Original
Hindi
स्वर्णकलशीसे अञ्जलिभर जल लेकर जननी यशोदाने श्रीकृष्णचन्द्रके चूर्णकुन्तलमण्डित सिरपर बिखेर दिया। वारिधारा भाल, नेत्र, कपोल, स्कन्ध एवं उदरका अभिषेक करती हुई चरणोंको सिक्त करने लगी। श्रीकृष्णचन्द्रका स्नान हो गया।
English translation
Mother Yaśodā took a handful of water from a golden pitcher and poured it over Śrī Kṛṣṇacandra's head, adorned with curling locks. The stream bathed His forehead, eyes, cheeks, shoulders, and abdomen before wetting His feet. Śrī Kṛṣṇacandra's bath was complete.
Original
Hindi
एक दिन था, ये श्रीकृष्णचन्द्र ही तो थे, रसातल-निमग्ना धराका उद्धार करने गये थे, उद्धार कर लौट रहे थे। इनके विशाल वाराहविग्रहके दंष्ट्राग्रपर पर्वतादि-मण्डित धरा सुशोभित थी तथा चारों ओर अपरिसीम सागर हिलोरें ले रहा था। उस दिन सागरकी यह अनन्त अम्बुराशि इनके एक रोमविवरको भी भर देनेमें समर्थ न हो सकी थी। पर आज जननीकी अञ्जलिका जल ही पर्याप्त हो गया, उतने जलसे ही जननीने अरविन्दनेत्र श्रीकृष्णचन्द्रको नहला दिया:
English translation
There was once a day when this very Śrī Kṛṣṇacandra went to rescue the earth submerged in Rasātala and returned after delivering her. The earth, adorned with mountains and other features, rested beautifully upon the tip of the tusk of His immense Boar form, while the boundless ocean surged all around. On that day the ocean's infinite mass of water could not fill even one pore of His body. Today, however, the water held in His mother's cupped hands was enough. With that little water she bathed lotus-eyed Śrī Kṛṣṇacandra:
Original
Sanskrit. Source: Śrī Līlāśuka
यद्रोमन्ध्रपरिपूर्तिविधावदक्षा वाराहजन्मनि बभूवुरमी समुद्राः।
तं नाम नाथमरविन्ददृशं यशोदा पाणिद्वयान्तरजलैः स्नपयाम्बभूव॥
English translation
The oceans were incapable of filling even the pores of His body when He took birth as the Boar. Yet Yaśodā bathed that very Lord, whose eyes are lotuses, with the water held between her two hands.
Original
Hindi and Braj
स्नानके उपरान्त व्रजरानी पुत्रका अङ्गमार्जन एवं शृङ्गार करती हैं:
अति सरस बसन तन पोंछे। लै कर मुख-कमल अँगोछे॥
अंजन दोउ दृग भरि दीन्हौ। भ्रुव चारु चखौड़ा कीन्हौ॥
आभूषन अँग जे बनाये। लालहि क्रम-क्रम पहिराये॥
English translation
After the bath, the queen of Vraja dried and adorned her son:
With an exceedingly soft cloth she dried His body, taking it in her hand and wiping His lotus face. She filled both His eyes with collyrium and made a lovely protective mark between His brows. One by one she placed upon her darling all the ornaments fashioned for His limbs.
Original
Hindi
अब यशोदारानी श्रीकृष्णका हाथ पकड़े भोजनागारकी ओर जा रही हैं। नीलमणिकी भोजनमें रुचि हो, इस उद्देश्यसे विविध पक्कान्नका वर्णन भी पुत्रको सुना रही हैं। विश्वपति विश्वम्भरको मिष्टान्नका नाम सुना-सुनाकर प्रलोभित करनेका यह प्रयास कितना आश्चर्यमय है:
English translation
Queen Yaśodā now held Śrī Kṛṣṇa's hand and led Him toward the dining hall. Hoping to awaken her sapphire's appetite, she described many prepared delicacies to her son. How wondrous was this attempt to entice Viśvambhara, Lord of the universe, by repeatedly naming sweets:
Original
Braj
अति प्यौसर सरस बनाई। तिहि सोंठ-मिरिच रुचि नाई॥
दधि दूध बरा दहिरौरी। सो खात अमृत यक कौरी॥
सुठि सरस जलेबी बोरी। जिहिं जेंवत रुचि नहिं थोरी॥
अरु खुरमा सरस सँवारे। ते परसि धरे हैं न्यारे॥
सक्करपारे सद-पागे। ते जेंबन परम सभागे॥
सेव लाडू रुचिर सँवारे। जे मुख मेलत सुकुमारे॥
सुठि मोती लाडू मीठे। वे खात न कबहुँ उबीठे॥
खिर-लाडु लबंगनि नाये। ते करि बहु जतन बनाये॥
गूझा बहु पूरन पूरे। भरि-भरि कपूर रस चूरे॥
अरु तैसियै दाल मसूरी। जो खातहिं मुख-दुख दूरी॥
अरु हेसमि सरस सँवारी। अति स्वाद परम सुखकारी॥
बाबर बरने नहिं जाई। जिहिं देखत अति सुख पाई॥
मृदु मालपुआ मधु साने। जे तुरत तपत करि आने॥
सुंदर अति सरस अँदरसे। ते घृत-दधि-मधु मिलि सरसे॥
घेवर अति घिरत-चभोरे। लै खाँड़ सरस रस बोरे॥
मधुरी अति सरस खजूरी। सद परसि धरी घृत-पूरी॥
English translation
“I have made exceedingly savory pyausar, flavored deliciously with dry ginger and pepper. There are curd, milk, baṛās, and dahirauṛī, a single morsel of which tastes like nectar.
“There are fine jalebīs steeped in syrup, whose taste never fails to please; beautifully prepared khurmās, served separately; and perfectly syrup-coated śakkarpāre, supremely fortunate foods to eat.
“There are lovely sev-laddūs for my tender one to place in His mouth, and very sweet pearl-like laddūs that one never tires of eating. Kheer-laddūs scented with cloves have been prepared with great care.
“There are many gujhiyās filled to abundance, with crumbled filling scented generously with camphor. There is likewise masūr dal, which removes discomfort from the mouth as soon as one eats it.
“There is delicious hesamī, exceptionally flavorful and deeply satisfying. The bābar cannot be described; its very sight brings great joy.
“There are tender mālpūās soaked in honey and brought at once while still hot. Beautiful, delicious andarase are enriched with ghee, curd, and honey.
“There are ghevars drenched all around in ghee and soaked in sweet syrup made with sugar, very sweet and delicious khajūrī, and freshly served purīs rich with ghee.”
Original
Hindi
इतना ही नहीं, वास्तवमें अनन्त-ऐश्वर्य-निकेतन स्वयं भगवान् श्रीकृष्णचन्द्र भी इस मिष्टान्नचर्चासे प्रलोभित हो जाते हैं। भले ही वे:
English translation
More than this, Śrī Kṛṣṇacandra, the Supreme Lord Himself and the abode of infinite majesty, was genuinely enticed by this discussion of sweets, even though He might pay no attention to offerings formally presented with this mantra from the Puruṣa-sūkta:
Original
Sanskrit. Puruṣa-sūkta mantra followed by an offering formula
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत॥
ॐ नारायणाय नमः। नैवेद्यं निवेदयामि।
English translation
The moon was born from the Cosmic Person's mind, and the sun arose from His eyes. Indra and Agni came forth from His mouth, and Vāyu arose from His vital breath. Oṁ. Obeisance to Nārāyaṇa. I offer Him this food.
Original
Hindi. Book note
यज्ञपुरुषके मनसे चन्द्रमाकी उत्पत्ति हुई, चक्षुसे सूर्य उत्पन्न हुए; मुखसे इन्द्र एवं अग्नि प्रकट हुए तथा प्राणसे वायुका प्रादुर्भाव हुआ। श्रीनारायणको नमस्कार है, मैं उन्हें नैवेद्य अर्पण कर रहा हूँ।
English translation
The moon arose from the mind of the Person of Sacrifice, and the sun from His eyes. Indra and Agni appeared from His mouth, while Vāyu arose from His vital breath. Obeisance to Śrī Nārāyaṇa; I am offering Him food.
Original
Hindi and Braj
इस पुरुषसूक्तके मन्त्रसे सविधि अर्पित नैवेद्य-सम्भारकी ओर दृष्टिपाततक न करें, किंतु जननीकी यह मिष्टान्नवर्णना उनके कर्णरन्ध्रोंमें सुधाधारा बहा देती है, नित्यतृप्त निर्विकार श्रीकृष्णचन्द्रमें चाहका, लोलुपताका संचार कर देती है, नित्यनिरीहको चञ्चल बना देती है। घृतसिक्त पूरियोंका नाम सुनकर तो उनके हर्षका पार नहीं रहता:
जब पूरी सुनि हरि हरष्यौ। तब भोजन पर मन करष्यौ॥
English translation
Though He might not even glance at a collection of food duly offered with this Puruṣa-sūkta mantra, His mother's description of sweets sent a stream of nectar through His ears. It aroused desire and eagerness within the eternally satisfied and changeless Śrī Kṛṣṇacandra, making the eternally desireless Lord restless. When He heard of the purīs soaked in ghee, His delight knew no bounds:
When Hari heard about the purīs, He rejoiced, and His mind was drawn toward the meal.
