Chapter Twenty-three 13 страница

yadyapy eka-svarū pā vraja-nṛ pati-sutasyā pare bā la-vatsā jā tā s tarhy apy amī tat-pratima-padam adhus tatra nety eva yuktam | tad-rū paṁ tad-guṇ ā lis tad-amita-vihṛ tiś cā ś rayaḥ khalv amī ṣ ā ṁ tasyā pi svasya citra-sthiti-kṛ d iti yatas tatra tatrā bhyadhā yi ||27|| [sragdharā ] Though the calves and boys were one with Kṛ ṣ ṇ a they were also not Kṛ ṣ ṇ a’s own form. It is said that the calves and boys took shelter of Kṛ ṣ ṇ a’s form, qualities and unlimited pastimes and from this arose the astonishing situation. [36] tad evaṁ hā na-prā yasya tasya hā yanasya pū raṇ ā ya pañ caṣ ā ṇ y ahā ni yadā hī nā ni, tadā tu kṛ ṣ ṇ a-viṣ ayaka-sneha-jā tī yam anu sva-para-tat-paratā yā s teṣ u bā lā diṣ u samyag avagamyamā natayā rā mo’pi vismitya tena saha praś nottare vinimitya viniś citya ca sthitavā n, kintu teṣ ā ṁ sakhī nā m akhilā nā ṁ vipralambha-lambhita-kaṣ ṭ ena nijā nuje ruṣ ṭ atayā pañ caṣ ā ṇ y ahā ni tena saha vanaṁ nā jighā ya | When a year minus five or six days had passed, seeing the great affection for Kṛ ṣ ṇ a which had arisen in himself and others, Balarā ma became astonished and finally understood the situation of the boys. Out of sorrow from separation from the real boys, and angry at Kṛ ṣ ṇ a, he did not go to the forest with him for five or six days. brahmā tu tatra guptam ā gataḥ ś rī -kṛ ṣ ṇ ena tarkyate sma, yathā — yasmā d eti paraiti paś yati puraḥ paś cā t tathā pā rś vataḥ svā tmā naṁ paritaḥ stṛ ṇ oty anupadaṁ sambhrā myati bhrā myati | loptrā loptrasa-vatsa-vatsapa-gaṇ aṁ sandigdham ā lokate tasmā n me pratibhā ty asā v anudiś aṁ vaktraṁ dadhat stenakaḥ ||28|| [ś ā rdū la] But when Brahmā secretly came to the forest, Kṛ ṣ ṇ a understood his presence. “He is coming and going, glancing in front, behind and on the side. He is hiding himself, being fearful, and wandering about. The greedy man sees with some doubt in his mind all boys and calves who were like his stolen treasure. Now I understand that Brahmā is the thief. ” [37] atha brahmā teṣ ā m arvā cī nā nā ṁ prā cī nā nā ṁ ca bā lā dī nā ṁ rū pā dibhiḥ parasparam abhedam ā kalayya cetasā ś caryam ā carya cā rvā caḥ parivindan, sarvato’py atidṛ ṣ ṭ a-mahiṣ ṭ hatā -bhū yiṣ ṭ hā n dṛ ṣ ṭ avā n | Seeing both the original and the new forms of the boys which were identical, Brahmā became astonished. Coming to the new forms he saw that they were endowed with superior natures. [38] brahmā ṇ aṁ paś yati ś rī dā mā di-mitre tu sva-mitrā ṇ ā m evā nayanecchā jā teti yadṛ cchayā tad-anveṣ aṇ ā vasthā prā durbhū tā, sā mpratikā ś cā ntarbhū tā ḥ | When Brahmā saw the friends such as Ś rī dā ma, Kṛ ṣ ṇ a desired to bring all his friends. The desire to search for them arose in him automatically, for his svarū pa-ś akti was operating. [39] tad evaṁ nā nā -vaibhavam anubhavataḥ kamala-bhavasya traptatayā nutaptatayā ca yā racitā vā cī natā, sā svayaṁ praṇ ā mā ya pariṇ amati sma | tatra ca, Experiencing various powers of Kṛ ṣ ṇ a, Brahmā became repentant and embarrassed. He became humble and this transformed into offering respects. ekam ekam adhaḥ kṛ tvā