Original
Hindi
ग्वालिनने प्रत्याशाभरी आँखोंसे व्रजरानीकी ओर देखा। कदाचित् कोई-सा कार्यभार वे मुझे पुनः सौंप दें, कुछ क्षण यहाँ और रुक जानेका मिस हो जाय, श्रीकृष्णचन्द्रका सौन्दर्य निहारकर मैं शीतल होती रहूँ, अन्तस्तलके ये आकुलभाव उसके नेत्रोंकी ओटसे झाँक रहे थे। इधर रन्धनशालाके द्वारपर अवस्थित व्रजरानी भी सोच रही थीं, क्या करूँ? किसकी सहायता लूँ? रोहिणीजी तो समागत ब्राह्मणोंकी सेवा-सत्कारमें लगी हैं, परिचारिकाएँ गोष्ठसे आये हुए दुग्धपूरित कलशोंको यथास्थान रखनेमें अत्यन्त व्यस्त हैं, व्रजेश्वर नारायण-सेवामें संलग्न हैं, शीघ्र ही भोगसामग्रियोंको नारायणमन्दिरमें पहुँचा देनेका आदेश भी आ चुका है, दधि-मन्थनका कार्य अधूरा छोड़कर मैं उठ भी आयी; पर मेरा नीलमणि स्तन्यपानके लिये अञ्चल पकड़े खड़ा है, स्तन्यपानके लिये मचल रहा है। इसे दूध पिलाकर, पुनः वस्त्रपरिवर्तन कर मैं रन्धनशालामें तो चली जाऊँगी; किंतु इस आधे मथे दहीसे माखन तो निकला नहीं। विलम्ब होनेपर तो निकलेगा ही नहीं। फिर पद्मगन्धा कजरीके सद्योमथित नवनीत आज मैं अपने नीलमणिको कैसे दे पाऊँगी? अच्छा, इस ग्वालिनसे बिलोनेको कह दूँ क्या? बस, दो हृदयकी ये चञ्चल धाराएँ अज्ञात चेतनाके धरातलपर जा मिलीं, व्रजरानी उस गोपसुन्दरीकी ओर दृष्टि फेरकर कह ही तो उठीं:
English translation
The cowherd woman looked toward the queen of Vraja with expectant eyes. Perhaps the queen might entrust some other task to her, giving her an excuse to remain there a few moments longer and cool her heart by gazing upon Śrī Kṛṣṇacandra's beauty. These restless feelings in her innermost heart peered out from behind her eyes. Meanwhile, standing at the kitchen door, the queen of Vraja was also thinking, "What shall I do? Whose help shall I take? Rohiṇī is occupied in welcoming and serving the brāhmaṇas who have arrived. The attendants are exceedingly busy putting in their proper places the jars filled with milk that have come from the cowshed. The lord of Vraja is engaged in the service of Nārāyaṇa, and the order has already come to send the articles for the offering to Nārāyaṇa's temple without delay. I arose after leaving the churning of the yogurt unfinished, but my sapphire stands here clutching the edge of my veil, restlessly asking to nurse. After feeding Him milk and changing my clothes again, I shall go to the kitchen, but no butter has yet emerged from this half-churned yogurt. If there is a delay, none will emerge at all. Then how shall I give my sapphire freshly churned butter from the lotus-fragrant milk of Kajrī today? Perhaps I should ask this cowherd woman to churn it." Thus the restless streams of two hearts met upon the plane of an awareness unknown to them. Turning her gaze toward the beautiful cowherd woman, the queen of Vraja said:
Original
Braj. Attributed in the verse to Sūrdās
पाहुनी, करि दै तनक मह्यौ। हौं लागी गृह-काज-रसोई, जसुमति बिनय कह्यौ। आरि करत मनमोहन मेरौ, अंचल आनि गह्यौ॥
English translation
"Guest, churn a little for me," Yaśumatī humbly said. "I am occupied with the household work and cooking. My mind-enchanting child is being obstinate and has come and grasped the edge of my veil."
Original
Hindi
अब तो उसके हर्षका पार नहीं। आनन्दमें निमग्न वह मथानीकी ओर चली। अवश्य ही उसकी दृष्टि मथानीको नहीं देख पा रही है, दृष्टि तो यशोदारानीके अङ्कमें विराजित श्रीकृष्णचन्द्रके रूपसे भरी है। वह कुञ्चित केशकलाप, ललाटका वह केसरबिन्दु, रतनारे चञ्चल नयन, सुढ़र युग्म कपोल, अरुणिम अधर, कठुलाभूषित कम्बुकण्ठ, व्याघ्रनखराजित वक्षःस्थल, सुन्दर नाभिकमल, किङ्किणीभूषित कटिदेश, सुकोमल छोटे बाहुयुगल, हस्तकमल, सुन्दर मनोहर जानु, गुल्फ, चरणतल, गोपसुन्दरीके नेत्रमें तो ये भरे हैं; मथानी समा सके, इतना अवकाश नेत्रोंमें कहाँ। इसीलिये अनुमानसे मथानीके समीप वह जा तो पहुँची, पर देख न पा सकी कि कहाँ क्या है। आते ही दधिभाण्डसे चरणोंका वेगपूर्ण स्पर्श हुआ, वह दधिपात्र उलटा हो गया, दहीकी धारा बह चली। गोपसुन्दरीने हाथसे टटोलकर केवल यह समझा कि मटका तिरछा हो गया है, अपनी जानमें सीधा करके वह बिलोने चली। प्रेमविवश हुई ग्वालिन यह नहीं जानती कि वह रीते पात्रमें ही मन्थनदण्ड चला रही है, दही तो बाहर बह गया है:
English translation
Her joy now knew no bounds. Immersed in bliss, she walked toward the churn. Of course, her eyes could not see the churn, for they were filled with the form of Śrī Kṛṣṇacandra seated upon Queen Yaśodā's lap: the mass of curling hair, the saffron mark upon His forehead, His reddish, restless eyes, shapely cheeks, rosy lips, conch-shaped neck adorned with a necklace, chest graced with a tiger-claw pendant, lovely lotus navel, waist adorned with tiny bells, two small and delicate arms, lotus hands, beautiful knees, ankles, and soles. The beautiful cowherd woman's eyes were filled with all these. Where was there room in them for the churn? Guided only by estimation, she reached it but could not see what lay where. As she arrived, her feet struck the yogurt vessel with force. It overturned, and a stream of yogurt began to flow. Feeling about with her hands, she understood only that the pot had tilted. Thinking she had set it upright, she began to churn. Overpowered by love, she did not know that she was moving the churning rod in an empty vessel, for the yogurt had spilled outside:
Original
Braj. Attributed in the verse to Sūrdās
ब्याकुल मथति मथनिया रीती, दधि भुव ढरकि रह्यौ।
English translation
Distraught with love, she churned the empty churn while the yogurt lay spilled upon the ground.
