Chapter Twenty-three 14 страница

Sannanda said “That is proper since you are most worthy of respect. You are serious about giving instructions to him but we cannot think of giving him orders though he is of kaumā ra age. ” [14] pā ś ya paś ya prathamaṁ namam iha mā taram atha pitaraṁ tvā ṁ tathaivā smā n | pratyū ṣ aḥ pratisuhṛ daṁ sat-kurute’sā v atī va bā lye’pi ||3|| [udgī ti] “See! Though very young Kṛ ṣ ṇ a offers respects to his mother and then to you as his father. Then he offers respects to each friend every day at dawn. ” [15] atha kramā gateṣ u vatsalatayā samā na-mateṣ u tad-ā karṇ anā rtham akiñ cidvā diṣ u ś rī mad-upanandā bhinandā diṣ u tad-varṇ yamā nam anya-mukhā d ā karṇ ya sā nanda-vikasita-manda-hasita-bhrā jiṣ u punaḥ sannanda-nandanau prati ś rī -vraja-rā ja uvā ca—bhavantā v ekā ntam anubhavantā v anugamya tau ramya-kā tarā kṣ i-prā ntā v asakṛ t prā tar ā rabhya prā rthitavantā v iva hyaḥ pū rve’hni samantā d bhrā tarā v atidū rā d adṛ kṣ ā tā m | tat kim ucyatā m? When Upananda, Abhinanda and others voiced the same opinion one after another and then remained silent in order to hear Nanda. Nanda, listening to the descriptions from other persons, while gently smiling to reveal his bliss, spoke to Sannanda and Nandana. “You two, with great intent, followed Kṛ ṣ ṇ a and Balarā ma endowed with pleasing, wide eyes, from the beginning of the day, begging them to follow instructions. But after three days, searching for them, you saw the brothers far away. What else can be said? ” [16] nandana uvā ca—tadā nī m eveti kiṁ vaktavyam? kintu cirā d eva tayos tad abhirucitam upacitam asti | saṅ kucita-bhā vā bhyā m ā vā bhyā ṁ tu bhavatsu na ś rā vitam | Nandana said “What can be said about their actions now? For a long time the two boys have had increased their desire. We should not tell you to restrict the boys. ” [17] vrajarā ja uvā ca—kiṁ tat? Nanda said “Then what should be done? ” [18] sannandaḥ sasmitam uvā ca—svayam eva gavā ṁ sevanam iti yat | Sannanda said with a smile “I told them that they should herd the cows. ” [19] upananda uvā ca—kim ū catus tau? Upananda said “What did they say? ” [20] sannanda uvā ca—ā vayoḥ prathama-vayo’tī tayos tā ta-caraṇ ā nā ṁ svayaṁ gocā raṇ am anā cā ratā m ā carati iti | Sannanda said “They said they had just passed one year of age. It is improper for them to herd the cows like the elders. ” [21] tad etad varṇ yamā nam ā karṇ ya tayor mukhaṁ nirvarṇ ya sa-vismayaṁ tū ṣ ṇ ī mbhū ṣ ṇ utayā virā jamā ne vrajeś ā ne sarve’pi tam ū cuḥ —yadyapy adya-jā tā v iva sujā tā v amū, tathā pi kramaṁ vinā buddhi-niṣ kramasya bala-saṁ valanasya ca sad-bhā vā d asmā kaṁ vismā yakā v eva bhavataḥ | itas tu na vismā yakau bhavatas tapaḥ -prabhā va eva khalv evaṁ bhā vam ā vahatī ti | na khalu tat-tat-khalā nā ṁ yat parimalanaṁ jā tam, tatra sahā yatā nā ṁ sahā yatā kā cid api paricitā | tasmā n maṅ galam eva saṅ gataṁ bhaviṣ yati iti | Hearing them speak in this way and looking at their faces, Nanda remained silent and was astonished. Everyone began speaking. “Though they act like new born children, they show intelligence and strength beyond their years. This