mukhaṁ tatra caturmukhaḥ | namann anya-mukhasyordhvī -bhā vā t pū rtiṁ jagā ma na ||29|| [anuṣ ṭ ubh] He attempted to offer respects with all his heads, but in offering respects with one, the other heads faced up. Thus he could not perfectly offer respects. yadyapi na naman mumude vidhir ekā syā navā g-bhā vā t | tadapi harer mukhacandrā -lokā lopā n mudaṁ lebhe ||30|| [upagī ti] He was not happy in offering respects with some heads upwards but he attained bliss because those heads could see the face of Kṛ ṣ ṇ a. [40] athā pakṛ ṣ ṭ aṁ -manyaḥ sann ananya-gatitayā sumedhā vedhā ḥ stavakeneva stavakeneṣ ṭ avā ṁ ś ca kṛ ṣ ṇ am | yatra ca caturbhir vaktrair ā nuvā na iva nuvann asau sarva-mahā n api yat kiñ cid gokulā nugatā nugatim eva prati nijā numatim ā tatā na | yathā cā ha sma— Intelligent Brahmā, understanding his low nature and seeing no other way, worshipped Kṛ ṣ ṇ a by offering prayers like a bouquet of flowers. Though of high position, he expressed his desire to follow after the inhabitants of Vraja using his four mouths. tad bhū ri bhā gyam iha janma kimapy aṭ avyā ṁ yad gokule’pi katamā ṅ ghri-rajo’bhiṣ ekam | yaj-jī vitaṁ tu nikhilaṁ bhagavā n mukundas tv adyā pi yat-pada-rajaḥ ś ruti-mṛ gyam eva || [BhP 10. 14. 34] iti | My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. [41] tad evaṁ vraja-mahi-mahima-kara-kara-nikara-jaḍ ī -bhū tā vayaṁ nopapatti-pratyā sattiṁ labhā maha ity alam ativistareṇ a | Melting with the moon-like touch of the glorification of Vraja, we cannot come to the conclusion. What more can be said? [42] atha snigdhakaṇ ṭ ha uvā ca—ś rī mad-vraja-yuvarā jena tatra kim uktam? Snigdhakaṇ ṭ ha said “What did Kṛ ṣ ṇ a then say? ” [43] madhukaṇ ṭ haḥ sa-smitam uvā ca—na kim api, kintu tatra stuti-samaye tā vat | govindaḥ smitam atanot stuvā nam enam dṛ ṣ ṭ vā yat kim api dadarś a tatra citram | ekasmin vadati caturmukhe hi tasmiṁ ś catvā ro dadhati rutī r iti bhramaḥ syā t ||31|| [praharṣ iṇ ī ] Madhukaṇ ṭ ha said with a smile. “He said nothing, but while Brahmā was speaking, he smiled on seeing him offer prayers. He saw something amazing: when one mouth spoke, four mouths made sounds. This was bewildering. ” [44] stuty-uttara-kā latas tu, vayaṁ gopā ś cā rthavanto brahmā ca tvam anarthavā n | brū mas tvā ṁ kim itī vā yam avadan smitam ā tanot ||32|| [anuṣ ṭ ubh] After Brahmā had finished speaking, Kṛ ṣ ṇ a smiled but did not speak. He seemed to say “We are cowherds and know the truth. You, Brahmā, do not know the truth. What should we say to you? ” [45] snigdhakaṇ ṭ ha uvā ca—parisedhaty api vedhasi kiṁ kiñ cid apy uktam? Snigdhakaṇ ṭ ha said “When Brahmā departed, what did Kṛ ṣ ṇ a say? ” [46] madhukaṇ ṭ ha uvā ca—stava-paryā vasā ne khalu nija-rū pa-rū patayā sarva-paryā ptimadbhir api paś cā d ā virbhū tavadbhir bā lā dibhiḥ paritoṣ a-poṣ am amanyamā naḥ sa dhanyaḥ svajana-prema-jitaḥ ś rī mā n ajitas tā n vraja-bā lā dī n evā netuṁ yadā vā ñ chā m ā nañ ca, tadā ñ jali-bandha-vyañ jitā ṁ sañ jñ ā m anu samanujñ ā ṁ yā camā naṁ viriñ ciṁ khalv evaṁ lambhita-tad-upā lambha-narma-smitam anujñ ā payā mā sa—yadi tatra-bhavatā m ā