Original
Hindi
यशोदारानीने भी तब जाना कि जब श्रीकृष्णचन्द्र स्तन्यपानसे विरत होकर हँसते हुए-से उस ग्वालिनकी ओर देखने लगे, जननीको उस ओर देखनेके लिये इङ्गित करने लगे। अन्यथा जननी तो बिलोनेका आदेश देकर अपने नीलमणिमें ऐसी उलझ गयी थी कि अन्य सब कुछ विस्मृत हो गया था। वे तो अपने नीलमणिको स्तन्यदान करनेमें तन्मय हो रही थीं। श्रीकृष्णचन्द्रने ही उन्हें जगाया तथा जागकर जननीने देखा, हैं! माखन तो बहता जा रहा है! जननीने पुकारकर कहा, “री सखी! नेक अपनेको सम्हाल!” अब कहीं जाकर व्रजसुन्दरीको मथानीकी, दधिपात्रकी वास्तविक अवस्थाका भान हुआ। फिर तो संकोच-लज्जामें वह बह चली। व्रजरानीको भी संकोच हुआ कि इसकी सुखसमाधि मैंने तोड़ दी:
English translation
Queen Yaśodā became aware of what had happened only when Śrī Kṛṣṇacandra stopped nursing, looked toward the cowherd woman with a smile, and gestured for His mother to look that way. Otherwise, after directing the woman to churn, Mother had become so absorbed in her sapphire that she forgot everything else. She was wholly immersed in nursing Him. It was Śrī Kṛṣṇacandra who awakened her. Coming to awareness, Mother saw, "Oh! The butter is flowing away!" She called, "Friend, collect yourself for a moment!" Only then did the beautiful woman of Vraja become aware of the true condition of the churn and yogurt vessel. She was swept away by embarrassment and shame. The queen of Vraja also felt embarrassed that she had broken the woman's blissful absorption:
Original
Braj. Attributed in the verse to Sūrdās
माखन जात जानि नँदरानी, सखी! सम्हारि, कह्यौ। सूर स्याम-मुख निरखि मगन भइ, दुहुन सँकोच सह्यौ॥
English translation
Seeing the butter flowing away, Nanda's queen called, "Friend, collect yourself!" Sūrdās says: absorbed in gazing upon Śyāma's face, the two women both felt embarrassed.
Original
Hindi
इसके दूसरे दिनकी बात है। ग्वालिन पुनः नन्दभवनमें आयी। आकर देखा, व्रजेश्वरी दूध लिये अपने नीलमणिकी मधुर मनुहार कर रही हैं। अग्रज बलराम भी समीप ही बैठे हैं। उन्होंने तो जननीका लाड़ स्वीकारकर दूध पी लिया, किंतु श्रीकृष्णचन्द्र नहीं पीते। अन्तमें जननी बड़ी ही आकर्षक युक्ति अपने पुत्रके सामने रखती हैं:
English translation
This occurred on the following day. The cowherd woman returned to Nanda's house and saw the queen of Vraja holding milk and sweetly coaxing her sapphire. His elder brother Balarāma sat nearby. He had accepted Mother's affection and drunk the milk, but Śrī Kṛṣṇacandra refused. At last Mother presented her son with a most appealing argument:
Original
Braj. Attributed in the verse to Sūrdās
कजरी कौ पय पियहु लाल (मेरे)! जासौं तेरी बेनि बढ़ै। जैसें देखि और व्रज-बालक, त्यौं बल-बैस चढ़ै॥
English translation
"My darling boy, drink Kajrī's milk so that Your braid may grow. Then You will gain strength and stature like the other children of Vraja."
Original
Hindi
तथा इस प्रलोभनमें श्रीकृष्णचन्द्र फँस ही जाते हैं। कजरीके दुग्धपानसे मेरी वेणी बड़ी लम्बी हो जायगी, इस उल्लासमें भरकर वे दूध पीने लग जाते हैं; किंतु साथ-साथ अपने घनकृष्ण केशोंपर हाथ रखकर देखते जा रहे हैं कि वेणी वास्तवमें बढ़ी या नहीं। जब बढ़ती नहीं दीखती, तब उन्हें अपनी जननीकी वञ्चनाका भान होता है। उस समय उनके मुखारविन्दपर नाचती हुई विविध भावलहरियोंकी शोभा देखने ही योग्य है। पराजयका रोष, अब भविष्यमें दुग्धपानसे विरत होनेकी भावना, जननीके प्रति अविश्वास, क्षुधाकी निवृत्ति, दुग्धपानजन्य स्वाभाविक तृप्ति, ये सब एक साथ उनके कमनीय मुखकमलपर व्यक्त हो रहे हैं। यशोदारानी हँसी संवरण न कर सकीं:
English translation
Śrī Kṛṣṇacandra fell for this temptation. Filled with delight at the thought that drinking Kajrī's milk would make His braid grow very long, He began to drink. At the same time, He kept touching His dense, dark hair to see whether the braid had truly grown. When it did not appear to grow, He realized that Mother had deceived Him. The many waves of feeling that then danced across His lotus face were a sight worth beholding: anger at defeat, a resolve to abstain from milk in the future, distrust of Mother, the ending of hunger, and the natural satisfaction produced by drinking milk. All these appeared at once upon His lovely lotus face. Queen Yaśodā could not suppress her laughter:
Original
Braj. Attributed in the verse to Sūrdās
पुनि पीवतहीं कच टकटोरत, झूठहि जननि रढ़ै। सूर निरखि मुख हँसति जसोदा, सो सुख उर न कढ़ै॥
English translation
As He drank, He repeatedly felt His hair, while Mother insisted upon her falsehood. Sūrdās says: seeing His face, Yaśodā laughed, unable to contain that joy within her heart.