astonishes us. But it is not so astonishing because it has been produced by your great austerities. They have had no assistance in killing demons. This can only be auspicious. ” [22] atha tadā kadā cin nija-gṛ hiṇ yā pi saha rahasi ś rī -vraja-rā jasya sa eṣ a prastā va-viś eṣ a ā sī t—yatra ca tau putra-prema-yantritatayā tad etan mantritavantau, paś yā maḥ samaya-viś eṣ am iti | One day, while alone, Nanda made a proposal to his wife. The two discussed out of love for their son. “Let us wait for the best time. ” [23] tadā ca dina-katipayā nantaraṁ sabhā yā ṁ bhā samā nā yā ṁ ś rī -vraja-rā jasya vailakṣ yam ā lakṣ ya sarve’narvā cī na-gopā mitho nirī kṣ ya hasanti sma | Several days later in the shining assembly when they saw the surprising features of Nanda, the elder cowherds, glancing at each other, smiled. [24] tatra ca ś rī -vraja-rā je kathaṁ katham? iti sa-smitam uktavati vadanti sma, yad asmā bhir akasmā d vismā yanam anubhū tam, tad eva bhavadbhir apī ti sambhā vyate | When Nanda asked with a smile why they were laughing they said “It seems the Kṛ ṣ ṇ a has forgotten us and you also. ” [25] vraja-rā ja uvā ca—kathyatā ṁ tā vat tathyaṁ bhavadbhiḥ | Nanda said “Please speak the truth. ” [26] sarva ū cuḥ —yadyapi cirata evedaṁ caritam, tathā pi bhavatā pi gocaritena gocaritenā tī va racitam, yat khalu sarvaṁ go-jā tam na tu bhavaj-jā tam antarā padam api padaḥ pradadā ti | kathañ cit tenaivā grā vasthitenā dya tā ḥ prasthā pitā ḥ santi | Everyone said “Though this has happened long before, you have noticed it while herding the cows. The cows follow no other person except him. Today he is in front and dispatched the cows with difficulty. ” [27] vrajarā ja uvā ca—tad idam akasmā t kathaṁ jā tam? Nanda said “Why has this happened suddenly? ” [28] sarva ū cuḥ —bhavat-putraḥ kutracid yatra snehaṁ vyañ jayati, tatra sarvatra caivaṁ dṛ ś yate | They all said “When your son shows affection for anything it behaves in this way. ” [29] vraja-rā ja uvā ca—tarhi kim agarhitam arhitaṁ syā t? Nanda said “Should we hold a celebration of cow herding? ” [30] sarva ū cuḥ —yatra gaty-antaraṁ nā sti, tat khalv anantaram eva vidhā tuṁ yuktam | yat tu tatra-bhavantas tatra bhī tā yante, tat punar vatsa-pā lane’pi na tucchā yate | kintu bhavat-tapa eva pratapati pratī pā n iti pratī yate | tasmā d bhavatā d bhavatā m anujñ ā, yā paramparayā pi paraṁ param apy amaṅ galaṁ tā rayiṣ yati | They all said “When there is no alternative one must act. What you fear will not be insignificant even if they herd only the calves, but your austerities will torture the enemies. Therefore you should give permission. By that permission, you will destroy all inauspiciousness. ” [31] athedam ā karṇ ya nirvarṇ anata eva jñ ā pitā nujñ ā -nija-samā je ś rī man-nanda-rā je sarvā numati-labdhā nandaḥ ś rī mā n upanandaḥ prathita-samajñ ā n samaya-jñ ā n jijñ ā sayā mā sa | tair api budha-ś ravaṇ a-sukha-prada-maṅ gala-ś ravaṇ a-saṅ gata-budha-ś ravaṇ a-viś iṣ ṭ hā yā m abahula-bā hulā ṣ ṭ amyā ṁ bahulā -pā lanaṁ bahulam etad iṣ ṭ am ity ā diṣ ṭ am | Immediately on hearing this Nanda gave consent in the assembly. Upananda and