Original
Hindi and Braj. Braj verse attributed to Sūrdās
श्रीकृष्णचन्द्रको यशोदारानी भोजनगृहमें एक सुन्दर पीताभ आसनपर बैठा देती हैं। श्रीरोहिणीके हाथोंसे एक-एक वस्तु लेकर अपने नीलमणिके सामने रखती हैं। नीलमणि अग्रज बलरामको पुकारने लगते हैं। उनके बिना वे कभी भी भोजन जो नहीं करते। श्रीबलरामको भी श्रीकृष्णके बिना भोजन भाता ही नहीं। वे इस समय कुछ दूर खड़े रहकर श्रीकृष्णकी ओर देख रहे हैं। अनुजका आह्वान सुनते ही आ पहुँचते हैं और तब क्रमशः भोजन एवं अँचवन आदि होता है:
बलदाऊ टेरि बुलाये। यह सुनि हलधर तहँ आये॥
षटरस परकार मँगाये। जे बरनि जसोदा गाये॥
मनमोहन हलधर बीरा। जेंवत रुचि राख्यौ सीरा॥
सीतल जल लियौ मँगाई। भरि झारी जसुमति ल्याई॥
अँचवत तब नैन जुड़ाने। दोउ हरषि-हरषि मुसुकाने॥
हँसि जननी चुरू भराये। तब कछु-कछु मुख पँखराये॥
तब बीरि तनक मुख नायौ। अति लाल अधर ह्वै आयौ॥
छबि सूरदास बलिहारी। माँगत कछु जूठन थारी॥
English translation
Queen Yaśodā seated Śrī Kṛṣṇacandra upon a beautiful yellow seat in the dining room. Taking each dish from Śrī Rohiṇī's hands, she placed it before her sapphire. He began to call His elder brother Balarāma, for He never ate without him. Śrī Balarāma likewise found no pleasure in eating without Śrī Kṛṣṇa. Standing a short distance away, he had been watching Him. The moment he heard his younger brother call, he came, and then the meal and rinsing proceeded in order:
He called for Baladāū, and hearing Him, Haladhara came there. The six kinds of tastes that Yaśodā had described were brought before them.
Manamohana and the heroic Haladhara ate with relish, keeping the sweet vermicelli close. Yaśodā had cool water brought and carried it in a filled ewer.
As they rinsed, her eyes were soothed; the two brothers smiled joyfully. Laughing, their mother poured water into their cupped hands, and they washed their mouths a little.
They then placed a little betel in their mouths, making their lips intensely red. Sūrdās offers himself to this beauty and asks for a little remnant from their plate.
Original
Hindi
अब श्रीकृष्णचन्द्र बाहर खेलने जा रहे हैं, अकेले नहीं, अग्रज एवं श्रीदाम, सुदाम, वसुदाम आदि सखाओंके साथ। बाहर न जानेका प्रतिबन्ध तो व्रजेश्वरने प्रबोधिनीके दिन ही हटा दिया था। उस दिनसे श्रीकृष्णचन्द्र परम स्वच्छन्द होकर विचरते हैं; किंतु नन्ददम्पतिके वात्सल्य-परिभावित चित्तमें अकारण ही पुनः अनिष्ट-आशङ्काकी छाया उदय हुई और दोनोंने यह परामर्श किया:
English translation
Śrī Kṛṣṇacandra now went outside to play, not alone, but with His elder brother and friends such as Śrīdāma, Sudāma, and Vasudāma. The lord of Vraja had removed the prohibition against going outdoors on Prabodhinī day, and since then Śrī Kṛṣṇacandra had roamed in complete freedom. Yet a shadow of baseless fear that some harm might befall Him arose again in the hearts of Nanda and his wife, steeped in parental love. They consulted each other:
Original
Sanskrit and Hindi. Sanskrit source: Śrī Ānanda-vṛndāvana-campū
उभयोरेव नैकाकिविहारित्वं समीचीनमतः
खेलासहचराः परिचरणचतुराः परिचारकाश्च कल्पनीयाः।
राम, कृष्ण, दोनोंके लिये ही एकाकी विचरण करना उचित नहीं। अतः खेलके संगी मित्रोंकी तथा सेवाकार्यमें कुशल बालपरिचरोंकी व्यवस्था करनी चाहिये।
English translation
“It is not proper for either of the two to wander alone. Therefore companions in play and young attendants skilled in service should be appointed.”
It is not right for either Rāma or Kṛṣṇa to roam alone. Friends to share their games and young attendants skilled in serving them should therefore be arranged.
Original
Hindi
व्रजेश्वरके संकेतमात्रका विलम्ब था। फिर तो व्रजपुरके प्रमुख गोप अपने-अपने पुत्रोंको प्रतिदिन श्रीकृष्णचन्द्रके समीप भेजने लगे। गोपबालक तो पहले भी आते ही थे! सम्मेलन-समारोहके दिन ही इन बालकोंका श्रीकृष्णचन्द्रसे गठबन्धन हो चुका था। पर अब तो उन्हें व्रजेश्वरकी ओरसे एवं पिताओंकी ओरसे विशेष प्रोत्साहन प्राप्त हो रहा है। अब उन्हें यह आशङ्का नहीं कि खेलनेके बीचसे ही कभी घरके अभिभावक हमें उठा ले जायँगे। उनके उल्लासकी सीमा नहीं। प्रतिदिन नवीन उमंगें लेकर वे बालक श्रीकृष्णके समीप आते हैं। आज भी उनका उत्साह देखने योग्य ही है। उनसे आवृत होकर बलरामके नायकत्वमें श्रीकृष्णचन्द्र आनन्दकोलाहल करते हुए नन्दोद्यानमें प्रवेश कर रहे हैं।
English translation
Only a signal from the lord of Vraja was needed. Thereafter the leading cowherds of Vraja sent their sons to Śrī Kṛṣṇacandra every day. The boys had already been coming, of course, and had formed their bond with Him on the day of the great gathering. Now they received special encouragement from both the lord of Vraja and their own fathers. They no longer feared that an elder might carry them home in the middle of their play. Their joy knew no bounds. Each day they approached Śrī Kṛṣṇa with fresh enthusiasm, and today too their excitement was a sight to behold. Surrounded by them, Śrī Kṛṣṇacandra entered Nanda's garden under Balarāma's leadership amid a joyful uproar.
Original
Hindi
उद्यानके सुरम्य सरोवर-तटपर यह सखागोष्ठी जा पहुँचती है। गोपबालक अलग-अलग प्रचुर परिमाणमें धूलि एकत्र करते हैं। श्रीकृष्ण भी अपनी छोटी-सी अञ्जलि भर-भरकर धूलिस्तूप निर्माण करते हैं। फिर उस स्तूपको यथायोग्य बिखेरकर प्राचीर, पुर, गृह आदिकी रचना करते हैं। श्रीदामने भी श्रीकृष्णका अनुकरण करते हुए वैसे ही सुन्दर प्राचीर, उतना ही बड़ा पुर, उतने ही ऊँचे गृह बनाये और विजयोल्लासमें भरकर वह श्रीकृष्णचन्द्रकी ओर देखने लगा। श्रीकृष्ण हँसते हुए अतिशय शीघ्रतासे उठे; उन्होंने श्रीदाम-निर्मित प्राचीर, पुर, गृहपर अपना हाथ फेरकर उन्हें गिरा दिया। बस, अविलम्ब ही श्रीदामने भी लपककर श्रीकृष्णकी रचना मिटा दी। अन्य बालक हँसते हुए ताली पीटने लगे। श्रीकृष्णके मुखपर लज्जा छा गयी तथा श्रीदामके मुखपर भर गया विजयगर्व।
English translation
The company of friends reached the bank of a beautiful pond in the garden. Each cowherd boy gathered a great quantity of dust. Śrī Kṛṣṇa filled His tiny cupped hands again and again to make a mound of it, then spread the mound as needed and fashioned walls, a town, houses, and other structures. Imitating Him, Śrīdāma made walls just as beautiful, a town just as large, and houses just as tall. Filled with the delight of victory, he looked toward Śrī Kṛṣṇacandra. Laughing, Śrī Kṛṣṇa sprang up and swept His hand across Śrīdāma's walls, town, and houses, knocking them down. Śrīdāma immediately leapt forward and erased Śrī Kṛṣṇa's construction in turn. The other boys laughed and clapped. Shame covered Śrī Kṛṣṇa's face, while triumphant pride filled Śrīdāma's.