Original
Hindi
अपनेको भूली-सी रहकर ग्वालिन यह दृश्य देख रही थी! इतनेमें जननीसे रूठे हुए श्रीकृष्णचन्द्र वहाँसे उठकर उसके समीप आकर खड़े हो गये। ग्वालिनका उनके शरीरसे किञ्चित् स्पर्श हो गया। फिर तो वह बाह्यज्ञानशून्य हो गयी। जब चेतना हुई, तब घरके लोगोंने उसे बताया, पूरे आठ पहर वह प्रस्तर-प्रतिमाकी भाँति निस्पन्द बैठी थी। किंतु वह नन्दभवनसे अपने आवासमें कैसे चली आयी, यह प्रश्न किसीके मनमें उदय न हुआ; स्वयं ग्वालिनने भी इसका रहस्य न जाना। जाननेका अवकाश ही जो न था। वह तो निरन्तर देख रही थी, व्रजेन्द्रनन्दन श्रीकृष्णचन्द्र दुग्धपान कर रहे हैं एवं वेणी बढ़ी कि नहीं, इसकी परीक्षा कर रहे हैं। जब समाधिसे बाहर आयी, तब भी झाँकी नेत्रोंके सामने बनी ही थी; चिर अभ्यासवश आधी घड़ीमें ही उसने आवश्यक गृहकार्यकी व्यवस्था कर दी और नन्दभवनकी ओर दौड़ चली। अस्तु, आज तीसरे दिन वह पुनः आयी है तथा देख रही है, विविध पक्वान्न-मिष्टान्न थालोंमें सजाकर सामने रखकर व्रजेश्वरी श्रीकृष्णचन्द्रको लाड़ लड़ा रही हैं; किंतु पक्वान्न भोजन करनेकी बात तो दूर, श्रीकृष्णचन्द्र उस ओर ताक भी नहीं रहे हैं, बल्कि खीझकर कह रहे हैं:
English translation
Nearly forgetting herself, the cowherd woman watched the scene. Meanwhile, offended with Mother, Śrī Kṛṣṇacandra rose and came to stand beside her. Her body lightly touched His, and she lost all awareness of the outer world. When consciousness returned, her family told her that she had sat motionless like a stone image for all eight watches of the day. No one wondered how she had come home from Nanda's house, and she herself did not know the mystery. There had been no opportunity to know, for she had continuously beheld Nanda's son drinking milk and testing whether His braid had grown. Even after emerging from samādhi, the vision remained before her eyes. Through long habit she arranged the essential household work within half a ghaṭī and ran toward Nanda's house.
So today, on the third day, she has returned and sees the queen of Vraja affectionately coaxing Śrī Kṛṣṇacandra, having arranged many cooked delicacies and sweets upon platters before Him. Far from eating them, He will not even look toward them. Instead He complains:
Original
Braj. Attributed in the verse to Sūrdās
मैया री, मोहि माखन भावै। जो मेवा-पकवान कहति तू, मोहि नहीं रुचि आवै॥
English translation
"Mother, I like butter. These fruits and delicacies You offer do not appeal to Me."
Original
Hindi
वह गोपसुन्दरी श्यामसुन्दरके ठीक पीछे खड़ी है; श्रीकृष्णचन्द्रके मधुर वचनोंसे अमृत झर रहा है, उसे पीकर वह मत्त होती जा रही है। इस मत्तताके आवेशवश ही उसके अन्तस्तलमें आज सहसा एक वासना जाग उठती है, “क्या श्रीकृष्णचन्द्र कभी मेरे घर चलेंगे, मेरे घरका नवनीत ग्रहण करेंगे? पर मेरे सामने रहनेपर तो ये संकुचित हो जायँगे! अतः मैं तो दधि-मन्थन करके छिप जाऊँ और तब ये मथानीके समीप जायँ, वहाँ बैठकर यथारुचि माखन आरोगें; मैं यह देखकर निहाल हो जाऊँ। मेरे नेत्रोंकी यह साध कभी पूरी होगी क्या?”
ग्वालिन तो अपनी जानमें अपने मनमें मनोरथचित्र अङ्कित कर रही है, पर ये अङ्कित हो रहे हैं अनन्तैश्वर्यनिकेतन, भक्तवाञ्छाकल्पतरु, प्रेमके भूखे, सर्वान्तर्यामी स्वयं भगवान् श्रीकृष्णचन्द्रके मनःपटलपर:
English translation
The beautiful cowherd woman stood directly behind Śyāmasundara. Nectar streamed from Śrī Kṛṣṇacandra's sweet words, and drinking it, she became intoxicated. Under that intoxication, a longing suddenly awakened in the depths of her heart: "Will Śrī Kṛṣṇacandra ever come to my home and accept its fresh butter? If I remain before Him, He may become shy. I shall therefore churn the yogurt and hide. Then He may go to the churn, sit there, and eat butter to His heart's content while I behold Him and consider myself blessed. Will this yearning of my eyes ever be fulfilled?"