others, on gaining consent, became happy and inquired from the famous astrologers. The astrologers advised that the two boys should beginning herding the cows on the eighth lunar day of the waxing moon in Kā rtika month, during Ś ravaṇ a constellation, on Wednesday. On hearing the auspicious moment chosen, the wise derive pleasure. [32] ś rī man-nandā dayaś ca sarve dundubhi-nirghoṣ eṇ a ghoṣ e tasmin nirviś eṣ am ahas-tritayam ahamahamikayā mahaḥ pracā rayantas, tad-vatsa-cā raṇ a-bṛ had-utsavam apy aticarantas tat samā caranti sma | Nanda and others then gave the responsibility of herding the cows to Kṛ ṣ ṇ a, after he had surpassed the happiness of herding the calves, by holding a huge festival in Vraja lasting three days, with the sound of drums. ekasyaikasya ced vaktur vaktrā ṇ i syuḥ sadā yutam | tadā tad vaktum icchantu yady ā yuḥ sarvadā yutam ||4|| [anuṣ ṭ ubh] If each speaker’s mouth became ten thousand and their lifespan lasted then thousand years, they could describe only one day of Kṛ ṣ ṇ a herding the cows. [33] dig-darś anaṁ tu yathā, gopā locita-navya-veṣ a-valanai rakṣ ā -vidhā nair dvijā dy- ā ś ī bhiḥ sudinā ha-labhya-racanair vrajyā rha-nī rā janaiḥ | saṅ gā nā nvita-vā dya-nṛ tya-nikaraiḥ ś aś vaj-jayā dy-ā ravaiḥ ś rī mā n gopa-mahendra-sū nur agamad rā meṇ a dhenū r anu ||5|| [ś ā rdū lavikrī ḍ ita] The description of their new job: Wearing new cowherd dress and protective herbs, receiving blessings from brā hamaṇ as, being worshipped with lamps on an auspicious day, Kṛ ṣ ṇ a departed with the cows along with Balarā ma after hearing sweet songs and seeing dances, to the sounds of continuous music. [34] tad anu gati-rī tir itī va ca gantavyā —vā dya-gī ta-maṅ gala-parī taṁ purodhasaḥ purodhā ya dhenū ḥ sannidhā ya tā ś ca pā dyā dibhir arcitā vidhā ya madhura-grā sais tā sā ṁ samagrā ṇ ā ṁ tṛ ptim ā dhā ya tā su nati-prabhṛ tibhir mā nam upadhā ya punaś ca pradā na-dakṣ iṇ ā bhiḥ purohitā dī n akṣ ī ṇ ā nandā n sandhā ya, ś rī mat-pitṛ -caraṇ ā dī n mañ julā ñ jali-valitam agrato nidhā ya sthitavati sā graje tasminn avaraje, ś rī mā ṁ s tat-pitā vrajarā jas tā van maṇ i-maya-lakuṭ iṁ tat-kare ghaṭ ayā mā sa | ś rī matī tan-mā tā ca vraja-rā jñ ī bhā le tilakaṁ nidadhe, nidhā ya ca sā — The arrangements for going to the forest were as follows. Putting the priests in front with songs, music, and auspicious verses, bringing the cows near and worshipping them by offering foot wash and arghya, feeding them sweet chick peas, respecting them with obeisances and circumambulation, and then offering the same respects to the priests, Kṛ ṣ ṇ a, with his elder brother, remained standing in front of Nanda who had his hands folded. Nanda offered him a jeweled stick and Yaś odā put tilaka on his forehead. rā ma prā g asya paś cā d bhava subala yuvā ṁ ś rī la dā man sudā man doḥ pā rś va-sthau bhavetaṁ diś i vidiś i pare santu cā tmī ya-bandhoḥ | itthaṁ haste vidhṛ tya pratiś iś u diś atī tatra kṛ ṣ ṇ asya mā tā tat-tat-karmā dhikā ra-ś riyam api dadatī netra-nī rair asikta ||6|| [sragdharā ] “O Balarā ma! Remain in front of your friend Kṛ ṣ ṇ a. O Subala! Stay behind him. O Dā ma and