Chapter Twenty-three 15 страница

Daily he would call out the names of the animals, birds and mountains. If a friend wandered from the path, he would pull him back with his hand while laughing affectionately. dū raga-paś um ā hvayati ca nā mnā | kṛ ta-go-gopa-manorama-sā mnā || gavyā hū tau ś ikhinā ṁ hū tiḥ | jā tā yad asau ghana-ruti-bhū tiḥ || He would bring back the cows wandering far off by calling their names and the names of the cowherds. In calling the cows, the peacocks would also come, since his voice sounded like the deep rumbling of clouds. vyatiyuñ jā no bhrā trā sva-karam | ś aṁ sati hasati sakhī -hita-nikaram || sakhibhir viś ramayann ayam ā ryam | praṇ ayati tat-pada-lā lana-kā ryam || Sometimes Balarā ma would hold Kṛ ṣ ṇ a’s hand, and sometimes Kṛ ṣ ṇ a would hold Balarā ma’s hand. Sometimes he would talk on subjects beneficial for the boys and laugh. Sometimes with his friends he would make Balarā ma take rest and would ask to massage his feet. sulalita-pallava-talpa-vidhā naḥ | suhṛ d-ū ru-sthira-mū rdha-nidhā naḥ || keli-ś ramam anu kṛ ta-ś ayanehaḥ | puṇ yatamair upavī jita-deḥ aḥ || Sometimes he would sleep using a very soft bed and sometimes would sleep with his head on the thigh of a friend. When fatigued from playing, he would desire to sleep and would be fanned by the purest of boys. atra ca kair api lā lita-caraṇ aḥ | asmat-tṛ ṇ -mā trada-paricaraṇ aḥ || yaḥ snigdhā nā ṁ gā na-vinodaiḥ | nidrā m itavā n svara-kṛ ta-modaiḥ || Among the boys, some would massage his feet, having only that desire. He would sleep to melodies arising from sweet songs sung by affectionate friends. smaratā ṁ tan naḥ kim api manaḥ -stham | samayaṁ sahate nā nyā vastham || vayam iha ke vā lubdhaṁ -manyā ḥ | lubdhā yasmin ś uka-mukha-dhanyā ḥ ||19|| [mā trā -samaka] When we remember him, we cannot tolerate anything else in our minds. We are greedy for him just as Ś ukadeva and others are greedy for him. [47] tad evam eva valgu valayite lī lā -valaye pū rvavan nilayā d ā kalitam iṣ ṭ a-miṣ ṭ ā nnā dikaṁ rasanayā ś liṣ ṭ aṁ vidhā ya, gavā ṁ jā laṁ cā layan pā layan sā graja-vraja-rā ja-tanū jaḥ savayobhir ā yatī gavam avasaram avagatya gotrā -mā trā ṇ ā ṁ tatiṁ ś anair upavrajam anaiṣ ī t | nī tvā ca tā rṇ aka-vā tsaka-bhedā nā ṁ tathā strī -gavī nā ṁ tā sv apy upasā ryā sandhinī -praṣ ṭ hauhī -dhenu-baṣ kayiṇ ī -gṛ ṣ ṭ i-samā ṁ samī nā -naicikī -kapilā -vaś ā -gopati-prabhṛ tī nā ṁ tatra ca gaṅ gā di-nā mnā ṁ tathā puṅ gavā nā ṁ teṣ u cā rṣ abhya-damya-jā ta-kakutpū rṇ a-kakuj-jā tokṣ a-mahokṣ a-vṛ ddhokṣ a-yugya-prā saṅ gya-ś ā kaṭ a-praṣ ṭ havā ṭ -pramukhā nā ṁ tatra ca haṁ sā di-nā mnā ṁ paraḥ -koṭ ī nā ṁ kū ṭ ā n pṛ thak pṛ thag avī vasat | tatra tatra ca nastitā n api ś ivaka-baddhā n acī karat | When all these pastimes mixed together attractively, after tying up sweets brought from home as previously, they would herd and protect the cows. Knowing it was time to return, Kṛ ṣ ṇ a along with Balarā ma and other boys of his own age would bring the cows back to Vraja while keeping the calves separate. They separated the cows in heat, those impregnated, those about to bear calves, those newly giving birth, those having given birth long ago, those birthing