The cowherd woman believed she was drawing this picture of desire within her own mind, but it was being inscribed upon the mind of Śrī Kṛṣṇacandra Himself, the abode of infinite majesty, the wish-fulfilling tree of His devotees' desires, hungry for love and dwelling within every heart:
Original
Braj. Attributed in the verse to Sūrdās
बैठें जाइ मथनियाँ कें ढिग, मैं तब रहौं छपानी। सूरदास प्रभु अंतरजामी, ग्वालिनि मन की जानी॥
English translation
"Let Him go and sit beside the churn while I remain hidden." Sūrdās says: the Lord, knower of every heart, knew what was in the cowherd woman's mind.
Original
Hindi
इस मनोरथके प्रवाहमें ग्वालिनका मन ही नहीं, शरीर भी मानो बह चला। सहसा वह नन्दभवनसे लौट पड़ी, अपने घर आ पहुँची। जाते समय दधिमन्थन किये बिना ही चली गयी थी। अब आकर यन्त्रपरिचालितकी भाँति दही बिलोने लग जाती है। रह-रहकर उसे ऐसा प्रतीत हो रहा है, मानो श्रीकृष्णचन्द्र उसके द्वारपर पधारे हैं; अचकचाकर वह कभी-कभी विस्फारित नेत्रोंसे द्वारकी ओर देखने भी लग जाती है, पर द्वार सूना पाकर पुनः अपने भावोंमें विभोर हो जाती है। उसे यह पता नहीं कि मनोरथतन्तुमें बँधे, आकृष्ट होते हुए वाञ्छाकल्पतरु स्वयं भगवान् व्रजेन्द्रनन्दन श्रीकृष्णचन्द्र वास्तवमें ही उसके घरकी ओर चल पड़े हैं।
सचमुच ज्यों ही गोपसुन्दरी नेत्रोंसे ओझल हुई कि बस, श्रीकृष्णचन्द्र जननीकी गोदसे कूदकर बाहरकी ओर भाग चले। जननीने लपककर थाम तो लिया, पर अतिशय चेष्टा करके भी आज पक्वान्न-मिष्टान्न वे उन्हें न खिला सकीं। केवलमात्र किञ्चित् माखन मुखमें डाल सकीं। आज क्षणभरका भी विलम्ब श्रीकृष्णचन्द्रको सर्वथा असह्य हो रहा है। वे हाथ छुड़ाकर आखिर भाग ही गये। यशोदारानीको भी आश्चर्य हो रहा है; क्योंकि नीलमणिको बाहर जानेके लिये इतना अधिक व्यग्र उन्होंने पहली बार देखा है। अस्तु, श्रीकृष्णचन्द्र क्षणभरमें ही गोपसुन्दरीके घरपर चले आये:
English translation
Not only the cowherd woman's mind but her very body seemed swept along in the current of this desire. She suddenly returned from Nanda's house and reached her own home. She had departed earlier without churning the yogurt, so now she began to churn it as though mechanically driven. Again and again she felt that Śrī Kṛṣṇacandra had arrived at her door. Startled, she sometimes stared toward it with eyes wide open, but seeing it empty, she again became absorbed in her feelings. She did not know that the wish-fulfilling tree Himself, Lord Śrī Kṛṣṇacandra, son of the king of Vraja, drawn and bound by the thread of her desire, had actually set out toward her house.
Indeed, as soon as the beautiful cowherd woman disappeared from sight, Śrī Kṛṣṇacandra leapt from Mother's lap and ran outside. Mother darted forward and caught Him, but despite every effort she could not feed Him the cooked delicacies and sweets that day. She managed to put only a little butter into His mouth. Even a moment's delay was utterly unbearable to Him. At last He freed His hand and ran away. Queen Yaśodā was astonished, for she had never before seen her sapphire so eager to go outside. In a moment, Śrī Kṛṣṇacandra reached the beautiful cowherd woman's house:
Original
Braj. Attributed in the verse to Sūrdās
गए स्याम तिहिं ग्वालिनि कें घर। देख्यौ द्वार नहीं कोउ, इत-उत चितै, चले तब भीतर॥
English translation
Śyāma went to that cowherd woman's home. Seeing no one at the door, He looked this way and that, then entered.
Original
Hindi
बलराम एवं अन्य गोपबालक घरसे उनके साथ अवश्य चले थे; किंतु पथमें सभी पीछे रह गये, भ्रान्त होकर दूसरी ओर बढ़ गये। श्रीकृष्णचन्द्र निर्बाध एकाकी ग्वालिनके घरपर आये हैं। ग्वालिनने द्वारकी ओर देखा, हैं! नन्दनन्दन तो मेरे द्वारपर खड़े हैं। ओह! यह रूप! ग्वालिनके प्राणोंमें स्पन्दन होने लगता है। पर क्षणभरका भी विलम्ब मनोरथको तोड़ देगा! ग्वालिन विद्युद्गतिसे मणिस्तम्भकी ओटमें अपनेको छिपा लेती है:
English translation
Balarāma and the other cowherd boys had indeed set out from home with Him, but they all fell behind on the way and, bewildered, went in another direction. Unimpeded and alone, Śrī Kṛṣṇacandra arrived at the woman's house. She looked toward the door. "Oh! Nanda's son is standing at my door. What beauty!" Life began to stir within her, but even a moment's delay might shatter her cherished desire. Quick as lightning, she concealed herself behind the jeweled pillar:
Original
Braj. Attributed in the verse to Sūrdās
हरि आवत गोपी जब देख्यौ, आपुन रही छपाई।
English translation
When the gopī saw Hari coming, she hid herself.