Sudā ma! You two should remain at his sides. All others, remain around him. ” Instructing all the children and assigning them their jobs, she showered them with her tears. [35] atha rohiṇ ī -bṛ ṁ hita-ś uci-sampad-upananda-gṛ hiṇ ī -saṁ hita-mahita-mahilā bhiḥ sahitaṁ yathā yathaṁ saṅ gamite nā nā -maṅ gale, bhuvi divi ca mahā -maha-bahala-kuś ala-kutū halam anu, mā taraṁ pitaraṁ kā ṁ ś cid anyā ṁ ś ca namaskṛ tya, kṛ ta-kṛ tyatayā jihi-jihi-kā reṇ eritā ś ca gā vaḥ svā bhimukham eva sthitā na prasthitavatya ity anupapattyā pratyā sannā n gurū n parā vartya, tā sā m purata eva sa-bala-sakhaḥ sa prasthitavā n | prasthitavati ca tatra ś yā ma-varṇ e tarṇ akā grimatā -nirvarṇ aneneva mandaṁ mandaṁ gacchantaṁ gā vas tam anvagacchan | Women who were given great wealth by Rohiṇ ī met with the wife of Upananda while the earth and heavens performed various auspicious acts. Offering respects to his mother and father, as well as others, in the midst of great clamor and festivities, Kṛ ṣ ṇ a was ready. Saying “Jihi, jihi” he sent off the cows, but they remained in front of him and did not go. Seeing that this was unsuitable, he sent the elders into their houses and departed in front of the cows. When Kṛ ṣ ṇ a slowly walked in order to see the calves in front, the cows began to follow. [36] tad evaṁ ś rī -kṛ ṣ ṇ a-rā mā v etā v atha svā nugamana-kamana-manaskā n janā n kathaṁ katham api tataḥ pathaḥ ś lathayitvā, svā tmā nam api tal-locana-ś ṛ ṅ khalā -mocanā n mocayitvā, sakhibhir apy akhila-vilambi-lalitair nava-gopa-mahasopavalitaiḥ saha sahasā hasantau lasantau cā rā ya madhye madhye stabdha-nikhila-gavī kau labdha-mano-gavī kau suvalita-calitaṁ govardhana-diś am uddiś ya calataḥ sma | Knowing that the elders wanted to follow, Kṛ ṣ ṇ a and Balarā ma discouraged them from doing so. Freeing themselves from the iron chain of the elders’ glances, they laughed loudly and sported with their frolicking friends who were effulgent with their new occupation as cowherds. Stopping the cows so they could graze, fulfilling their desires, they walked towards Govardhana. [37] yatra gā vaḥ saṅ ketita-svarā di-viś eṣ eṇ aiva mithaḥ saṅ kī rṇ ā vikī rṇ ā ś ca bhavanti sma, na tu daṇ ḍ enopaghā taṁ viś ī rṇ ā ḥ kriyante sma | yatra ca sakhiṣ u tā bhyā ṁ saha parasparaṁ maṇ ḍ ayanteṣ u nandayanteṣ u krī ḍ ā -janayanteṣ u ca parama-kautukam ā virbhavati sma | There they gathered and separated the cows by making special sounds and never used the stick to beat them. There the boys became absorbed in decorating themselves, rejoicing and playing with Kṛ ṣ ṇ a and Balarā ma, to produce a great festival. [38] tad etan nirvarṇ ya devair varṇ itaṁ yathā — pratyekaṁ gā va etā bahir api ca hareḥ prā ṇ a-rū pā yad ā sā ṁ ś aś vat tṛ ptau ca tṛ ptiṁ kṣ udhi ca kalayati kṣ ud-vikā raṁ sa eṣ aḥ | ā nī yā nī ya caitā nijahṛ di vidadhad ghrā ṇ a-saukhyaṁ dadhā naḥ ś liṣ yann uccair vicinvann aś anam upadadat pā layan svena bhā ti ||7|| [sragdharā ] Seeing this, the devatā s described the scene. Each cow was like Kṛ ṣ ṇ a’s life air situated externally. When the cows were satisfied, Kṛ ṣ ṇ a was satisfied and when they were hunger, he