once, those birthing many times, and those giving birth each year, as well as the best cows, barren cows and brown cows with names like Gaṅ gā and Kā lindī. They also separated the various types of bulls such as those suitable as oxen, young bulls, those with humps, those with huge humps, young bullocks, huge bulls, aged bulls, bulls with yokes, bulls for carrying loads, bulls for pulling carts, and bulls for plowing the field. Those with rings in their noses were tied to poles. [48] tataś ca pū rva-pū rvasmā d apy apū rvatayā maṅ gala-vastu-nikara-karaiḥ puraskṛ ta-kṣ iti-deva-nara-deva-puraḥ sarair vrajavā si-varair upavrajya nī rā jya ca sapaś u-pā la-balaḥ sa gopā laḥ sadanaṁ sā daram ā sā dayā mā se | prasā dayā mā se ca sulalita-lā lanayā janita-sukha-jananī -mukha-purandhrī -janena | As previously, in a most astonishing way, the inhabitants of Vraja took auspicious items in their hands and, putting the leader in front, approached Kṛ ṣ ṇ a and performed ā ratrika. Respecting Kṛ ṣ ṇ a who was surrounded by cowherds and Balarā ma, they brought him to their houses. Joyous mothers pampered him and pleased him. [49] atha kṣ aṇ a-mā traṁ tatra viś ramya go-dohanā ya nirgamya ramya-doha-pā tra-sandohaṁ kiṅ kara-nikara-karā hṛ taṁ vidhā ya, gavā s-thā nī m abhinidhā ya, mahā -mahima-gopa-samū ham anukṛ topaveś aṁ ś rī -vraja-nareś am anujñ ā pya vatsa-mocanam ā jñ ā pya dhenuka-madhya-sthitaḥ svasti-vā canā di-praś astaṁ samasta-citta-mohanaṁ go-dohanaṁ nā ma karma prathamaṁ nirmame | Resting a short time, he went out to milk the cows. Servants brought attractive milk pails to the stables. On the order of Nanda, who was seated near the great cowherds, he got permission to release the calves, sat among the cows and then began milking the cows, which was attractive to all minds and worthy of auspicious prayers. [50] tatra ca gṛ hā n nirgamanaṁ yathā, hā ṭ aka-lakuṭ i-pā ṇ ir maṇ i-cita-niryoga-rā jad-uṣ ṇ ī ṣ aḥ | jita-gajarā ja-vilā saḥ sabalaḥ kṛ ṣ ṇ o yayau goṣ ṭ ham ||20|| [ā ryā ] Coming out of the house: When he left the house he carried a golden rod in his hand. His turban was decorated with jeweled rope for tying the cows. With Balarā ma, he surpassed the gait of the king of elephants. [51] dohanaṁ yathā, ś rī mat-paṭ ṭ a-vaṭ ā nta-mauktika-lasan-niryoga-rā jat-kacau gā ḍ hā -naddha-varā ntarī ya-rucibhiś citrā dharā ṅ ga-ś riyau | ū rdhvajñ ū kṣ iti-saṁ hitā gra-caraṇ au jā nu-dvayā ntaḥ -sthita- svarṇ ā matra-dharau sitā sita-tanū dhenū r duhā te sma tau ||21|| [ś ā rdū lavikrī ḍ ita] Milking: When black-bodied Kṛ ṣ ṇ a and white-bodied Balarā ma began milking the cows, their hair shone along with the silk milking ropes embedded with pearls which sparkled brightly. The lower parts of their bodies were bound tightly with attractive cloth. They held golden pails between their long, firm knees. [52] tataś ca ghaṭ odhnī nā ṁ tā sā ṁ nā tidugdhā nā m api dugdhā ni tu pracuraṁ dugdhā ni vidhā ya gavā di-sambhā lanam anu gopā n saṁ vidhā ya tā ni ca pituḥ purastā n nidhā ya karā bhyā m añ jaliṁ sandhā ya sthitavantau santau, tena dū ratas tadī ya-turī ya-kakṣ ā -pū rita-cā turī -nirī kṣ aṇ a-sukha-sthagitena bhū yo bhū yaś cā hū ya savyā pasavyayor