bhū r ā yata-vana-kalā pa-vimalā pasaro-varā ntaratayā varā py avaratā m ā sasā da | Taking their lunch packets from the trees, they boys began to move about erratically. They arrived at a forest with a fragrant lake full of water in the middle. A huge area in the distance became suddenly smaller. [26] yā m upasā dya ca sadyaḥ sukha-vikasita-mukha-paṅ kajaḥ padma-locanaḥ svaṁ rocanaṁ vacana-gocaram ā cacā ra | Arriving there, lotus-eyed Kṛ ṣ ṇ a, with a smile on his face, revealed his intentions: yathā — bhā svan-maho yoga-vikā sa-hṛ d-gata- prabhā mbujā taṁ madhusū dana-prabham | paś yantu mitrā ṇ i sujī vanā layaṁ mahan-manas-tulyataraṁ sarovaram ||18|| [upajā ti 12] O friends! Look, there is a lake like a pure mind. The beauty of the lotuses in the pond is revealed by the touch of the sunlight. Their beauty increases by the bees. eṣ ā vanā lī sarasī tathā mitho guṇ ena puṣ ṭ ā guṇ itena sarvadā | ā dyā rasena dvaya-pū raṇ ī yataḥ prasū na-saurabhya-ś atena puṣ pate ||19|| [upajā ti 12] The forest and lake nourish each other’s qualities continually. The forest increases with the fragrance of hundreds of flowers and the lake increases with various sweet tastes. sphurati pulinam acchaṁ komalaṁ bā lukā bhiḥ kusuma-phala-vana-kṣ mā -prā vṛ taṁ sū kṣ ma-dū rvam | yad iha mṛ ga-janā nā ṁ vṛ kṣ a-lakṣ ā layā nā m upa vimala-jalā ntaṁ bhā ti ś ayyā yamā nam ||20|| [mā linī ] The bank whose earth is covered by flowers, fruit, and forest and dū rva grass shines with soft piles of sand. It stands at the end of the pure water. It is a place for animals to rest and a dwelling place for millions of trees. atra bhoktavyam asmā bhir divā rū ḍ haṁ kṣ udhā rditā ḥ | vatsā ḥ samī pe’paḥ pī tvā carantu ś anakais tṛ ṇ am ||[BhP 10. 13 |6] I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass. [27] atha samaṁ bhū misthitaṁ saṁ yujya bhojana-jananā rthaṁ racita-majjaneṣ u kṛ ta-mithaḥ -sajjaneṣ u teṣ u suhṛ j-janeṣ u prathamatas tā vad evaṁ jā tam | Placing the food on level ground, the friends first dunked in water and then gathered together. kṛ ṣ ṇ aṁ madhye labdhavantaḥ sakhā yaḥ sarvaṁ tat tad vismarantaḥ sva-duḥ kham | tat-kā ntī nā ṁ santataṁ pā tu-kā mā s tasthur yadvat pū rṇ a-candraṁ cakorā ḥ ||21|| [ś ā linī ] Having Kṛ ṣ ṇ a in the center, the boys forgot all suffering. As a cakora bird desires to drink the nectar coming from the moon, the boys stood there desiring to drink his Kṛ ṣ ṇ a’s beauty. [28] tataś ca tat-pā lana-tṛ ṣ ṇ ena kṛ ṣ ṇ ena yatnena yojitabhojaneṣ u savayojaneṣ u kā cid anyā ś obhā dhanyā ṁ tā ṁ vanyā ṁ ś obhayā mā sa, Eager to protect the calves, Kṛ ṣ ṇ a with great care distributed the food to his friends. The forest then took on new beauty. yathā: antarā ntara-milad-valayā nā ṁ valgu bā lya-vayasā m adhimadhyam | sarvato’bhimukhatā ṁ harir ā gā l lī layā bhramad apū rva-naṭ ā bhaḥ ||22|| [svā gatā ] When all the boys of attractive young age surrounded him, Kṛ ṣ ṇ a faced each one and played like an astonishing dancer who moves about gracefully. vibhrad-veṇ uṁ jaṭ hara-paṭ ayoḥ ś ṛ ṅ ga-vetre ca kakṣ e vā me pā ṇ au masṛ ṇ a-kavalaṁ vyañ janā ny aṅ galī ṣ u | tiṣ ṭ han madhye priya-savayasā ṁ hā sayan hā sitas tair divye loke kalayati mudā bhuktavā n bā la-kṛ ṣ ṇ aḥ ||23|| [mandā krā ntā ] With his flute tucked in his waist cloth and his stick and horn under his arm, he placed some soft food in his left hand. He made his friends laugh by placing various preparations between his fingers. [29] tad evaṁ paramotsva-rateṣ u teṣ u vatsā ḥ kaccha-deś ā d anaccha-tā rṇ a-pradeś aṁ praviś ya pracchannā babhū vuḥ | While the boys were absorbed in bliss, the calves left the bank and came to a covered place with lots of grass. [30] pracchanneṣ u ca teṣ u vicchinna-bhojana-ratī r mitra-tatī ḥ svasthayan tad-avastha eva svayaṁ nī randhra-vanā vanī dhra-madhyam adhyā sitā n avī dhra-durga-mā rgā n vicitya kṛ takṛ tyatā -rā hityaṁ pratī tya ca nivṛ tya tatra ca mitra-vargā n aparicitya vaicittya-vaś ā d ubhayā n api sabhayā n matvā vicikitsan vicikā ya | kā ya-kleś ataḥ keś avaḥ so’yaṁ kintayā cintayā mā sa ca, When the calves disappeared, the boys lost their bliss in eating. Comforting the boys, Kṛ ṣ ṇ a took his horn and stick and looked for the calves in all the inaccessible, unclear paths in the hills spread with dense forest. Returning and not seeing his friends--very disturbed--he searched with fear for both the calves and boys. He