experienced hunger. He would bring them close to his chest, smell them with happiness, embrace them, search for them intensely, bring them together, feed them and protect them. This made him appear more splendid. usrā ṇ ā ṁ prā ṇ a-sā myaṁ vahati harir amū s taṁ vinā rikta-cittā ś citra-prā yā ḥ samantā d yad iha vana-tati-ś rī -nibhā visphuranti | tal-lā bhā d ghrā ṇ a-dṛ ṣ ṭ i-ś ravaṇ a-sarasana-sparś a-yogā d valante kintu syā c citram etad bahir upavalitaṁ teṣ u taṁ svā dayanti ||8|| [sragdharā ] Kṛ ṣ ṇ a held the cows as dear as his life and they became vacant hearted without him, motionless like pictures, like trees standing all around. When they came to Kṛ ṣ ṇ a they experienced bliss on smelling, seeing, hearing, tasting and touching him. What is remarkable is that they were able to experience him externally using their senses. ā hū taṁ kurute hariḥ sakhi-janaṁ, so’py enam evaṁ tathā vakti ś liṣ yati jighrati prahasati skandhaṁ spṛ ś an karṣ ati | ā stā ṁ tac ca mahā dbhutaṁ ś ṛ ṇ uta bho yady antaraṁ tarkyate naivā tmā pṛ thag asya tasya ca bhaved ity eva vijñ ā yate ||9|| [ś ā rdū lavikrī ḍ itam] Kṛ ṣ ṇ a would call his friends and they would call him. They would speak to him, embrace him, smell him, joke with him, touch his shoulders and pull him. Let that be, but listen to something astonishing. One should understand that Kṛ ṣ ṇ a and his friends never experienced difference from each other. vadati sakhi-samū haḥ kṛ ṣ ṇ a-rā mā v itī daṁ kvacid api vinimā ya prā ha tat tac ca yuktam | kalayata yad imā v apy ā tmanaḥ sthā na eva sphuṭ am iha vidadhā te yan mithas tatra tatra ||10|| [mā linī ] Sometimes the friends said “Kṛ ṣ ṇ a and Balarā ma” and sometimes they said “Balarā ma and Kṛ ṣ ṇ a. ” This was acceptable, because they are both like Paramā tmā. [39] atha tad evaṁ ca sthite, pū rvata eva tadī ya-vimala-parimala-mā dhurī -dhā rā -nandita-vidū raga-vṛ ndā vana-sthira-cara-jī vā valī bhir jī vā tutayā jī vyamā nau, samprati tu sarvā eva tā devatā -pū rvā ḥ paramā pū rva-darś ana-sparś anā dibhir labdha-parvaṇ aḥ kurvā te sma | Blissful because of the sweetness of their pure fragrance, fixed and moving entities situated far away in Vṛ ndā vana began to serve Kṛ ṣ ṇ a and Balarā ma with devotion. The two brothers were the life of Vṛ ndā vana, giving joy to all entities, including devatā s, by their extraordinary sight and touch. [40] yā ḥ khalu sarvā tiyā yi-sukha-dā yitayā nyeṣ ā m api puṇ yā ya puṇ ya-phalā ya naipuṇ yam ā seduḥ | In attaining the highest happiness, they were most skilful in reaping results of pious acts. [41] tatraiva ca sarva-sukha-ś aṁ sinī vaṁ ś ī sarvam ā tmā naṁ ca kṛ tā rthatā ṁ prā pitavatī | yataḥ — na tad vanaṁ yan na vihā ra-maṅ galaṁ nā yaṁ vihā raḥ ś ubha-gī ta-bhṛ n na yaḥ | gī taṁ na tad yan na hi vaṁ ś ī kā kṛ taṁ vaṁ ś ī na sā kṛ ṣ ṇ a-mukhā nugā na yā ||11|| [upajā ti 12] In that place, the flute, giving happiness to all, made itself and all other entities successful, because, a forest is not a forest without auspiciousness of playing and there is no playing without auspicious songs. There are no songs without the sound of the flute. A flute which