jñ ā vijñ ā yate, tadā tā n pū rvam evā nusaṁ hitā n sannihitā n ā nayā mi iti | Madhukaṇ ṭ ha said “After the praise, Kṛ ṣ ṇ a did not derive satisfaction from the cowherd boys who were actually perfect since they were his own forms. When fortunate, unconquerable Kṛ ṣ ṇ a, controlled by his devotees’ prema, desired to bring back his friends, Brahmā, folding his hands, showing dependence on Kṛ ṣ ṇ a, begged permission from Kṛ ṣ ṇ a to bring them. When he prayed in this manner, Kṛ ṣ ṇ a smiled and permitted him. Kṛ ṣ ṇ a said “If I had known about your order to bring them back, I would have brought back the boys previously. ” [47] tataś ca viriñ ciḥ kiñ cin namra-niṭ ilatā -ghaṭ ita-muni-vrata-sunirū pita-nija-durnī titayā nujñ ā yā ḥ karma-kartṛ tvaṁ vyaktī kurvan, bhakti-bharā sakti-pṛ ktī kṛ ta-pulaka-saṅ kulatayā svā parā dha-maya-bā dhā -vyakulatayā ca triḥ parikramya bahuś aḥ praṇ amya ca nija-harmyam eva jagā ma | Showing himself to be one who performed action but who was acted upon, humbled and silent because of his misbehavior, Brahmā, his hairs standing on end because of genuine devotion and full of pain because of his offense, circled Kṛ ṣ ṇ a three times, offered many respects and left for his abode. [48] ś rī -kṛ ṣ ṇ aś ca manasi tasyā parā dhaṁ manā g apy anā gamayann ā gamayamā naḥ prā g-diṣ ṭ a-sadiṣ ṭ a-dveṣ a-veś a-kriyā natikrami-kramatayā vasthitā ṁ s tā n vatsā ṁ s tat-sadṛ g-avasthair vatsa-pā lair melayā mā sa | Not considering his offense at all, Kṛ ṣ ṇ a showed forgiveness. He then met the boys who had remained exactly as they had been previously, with calves, ornaments, clothing and actions. [49] tathaiva hi teṣ ā ṁ kā la-deś a-viparyayā paryā locanā ya druhiṇ a-devena sneha-dehany anavadya-vidyeyam udbhā vitā | Brahmā produced faultless knowledge for increasing happiness so that the boys were not of difference in time and place. etad evoktam— tato’nujñ ā pya bhagavā n sva-bhuvaṁ prā g-avasthitā n | vatsā n pulinam ā ninye yathā pū rva-sakhaṁ svakam || [BhP 10. 14. 42] iti | After granting Brahmā permission to leave, the Supreme Personality of Godhead took the calves, who were still where they had been a year earlier, and brought them to the riverbank, where he had been taking his meal and where his cowherd boyfriends remained just as before. [50] atha te, ū cuś ca suhṛ daṁ kṛ ṣ ṇ aṁ, svā gataṁ te’tiraṁ hasā | naiko’py abhoji kavala, ehī taḥ sā dhu bhujyatā m || tato hasan hṛ ṣ ī keś o’bhyavahṛ tya sahā rbhakaiḥ | darś ayaṁ ś carmā jagaraṁ nyavartata vanā d vrajam || [BhP 10. 14. 45-46] iti | The cowherd boyfriends said to Lord Kṛ ṣ ṇ a: You have returned so quickly! We have not eaten even one morsel in your absence. Please come here and take your meal without distraction. Then Kṛ ṣ ṇ a, smiling, finished his lunch in the company of his cowherd friends. While they were returning from the forest to their homes in Vraja, Kṛ ṣ ṇ a showed the cowherd boys the skin of the dead serpent Aghā sura. [51] carma cedam etā vantaṁ samayaṁ yathā vad eva yogamā yayā ntardhā pitam iti gamyam | It should be understood that Yogamā yā kept the snake’s