Original
Hindi
श्रीकृष्ण अत्यन्त तत्परतासे पुनः धूलिराशि बटोरकर गृहनिर्माणमें लगे; किंतु इस बार आर्द्रधूलि किंचित् शुष्क हो जानेके कारण टिक नहीं रही है, प्राचीर बन नहीं पा रहा है। अत्यन्त परिश्रम करनेपर किसी प्रकार टेढ़ा-मेढ़ा प्राचीर तो बन भी गया, किंतु पुरकी रचना नहीं हो सकी। इसी बीचमें अन्य गोपबालकोंके अपनी-अपनी रुचिके अनुरूप घरौंदे बन चुके हैं, केवल श्रीकृष्णचन्द्र ही असफल हो रहे हैं। उनके मनके अनुरूप पुर, गृह इस धूलिस्तूपमें मूर्त हो नहीं रहा है। वे बनाते हैं और ढाह देते हैं; फिर गढ़ते हैं और फिर तोड़ देते हैं। इस पुरनिर्माणके उद्यममें उन्हें अत्यन्त परिश्रम हो रहा है। श्यामकलेवर घर्माक्त हो चुका है; प्रस्वेद-कण भालपर, कपोलोंपर झल-झल करने लगे हैं। इस अभूतपूर्व लीला-कौतुकका दर्शन कर स्वर्गनिवासी देवगणके आनन्दकी, आश्चर्यकी सीमा नहीं है! वे सोच रहे हैं:
English translation
Śrī Kṛṣṇa eagerly gathered another heap of dust and resumed building, but the moist soil had now dried somewhat and would not hold together, so He could not form a wall. With immense effort He somehow made a crooked wall, but could not construct the town. Meanwhile, all the other cowherd boys had completed houses according to their tastes, while Śrī Kṛṣṇacandra alone continued to fail. The town and houses He envisioned would not take shape in the mound of dust. He built and demolished them, shaped them again and broke them once more. The effort of constructing that town greatly exhausted Him. His dark body grew damp with heat, and beads of perspiration glistened upon His forehead and cheeks. Seeing this unprecedented wonder of divine play, the joy and amazement of the gods in heaven knew no limit. They thought:
Original
Sanskrit. Source: Śrī Ānanda-vṛndāvana-campū
यदीयो भ्रूभङ्गः कति न जगदण्डानि शतशः
प्रसूते सम्पाति क्षपयति न तत्र प्रयतते।
स एवायं धूलीपुरगृहविनिर्माणरभसे
भृशं श्रान्तः स्विन्नस्तदपि न विरामं रचयति॥
English translation
The mere movement of His brow effortlessly creates, protects, and destroys hundreds upon hundreds of cosmic eggs. Yet that very Lord, eager to fashion a town and houses from dust, is now utterly exhausted and covered in perspiration, and still He does not cease His efforts.
Original
Hindi
ओह! जिन्हें स्वयं प्रयत्न नहीं करना पड़ता, जिनका भ्रूभङ्गमात्र ही न जाने कितने शत-शत विश्वब्रह्माण्डोंकी सृष्टि करता है, रक्षा करता है और पुनः उनका संहार कर डालता है, वे ही श्रीकृष्णचन्द्र आज धूलिके द्वारा पुर, गृह-निर्माण करने जाकर अत्यन्त परिश्रान्त हो रहे हैं, उनका समस्त शरीर प्रस्वेदसे लथपथ हो रहा है तथा उसपर भी वे अपनी चेष्टाका विराम जो नहीं कर रहे हैं! अस्तु!
English translation
Oh! The Lord who need make no effort, whose slightest movement of the brow creates, preserves, and then destroys countless hundreds of universes, that very Śrī Kṛṣṇacandra was now becoming utterly exhausted while trying to build a town and houses from dust. His whole body was drenched in perspiration, yet even then He would not stop trying. So be it.
Original
Hindi
श्रीकृष्ण चिन्तित-से हो गये; क्योंकि पुरनिर्माणकी बारंबार चेष्टा अबतक विफल जो हो रही है, अन्य गोपबालक हँस जो रहे हैं। इसलिये अब अपनी लज्जाका निवारण करनेके लिये, इस प्रसङ्गको बदलनेके उद्देश्यसे उन्होंने एक नवीन युक्तिकी अवतारणा की। वे एक मृत्तिकाखण्ड उठा लेते हैं तथा उठाकर मुखमें रख लेते हैं। उनका यह करना था कि गोपबालकोंके मनोभाव बदल गये। उनकी कौतुकमयी वृत्ति कुछ समयके लिये तिरोहित हो गयी। वे परस्पर चर्चा करते हुए बोले, “भैयाओ! श्रीकृष्णने तो मिट्टी खा ली है। तुम्हें स्मरण होगा, अरे, उसी दिनकी तो बात है, श्रीकृष्णने इसी उद्यानमें उस वनफलको तोड़कर अपने मुखमें रख लिया था, मैयाने देख लिया था; वे दौड़ी आयीं; मुखसे वह फल बाहर निकाल फेंका तथा हम सबसे कह गयीं कि ‘पुत्रो! श्रीकृष्णको मेरी आज्ञा बिना कोई नवीन वस्तु खाने मत देना; और यदि वह खा ले तो अविलम्ब मुझे सूचना देना।’ तो इसने तो अभी हमारे देखते-देखते मुखमें एक मिट्टीका ढेला रख लिया है; पता नहीं, क्या परिणाम हो। मैयाको बुला लाओ, कम-से-कम सूचना तो दे ही दो।”
English translation
Śrī Kṛṣṇa became troubled, for His repeated attempts to build the town had failed and the other cowherd boys were laughing. To escape His embarrassment and change the subject, He devised a new plan. He picked up a lump of earth and placed it in His mouth. The moment He did so, the boys' mood changed and their playful amusement vanished for a while. They said among themselves, “Brothers! Śrī Kṛṣṇa has eaten earth. You remember what happened that very day in this same garden. He plucked that wild fruit and placed it in His mouth. Mother saw Him, ran over, took the fruit out and threw it away, then told all of us, ‘Sons, do not let Śrī Kṛṣṇa eat anything new without my permission. If He does, tell me immediately.’ Now, before our very eyes, He has put a lump of earth in His mouth. Who knows what will happen? Go call Mother. At least tell her.”
Original
Hindi
इस प्रकार परामर्श करके चार गोप-बालक तो व्रजेन्द्रगेहिनीके समीप दौड़ गये, श्रीदाम उनका नेता बनकर गया। आज सर्वप्रथम उसीके धूलि-घरौंदेको श्रीकृष्णने छिन्न-भिन्न किया था, उसी समय श्रीकृष्णका उससे किंचित् विवाद भी हो चुका था; इसीलिये वह दौड़ा गया। इधर अग्रज बलरामने जाकर श्रीकृष्णके हाथ पकड़ लिये। सम्पुटित अधरोंके अन्तरालमें अभी भी वह मृत्तिकाखण्ड है, यह श्रीबलरामको अनुभव हो रहा था। इसीसे वे उसे उगल देनेका आग्रह करने लगे। किंतु श्रीकृष्णचन्द्रने आज अग्रजकी भी उपेक्षा कर दी। नेत्रोंमें रोष भरकर श्रीबलरामने धमकाया भी, पर वे तो आज उस मिट्टीको उदरस्थ करनेपर तुले हुए दीखते हैं।
English translation
After this consultation, four cowherd boys ran to the lady of the king of Vraja, with Śrīdāma leading them. Śrī Kṛṣṇa had been the first to destroy Śrīdāma's dust house that day, and the two had quarreled a little at the time, so he eagerly ran to report Him. Meanwhile, elder brother Balarāma grasped Śrī Kṛṣṇa's hands. He sensed that the lump of earth still lay between His closed lips and urged Him to spit it out. Śrī Kṛṣṇacandra ignored even His elder brother that day. Balarāma's eyes filled with anger as he threatened Him, but Śrī Kṛṣṇa seemed determined to swallow the earth.