does not touch Kṛ ṣ ṇ a’s mouth is not a flute. [42] tad-dine tu kā ntaḥ so’yaṁ vṛ ttā ntaḥ karṇ ā ntaḥ kriyatā m— udī rṇ a-muralī kalaḥ sva-guṇ a-gā tṛ -gopā vṛ tir balena sahitaḥ sphurad-vividha-mā dhurī -vistṛ tiḥ | rasā rdram aniś a-smitaṁ tad-atihā rda-bhā jā ṁ gavā ṁ hitaṁ svajana-cittavad vanam athā viś an mā dhavaḥ ||12|| [pṛ thvī ] May that sweet music of the flute be heard on that day! Making soft sounds with his flute, Kṛ ṣ ṇ a, surrounded by singing boys of his own nature, produced various types of sweetness with Balarā ma. With a gentle smile Kṛ ṣ ṇ a then entered the dear forest which was like a close friend’s heart, laden with taste, beneficial for the cows. [43] sa ca nitā nta-priya-jana-bhā naḥ kā nanā ntaḥ -sā ra-sarasa-gandha-sarasa-sugandha-gandha-vā ha-vā hita-nava-pallava-pā ṇ ibhiḥ sphuran-madhura-sakhi-tatiṁ madhupatim ā liṅ gann utsaṅ ga-saṅ ginaṁ vidhā ya, svā nuvrata-madhuvrata-khaga-mṛ ga-mañ ju-guñ jitā di-vyañ janayā khelitum iva protsā hayā mā sa | Acting as a most affectionate friend, surrounded by his sweet friends, Kṛ ṣ ṇ a embraced Balarā ma around his waist, using his hands which were like buds caressed by fragrant wind from lotuses growing in the forests. He became more excited to play by imitating the sweet sounds of the animals, bees and birds. [44] tataś ca kautuka-viś eṣ a-lambhanā ya vraja-rā ja-tanū jaḥ sa-smitam ī kṣ amā ṇ aḥ sa-vismayavad utprekṣ amā ṇ aś ca nijā grajaṁ prati sā dara-narma-gandha-prabandhi-vana-varṇ anaṁ nirmame, For special fun, with reverence and joking, looking around while smiling and observing with astonishment, he began describing the forest to Balarā ma. yathā — nū naṁ bhavā n viś va-patir namanti yad baliṁ gṛ hī tvā taravaḥ padaṁ tava | paś ya prasū nā di-ś atena tan nata- pravā la-ś ā khā -ś ikhayā spṛ ś anti te ||13|| [upajā ti 12] Truly, you are the lord of the universe, for the trees are offering you fruits and flowers, and are offering respects to your feet. Look! All the trees are touching your feet with the tips of their branches, laden with hundreds of fruit and flowers. tvaṁ rā jase deva vane’tra sā mprataṁ vayaṁ na paś yā ma tathā pi tā masā ḥ | itī va cakṣ uṣ mati janma-lambhanaṁ vṛ kṣ ā vṛ ṇ ā nā ś caraṇ aṁ tavā ś ritā ḥ ||14|| [upajā ti 12] “O Lord! You are now present in this forest. We cannot see you since we are covered with ignorance. We trees take shelter of your feet, praying to be born as persons with eyes. ” gā yanti tvā ṁ ṣ aṭ padā ś cā nuyā ntaḥ ś rī -rohiṇ yā ḥ putram antarhitaṁ ca | itthaṁ mitrā ṇ y ā hur ū he’ham evaṁ sarveś as tvaṁ na tv amī san-munī ś ā ḥ ||15|| [ś ā linī ] Our friends say, “When you come to the forest, the bees follow Balarā ma, beneficial to the heart, and sing his glories. ” I also conclude this. Are you not the Supreme Lord and are not these bees the best of sages? suramyaṁ nṛ tyanti pramada-ś ikhinaḥ sneha-valitaṁ hariṇ yaḥ paś yanti sphuṭ a-mṛ du-kalaṁ bibhrati pikā ḥ | naṭ ā rā mā ḥ sū kta-prapaṭ hana-vidaḥ kā nana-sadā m amī dhanyā yasmā d vidadhati tavā rā d atithitā m ||16|| [ś ikhariṇ ī ] The joyful peacocks dance attractively and the deer gaze upon you with affectionate