skin hidden for all that time. [52] tataś ca saṁ vatsara-prasara-vatsa-vatsapā la-bā la-viraha-virahā n mahatā nandena mahitas tair eva sahitaḥ saṁ hita-sampad-vrajaṁ vrajaṁ praviś an, tat-tad-unmaryā da-vatsa-parā vartanā ya nidiś an, pū rva-pū rvato’py apū rvaṁ parva parvati sma | Because separation from the calves and cowherd boys had ended after a year, Kṛ ṣ ṇ a felt great bliss. With them he entered wealthy Vraja. Ordering others to bring the wandering calves, he produced a festival more extraordinary than anything previously experienced. tathā hy uktam— barha-prasū na-vana-dhā tu-vicitritā ṅ gaḥ proddā ma-veṇ u-dala-ś ṛ ṅ ga-ravotsavā ḍ hyaḥ | vatsā n gṛ ṇ ann anuga-gī ta-pavitra-kī rtir gopī -dṛ g-utsava-dṛ ś iḥ praviveś a goṣ ṭ ham || [BhP 10. 14. 47] iti | Kṛ ṣ ṇ a’s transcendental body was decorated with peacock feathers and flowers and painted with forest minerals, and his bamboo flute loudly and festively resounded. As he called out to his calves by name, his cowherd boyfriends purified the whole world by chanting his glories. Thus Kṛ ṣ ṇ a entered the cow pasture of his father, Nanda Mahā rā ja, and the sight of his beauty at once produced a great festival for the eyes of all the cowherd women. [53] tataś ca pitṛ -sambandhibhir nanda-sū nur iti mā tṛ -sambandhibhir yaś odā -sū nur iti tasya nā mā nū dya, sadya eva siddham iti cirantanam api tac-caritaṁ jage | Nanda’s relatives called him the son of Nanda, and Yaś odā ’s relatives called him the son of Yaś odā. They sang about his previous exploits. tad yathā — nanda-tanū janur adya vyā lam | hatavā n hṛ tavā n asmat-kā lam || iti dhru || adya yaś odā -sū nur vyā lam | hatavā n hṛ tavā n asmat-kā lam || iti vā || oṣ ṭ hā dharam iha jalada-taṭ ā liḥ | dambhā valir api dantaka-pā liḥ || ś vā sa-bharaḥ kharadā vaja-vā taḥ | jihvā -yugam api vartma-nipā taḥ || ity utprekṣ itatama-vividhā ṅ gā n | vyatihā sā n ā carataḥ sā ṅ gā n || ahim anv ahitā ṁ kalpayamā nā n | girir iti taṁ viś ataḥ kṛ ta-mā nā n || tad-udara-madhya-kṛ tā bhyanuveś ā n | nija-virahā di-vimū rcchita-veś ā n || sneha-bharā d atha svena sametā n | svaka-netrā mṛ ta-vṛ ṣ ṭ i-sacetā n || tasmā d bahir atha niṣ kā sitavā n | punar iha nikhilaṁ bata darś itavā n || prā ṇ ā d adhikaḥ so’yaṁ prā ṇ ā n | rakṣ ann asmā n kurute trā ṇ ā n ||33|| [mā trā -samaka] Today Nanda’s child killed a snake and saved us from death. Today Yaś odā ’s child killed a snake and saved us from death. The snake’s lips were like cloud banks. Its teeth were mountain peaks. Its breathing was like the wind from a forest fire. Its tongues were like highways. Kṛ ṣ ṇ a rescued those who compared the snake’s limbs in this way, those who laughed among themselves, those who, seeing the snake, imagined its mood, those who entered the snake, thinking it to be a mountain, those who fainted when Kṛ ṣ ṇ a entered the mountain, those who were filled with affection, and who came to life by his sweet glances. He showed them all the objects in the forest. May Kṛ ṣ ṇ a, more precious than life, deliver us and maintain our life airs. [54] iti ś rutvā ca te vrajasthā ś cintayā