upaveś itau | Though they did not excessively milk the cows’ udders, they obtained abundant milk. They engaged other cowherds in caring for the cows and brought the milk to Nanda. Folding their hands, the two boys stood there. When they were fully satisfied with seeing the skillful competition in milking from far off, on being called, they sat on the left and right sides of Nanda. yatra ca— akṣ ṇ ā tasyā pasavyena savyaṁ tac cakṛ ṣ e balā t | api savyenā pasavyaṁ rā maṁ kṛ ṣ ṇ aṁ didṛ kṣ uṇ ā ||22|| [anuṣ ṭ ubh] Because he desired to see Kṛ ṣ ṇ a and Balarā ma, Nanda’s eyes boldly moved to the left and right sides. kiṁ ca— eka-hetu-mayam eva locane dve ca bā ṣ pam aparatra vindataḥ | rā ma-kṛ ṣ ṇ a-yugapad-vilokane te tu gopa-nṛ pater yathā yatham ||23|| [rathoddhatā ] Nanda’s eyes, whose only purpose was to see Kṛ ṣ ṇ a and Balarā ma at the same time, began to shed tears. tathā hi— savyam akṣ i tanujā d vrajeś itur bhrā tṛ jā t punar asavyam asravat | yatra mā nasam api svayaṁ dvidhā - bhidyatā ś ru-miṣ am ity abudhyata ||24|| [rathoddhatā ] Seeing Kṛ ṣ ṇ a with his left eye and Balarā ma with his right eye, he began shedding tears. He understood that his mind had become divided in two using the pretext of the tears. tataś ca— agrimā n agrimā n kurvann antyā n antyā n samaiḥ samam | so’bhito rā ma-kṛ ṣ ṇ ā bhyā ṁ ś obhito gṛ ham ā yayau ||25|| [anuṣ ṭ ubh] Saying “Come, come” Nanda along with the regular cowherds peacefully went into the house, while Kṛ ṣ ṇ a and Balarā ma cast effulgence in all directions. [53] gṛ ham ā gatya ca sarvā m ā tma-goṣ ṭ hī ṁ miṣ ṭ ā nnā dibhiḥ suṣ ṭ hu tuṣ ṭ ā m akā rṣ ī t | Coming into the house, he satisfied all by giving them sweets. [54] tataś cā nanda-viś iṣ ṭ eṣ u visṛ ṣ ṭ eṣ u ś iṣ ṭ eṣ u rā ma-kṛ ṣ ṇ au nija-nija-dhā ma samā gamya ramyatama-ś ayyā m adhiś ayya mā tṛ bhyā m upacaryamā ṇ au paricā rakaiḥ paricaryamā ṇ au sukhaṁ nidadratuḥ | Satisfying all the people, Kṛ ṣ ṇ a and Balarā ma went to their rooms and lay down on pleasant beds. Their mothers caressed them, servants served them, and they fell asleep with contentment. [55] atha snigdhakaṇ ṭ haḥ samā pana-digdhaṁ tad idaṁ vā kyaṁ sā ñ jali vyā nañ ja— ī dṛ ś as tanayo jā tas tava gopa-dharā -pate | ā tmā rā mā ś ca yat-kī rtyā yā nti drā g ā tma-vismṛ tim ||26|| [anuṣ ṭ ubh] Folding his hands, Snigdhakaṇ ṭ ha finishing the story, spoke. “You have given birth to a son who makes Ś ukadeva becomes immediately unconscious when he glorifies him. ” [56] atha ś rī dā mā di-camatkā ra-sā ra-prada-prathanasya tad-etat-kathanasya ś ravaṇ ā nte, saiveyaṁ lī leti prā nte, tata eva bahir vṛ ttita upaś ā nte goloka-dharitrī -kā nte jane ca ś reṇ ī -prā nte, tau sū ta-sutau yathā vad baddhā ñ jalitayā vasthitau cirata eva pū rva-pū rvavat prī ti-dā nena vā saṁ prasthā pitau vidhā ya te sarve yathā svam ā vā sā dikam ā sā ditavantaḥ | When Ś rī dā ma and others heard this detailed, astonishing account and the story was finished, Nanda lost consciousness. The people gathered around and the two reciters stood with folded hands. After a long time, as on previous days, Nanda affectionately presented the two reciters with gifts and sent them to their quarters. All then returned