eyes. The cuckoos produce sweet, soft sounds. Among the inhabitants of the forest, these animals are fortunate, because the dancing peacocks and cuckoos who know how to recite excellently are welcoming you as their guest. aṅ ghri-sparś air dharitrī -giri-tṛ ṇ a-saritas te nakha-ś reṇ i-lekha- ś rī mac-citrair vicitra-druma-samudayaga-dyota-vī rud-vibhedā ḥ | snigdhekṣ ā bhiś ca dhanyā mṛ ga-vihaga-gaṇ ā vakṣ asaḥ saṅ ga-lā bhā d eṣ ā tatrā pi gopī -vratatir atitarā ṁ yat-spṛ hā sā pi lakṣ mī ḥ ||17|| [sragdharā ] The earth, mountains, rivers and grass are fortunate to receive the touch of your feet. Various creepers are fortunate in the colorful forest because of the marks made by your finger nails. The birds and beasts are fortune because of your glance. In this forest reside the ś ā rikā creepers which are fortunate because they shine with effulgence in their hearts. Even Lakṣ mī desires such a heart. pitṛ vyā n me kṣ atrā d avataraṇ am ā ptaḥ sa tu bhavā n pitur gopeś asyā tmaja-padam agā d dharma-vidhinā | atas tvaṁ gopī nā ṁ pariṇ ayanam ā ptā si tad iyaṁ latā gopī -nā mnī tava hṛ daya-lagnā prathayati ||18|| [ś ikhariṇ ī ] You have appeared in this world from a kṣ atriya line on your father’s side. According to dharma, you became the son of a cowherd leader, my father. You will marry a gopī This creeper named gopī is thus attracted to you. [45] athā grajaś cā nuja-vā cam amṛ tam ivā camya smitam ā carann uvā ca—bhavā dṛ ś a eva tā dṛ ś a-guṇ a-gaṇ a-bhā g ī ś varaḥ katham anyaṁ tatra gaṇ yaṁ karoti? iti | Relishing the nectar of his words, Balarā ma smiled and said “Having such a wealth of qualities, who else but you may be considered to be the master? ” [46] tad evam akhila-sakhibhiḥ saha hasan narmaṇ ā teṣ ā ṁ ś arma sphuṭ am uttambhayan, ś rī mad-vṛ ndā vana-vana-ś obhā m api svam iva tā n upalambhayan, paś ū n api mā nasa-gaṅ gā -rodhā ṁ si lambhayan svayam apy ayam atitarā ṁ reme | tac ca prā tyahika-prā yam evaṁ prathayiṣ yā maḥ | In this way Kṛ ṣ ṇ a increased the joy of his friends with diversions while laughing with them. Making them see the beauty of the forest of Vṛ ndā vana, he approached the bank of Mā nasa-gaṅ gā and became exceedingly joyous. I will describe now how Kṛ ṣ ṇ a played every day. yathā — ramate rā maṁ paritaḥ kṛ ṣ ṇ aḥ | sakhi-gaṇ a-gī ta-guṇ eṣ u sa-tṛ ṣ ṇ aḥ || anugā yati pika-ṣ aṭ pada-gā nam | parijalpati ś uka-haṁ sa-samā nam || He sported with Balarā ma everywhere, eager to hear the qualities of the songs of his friends. He began to imitate the songs of the bees and cuckoos. He began to gossip like the parrots and swans. evaṁ cakra-cakora-bakā di | anurauti sphuṭ a-hā sa-vivā di || dvī pi-mukhā rpita-bhī ti paś ū nā m | rutim iva sṛ jati bhayā ya ś iś ū nā m || He imitated the sounds of the cakravā kas, cakoras and cranes, as if arguing in debate while laughing. He made the sounds of terrifying animals such as the tiger to fright the young children. pakṣ i-mṛ gā dikam aharahar acalam | viracita-nā mabhir ā ha ca sakalam || bhramati sakhā yadi tasmin ko’pi | karṣ ati vihasan paṇ am amuto’pi ||

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