mā suḥ, sā dhu-ghā tukā nā ṁ pā tukā nā m ā mī ṣ ā ṁ katham iva jā tu kā mā ḥ sidhyeyuḥ? iti | Hearing this, the inhabitants of Vraja began to think. “Can the desires of sinful persons who desire to kill devotees ever be fulfilled? ” [55] tad evaṁ siddhe, sukhā nubiddhe teṣ ā ṁ same samā game prā tas tu bṛ had-bhrā taram anugamya praṇ aya-maya-ramya-roṣ am anunī ya dī yamā na-vismayatayā tā n ā nī ya tena caikatra praṇ ī ya ś rī vatsa-vatsaḥ pū rvavad eva vatsa-pā lanam ā rebhe | When they met together in full happiness in the morning, Kṛ ṣ ṇ a approached Balarā ma and pacified his affectionate anger. He brought the boys together while giving them astonishment and showing friendship to Balarā ma in a separate place, and began herding the calves as previously. [56] atha punar madhukaṇ ṭ haḥ samā panā ya sa-vismayam ivā ha sma— ī dṛ ś as tanayo jā tas tava goṣ ṭ hā dhinā yaka | brahmā ṇ ḍ a-grā maṇ ī r yasya brahmā pi grā maṇ ī r iva ||34|| [anuṣ ṭ ubh] Concluding the talk, Madhukaṇ ṭ ha said in astonishment “O leader of the cowherds! You have given birth to a son in front of whom the most prominent person Brahmā is an employee. ” [57] tad evaṁ kathakayoḥ kathā ṁ prathayitvā sabhyeṣ u sā kṣ ā d iva kalita-tat-tat-keli-sandhayoḥ kṛ tā ñ jali-bandhayos tad-dine’pi pū rvavad eva sarve gṛ ha-vartmani vartamā nā nija-nija-spṛ haṇ ī yaṁ karma nirmimā ṇ ā api tā m eva lī lā ṁ bṛ ṁ hitā ṁ hṛ di jagṛ hire | In this way the two speakers, relating the stories, gave the assembly direct experience of the pastimes and then remained standing with folded hands. As on previous days, everyone returned to their homes and engaged in their duties but became completely absorbed in the pastimes. Chapter Twelve Herding the Cows [1] atha pare dyavi ca kathā prathate sma, The next day the talks continued. [2] yathā snigdhakaṇ ṭ ha uvā ca—yadyapi kā lenā lpena [BhP 10. 8. 26] ityā di-rī tyā varṣ a-traya-traya-paryā yeṇ a tayor vayo-gaṇ anā nirṇ ī tā, tathā pi kaumā raṁ tu varṣ am ekam adhikam adhirū ḍ ham, bā la-vatsā nā ṁ ś rī vatsa-vatsasya ca mitho vatsara-viraha-mayā nullā sena vyatī ta-kṣ aṇ a-maya-saṁ vatsara-kā la-bā la-vatsā nurodhena vā tasya stabdhī bhā vā t | Snigdhakaṇ ṭ ha spoke. Though Kṛ ṣ ṇ a and Balarā ma’s age was reckoned as three years since time passed quickly according to Bhā gavatam 10. 8. 26, their kaumā ra period was extended an extra year. At the request of the calves and boys the kaumā ra age remained for another year (till the fourth year), since it passed in a moment, because of Kṛ ṣ ṇ a’s and the boys’ lack of enjoyment during that year. [3] tatas tad-bhā vā nugā mitayā rā masya ca tathā vṛ ttaṁ sutarā m eva vṛ ttam | tad-anantaram akhaṇ ḍ aṁ paugaṇ ḍ aṁ tu varṣ a-dvayenaivā pū ryata, cirā l labdha-bandhu-saṁ vā sena samyag ullā sena jhaṭ iti kaiś ora-ghaṭ anā t | tathā ca prathā ṁ karavā ma dhenuka-vadhā vama-dhā ma-gamanā nte | tad evam eva saṅ gacchate kā lenā lpena ityā di At the request of Kṛ ṣ ṇ a, Balarā ma also responded in the same way. Then the paugaṇ ḍ a age became fully manifest for two years (fourth and fifth year), because of the quick appearance of kaiś ora period after the joy of living together with friends. We will speak of this after the killing of Dhenuka. Thus, mention of time passing quickly is appropriate in the Bhā gavatam. tā vad evā tmabhū r ā tma-mā nena truṭ y-anehasā | purovad ā bdaṁ krī ḍ antaṁ dadṛ ś e sakalaṁ harim ||[BhP 10. 