Original
Hindi
मानो विश्वनिवास श्रीकृष्णचन्द्रको अपनेमें अवस्थित प्राणिसमुदायकी स्मृति हो आयी हो, अपने उदरमें अवस्थित निजजनोंके परम प्रिय मनोरथकी उन्हें सुधि हो आयी हो, अपनी ही कुक्षिमें निवास करनेवाले अनन्य-निर्भर प्राणियोंकी यह चिरन्तन प्रार्थना श्रीकृष्णचन्द्रके प्राणोंमें आज पुनः झंकृत हो उठी हो, “मेरे नाथ! तुम्हारे चरणारविन्दका मकरन्द पान करके भी एक अभिलाषा और अवशिष्ट रही है। वह यह कि प्रभो! इस व्रजपुरकी गोखुरक्षुरित रजका, इन व्रज-सुन्दरियोंकी चरणरजका एक कण कदाचित् हमें भी प्राप्त हो जाय! ओह! व्रजपुरके नीले आकाशमें उड़ती हुई रजका दर्शन करके सुरेन्द्र, सुरवृन्दके प्राण उत्कण्ठित हो जाते हैं कि एक बार किसी एक रज-कणिकासे हमारे मस्तकका अभिषेक हो जाय! आह! असत् पुरुषोंके लिये तो यह सर्वथा अलभ्य है, स्वप्नमें भी इस रजकी छायातक उनके मनमें उदय नहीं हो सकती। दयामय! हे करुणार्णव! सनक-सनन्दन आदि महान् योगीश्वरोंको भी निरन्तर परम ध्येय वस्तु, उनके ध्यानमें नित्य विराजित इस गोरजका, गोप-सुन्दरियोंकी पादरजका स्पर्श एक बार हमें भी मिल जाय!”
English translation
It was as though Śrī Kṛṣṇacandra, dwelling place of the universe, remembered all the creatures present within Himself and recalled the dearest longing of His own people who abided in His belly. It was as though the timeless prayer of the beings dwelling within His own body and depending wholly upon Him resounded anew in His heart that day: “Our Lord! Even after drinking the nectar of Your lotus feet, one desire remains. O Lord, may we somehow receive a single particle of the dust of Vraja, marked by the hooves of its cows, the dust from the feet of Vraja's beautiful women! Seeing that dust rise into Vraja's blue sky, Indra and the hosts of gods become intensely eager for even one particle to anoint their heads. Alas, it is utterly unattainable for the impure. Not even its shadow can arise within their minds in dreams. Compassionate Lord, ocean of mercy! Even the great masters of yoga, Sanaka and Sanandana among them, hold this cow dust and the foot dust of the beautiful cowherd women eternally within their meditation as the supreme object of contemplation. May we too receive its touch just once!”
Original
Hindi
मानो इस प्रार्थनाने ही इस समय श्रीकृष्णचन्द्रके कृपासागरको तरङ्गित कर दिया हो; इस परम पवित्र शुभ अभिलाषासे ही करुणा-समुद्र लहराने लगा हो, दयासागरकी एक कृपालहरी ही उस मृत्तिकाखण्डको बहा लायी हो, लाकर श्रीकृष्णचन्द्रके हस्तकमलोंपर रख गयी हो और वे उन अन्तर्वर्ती आश्रितजनोंका मनोरथ पूर्ण करनेके लिये ही किंचित् रजःकण खा गये हों, नहीं-नहीं, मुखकमलके पथसे गोपिकाचरणपराग उनके समीप प्रेषित कर रहे हों:
English translation
It was as though this prayer itself set the ocean of Śrī Kṛṣṇacandra's compassion into motion, as though that supremely pure and auspicious longing made the sea of mercy surge. A single wave of grace seemed to carry the lump of earth to His lotus hand. He then ate a few particles of dust to fulfill the desire of the dependent beings within Him. No, through the passage of His lotus mouth, He was sending the pollen from the cowherd women's feet directly to them:
Original
Sanskrit. Source: Śrī Harisūri's Bhakti-rasāyana
यत्स्पृह्यं त्रिदशैरलभ्यमसतां ध्येयं च यद्योगिनां
प्राप्तं स्यात् किमु तद्रजो व्रजगतं गोगोपिकापादगम्।
इत्थं भूरि निजोदरस्थजनसद्वाञ्छां चिरं चिन्तयन्
मन्ये पूर्णदयार्णवः किमकरोत्तद्भक्षणं तत्कृते॥
English translation
“May that dust of Vraja, from the feet of the cows and cowherd women, for which the gods yearn, which the impure cannot attain, and upon which the yogīs meditate, somehow reach us.” I think that the perfect ocean of compassion, long considering this great and noble desire of the beings within His belly, ate the earth for their sake.
Original
Hindi and Braj
कुछ भी कारण हो, अनुजको अपनी अवज्ञा करते देखकर श्रीबलराम भी रोषमें भर गये; पर वश नहीं चलता था। करें तो क्या करें? मन्द-मन्द मुसकानसे समन्वित सम्पुटित अधरोंको वे जब खोलने जाते तो श्रीकृष्ण उनका हाथ पकड़ लेते और बलराम भी हाथ छुड़ा नहीं पाते! पता नहीं बलरामका बल भी आज क्या हो गया! अतः वे भी कुपित होकर जननीके आनेकी प्रतीक्षा करने लगे। इधर गोपबालक भी जा ही पहुँचे। व्रजरानी अपने नीलमणिका परिधान-वस्त्र सहेज रही हैं। जाते ही प्रतिशोधकी भावनासे स्फुरिताधर हुआ श्रीदाम व्यङ्गभरे स्वरमें बोल उठा:
मो देखत जसुमति तेरें ढोटा अबहीं माटी खाई।
English translation
Whatever the reason, Balarāma also grew angry when he saw his younger brother ignore him, but he was powerless. What could he do? Whenever he tried to open those closed lips graced by a gentle smile, Śrī Kṛṣṇa caught his hand, and even Balarāma could not pull free. Who knew what had become of Balarāma's strength that day? Irritated, he waited for their mother to arrive. Meanwhile, the cowherd boys reached her. The queen of Vraja was arranging her sapphire's clothing. The moment he arrived, Śrīdāma's lips trembled with a desire for revenge, and he declared sarcastically:
“Yaśodā, I saw your boy eat earth just now.”
Original
Hindi
बस, व्रजरानी सुनते ही उठ खड़ी हुई। आज प्रथम बार पुत्रके प्रति जननीके नेत्रोंमें किंचित् रोषका संचार हो जाता है। वे सोच रही हैं, “अरे! नीलमणि तो मिट्टी खाना सीख गया! नहीं-नहीं, अभी तुरंत शासन करना अनिवार्य है, जिससे मूलमें ही ऐसे दोषकी जड़ नष्ट हो जाय। मिट्टी खानेवाले शिशुओंको तो अनेक रोग हो जाते हैं, मिट्टी खाकर नीलमणि यदि रुग्ण हो गया तो?” अविलम्ब व्रजमहिषी उद्यानमें जा पहुँचती हैं, मल्लिका-लताकी एक छोटी-सी डाली शीघ्रतासे तोड़कर हाथमें ले लेती हैं, तथा दूसरे हाथसे श्रीकृष्णकी भुजा पकड़ लेती हैं।
English translation
The instant she heard this, the queen of Vraja rose. For the first time, a trace of anger toward her son entered her eyes. She thought, “My sapphire has learned to eat earth! No, I must discipline Him immediately so that the root of this fault is destroyed at its very beginning. Children who eat earth contract many illnesses. What if my sapphire becomes sick from it?” She went at once to the garden, quickly broke a small twig from a jasmine vine and held it in one hand, while with the other she grasped Śrī Kṛṣṇa's arm.
Original
Hindi
व्रजरानीकी मुखमुद्रा एवं उनके हाथमें छड़ी देखकर श्रीकृष्ण सहसा अत्यन्त भयभीत हो जाते हैं। उनके भीतिविजड़ित नयनोंकी श्याम पुतलियाँ नाच उठती हैं। वास्तवमें तो इन घूर्णित नयनोंके रूपमें आदिपुरुषके नेत्रस्वरूप चन्द्र-सूर्य ही चञ्चल हो उठे हैं। सूर्य-चन्द्रको सम्भ्रमयुक्त चिन्ता हो रही है, वे सोच रहे हैं, “ओह! हमने दर्शन किये हैं, हम साक्षी हैं, प्रभु श्रीकृष्णचन्द्रने मृद्भक्षण किया अवश्य है; पर देखें, जननीके समक्ष वे क्या कहते हैं।” इस चिन्तासे ही चन्द्र-सूर्य भ्रमित हो रहे हैं:
English translation
Seeing the queen of Vraja's expression and the stick in her hand, Śrī Kṛṣṇa suddenly became terrified. The dark pupils of His fear-stricken eyes danced. In truth, as those rolling eyes, the moon and sun, which are the eyes of the Original Person, themselves grew restless. Filled with anxious uncertainty, they thought, “Oh! We saw it and stand as witnesses. Lord Śrī Kṛṣṇacandra certainly ate earth, but let us see what He tells His mother.” This concern made the moon and sun wander in confusion:
Original
Sanskrit. Source: Śrī Harisūri's Bhakti-rasāyana
भुक्त्वापि मृत्तिकां मातुरग्रे किं वा वदेदयम्।
इत्यक्षिरूपौ चन्द्रार्कौ साक्षिणौ भ्रेमतुस्तदा॥
English translation
“Though He has eaten earth, what will He say before His mother?” Thinking thus, the moon and sun, the two witnesses present as His eyes, wandered anxiously at that moment.