wondered “What has happened? ” aho, mā tṝ ṇ ā ṁ yac chiś u-kulam asubhyo’pi dayitaṁ sthitiṁ vatsatvena prasajati tathā vatsapatayā | tad etan mat-prā ṇ a-pratikṛ ti-ś arī raṁ kva nu gataṁ yad arthaṁ duṣ ṭ ā her jaṭ haram aviś aṁ hā viṣ amayam ||24|| [ś ikhariṇ ī ] “Oh! The boys are dearer to their mothers than the mothers’ life airs. They were sitting here as cowherd boys with the calves. They are dearer to me than my life. Where have these boys gone, for whom I entered poisonous Agha’s stomach? ” [31] tad etad aguṇ a-guṇ a-guṇ agaṇ a-nidhā nasya tasya niravadhā nam api na citram adhyasyati | Though Kṛ ṣ ṇ a is the reservoir of all good qualities, it is not astonishing that he became so inattentive? [32] eṣ a hi prema-maya-lī lā veś a-vaś yatā m ā pannaḥ kadā cid avaś yaṁ paś yann apaś yann iva bhavati | tadā hi sadya evedaṁ pratyapadyata | ā ṁ brahmaṇ aḥ khalv idaṁ karma | mama punar etā vantaṁ kā laṁ sañ jaṅ ghanya-mā na-sakhi-saṅ gha-praṇ ayā saṅ ga-vaś ā l laṅ ghita-jñ ā natayā na tad-anusandhā naṁ jā tam | na ca tena virodhitayedam ā caritam, kintu mayi prema-sthema-saṁ hitasya tasya vraja-hitasya samprati mad-vaibhavaṁ prati viś eṣ a-vī kṣ ā -pratī kṣ ā jā tety evam evā caritam | yata eva khalu mā yā -vaibhavatas tad ananya-sthā na-sthitaṁ -manyam evā nyatra vanya-bhū mā v ā kṛ ṣ ya punas tatraiva puline pratikṛ ṣ ya tat-tad-vṛ ndam anenā gopā yi, tato na virodhi-buddhir asau | virodhiṣ u mad-buddhi-vī ryayor nidrā game’pi jā garukatā kalitā | tato vayaṁ bhakte tasmin narma-karmaṭ hatā m eva ghaṭ ayiṣ yā maḥ | tatra ca prā yaḥ ś rī mat-pitṛ -caraṇ ā bhiprā ya-mayatayā yā mama yogamā yā sā hā yakam ā yā ti | yadi tā m eva samprati cā valambeya, tadā svayam eva tat-tad-rū patā ṁ labheya | nā nyad dhi mad-dhitā nā ṁ teṣ ā ṁ sā myaṁ bhajed iti— Depending on a particular pastime of joy, he knew what to do, but appeared not to know. Immediately he did the needful. “I remember--this is Brahmā ’s action. So much absorbed in the friends gathered around, I have lost awareness. Thus I cannot find them. Brahmā has not done this with bad intentions. Acting for the benefit of Vraja, he has fixed prema for me. He has done this in order to see my special powers. He has placed them all in another place by his illusory powers. Bringing me to the forest and then to the river bank, he has hidden the boys and calves. His intelligence is not offensive. He knows that I, though sleeping, am continually awake with my intelligence and strength. I will show my skills to him. Yogamā yā, knowing the intentions of the devatā s, will assist me. If I take her assistance, I can take the forms of all the boys and calves. Among my well wishers, none are equal to these boys. ” [33] yena ca ś atā nandasya vrajā nandasya ca mandatā -mandatā ṁ vindeta, tad evaṁ cintayann eva, saha-suhṛ l-loka-ś okaṁ cintayā mā sa, hanta, hanta, kathaṁ tā n mā ṁ vinā tā ntā n vinā samayaṁ gamayiṣ yā mi? iti | “By this the inhabitants of Vraja and Brahmā can attain sweet bliss. ” He began thinking of the grief of the boys. “Oh! How will they survive without me, and how will I survive without them? ” tataś ca, yasya yasya ca ś ucā guṇ a-rū paṁ cintayann abhajata svatayā tha | tasya suṣ ṭ hu dhuta-bhedatayā ’sau jajñ ivā n prayatanaṁ vyatiricya ||25|| [svā gatā ] Lamenting and thinking, he then became the forms of all the boys and calves with their qualities. [34] iti tathā nusandhā ya svatas tat-tad-bā lavatsā di-rū pā ṇ i sandhā ya sarva-samā dhā na-nirbandhā ya dinā ntaravad eva vrajā gamana-devanena gehaṁ gehaṁ praveś am ā sī nas tā ṁ sandhyā m abandhyā ṁ cakā ra | Solving the problem in this way, taking the forms of all the boys and calves, he played with those boys as on other days and then entered into each house, offering respects to the many mothers. [35] tan-mā taras tu dinā ntarā d apy antaraṅ gataram ā nandaṁ vindanti sma | tathā hi, sute gopeś varyā nija-nija-suta-pratyaya-mudā tathā tan-mitratva-sphuraṇ a-sukha-lakṣ myā dvi-guṇ itam | purā vad vā tsalyaṁ vraja-pura-purandhrī r vidadhatī s tadī yā saṁ siddhir yad adhinuta tad bhā ti tad iva ||26|| [ś ikhariṇ ī ] The mothers became even more attracted to their sons. Whatever love Yaś odā had for Kṛ ṣ ṇ a previously became double in those mothers in relation to their sons. They thought “He is the friend of Kṛ ṣ ṇ a. ” The affection for their sons continued perfectly as before.

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