Original
Hindi
तब श्रीकृष्णचन्द्र चुपचाप भीतर प्रवेश कर जाते हैं, मथानीके निकट जाकर शान्त-मौन होकर बैठ जाते हैं:
English translation
Śrī Kṛṣṇacandra quietly entered, went near the churn, and sat in peaceful silence:
Original
Braj. Attributed in the verse to Sūrdās
सूनें सदन मथनियाँ कें ढिग बैठि रहे अरगाई।
English translation
Within the empty house, He sat comfortably beside the churn.
Original
Hindi
ओह! उस समय उनकी अतुलित शोभा निहारकर गोपसुन्दरीका अणु-अणु मानो झंकार कर उठता है:
English translation
Oh! Beholding His incomparable beauty at that moment, every atom of the beautiful cowherd woman seemed to resound:
Original
Braj. Attributed in the verse to Sūrdās
मुख पर चंद डारौं वारि। कुटिल कच पर भौंर वारौं, भौंह पर धनु वारि॥ भाल केसर तिलक छबि पर मदन सत सत वारि।
× × ×
नयन खंजन मीन वारौं, कमल के कुल वारि॥
× × ×
झलक ललित कपोल छबि पर मुकुर सत सत वारि। नासिका पर कीर वारौं, अधर विद्रुम वारि॥ दसन पर कन बज्र वारौं, बीज दाड़िम वारि। चिबुक पर चित बित्त वारौं, प्रान वारौं वारि॥ सूर प्रभु की निरखि सोभा को सके निरुवारि।
English translation
I would sacrifice the moon upon His face, the bee upon His curling hair, and the bow upon His brows. Upon the beauty of the saffron mark on His forehead I would offer Love's god a hundred times.
I would sacrifice wagtails, fish, and whole families of lotuses upon His eyes.
Upon the lovely radiance of His cheeks I would offer a hundred mirrors, a parrot upon His nose, and coral upon His lips. I would sacrifice golden diamonds and pomegranate seeds upon His teeth, and upon His chin I would offer my mind, wealth, and very life again and again. Sūrdās says: who could finish describing the Lord's beauty?
Original
Hindi
किंतु अब वह सौन्दर्यसागर मानो तरङ्गित हो उठता है, श्रीकृष्णचन्द्र ग्वालिनके मनोरथकी पूर्ति करते हुए नवनीत-हरणकी लीला करने चलते हैं। उनके पास ही नवनीतपूर्ण एक पात्र पड़ा है। चञ्चल नेत्रोंसे एक बार वे द्वारकी ओर देखते हैं तथा फिर पात्रमेंसे माखन निकालकर खाने लग जाते हैं। सहसा मणिस्तम्भमें उन्हें अपना प्रतिबिम्ब दीख पड़ता है। उन्हें प्रतीत होता है कि मेरे आनेसे पूर्व एक अन्य शिशु यहाँ आया है, मणिस्तम्भसे सटकर खड़ा है। श्रीकृष्णचन्द्रको यह भय होने लगता है कि कहीं यह मेरी चोरी प्रकट न कर दे। वे उसे प्रलोभित करने लगते हैं। उससे कहते हैं, “भैया! देख, तू किसीसे मेरी बात बता न देना, भला! आजसे हम दोनों साथी हुए, हमलोग सभी वस्तु आधी-आधी बाँट लेंगे। यह ले, मैं खा रहा हूँ; तू भी खा!” यह कहकर श्रीकृष्णचन्द्र अपने हाथोंसे नवनीत उठाकर प्रतिबिम्बके मुखमें डाल देते हैं। तत्क्षण माखन नीचे गिर जाता है। वे सोचते हैं, शिशु रूठा हुआ है। उसे पुनः समझाते हैं, “अरे! तू फेंक क्यों दे रहा है? बावला हो गया है! नहीं भैया, यह ठीक नहीं; तू भी खा ले, मैं भी खाऊँ। अच्छा, बाँटकर खायगा? ले, यह एक लौंदा तेरे हाथपर, एक मेरे हाथपर। हैं! तूने फिर गिरा दिया! क्या सब लेना चाहता है? नहीं-नहीं, यह तो उचित नहीं। अच्छा, अब तू मान जा, खा ले; देख, कितना मीठा है! यदि तुझे भी अत्यन्त रुचिकर लगे तो मैं कमोरी भरकर तुझे माखन दूँ।”
नन्दनन्दनकी यह मुग्ध चेष्टा देखकर ग्वालिनके हृदयमें प्रेम-समुद्र लहराने लगता है, रसतरङ्गके आवेगसे धैर्यका बाँध टूट जाता है। आनन्दपूरित हँसीके रूपमें तरंगें मुखसे बाहर आ जाती हैं, ग्वालिन स्तम्भकी ओटसे मुख निकालकर हँसने लग जाती है। बस, फिर तो यवनिका गिर गयी। दृश्य परिवर्तित हो गया। श्रीकृष्णचन्द्रने ग्वालिनको देख लिया। अप्रतिम सुमधुर संकोचकी छाया नन्दनन्दनके मुखचन्द्रको आवृत कर लेती है, साथ ही वे तुरन्त उठकर कुञ्जवीथीकी ओर भाग चलते हैं:
English translation
Now that ocean of beauty seemed to rise in waves. Fulfilling the cowherd woman's desire, Śrī Kṛṣṇacandra began His butter-stealing līlā. A vessel filled with fresh butter stood beside Him. He glanced toward the door with restless eyes, then took butter from the vessel and began to eat. Suddenly He saw His own reflection in the jeweled pillar. He thought another child had arrived before Him and stood pressed against the pillar. Fearing that the child might expose His theft, He tried to win him over. "Brother, see that you do not tell anyone about Me! From today we are companions and shall divide everything equally. Here, I am eating, and you eat too!"