Original
Hindi and Sanskrit. Sanskrit source: Śrī Gopāla-campū
श्रीकृष्णहितकाङ्क्षिणी यशोदारानी भर्त्सनाके स्वरमें बोलीं:
चपल! किमिदं दुश्चरितमाचरितम्?
“अरे चञ्चल! तुमने यह क्या अनुचित चेष्टा की है?”
English translation
Queen Yaśodā, desiring Śrī Kṛṣṇa's welfare, spoke in a scolding tone:
“Restless child! What is this improper deed You have done?”
Original
Hindi and Sanskrit. Sanskrit source: Śrī Gopāla-campū
श्रीकृष्णने अत्यन्त सावधान, पर अतिशय कातर स्वरमें उत्तर दिया:
मातर्न किमपि।
“मैया! मैंने तो कुछ नहीं किया है।”
English translation
Śrī Kṛṣṇa answered very carefully, but in an exceedingly plaintive voice:
“Mother, I have done nothing.”
Original
Hindi and Sanskrit. Sanskrit source: Śrī Gopāla-campū
जननीने इस बार किंचित् व्यङ्गभरी वाणीमें कहा:
मृत्तिकामत्ति स्म भवान्?
“अजी! आपने मिट्टी खायी है?”
English translation
This time His mother spoke with a trace of sarcasm:
“Oh, indeed! Have You eaten earth?”
Original
Hindi and Sanskrit. Sanskrit source: Śrī Gopāla-campū
श्रीकृष्ण सर्वथा त्वरापूर्ण स्वरमें बोल उठे:
क इदं वदति?
“यह कौन कहता है?”
English translation
Śrī Kṛṣṇa immediately replied in a hurried voice:
“Who says this?”
Original
Sanskrit and Hindi. Source: Śrī Gopāla-campū
माता:
सर्वे एव तव सवयसः।
“क्यों! सभी तुम्हारे साथी जो कह रहे हैं।”
English translation
His mother replied:
“Why, all Your companions are saying so.”
Original
Sanskrit and Hindi. Sanskrit source: Śrīmad Bhāgavatam
श्रीकृष्ण:
नाहं भक्षितवानम्ब सर्वे मिथ्याभिशंसिनः।
“मैया! मैंने तो मिट्टी नहीं खायी है, ये सभी मिथ्यावादी हैं।”
English translation
Śrī Kṛṣṇa said:
“Mother, I have not eaten earth. They are all accusing Me falsely.”
Original
Sanskrit and Hindi. Source: Śrī Gopāla-campū
माता:
तवाप्यग्रजः सोऽयं व्यञ्जयति तत्र किं वदिष्यसि?
“और तेरा अग्रज बलराम जो कह रहा है सो? इसका तेरे पास क्या उत्तर है?”
English translation
His mother said:
“And what of Your elder brother Balarāma, who says the same? What answer do You have for that?”
Original
Sanskrit and Hindi. Sanskrit source: Śrīmad Bhāgavatam
श्रीकृष्ण:
यदि सत्यगिरस्तर्हि समक्षं पश्य मे मुखम्।
“यदि मेरा विश्वास तू नहीं करती, इन्हें ही सत्यवादी मानती है तो मेरा मुख तो तेरे सामने है ही; तू स्वयं देख ले।”
English translation
Śrī Kṛṣṇa replied:
“If their words are true, then look directly into My mouth.”
“If you do not believe Me and regard them as truthful, My mouth is right before you. See for yourself.”
Original
Hindi
“अच्छी बात है, यदि ऐसी ही बात है तो तू अपना मुख खोल, मैं देख लेती हूँ।” यह कहकर जननी यशोदा श्रीकृष्णचन्द्रके मुखकी परीक्षा करने चलीं। अनन्त ब्रह्माण्डपति श्रीकृष्णचन्द्रने भी जननीकी आज्ञाका पालन करते हुए किंचिन्मात्र भी विलम्ब न कर अपना सम्पूर्ण मुख खोल दिया तथा भयभीत विस्फारित नेत्रोंसे जननीकी ओर देखते रहे। व्रजमहिषीने अपने वाम हस्तपर श्रीकृष्णचन्द्रका चिबुक रखा तथा दक्षिण हस्तको समुन्नत ललाटपर रखकर उनके सिरको पीछेकी ओर झुका दिया; फिर मुखगह्वरके अन्तरालमें देखने लगीं, दन्तपार्श्वमें, जिह्वाके अधोभागमें, जिह्वाके मूल-देशमें क्रमशः मृत्तिकाचिह्न ढूँढ़ने लगीं।
English translation
“Very well. If that is so, open Your mouth and I shall look.” Saying this, Mother Yaśodā began to examine Śrī Kṛṣṇacandra's mouth. Obeying His mother, the Lord of infinite universes opened it fully without the slightest delay and continued to look at her with frightened, widened eyes. The queen of Vraja rested His chin upon her left hand, placed her right hand upon His raised forehead, and tilted His head backward. She looked into the cavity of His mouth, searching in turn beside His teeth, beneath His tongue, and at the root of His tongue for traces of earth.
Original
Hindi
इस समय स्वयं भगवान् व्रजेन्द्रनन्दन श्रीकृष्णचन्द्रकी अघटघटनापटीयसी योगमायाशक्तिके लिये अपने स्वामीकी सेवाका एक परम उपयुक्त अवसर उपस्थित हुआ। श्रीकृष्णचन्द्रमें नित्य प्रतिष्ठित रहकर योगमाया लीलारस-विस्तारकी, अघटघटनके द्वारा लीलाक्रम-समाधानकी सेवा करती हैं। वे सोच रही हैं, “जननी कुपित हैं; यदि जिह्वाके मूलमें मृत्तिका-भक्षणका अवशिष्ट चिह्न इन्होंने देख लिया तो कोप और बढ़ेगा; किंतु वर्तमान लीलाक्रममें इससे अधिक कोपके लिये स्थान है नहीं। अतः विस्मयरसमें जननीको निमग्न करके, इनके कोपको प्रशमित करते हुए भावान्तर उपस्थित कर देना तो मेरी प्रथम सेवा है। साथ ही, बाल्यलीलारसमत्त श्रीकृष्णचन्द्रके मुख-कमलसे निस्सृत वाणीकी, ‘मैया! मैंने मिट्टी नहीं खायी है,’ इस उक्तिकी परम सत्यताको प्रत्यक्ष कर देना यह द्वितीय, आनुषङ्गिक सेवा भी मुझे अभी-अभी तुरंत कर देनी है।”
English translation
This presented Yogamāyā, Śrī Kṛṣṇacandra's power expert in making the impossible possible, with a supremely fitting opportunity to serve her Lord, the Supreme Person and son of the king of Vraja. Eternally established within Śrī Kṛṣṇacandra, Yogamāyā serves to expand the nectar of divine play and resolve its sequence by making the impossible occur. She thought, “His mother is angry. If she sees the remaining trace of earth at the root of His tongue, her anger will increase, but the present course of the play has no room for greater anger. My first service, therefore, is to immerse her in wonder, calm her anger, and bring forth another emotion. I must also immediately perform a second, accompanying service: visibly establish the absolute truth of the words spoken from the lotus mouth of Śrī Kṛṣṇacandra, intoxicated by the nectar of infant play, ‘Mother, I have not eaten earth.’”
Original
Hindi
इसीलिये, इससे पूर्व कि जननी जिह्वामूलकी ओर दृष्टिपात करें, अविलम्ब योगमायाशक्ति श्रीकृष्णके श्याम शरीरमें प्रकट हो जाती हैं, पुत्रके मुखमें मृत्तिकाचिह्न ढूँढ़नेवाली जननीको उस मुखगह्वरमें ही अनन्त मृण्मयी पृथ्वियोंसे विभूषित असंख्य विश्वब्रह्माण्डोंके दर्शन करा देती हैं। योगमाया सेवाका थाल सजा रही हैं और सोच रही हैं, “श्रीकृष्णजननि! तुम अपने नीलमणिमें एक रज-कणचिह्न देखने आयी हो? अच्छा लो, देखो! एक रजःकण ही नहीं, निखिल रजोमयी सृष्टि यहाँ पहलेसे ही वर्तमान है। व्रजरानी! बाहरकी वस्तुको मुखमें लेनेका, उदरस्थ करनेका नाम भक्षण है; तुम प्रत्यक्ष देख लो, तुम्हारे पुत्रके मुखसे, उदरसे बाहर कोई वस्तु है क्या? ऐसी कोई भी वस्तु तुम्हें बाहर दीखती है क्या, जिसे तुम्हारा पुत्र नवीनक्रमसे उदरस्थ कर ले, खा ले? जिस मृत्तिकाखण्डके भक्षण करनेका, उदरस्थ करनेका आरोप तुम्हारे नीलमणिपर है, क्या वह मृत्तिकाखण्ड पहलेसे ही नीलमणिके मुखमें, उदरमें वर्तमान नहीं है? फिर, मैया! ‘मैंने मिट्टी नहीं खायी है,’ तुम्हारे नीलमणिका यह कथन परम सत्य है या नहीं? ‘नीलमणिने मिट्टी खायी है, एक मृत्तिकाखण्ड उदरस्थ कर लिया है,’ यह प्रचार मिथ्या है या नहीं?”