to their homes. (13) Chapter Thirteen Defeating Kā liya, the Forest Fire [1] atha pratiprā tar iva ś rī mad-vrajarā ja-samā je virā jamā ne kathā ṁ kathayituṁ samutkaṇ ṭ ho madhukaṇ ṭ ho nijā ntaś cintayā mā sa— As on previous days, when the assembly met early in the morning, Madhukaṇ ṭ ha was eager to speak, but he began to reflect internally. [2] dhenu-cā raṇ ā rambha-lambhaka-dine dhenukā lambhaḥ khalu ś rī -bā darā yaṇ inā tadī ya-cā raṇ ā vasara-sā myā nusā riṇ ā pū rvam eva varṇ itaḥ | vastutas tu paugaṇ ḍ a-prā nta eva paṇ ḍ ayā nirṇ ī taḥ, tad-divasā vasā ne veś ma-praveś e kaiś orā ṁ ś ā veś a-varṇ anā t | ataḥ ś rī -parā ś areṇ ā pi kā liya-damanā nantar-ā vasara eva so’yaṁ sā vasaraḥ kṛ taḥ | ś rī -hari-vaṁ ś e ca spaṣ ṭ am eva, damite sarparā je tu kṛ ṣ ṇ ena yamunā -hrade [2. 13. 1] ity uktvā dhenuka-vadhaḥ samā rabdhaḥ | tad eva yuktyā pi vyaktī -bhavati | kā rtika-vartamā na-ś uklā ṣ ṭ amyā ṁ gocā raṇ ā rambha-sambhava-dinatayā pā dme spaṣ ṭ atayoktir dṛ ṣ ṭ ā | pakva-tā la-phala-kā lo bhā dra eva, tatra ca dhenuka-nirdhū nana-prasiddhiḥ | tasmā t kā liya-damanam eva prathamaṁ prathayiṣ yā maḥ iti | “Ś ukadeva has described the killing of Dhenuka directly after the description of Kṛ ṣ ṇ a starting to herd to cows, because of the same subject of herding the cows. This is actually said to have taken place at the end of Kṛ ṣ ṇ a’s paugaṇ ḍ a age since on that day a portion of kaiś ora was manifesting when he entered his house. [13] Therefore this event took place after subduing Kā liya, though Ś ukadeva describes it before Kā liya’s killing. This is made clear in Hari-vaṁ ś a. After describing the subduing of Kā liya in that text, the killing of Dhenuka is described. Even by logic this sequence becomes evident. Padma Purā ṇ a clearly describes that Kṛ ṣ ṇ a began herding cows on the eighth waxing lunar day of Kā rtika month (October). Tā la fruits become ripe in Bhā dra month (September). Therefore Dhenuka was killed during Bhā dra month (when he was guarding the tā la fruit. ) Therefore I should describe Kā liya’s defeat before describing the killing of Dhenuka. [3] spaṣ ṭ aṁ tv idam abhyā caṣ ṭ a— kavayo ye bhuvi khyā tā s ta evā kavayo matā ḥ | sukham ā yā syatī ty evaṁ suduḥ khaṁ varṇ ayanty amī ||1|| [anuṣ ṭ ubh] He began speaking aloud. “Those who are famous as poets are not really poets. They describe matters of happiness as if they were events of great distress. ” iti tū ṣ ṇ ī kā m ā sajya punar ā ha sma: athavā — sukhaṁ vā vī ryaṁ vā tad iha paramaṁ yat pratimukhaṁ pratī paṁ nirjityā navaratam atulyaṁ vijayate | kaviś ca ś reyā n sa sphurati khalu yas tad-vidhatayā sadā tat tad gā yann api na paritas tṛ pyatitarā m ||2|| [ś ikhariṇ ī ] Remaining silent, he then spoke again. “He is the best among poets who, conquering all unfavorable topics before him whether involving happiness or bravery, attains excellence in an unprecedented way, and who, singing of this continually in his heart, is not fully satisfied. ” [4] ataḥ kā liya-niryā paṇ a-phalaṁ tad idaṁ vṛ ttam ā pā tataḥ suduḥ saham apy ā yatyā ṁ pratyā pta-bahula-sukha-sahacaratayā varṇ anam evā smā bhir ā karṇ anī yam eva ca yuṣ mā bhir iti yā citvā sa-kampam uvā ca— “Though