13. 40] iti | When Lord Brahmā returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Kṛ ṣ ṇ a, after all that time, was engaged just as before in playing with the boys and calves, who were his expansions. tataś ca paugaṇ ḍ a-vayaḥ -ś ritau [BhP 10. 15. 1] ityā di ca | When Lord Rā ma and Lord Kṛ ṣ ṇ a attained the age of paugaṇ ḍ a (six) while living in Vṛ ndā vana, the cowherd men allowed them to take up the task of tending the cows. Engaging thus in the company of their friends, the two boys rendered the land of Vṛ ndā vana most auspicious by imprinting upon it the marks of their lotus feet. [4] atha prakṛ tam anusarā maḥ | tad evaṁ viharatoḥ sarveṣ ā ṁ mano harator anayoḥ pañ camaṁ varṣ am añ cat kaumā rataḥ pā ra-bhū taṁ vayaḥ samayā ñ cakre | yathā — Now we will return to the topic. When Kṛ ṣ ṇ a and Balarā ma, attracting the minds of all, played in this way, the fifth year, the last year of kaumā ra, finally arrived. aiṣ amo’bhavad asau parut parā ry evam ā di nikhilair yadā gaṇ i | hanta tarhi sahasā bakā ntakaḥ prā pta-kā nti vijahau kumā ratā m ||1|| [rathoddhatā ] While all people perceived that in that year Kṛ ṣ ṇ a remained as in the previous year and the year previous to that, he suddenly took on the beauty of paugaṇ ḍ a age and left the kaumā ra age. udgacchad-buddhi-ś akti-prathama-ruci-jayi-ś yā matā -ś ubhratā -yuk kiñ cid-vistī rṇ a-vakṣ aḥ -prabhṛ ti valayitā yā ma-netrā di-gā tram | keś aṁ veś aṁ ca pū rvā d adhika-mitim ayat keli-ś ikṣ ā -pravī ṇ aṁ paugaṇ ḍ aṁ prā g acaṇ ḍ aṁ sphurad alam anayor mā ṁ didṛ kṣ uṁ karoti ||2|| [sragdharā ] Kṛ ṣ ṇ a and Balarā ma reached the paugaṇ ḍ a age and their intelligence increased. Kṛ ṣ ṇ a’s blackness and Balarā ma’s whiteness defeated their luster in the kaumā ra period. Their chests increased in size and their eyes and other limbs became longer. Their hair and clothing became more elaborate. They became skilful at learning new types of play. Affection increased. This makes me desire to see them. [5] tadā ca kadā cic chrī -vraja-rā jñ ī sabhā ntaḥ prā tar ā yā tā ś rī mad-abhinanda-patnī sayatnī -bhavantī tā ṁ papraccha—yā taḥ kṛ ṣ ṇ a-mā tar, adya sadyaḥ prā tar eva kutra vā bhavaj-jā taḥ prayā taḥ? One day Yaś odā came into the assembly in the morning. The wife of Abhinanda inquired from her. “O mother of Kṛ ṣ ṇ a! Where did your son Kṛ ṣ ṇ a go without delay, early in the morning? ” [6] vraja-rā jñ ī tu sa-hā sam ā ha sma—hanta, tad etad vartamā na-samaya-paryantaṁ tasyodvartana-snā na-paridhā na-mayā ni karmā ṇ i mayā nirmī yante sma | samprati mad api lajjā m ā sajjan svaka-savayaḥ -sevaka-priyaḥ pṛ thag eva kṛ ta-tat-kriyaḥ sa mā samayā samā yā ti | ā gatya ca pratyahaṁ mā ṁ pitaraṁ yathā -yatham itaraṁ ca guru-janaṁ puru-gauraveṇ a namaskā reṇ a puraskaroti | Yaś odā smiled and