English translation
Therefore, before the mother could look toward the root of His tongue, Yogamāyā at once manifested within Śrī Kṛṣṇa's dark body. To the mother searching for a trace of earth in her son's mouth, she revealed within that very cavity countless universes adorned with infinite earth-made worlds. Yogamāyā arranged her offering of service and thought, “Mother of Śrī Kṛṣṇa, have you come to find one speck of dust upon your sapphire? Then look! Not merely one speck, but the entire material creation is already present here. Queen of Vraja, eating means taking something external into the mouth and placing it in the belly. See directly: is anything outside your son's mouth or belly? Do you see anything outside Him that He could newly put into His belly and eat? Is the lump of earth that your sapphire is accused of eating and placing in His belly not already present within His mouth and abdomen? Then, Mother, is your sapphire's statement, ‘I have not eaten earth,’ not perfectly true? Is the report that your sapphire ate earth and placed one lump within His belly not false?”
Original
Hindi
इस प्रकार क्षण भी न लगा और योगमायाने यशोदारानीके परम स्निग्ध, ऐश्वर्यादिसे सर्वथा शून्य वात्सल्यरस-प्रवाहके सामने, अवश्य ही प्रवाहको और भी वेगान्वित करनेके उद्देश्यसे, अपने वैभवकी एक पर्वतमाला खड़ी कर दी। व्रजरानीने मुखपरीक्षणके लिये, मृत्तिका-चिह्नका अनुसन्धान पानेके लिये तालुमूलकी ओर ताका ही था कि दृश्य बदला एवं अपने नीलमणिके मुखविवरमें जननी क्रमशः देखने लगी:
English translation
Without even a moment's delay, Yogamāyā raised a mountain range of her majesty before the supremely tender current of Queen Yaśodā's parental love, which was wholly devoid of awareness of divine sovereignty. Surely she did so only to make that current flow still more swiftly. The queen of Vraja had merely looked toward the base of the palate to inspect His mouth and find a trace of earth when the scene changed. Within the opening of her sapphire's mouth, the mother began to see, one after another:
Original
Hindi
“ओह! सामने लक्षयोजन उत्तुङ्ग सुवर्णमय सुमेरु पर्वत है। मानो भूमण्डलपद्मकी यह कर्णिका हो, ऐसी इसकी शोभा है! मेरुके आधारभूत हुए मन्दर, मेरुमन्दर, सुपार्श्व, कुमुद, चार गिरिराज चार दिशाओंमें सुशोभित हैं! मन्दरकी गोदसे अरुणोदा प्रवाहित हो रही है! मेरुमन्दरके शृङ्गसे जम्बूनदी प्रसरित हो रही है। जम्बूतटपर राशि-राशि जाम्बूनद (स्वर्ण) बिखरा पड़ा है। सुपार्श्वपर एक विशाल कदम्ब है। कदम्बके कोटरोंसे पाँच मधुधाराएँ निकल रही हैं! ओह! यह सामने कुमुदगिरिपर अवस्थित शतवल्श नामक वटवृक्षकी कैसी शोभा है! वटस्कन्धसे अनेकों पयस्विनियाँ निर्गत होकर नीचेकी ओर भागती जा रही हैं। यह देखो! मेरु-मूलमें अवस्थित कुरङ्ग, कुरर, कुसुम्भ, वैकङ्क आदि गिरिमालाएँ कितनी सुन्दर हैं, जैसे कर्णिका-केसर हों!
“अब समझी! मेरुको परिवेष्टित किये हुए यह समस्त जम्बूद्वीप है। जम्बूको आवृत किये हुए ये लवणोदधिकी लहरें हैं। क्षार-समुद्र भी एक विशाल द्वीपसे परिवेष्टित है। अरे! यह तो प्लक्षद्वीप है! वह, वहाँ है सुवर्णमय प्लक्षतरु। यह तो इक्षुरसका सागर लहरा रहा है! यह शाल्मली! फिर यह सुरोदधि! आगे कुश है! घृतसमुद्र है। यह क्रौञ्च! यह क्षीरोदधि। अब शाकद्वीप आया है! ओह! इतना विशाल दधिमण्डोद-सागर है! पुष्करद्वीपका यही तो कनकपत्र-समन्वित बृहत् पुष्कर है! यह रहा मिष्टोदक-समुद्र! मानसोत्तराचल! लोकालोक! लोकालोकके ऊपर चारों दिशाएँ। ये हैं ऋषभ, पुष्करचूड, वामन, अपराजित, चार द्विरदपति!
“अरे! क्या ही आश्चर्य है! वायु-अग्नि-चन्द्र-तारक संनिवेशित, अतल-वितल-सुतल-तलातल-महातल-रसातल-पाताल-समन्वित भूर्लोक देख चुकी। फिर भुवर्लोक भी देख चुकी!! और अब स्वर्लोक देख रही हूँ!!! निश्चय गन्धर्व-सिद्ध-किंनर-चारण-विद्याधर-मुनिगणमण्डित यह स्वर्ग ही तो मेरे नेत्रोंके समक्ष है!
“ओह! जल है! तेज है! वायु है! आकाश है! इन्द्रियाँ हैं! मन है! पञ्चतन्मात्राएँ हैं! अहंकार है! महत्तत्त्व है! तम है! रज है! सत्त्व है! प्रत्येककी अधिष्ठात्री देवता भी है!! जीव, काल, स्वभाव, कर्म एवं कर्मसंस्कारवश विचित्र नानादेहसमन्वित चर-अचर सम्पूर्ण जगत् विद्यमान है!
“हैं! हैं! यह कालिन्दी प्रवाहित हो रही है! ओह! यह व्रजपुर आया! ये व्रज-गो, गोप-गोपिकाएँ हैं! यह तो व्रजेन्द्रप्रासाद है! अरे! यह तो उद्यान है। हैं! यह मेरा नीलमणि है! मैं उसका मुखविवर देख रही हूँ! अरे! यह क्या? अनन्त ब्रह्माण्ड! एक-से अनन्त व्रजपुर! ओह! एक-से अनन्त उद्यान! एक-से अनन्त नीलमणि!! एक-सी अनन्त यशोदाएँ नीलमणिका मुखविवर देख रही हैं!!!”
English translation
“Oh! Before me rises the golden Mount Sumeru, one hundred thousand yojanas high. It shines like the central pericarp of the lotus of Bhūmaṇḍala! In the four directions stand the four great supporting mountains of Meru: Mandara, Merumandara, Supārśva, and Kumuda. The Aruṇodā flows from Mandara's lap! The Jambū River pours from Merumandara's peak, and masses of jāmbūnada gold lie scattered along its banks. A vast kadamba tree stands upon Supārśva, and five streams of honey issue from its hollows! Oh, how splendid is the banyan called Śatavalśa upon Kumuda Mountain! Many rivers of milk emerge from its trunk and race downward. Look! The mountain ranges Kuraṅga, Kurara, Kusumbha, Vaikaṅka, and others at Meru's base are beautiful like filaments surrounding a lotus pericarp.
“Now I understand! All of Jambūdvīpa surrounds Meru, and waves of the salt ocean encircle Jambūdvīpa. That salty sea is itself surrounded by an immense island. Ah, this is Plakṣadvīpa, and there stands its golden plakṣa tree. Here surges the ocean of sugarcane juice! This is Śālmalī, followed by the ocean of wine. Ahead lies Kuśa, then the ocean of ghee. This is Krauñca, then the ocean of milk. Now Śākadvīpa has appeared! Oh, how vast is the ocean of churned curd! This great lotus with golden petals is surely the one upon Puṣkaradvīpa. Here lies the ocean of sweet water! Mount Mānasottara! Lokāloka! Above Lokāloka are the four directions, with their four lordly elephants, Ṛṣabha, Puṣkaracūḍa, Vāmana, and Aparājita.
“Ah, what a wonder! I have seen Bhūrloka, containing air, fire, the moon and stars, together with Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala, and Pātāla. I have also seen Bhuvarloka, and now I see Svarloka! Surely this heaven adorned with Gandharvas, Siddhas, Kinnaras, Cāraṇas, Vidyādharas, and sages stands before my very eyes.
“Oh! There are water, radiance, air, and space; the senses, mind, and five subtle elements; ego and the great principle; darkness, passion, and goodness, together with the presiding deity of each! The entire moving and unmoving universe is present, filled with living beings, time, inherent nature, action, and bodies of many wondrous kinds arising from the latent impressions of action.