He lifted butter with His hand and placed it in the reflection's mouth. It immediately fell to the floor. Thinking the child was offended, He coaxed him again: "Why are you throwing it away? Have you gone mad? No, brother, this is not right. You eat, and I shall eat too. Will you share it? Here, one lump upon your hand and one upon Mine. Oh! You dropped it again! Do you want everything? No, no, that is not fair. Come now, be pleased and eat. See how sweet it is! If you like it very much, I shall fill a bowl with butter for you."
Watching Nanda's son's innocent actions, an ocean of love surged within the cowherd woman's heart. The force of its nectarean waves broke the dam of her composure, and waves of bliss escaped her mouth as laughter. She peered from behind the pillar and laughed. The curtain fell and the scene changed, for Śrī Kṛṣṇacandra saw her. A shadow of incomparable, sweet embarrassment covered the moon of His face. He immediately rose and fled toward the pathways of the bowers:
Original
Braj. Attributed in the verse to Sūrdās
आजु, सखी! मनि-खंभ निकट हरि, जहँ गोरस कौ गौं री। निज प्रतिबिंब सिखावत ज्यौं सिसु, प्रगट करै जनि चोरी॥ अरध बिभाग आजु तैं हम-तुम, भली बनी है जोरी। माखन खाहु, कतहिं डारत हौ, छाँडि देहु, मति भोरी॥ बाँट न लेहु, सबै चाहत हौ, यहै बात है थोरी। मीठौ अधिक, परम रुचि लागै, तौ भरि देउँ कमोरी॥ प्रेम उमँगि धीरज न रह्यौ, तब प्रगट हँसी मुख मोरी। सूरदास प्रभु सकुचि निरखि मुख, भजे कुंज की खोरी॥
English translation
"Friend, today Hari stood near the jeweled pillar where the butter was kept. Like a child, He instructed His own reflection, 'Do not reveal My theft.'
"'From today we shall divide things equally. What a fine pair we make! Eat the butter. Why do you throw it away? Abandon your foolishness.
"'You refuse to share and want it all. That is hardly fair. It is exceedingly sweet. If you greatly enjoy it, I shall fill a bowl for you.'
"Love surged and my composure failed, so laughter appeared upon my face. Sūrdās says: seeing her face, the Lord became shy and fled toward the lane of bowers."
Original
Hindi
ओह! जिनसे इस जगतका सृजन, संस्थान, संहार है, जिनकी सत्तापर ही जगत्की सत्ता अवलम्बित है, जगतका अवसान हो जानेपर भी जो अक्षुण्ण रहते हैं, जो सर्वज्ञ हैं, अखण्ड अबाध ज्ञानसम्पन्न हैं, स्वयंप्रकाश हैं, जो अपने संकल्पमात्रसे पद्मयोनिमें वेदज्ञानका विस्तार करते हैं, जिनके सम्बन्धमें योगीन्द्र-मुनीन्द्र विमोहित हो जाते हैं, जिनके ज्ञानमय प्रकाशसे माया सदा निरस्त रहती है, उनका अपने प्रतिबिम्बसे मोहित हो जाना कितना आश्चर्यमय है! जिस मायासे मोहित होकर जगत्के मूढ़ प्राणी “मैं-मेरे” का प्रलाप कर रहे हैं, वही माया जिनके दृष्टिपथमें ठहर भी नहीं पाती, लज्जित होकर भाग खड़ी होती है:
English translation
Oh! The creation, maintenance, and dissolution of this universe arise from Him. The universe's existence rests upon His being, yet He remains undiminished even when the universe ends. He is omniscient, endowed with whole and unobstructed knowledge, and self-luminous. By His mere resolve He unfolds Vedic knowledge within lotus-born Brahmā. Even the greatest yogīs and sages become bewildered concerning Him, while māyā is forever dispelled by His light of knowledge. How astonishing that He should become enchanted by His own reflection! Deluded by māyā, the foolish creatures of the world rave of "I" and "mine," yet that same māyā cannot remain within His sight and flees in shame:
Original
Sanskrit. Source: Śrīmad Bhāgavatam 2.5.13
विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया। विमोहिता विकत्थन्ते ममाहमिति दुर्धियः॥
English translation
Deluded by that māyā, which is ashamed to remain within His field of vision, the foolish boast of "mine" and "I."