the describing the defeat of Kā liya is intolerable, all the events will bring happiness to people in the future. With that in mind, I will now describe it. Please listen. ” Requesting in this way he began speaking while trembling. [5] tad evam arjunī ṣ u paryā g eva cirā ya cā ryamā ṇ ā su pari kā liyā laya-jalā ś ayā ś ayam eva calituṁ khalu ś rī -balarā maḥ samanujñ ā ṁ kalayā ñ cakre, ś rī -vrajeś varyā ḥ ś ikṣ ita-caryā nugamā t | ś rī -balā varajasya tu tasya cirata evā virataṁ tad didṛ kṣ ā na kṣ ī ṇ ā sī t | [6] bahalena kutū halena, janmata eva durjana-tejasā m asahanatā yā m avikalena tejasvitā -balena ca | Since the cows were wandering everywhere, Balarā ma gave permission to Kṛ ṣ ṇ a to go to the lake of Kā liya, but not to go into its waters, since it was also according to instructions given by Yaś odā. His constant desire to see this place had not decreased for a long time, because of his great curiosity and his great, unimpaired strength, which showed intolerance of the influence of demons. [7] tad evaṁ sthite sadā vad eva kadā pi kṛ ṣ ṇ ā gra-janmanaḥ ś ravaṇ ā khyaṁ mā sikaṁ janmarkṣ am atithivat prathitiṁ vraja-sadasi samā sasā da | tadā ca saṅ karṣ aṇ aḥ sa khalu harṣ aṇ a-maṅ gala-snapanā dy-ā saṅ gataḥ sva-gṛ ha eva saṅ gata ā sī t | One day the birth constellation (Ś ravaṇ a) of Balarā ma arrived like a guest coming to the assembly of Vraja. Balarā ma was kept in the house in order that he take an auspicious, joyful bath. [8] tadā ca kā sā ñ canā bhinavā nā ṁ gavā m atipratyā sanna-prasavā nā m avaś yam eva svā vanī yatayā vinā pi taṁ vanī m anugata-sakhaḥ ś rī dā ma-sakhaḥ prasthitavā n | kintu sambhojana-samaya-samayane samayaṁ vidhā ya tadā ca labdhe vipralabdher avasare tad-itaraṁ prati yaḥ kā la-kū ṭ a-tulyaḥ kā la-kū ṭ as tan-maya-kā lindī ya-kā liya-hrada-haritam eva tvaritaṁ hari-sudhā -vā ridhir avajagā he | Kṛ ṣ ṇ a, thinking of nourishing the pregnant cows, went out with his friends but without Balarā ma, and came to a small forest. When lunch time arrived he took the opportunity to cheat others. Quickly, like an ocean of black nectar, he went towards Kā liya’s lake in the black Yamunā, filled with poison which would kill others. [9] tatra gavā m agresarā ye gopa-kumā ra-varā s, teṣ u cā nā ś itaṅ gavī na-navī na-vana-vibhā gā vakalana-kalita-bahala-kutū hala-jā ta-rabhasataḥ kiñ cid vilambam ā lambamā neṣ u nidā gha-drā ghī yas tṛ ṣ ṇ ā -vyā kulam agrima-gokulaṁ kā liya-viṣ ā kulaṁ kṛ ṣ ṇ ā -jalaṁ pibati sma | pā na-mā trā c ca vicetanatayā nipapā ta, kṣ aṇ atas te cā gre-sarā s tad-avaloka-ś oka-dharā deha-jihā sayā sahasā svayam api dhayantaḥ patanti sma | The chief cowherd boys went in front of the cows. Seeing an area of grass which the cows had never eaten, out of curiosity the boys delayed themselves for a short time. The cows, out of great thirst in the summer heat, began drinking the water mixed with the snake’s poison. As soon as they drank the water, they fell unconscious. The boys in front, seeing this, began to lament. Desiring to give up their bodies, they also drank the water and fell unconscious. [10] iyaṁ punar yogamā yā yā evā napā yā gatiḥ, yā khalu khalā nā m utkalanā yā sambhavam api sambhā vayati | This was the working of Yogamā yā alone, which makes the impossible destruction of demons possible. [11] atha muhū rta-pū rtā v ā gato’yaṁ toyada-ś yā mala-mū rtir mū rtā n eva tā n paś yann anyā dṛ ś a-ś yā malatā m ā jagā ma, vilalā pa ca— Immediately Kṛ ṣ ṇ a came and, seeing everyone unconscious, changed his complexion and began lamenting. yā gā vaḥ khalu devatā vrajasadā m asmā kam uccaistarā ṁ ye bā lā ś ca sadaiva jī va-tulitā s te’mī vipannā ḥ puraḥ | hā hanta svayam asmi tat-sahacaraḥ kiṁ bhrā taraṁ mā taraṁ tā taṁ sarva-janaṁ ca vacmi mama dhik cā palyataḥ sā hasam ||3|| [ś ā rdū lavikrī ḍ itam] “The cows, like the inhabitants of Vraja, are equivalent to devatā s. The boys are equivalent to my life. They have all fallen into danger. What should I do? I am their only helper. What will I say to their mothers and fathers and all people? What misfortune my impulsive nature gives. ” [12] tataś ca vipratī sā ra-sā rā nusā rā druta-vidrutatara-cetasaḥ ś rī -vraja-kula-candramasaḥ kramaś aḥ sarveṣ ā ṁ mukham abhidatta-dṛ ś aḥ stimitī -kṛ ta-nijā dharā netrā mbhu-dhā rā nipetuḥ, yā evā ṅ kurī -kṛ ta-vasudhā ḥ sudhā yamā nā yathā -kramaṁ sarvaṁ cetayā mā suḥ | kintu mura-ś atruḥ puraḥ puraḥ -stha-gamanā veś ā d apuraḥ -stha-deś ā ś ritā nā ṁ cetanā ṁ tadā na ciceta, cirā d eva tv acetī t | With melted heart, Kṛ ṣ ṇ a glanced at all the boys and cows. His lips became moist and his eyes filled with tears of great regret. The streams of tears, falling on earth like drops of nectar, revived the boys. But those who were not immediately in front of him did not regain consciousness immediately, since he wanted to see each person personally. [13] te ca cetitā ḥ sarve cirā ya vicā ra-pracā raṁ nā nucaranti sma, yasmā d ā tmā nam agha-nā ma-dhara-viṣ adhara-viṣ ama-viṣ a-mohā d rakṣ itavantam agha-dviṣ am eva tatra tatra bhramantam anubhū ya, bhū yaḥ sa eva cetanā -mū lam iti niś citavantaḥ | When they were revived, they did not immediately think and move about. They realized that Kṛ ṣ ṇ a, moving here and there, had protected them from fainting from the poison of Agha and again they understood that he was their source of consciousness. [14] kṛ ṣ ṇ as tu tā n vilulitaveś ā n labdhopaveś ā n dṛ ṣ ṭ vā yugapad eva sarvā n kṛ ṣ ṭ vā pṛ thak pṛ thag evā ś liṣ ṭ avā n | Seeing them with disheveled clothing and sitting upright, he gathered them together and embraced each one. [15] tad uktam eva yad asya khalv autpattika evā yam upapattim atī tavā n guṇ aḥ, yad-bhā va-bhā vanaḥ syā t tatrā nurū pa-rū pā virbhā vanam asau yaugapadyam upasadya, bahutrā pi sadya evā padyate iti | It is said that he has a natural quality which surpass logic. Thinking of that quality, he immediately manifests many forms at once. [16] tatra bā lair milanaṁ, yathā, dṛ ṣ ṭ ir bā ṣ pam itā tanuḥ stimitatā m antarmatir lī natā m itthaṁ saṅ gati-sā dhane tu nikhile’bhī kṣ ṇ aṁ gate vyarthatā m | kiṁ saukhyaṁ kim asaukhyam etad iti ca sphū rtiṁ vinā vasthitau kañ cit ko’pi na kiñ cid ujjhitum abhū c chakti-prayuktaś ciram ||4|| [ś ā rdū lavikrī ḍ itam] Meeting the boys: Their eyes filled with tears. Their bodies became motionless and they lost consciousness. Their attempts at communicating became