“What! The Kālindī is flowing! Oh, here is Vraja! These are Vraja's cows, cowherd men, and cowherd women. This is the palace of the king of Vraja! Ah, this is the garden. What! Here is my sapphire! I am looking into His open mouth. What is this? Infinite universes! Infinite Vrajas identical to this one! Oh! Infinite identical gardens, infinite identical sapphires, and infinite identical Yaśodās looking into their sapphires' mouths!”
Original
Sanskrit. Source: Śrīmad Bhāgavatam 10.8.37–39
सा तत्र ददृशे विश्वं जगत् स्थास्नु च खं दिशः।
साद्रिद्वीपाब्धिभूगोलं सवाय्वग्नीन्दुतारकम्॥
ज्योतिश्चक्रं जलं तेजो नभस्वान् वियदेव च।
वैकारिकाणीन्द्रियाणि मनो मात्रा गुणास्त्रयः॥
एतद् विचित्रं सहजीवकालस्वभावकर्माशयलिङ्गभेदम्।
सूनोस्तनौ वीक्ष्य विदारितास्ये व्रजं सहात्मानमवाप शङ्काम्॥
English translation
There she saw the universe, the moving and unmoving creation, space and the directions, the earthly sphere with its mountains, islands, and oceans, together with wind, fire, the moon, and stars.
She saw the wheel of luminaries, water, radiance, air and ether, the transformed elements, the senses, mind, subtle objects, and the three guṇas.
Seeing within the body of her son, whose mouth was opened wide, this wondrous totality with its distinctions of living beings, time, inherent nature, action, latent impressions, and subtle bodies, she also saw Vraja and herself and fell into doubt.
Original
Hindi and Braj
व्रजमहिषीके हाथोंमें कम्प होने लगता है। छड़ी हाथसे गिर पड़ती है। वे श्रीकृष्णका हाथ छोड़कर व्याकुल हो जाती हैं:
कर ते साँटि गिरत नहिं जानी, भुजा छाँड़ि अकुलानी।
English translation
The queen of Vraja's hands began to tremble. The stick fell from her hand without her noticing, and she released Śrī Kṛṣṇa's arm in bewildered distress.
Original
Hindi
व्रजरानी “नारायण! नारायण!!” उच्चारण करने लगती हैं। साथ ही सोचती जा रही हैं, “मैं क्या स्वप्न देख रही हूँ? या मेरे नारायणदेवकी यह माया है? अथवा मेरी बुद्धिमें ही कुछ विलक्षण मोह हो गया है? मेरे नीलमणिमें ही ऐसी कोई जन्मजात सिद्धि तो नहीं है? ओह! कुछ भी समझ नहीं पाती।” श्रीकृष्णचन्द्रको गोदमें उठाकर जननी चल पड़ती हैं। अन्तर्हृदयमें झंझावात प्रवाहित हो रहा है। पर ऊपर किसीको इसका अनुमानतक नहीं। केवल इतना ही लक्षित हो रहा है कि जननी अन्यमनस्का-सी होकर पुत्रको लिये जा रही हैं।
English translation
The queen of Vraja began to repeat, “Nārāyaṇa! Nārāyaṇa!” while thinking, “Am I dreaming? Is this the māyā of my Lord Nārāyaṇa? Or has some extraordinary delusion seized my understanding? Could my sapphire possess some inborn perfection of this kind? Oh, I understand nothing at all.” The mother lifted Śrī Kṛṣṇacandra into her lap and walked away. A tempest raged within her heart, though no one could even guess it from the outside. They saw only that the mother appeared distracted as she carried her son.
Original
Hindi and Braj. Braj verse attributed to Sūrdās
योगमायाने जवनिका गिरा दी है, पर जननीका मन अभी भी उस दृश्यमें ही उलझा हुआ है। नाना प्रकारके संकल्प-विकल्प मनमें उठ रहे हैं। पर किससे कहें? व्रजेन्द्र तो गोष्ठ गये हुए हैं। मन विक्षिप्त होता जा रहा है; क्योंकि वे अनुभव कर रही हैं, मैं इच्छा करते ही अपनी अँगुलियोंसे नीलमणिका मुख ढँकनेमें समर्थ हो रही हूँ। पर साथ ही अभी-अभी इतने छोटे मुखविवरमें ही मैंने अनन्त ब्रह्माण्ड देखे हैं। कभी-कभी यह मनमें आ रहा है कि कदाचित् आसुरी माया ही तो यह नहीं है। तथा इसीलिये मैयाने अनेकों उपचार भी आरम्भ करवा दिये हैं, स्वयं रक्षोघ्नमन्त्रोंसे जल अभिमन्त्रितकर श्रीकृष्णचन्द्रके मुखमें डाल रही हैं:
देखौ री जसुमति बौरानी।
घर-घर हाथ दिखावति डोलति, गोद लियें गोपाल बिनानी॥
जानता नाहिं जगतगुरु माधौ, इहिं आये आपदा नसानी।
जाको नाउँ, सक्ति पुनि जाकी, ताको देत मंत्र पढ़ि पानी॥
अखिल ब्रह्मांड उदरगत जाकें, जाकी जोति जल-थलहिं समानी।
सूर सकल साँची मोहि लागति, जो कुछ कही गर्ग मुख बानी॥
English translation
Yogamāyā had lowered the curtain, yet the mother's mind remained entangled in the scene. Many conflicting thoughts arose within her, but to whom could she speak? The king of Vraja had gone to the cow pasture. Her mind grew increasingly distracted. She experienced that she could cover her sapphire's mouth at will with her fingers, yet only moments before she had seen infinite universes within that tiny opening. At times she wondered whether it might be demonic magic. She therefore had many remedies begun and personally consecrated water with demon-destroying mantras before placing it in Śrī Kṛṣṇacandra's mouth:
Look, Yaśodā has become bewildered. Carrying the clever Gopāla in her lap, she wanders from house to house and shows people her palm.
She does not recognize Mādhava, teacher of the world, through whose coming calamities are destroyed. She recites a mantra and gives consecrated water to Him whose very name and power the mantra invokes.
All cosmic eggs rest within His belly, and His radiance pervades water and land. Sūr says: everything Garga spoke appears wholly true to me.
Original
Hindi
कठिनता यह है कि व्रजसुन्दरियोंको पूरा-पूरा अनुमान भी नहीं हो रहा है कि जननीने क्या देखा है। वे व्रजरानीका प्रत्येक आदेश तो पालन कर रही हैं, पर श्रीकृष्णचन्द्रकी ओर देखनेपर किसी भी गम्भीर परिस्थितिकी कल्पना वे कर नहीं पा रही हैं। जो हो, व्रजरानी श्रीकृष्णचन्द्रको लिये नारायण-मन्दिरमें चली जाती हैं। पुत्रको मन्दिरद्वारपर बिठाकर स्वयं माथा टेक देती हैं। अश्रुपूरित नेत्रोंसे प्रार्थना करने लगती हैं, “देव! मैं तुम्हें भूल गयी हूँ, इसीलिये यह सारा अनर्थ है। तुमने ही मुझे नीलमणिका दान दिया है, नीलमणि वास्तवमें तुम्हारी ही वस्तु है; किंतु मैं उसे अपना मान बैठी। यह यशोदा मैं हूँ, ये व्रजेन्द्र मेरे पति हैं, यह नीलमणि मेरा पुत्र है, व्रजेन्द्रकी समस्त सम्पत्तिकी मैं स्वामिनी हूँ, उनकी मैं धर्मपत्नी हूँ, ये गोपियाँ मेरी हैं, ये गोप मेरे हैं, यह अपार गोधन मेरा है, इस प्रकार अहंता-ममतासे युक्त होकर मैं तुम्हें भूल गयी, अहंता-ममतारूपी कुमतिसे आच्छादित हो गयी। नाथ! तुम्हारी मायासे मोहित होनेपर ही ऐसी कुमति घेर लेती है। इसलिये हे मायापति! तुम्हीं मेरे शरण्य हो। नीलमणिकी रक्षा तुम्हीं करना।”
English translation
The difficulty was that the beautiful women of Vraja could not fully guess what the mother had seen. They obeyed every command of the queen of Vraja, yet when they looked at Śrī Kṛṣṇacandra they could not imagine any grave condition. In any case, the queen of Vraja carried Him to Nārāyaṇa's temple. Seating her son at the doorway, she bowed her head and prayed with tear-filled eyes, “Lord, I forgot You, and therefore this entire calamity arose. You alone gave me my sapphire. He truly belongs to You, but I came to regard Him as mine. ‘I am Yaśodā, the king of Vraja is my husband, this sapphire is my son, I own all the king of Vraja's wealth, I am his lawful wife, these cowherd women are mine, these cowherd men are mine, and this boundless wealth of cattle is mine.’ Thinking in this way, overcome by ‘I’ and ‘mine,’ I forgot You and became covered by the false understanding of possessiveness. Lord, only when one is bewildered by Your māyā does such delusion surround the mind. Therefore, O master of māyā, You alone are my refuge. You must protect my sapphire.”