Original
Hindi
उनका मणिस्तम्भमें अपना ही प्रतिबिम्ब देखकर भ्रमित हो जाना कितना मोहक है! ओह! जिन विराट्के कटिसे ऊपरके भागमें भूलोक, नाभिमें भुवर्लोक, हृदयमें स्वर्लोक, वक्षःस्थलमें महर्लोक, ग्रीवामें जनलोक, स्तनोंमें तपोलोक एवं मस्तकमें सत्यलोककी कल्पना है, कटिदेशमें अतल, ऊरुओंमें वितल, जानुओंमें सुतल, जङ्घाओंमें तलातल, गुल्फोंमें महातल, एड़ियोंमें रसातल एवं पादतलमें पाताल कल्पित है; जिन विराट्के मुखसे वाणी एवं अग्नि उत्पन्न हुए; गायत्री, त्रिष्टुप्, अनुष्टुप्, उष्णिक्, बृहती, पङ्क्ति एवं जगती, ये सात छन्द जिनकी सात धातुओंसे निर्गत हुए; हव्य, कव्य, अमृतमय अन्न, समस्त रस, रसनेन्द्रिय एवं वरुण जिनकी जिह्वासे निःसृत हुए; पञ्चप्राण एवं वायु जिनके नासाछिद्रोंसे उद्धृत हुए; अश्विनीकुमार, औषधिसमुदाय, मोद (साधारण गन्ध), प्रमोद (विशेष गन्ध) जिन विराट्की प्राणेन्द्रियसे उत्पन्न हुए; रूप एवं तेज जिनके नेत्रेन्द्रियसे निकले; सूर्य एवं स्वर्ग जिनके नेत्रगोलकसे प्रकट हुए; समस्त दिशाएँ, समस्त तीर्थ जिनके कर्णयुगलसे व्यक्त हुए; आकाश एवं शब्द जिनके श्रोत्रेन्द्रियसे निकले; जिन विराट्का शरीरसंस्थान समस्त वस्तुओंका सारस्वरूप एवं समस्त सौन्दर्यका भाजन है; जिनकी त्वचासे सारे यज्ञ, स्पर्श एवं वायु निकले; जिनके रोमसे यज्ञके उपकरणभूत समस्त उद्भिज्ज उद्भूत हुए; जिनके केश, श्मश्रु (दाढ़ी-मूँछ) एवं नखोंसे मेघ, विद्युत्, शिला, लोह प्रकट हुए; जिनकी भुजाओंसे रक्षक लोकपाल आविर्भूत हुए; जिनका पदसंचालन भूः, भुवः, स्वः, त्रिलोकका निर्माण कर देता है; जिनके शं-तम-भयहारी चरणकमल अप्राप्तकी प्राप्ति एवं प्राप्तकी रक्षा कर देते हैं, समस्त कामनाओंकी पूर्ति कर देते हैं; जो विराट् जल, वीर्य, सर्ग, पर्जन्य, प्रजापति, कामसुख, यम, मित्र, मलत्याग, हिंसा, निरृति, मृत्यु, निरयके उद्गम हैं; जिनके पृष्ठदेशसे पराजय, अधर्म, अज्ञान उद्भूत हुए; जिनकी नाड़ियोंसे नद-नदी-समूहका निर्माण हुआ; जिनके अस्थिसंस्थानसे पर्वतश्रेणियाँ निर्मित हुईं; जिनके उदरमें मूलप्रकृति, रस नामक धातु, समुद्र, समस्त प्राणिसमुदाय, प्राणियोंका निधन समाया हुआ है; जिनके हृदयसे मनकी अभिव्यक्ति हुई; जिनका चित्त ब्रह्मा, शंकर, नारद, धर्म, सनक, सनन्दन, सनातन, सनत्कुमारका आश्रय है, विज्ञान एवं अन्तःकरणका आधार है; अधिक क्या, जिन विराट्की ही अभिव्यक्ति ये ब्रह्मा, शंकर, नारद, सनकादि हैं; सुर, असुर, नर, नाग हैं; खग, मृग, सरीसृप हैं; गन्धर्व, अप्सराएँ हैं; यक्ष, राक्षस, भूत, प्रेत, सर्प हैं; जिनकी मूर्तिमें पशु हैं, पितर हैं, सिद्ध हैं, विद्याधर हैं, चारण हैं, द्रुमपुञ्ज हैं; जिन विराट्की परिणति नभ-जल-थलवासी विविध जीव हैं, जिन विराट्के ही रूप ग्रह, नक्षत्र, केतु, तारावलि, तडित्, मेघ हैं; अतीत, वर्तमान एवं भविष्यके विश्व जिनके रूप हैं;* उन विराट्पुरुषके भी स्रष्टा स्वयं भगवान् व्रजेन्द्रनन्दन श्रीकृष्णचन्द्रका यह नवनीत-हरण, यह मुग्धभाव, यह शैशव-नाट्य कितना विस्मित कर देनेवाला है! भक्तवत्सलताका ऐसा निदर्शन व्रजेन्द्रनन्दनके अतिरिक्त और कहीं है क्या? व्रजेन्द्रनन्दन! यशोदाप्राणधन! श्रीकृष्णचन्द्र! बलिहारी है तुम्हारी ऐसी मुनिमनहरणी, मोहिनी, भक्तसर्वस्वदायिनी लीलाकी!
English translation
How captivating that He should become confused upon seeing His own reflection in the jeweled pillar! The earth realm is conceived above the waist of the Cosmic Person, Bhuvarloka in His navel, Svargaloka in His heart, Maharloka in His chest, Janaloka in His neck, Tapoloka in His breasts, and Satyaloka in His head. Atala lies at His waist, Vitala in His thighs, Sutala in His knees, Talātala in His shanks, Mahātala in His ankles, Rasātala in His heels, and Pātāla in the soles of His feet.
Speech and fire arose from His mouth. The seven meters Gāyatrī, Triṣṭubh, Anuṣṭubh, Uṣṇik, Bṛhatī, Paṅkti, and Jagatī emerged from His seven bodily constituents. Offerings to the gods and ancestors, immortal food, every taste, the faculty of taste, and Varuṇa issued from His tongue. The five vital airs and wind arose from His nostrils. The Aśvins, medicinal plants, ordinary fragrance, and exquisite fragrance came from His faculty of smell. Form and brilliance emerged from His sight, while the sun and heaven appeared from His eyeballs. Every direction and sacred ford arose from His ears, and space and sound from His faculty of hearing. His bodily form is the essence of all objects and the receptacle of all beauty.
All sacrifices, touch, and air came from His skin. From His hair arose all vegetation used as the implements of sacrifice. From His hair, beard, moustache, and nails came clouds, lightning, stone, and iron. Guardian deities appeared from His arms. The movement of His feet creates the three worlds, Bhūḥ, Bhuvaḥ, and Svaḥ. His auspicious lotus feet dispel darkness and fear, bestow what has not been attained, protect what has been attained, and fulfill every desire.