repeatedly useless. What is happiness? What is suffering? They remained without moving. They could not give each other up from a long time even for a moment. [17] gobhir yathā — gā vo huṅ kṛ ti-ghoṣ aṇ ā valayitā ḥ kṛ ṣ ṇ aṁ lihantyaś cirā t tad-bā hu-dvaya-veṣ ṭ anena vilasat-kaṇ ṭ hyaḥ samutkaṇ ṭ hitā ḥ | yatnā t tyā jita-tad-grahā ś ca paś upaiḥ kṣ iptā ś ca tasthuś ciram tā s tad-vaktra-sudhā kara-dyuti-sudhā -pī tā vatṛ ptekṣ aṇ ā ḥ ||5|| [ś ā rdū lavikrī ḍ itam] Meeting the cows: Mooing, the cows assembled and licked Kṛ ṣ ṇ a for a long time. They were eager to be with him and their necks became splendid when he embraced them with his two arms. The boys then gave up embracing the cows’ necks and remained standing there with eyes unsatisfied on drinking the brilliant nectar of Kṛ ṣ ṇ a’s face. [18] tad evaṁ sati tasya bhā va-viś eṣ odbhavaḥ samudbhā vyate | pū rvam evā yaṁ ś rī -yuta-kṛ ṣ ṇ aḥ pā rā vā ra-bhaviṣ ṇ u-sthā snu-cariṣ ṇ u-duḥ kha-dā na-dhṛ ṣ ṇ oḥ kṛ ṣ ṇ ā dhiṣ ṇ yasya kā liyasya nirā kariṣ ṇ u-tṛ ṣ ṇ o’pi, tat-patnī bhyo’patrapiṣ ṇ utayā cirā ya tū ṣ ṇ ī ṁ babhū va | samprati tu go-gopā la-kā la-dharmā pā ta-jā tā sahiṣ ṇ utayā vardhiṣ ṇ u-krodhaḥ suṣ ṭ hu jā taḥ | In that condition, there arose in Kṛ ṣ ṇ a intense emotion. Previously Kṛ ṣ ṇ a, endowed with beauty, had been eager to kill the snake living in the water, who gave sorrow to the moving and non-moving beings on the shores of the river, but he remained silent out of shyness in front of the snake’s wives. But now, not tolerating the approach of death to the cowherds and cows, he became most angry. [19] tataś ca sā vahittham ittham uvā ca—aho, vayasyā ḥ! paś yatha atrodaka-stambha-vidyā -kṛ tā vakā ś a-prakā ś amā na-hradinī -hrada-sthita-sva-sadane kā liyā khya-manda-dandaś ū kas tiṣ ṭ hati | tena ca duṣ ṭ a-niṣ ṭ hyū tayā sarva evā kharva-viṣ a-jvā layā jvalitā ḥ paryag-deś ā dṛ ś yante | upary apy utpā titā ḥ patatriṇ aś cā tra patitā ity ā tma-netrā bhyā ṁ pratī yatā m, yebhyas tu prā ṇ ā jagat-prā ṇ ā ś ana-bhayataḥ sadya eva vipratipadyeva svayam utpatantaḥ kadā pi na nyavartanta | so’yaṁ punar garutmat-kṛ tā mṛ ta-seka eka eva kā la-kuṭ a-jvā layā pi kṛ tā lambaḥ kadambaḥ sulalita-dalā ditayā lā lasī ti | tasmā d asyopariga-koṭ ara-piṭ hare sphuṭ aṁ tad anavadyam amṛ tam adyā pi vidyata iti prasahyā ham ā ruhya paś yā ni | bhavantas tu gā ḥ kiñ cid dū racaratayā cā rayantaś carantu | Hiding his feelings, he spoke. “O friends! Look! The uncontrollable snake called Kā liya lives in this lake by stopping the motion of the water. By hissing, the snake makes the whole place poisonous. All places are afflicted by this burning poison. Afflicted by the poison, flying birds fall from the sky. See this with your eyes. Out of fear of the snake who devours their life airs, the birds fall and cannot be revived. Though this kadamba tree that you see is also afflicted by the poison, because Garuḍ a has sprinkled nectar on it, that tree alone remains splendid with beautiful leaves and buds. Even now, in a hole high up in the tree the nectar remains. I will climb the tree and see. Go a little distance away and care for the cows. ”

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