spoke. Oh! Up till now, I have completed all the tasks such as rubbing his body with oil, bathing him and dressing him. Now however, being somewhat embarrassed in front of me, he has become affectionate to his servants and after completing those tasks comes to me. He then honors me, Nanda and the other elders by offering deep respects. [7] kiṁ ca, tad-avadhi yadā sandhyā yā ṁ mayā dhyā yamā nā gamanaṁ saha-vatsaḥ samā gacchati, tadā tad-upari vā ri vā ra-trayaṁ bhramayitvā pibantī bhavā mi sma | samprati tu, sa-ś apatham edhamā na-yatnavatā tat-pratiṣ edhatā tena mama hastau vihastau kriyete | evam eva rauhiṇ eyaś ca iti | tad etad arvā cī naṁ tad-varṇ anam apū rvatayā karṇ ya tan-mukhaṁ nirvarṇ ya sarvā hasanti sma | Until he killed Agha, I would think of his return in the evening, and when he returned with the calves, I would circle water over him three times and drink it according to local tradition. But now, though I am more careful and forbid him from many things, he is beyond my control. The same goes for Rohiṇ ī ’s son. The women, hearing this new description, looked at her face and smiled. [8] sā punar uvā ca—tad etad abā lyam iva ca tasyā samaya-mayatvā d bā lyam eva matvā sukham upalabhā mahe, anena tu duḥ khā kriyā mahe | She again spoke. “Understanding that this is the quality of a person beyond infancy, I am happy, but he causes me great suffering. ” [9] sarvā ḥ sā ś aṅ kam ū cuḥ —hanta, kiṁ tat? Everyone said with concern “Why is that? ” [10] sā prā ha—svayam acirā d eva gavā ṁ vicā ram antarā cicā rayiṣ itaṁ yat | She said “He now desires to herd the cows while not paying attention. ” [11] sarvā ū cuḥ —nā trā py anyathā manyasva | gopa-kula-tilakā yamā na-bā lakā nā ṁ sa eṣ a eva svabhā vaḥ sarvatra nā bhā vam ā sī dati | kim uta teṣ v api parama-citra-caritrasya tasya iti | The women said “You should not worry about this. This is the nature of the children born of the cowherds. One cannot see absence of herding cows anywhere. This is the remarkable nature of cowherd boys and of Kṛ ṣ ṇ a also. ” [12] atha vraja-rā jasya sadasy api tasya vṛ ttam idaṁ vṛ ttam ā sī t | yathā ha sma sa-smitaṁ samā sannau sannanda-nandanau nandita-samā jaḥ ś rī man-nanda-rā jaḥ —bhoḥ ā yuṣ mantā v, adya-jā ta iva yuṣ mad-bhrā tṛ -jā taḥ sa yathā samprati yuvā ṁ prati vartate, na tathā mā m iti lakṣ yate | yataḥ kiñ cit saṅ kucita-vilocanena mā m avalocayann ā locyate | yuvā bhyā ṁ saha tu madhura-vā rtā ṁ vartayann eva dṛ ś yate | The assembly of Nanda also discussed the nature of Kṛ ṣ ṇ a. Nanda, giving joy to the assembly, spoke to Sannanda and Nandana with a gentle smile. “O long-lived brothers! I can see that Kṛ ṣ ṇ a, who acts like a new born child, does not behave in the same way to me as he does to you. He looks at me with slightly contracted eyes and speaks to you with sweet words. ” [13] sannanda uvā ca—sā mpratam evedaṁ, yataḥ sā mprataṁ tatra-bhavatā tatra ś ikṣ ā -maya-vī kṣ ā gā mbhī ryam ā caryate | ā vā bhyā ṁ tu kaumā ra-kā lī ne’pi tasminn atiś ā lī ne vidheyatayā paryā locituṁ na pā ryate |

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