Original
Hindi
इस प्रार्थनाके समाप्त होते-न-होते श्रीकृष्णचन्द्रके बन्धूकसदृश अधरोंपर मन्द मुसकान छा जाती है। उस मुसकानके अन्तरालसे पुत्रस्नेहमयी वैष्णवी मायाका प्रादुर्भाव होता है, वे अपने अञ्चलकी बयारसे व्रजमहिषीका अश्रुमार्जन करती हैं। योगमायाने अपने वैभवको तो कभीका छिपा लिया था। रूपान्तरित होनेसे पूर्व वे व्रजरानीके स्मृतिपटपर अङ्कित इस विश्वदर्शनके संस्मरणको भी पोंछ डालती हैं। व्रजेन्द्रगेहिनीको इस विचित्र घटनाकी सर्वथा विस्मृति हो जाती है, उनकी वात्सल्यधाराके सामने आया हुआ ऐश्वर्य-पर्वत सहसा विलुप्त हो जाता है; वात्सल्यपयस्विनी सागर बन जाती है, उसमें लहरें उठने लगती हैं; एक लहरी श्रीकृष्णचन्द्रको उठाकर जननीकी गोदमें रख देती है और दूसरीके प्रवाहमें व्रजमहिषी श्रीकृष्णचन्द्रको लिये बह जाती हैं:
English translation
Before she had quite finished this prayer, a gentle smile spread across Śrī Kṛṣṇacandra's lips, red as bandhūka blossoms. From within that smile appeared Vaiṣṇavī Māyā, filled with a mother's love for her son, and with the breeze of her veil she wiped the queen of Vraja's tears. Yogamāyā had already concealed her majesty. Before changing form, she also erased the memory of the cosmic vision engraved upon the canvas of the queen's recollection. The lady of the king of Vraja completely forgot the extraordinary event. The mountain of majesty that had arisen before the stream of her parental affection suddenly disappeared. That milk-bearing stream became an ocean and waves arose upon it. One wave lifted Śrī Kṛṣṇacandra and placed Him in His mother's lap, while another carried the queen of Vraja away with Him in its current:
Original
Sanskrit. Source: Śrīmad Bhāgavatam 10.8.43–44
इत्थं विदिततत्त्वायां गोपिकायां स ईश्वरः।
वैष्णवीं व्यतनोन्मायां पुत्रस्नेहमयीं विभुः॥
सद्योनष्टस्मृतिर्गोपी साऽऽरोप्यारोहमात्मजम्।
प्रवृद्धस्नेहकलिलहृदयाऽऽसीद् यथा पुरा॥
English translation
When the cowherd woman had thus come to know the truth, the almighty Lord expanded His Vaiṣṇavī māyā, filled with maternal love for her son. Her memory vanished at once. Taking her child into her lap, her heart flooded by increasing affection, the cowherd woman became just as she had been before.
Original
Hindi
इस घटनाके अनन्तर आज व्रजरानीका श्रीकृष्णचन्द्रके प्रति एवं श्रीकृष्णका जननीके प्रति इतना अधिक आकर्षण बढ़ गया है कि व्रजसुन्दरियाँ चिन्ता करने लगती हैं, कहीं यशोदारानी पगली तो नहीं होती जा रही हैं। स्वयं रोहिणी एवं व्रजेन्द्र भी किंचित् सशङ्कित हो उठे हैं। अतिशय आश्चर्यकी बात यह हुई है कि व्रजरानीके एक चिररक्षित नियममें भी आज व्यतिक्रम हो गया। उनकी यह दिनचर्या थी कि व्रजेन्द्रकी नारायणपूजाका उपचार वे स्वयं अपने हाथों एकत्र करतीं; किंतु आज इस कार्यकी भी उन्हें विस्मृति हो गयी। तबसे निरन्तर एकमात्र पुत्रका ही लाड़ लड़ाती रही हैं। श्रीकृष्णचन्द्रसे भी गोपसखाओंने अत्यन्त आग्रह किया कि “खेलने चलो,” पर वे भी आज जननीकी गोद छोड़कर कहीं नहीं गये। कब दिन समाप्त हुआ, कब संध्या हुई, कब रात्रि आयी, यह भी जननीने नहीं जाना। रोहिणी, अग्रज एवं श्रीकृष्णचन्द्रके अतिरिक्त वे किसी औरको पहचान भी नहीं पाती थीं। अब दूसरे दिन जब उषा व्रजपुरके वनप्रान्तरपर अपने कोषका समस्त सौन्दर्य बिखेर दे रही है, उस समय यशोदारानी प्रकृतिस्थ हुई हैं, भावसमाधिसे जागकर श्रीकृष्णचन्द्रको जगा रही हैं:
English translation
After this event, the attraction of the queen of Vraja toward Śrī Kṛṣṇacandra and of Śrī Kṛṣṇa toward His mother increased so greatly that the beautiful women of Vraja began to worry that Queen Yaśodā might be losing her mind. Even Rohiṇī and the king of Vraja grew somewhat apprehensive. Most astonishingly, the queen of Vraja broke a rule she had long observed. It was her daily practice to gather with her own hands the articles for the king of Vraja's worship of Nārāyaṇa, yet that day she forgot even this duty. From then onward she did nothing but fondle her son. Śrī Kṛṣṇacandra's cowherd friends repeatedly urged Him, “Come play,” but He too refused to leave His mother's lap. She did not notice when the day ended, evening fell, or night arrived. Apart from Rohiṇī, His elder brother, and Śrī Kṛṣṇacandra, she could not even recognize anyone. The next morning, as dawn scattered all the beauty of her treasury across the woodland outskirts of Vraja, Queen Yaśodā returned to her natural state. Awakening from her absorption in emotion, she roused Śrī Kṛṣṇacandra:
Original
Braj. Attributed in the verse to Sūrdās
जागिये गोपाल लाल, आनँद-निधि नंद-बाल,
जसुमति कहै बार-बार, भोर भयौ प्यारे।
नैन कमल-दल बिसाल, प्रीति-बापिका-मराल,
मदन ललित बदन उपर कोटि बारि डारे॥
उगत अरुन बिगत सर्वरी, ससांक किरन-हीन,
दीपक सु-मलीन, छीन-दुति समूह तारे।
मनौ ज्ञान-घन-प्रकास, बीते सब भव-बिलास,
आस-त्रास-तिमिर, तोष-तरनि-तेज जारे॥
बोलत खग-निकर मुखर, मधुर, होइ प्रतीति सुनौ,
परम प्रान-जीवन-धन मेरे तुम बारे।
मनौ बेद बंदीजन सूत-वृंद मागध-गन,
बिरद बदत जै जै जै जैति कैटभारे॥
बिकसत कमलावली, चले प्रपुंज चंचरीक,
गुंजत कल कोमल धुनि त्यागि कंज न्यारे।
मानौ बैराग पाइ, सकल सोक-गृह बिहाइ,
प्रेम-मत्त फिरत भृत्य, गुनत गुन तिहारे॥
सुनत बचन प्रिय रसाल, जागे अतिसय दयाल,
भागे जंजाल-जाल, दुख-कदंब टारे।
त्यागे भ्रम-फंद-द्वंद्व निरखि कै मुखारबिंद,
सूरदास अति अनंद, मेटे मद भारे॥
English translation
“Awaken, darling Gopāla, treasure-house of bliss, child of Nanda,” Yaśodā says again and again. “Dawn has come, my dear.” His eyes are broad lotus petals, swans upon the lake of love, and she casts millions of glances over His lovely, Love-god-like face.
The red sun rises and night departs. The moon is shorn of rays, lamps grow pale, and the host of stars loses its brilliance. It seems that the dense radiance of knowledge has arisen, ending every display of worldly becoming, while the sun of contentment burns away the darkness of hope and fear.
Hear the flocks of birds calling aloud in sweet voices: “You are the supreme wealth of my life and breath, my little one.” They seem like the Vedas, court bards, heralds, and singers proclaiming His renown: “Victory, victory, victory, victory to the enemy of Kaiṭabha!”
Rows of lotuses open, and swarms of bees leave their separate blossoms, humming with sweet and delicate tones. It is as though, attaining detachment and abandoning every house of grief, love-intoxicated servants wander while contemplating Your virtues.
Hearing his beloved's sweet words, the supremely merciful child awakens. Nets of entanglement flee and clusters of sorrow fall away. Beholding His lotus face, snares of delusion and pairs of opposites are abandoned. Sūrdās is filled with immense joy, and the crushing burden of pride is erased.