The Cosmic Person is the source of water, generative power, creation, rain, Prajāpati, sexual pleasure, Yama, Mitra, elimination, violence, Nirṛti, death, and hell. Defeat, irreligion, and ignorance arose from His back. Rivers and streams were formed from His veins, and mountain ranges from His bones. Primordial nature, the bodily constituent called rasa, the oceans, all communities of beings, and the dissolution of beings are contained in His belly. Mind became manifest from His heart. His consciousness is the refuge of Brahmā, Śaṅkara, Nārada, Dharma, Sanaka, Sanandana, Sanātana, and Sanatkumāra, and is the foundation of discriminative knowledge and the inner faculty.
Indeed, Brahmā, Śaṅkara, Nārada, Sanaka and the others are manifestations of that Cosmic Person, as are gods, demons, human beings, Nāgas, birds, beasts, reptiles, Gandharvas, Apsarās, Yakṣas, Rākṣasas, spirits, ghosts, and serpents. Animals, ancestors, Siddhas, Vidyādharas, Cāraṇas, and clusters of trees abide in His form. The many beings who dwell in sky, water, and land are transformations of Him. Planets, constellations, comets, hosts of stars, lightning, and clouds are His forms, as are the worlds of past, present, and future.*
Yet Lord Śrī Kṛṣṇacandra, son of the king of Vraja, is Himself the creator even of that Cosmic Person. How astonishing are His stealing of butter, His innocent mood, and His infant drama! Where else but in the son of the king of Vraja can such tender love for devotees be seen? Son of the king of Vraja! Treasure of Yaśodā's life! Śrī Kṛṣṇacandra! I offer myself to this līlā of Yours that steals the minds of sages, enchants all, and bestows upon devotees their very all!
Original
Sanskrit. Book note. Source: Śrīmad Bhāgavatam 2.5.38–41; 2.6.1–24
*भूर्लोकः कल्पितः पद्भ्यां भुवर्लोकोऽस्य नाभितः। हृदा स्वर्लोक उरसा महर्लोको महात्मनः॥
ग्रीवायां जनलोकोऽस्य तपोलोकः स्तनद्वयात्। मूर्धभिः सत्यलोकस्तु ब्रह्मलोकः सनातनः॥
तत्कट्यां चातलं क्लृप्तमूरुभ्यां वितलं विभोः। जानुभ्यां सुतलं शुद्धं जङ्घाभ्यां तु तलातलम्॥
महातलं तु गुल्फाभ्यां प्रपदाभ्यां रसातलम्। पातालं पादतलत इति लोकमयः पुमान्॥
वाचां वह्नेर्मुखं क्षेत्रं छन्दसां सप्त धातवः। हव्यकव्यामृतान्नानां जिह्वा सर्वरसस्य च॥
सर्वासूनां च वायोश्च तन्नासे परमायने। अश्विनोरोषधीनां च घ्राणो मोदप्रमोदयोः॥
रूपाणां तेजसां चक्षुर्दिवः सूर्यस्य चाक्षिणी। कर्णौ दिशां च तीर्थानां श्रोत्रमाकाशशब्दयोः॥
तद्गात्रं वस्तुसाराणां सौभगस्य च भाजनम्। त्वगस्य स्पर्शवायोश्च सर्वमेधस्य चैव हि॥
रोमाण्युद्भिज्जजातीनां यैर्वा यज्ञस्तु सम्भृतः। केशश्मश्रुनखान्यस्य शिलालोहाभ्रविद्युताम्॥
बाहवो लोकपालानां प्रायशः क्षेमकर्मणाम्। विक्रमो भूर्भुवः स्वश्च क्षेमस्य शरणस्य च॥
सर्वकामवरस्यापि हरेश्चरण आस्पदम्। अपां वीर्यस्य सर्गस्य पर्जन्यस्य प्रजापतेः॥
पुंसः शिश्न उपस्थस्तु प्रजात्यानन्दनिर्वृतेः। पायुर्यमस्य मित्रस्य परिमोक्षस्य नारद॥
हिंसाया निरृतेर्मृत्योर्निरयस्य गुदः स्मृतः। पराभूतेरधर्मस्य तमसश्चापि पश्चिमः॥
नाड्यो नदनदीनां तु गोत्राणामस्थिसंहतिः। अव्यक्तरससिन्धूनां भूतानां निधनस्य च॥
उदरं विदितं पुंसो हृदयं मनसः पदम्। धर्मस्य मम तुभ्यं च कुमाराणां भवस्य च॥
विज्ञानस्य च सत्त्वस्य परस्यात्मा परायणम्। अहं भवान् भवश्चैव त इमे मुनयोऽग्रजाः॥
सुरासुरनरा नागाः खगा मृगसरीसृपाः। गन्धर्वाप्सरसो यक्षा रक्षोभूतगणोरगाः॥
पशवः पितरः सिद्धा विद्याधराश्चारणा द्रुमाः। अन्ये च विविधा जीवा जलस्थलनभौकसः॥
ग्रहर्क्षकेतवस्तारास्तडितः स्तनयित्नवः। सर्वं पुरुष एवेदं भूतं भव्यं भवच्च यत्॥*
English translation
*Bhūrloka is conceived from His feet, Bhuvarloka from His navel, Svargaloka from His heart, Maharloka from the chest of the Great Being, Janaloka from His neck, Tapoloka from His two breasts, and eternal Brahmaloka, Satyaloka, from His head.
Atala is situated at His waist, Vitala in His thighs, pure Sutala in His knees, Talātala in His shanks, Mahātala in His ankles, Rasātala in the upper portions of His feet, and Pātāla in their soles. Thus the Person consists of all the worlds.
His mouth is the field of speech and fire, and His seven bodily constituents are the field of the Vedic meters. His tongue is the field of offerings to the gods and ancestors, immortal food, and every flavor. His two nostrils are the supreme abode of all vital airs and wind, and His faculty of smell is the field of the Aśvins, medicinal plants, and fragrance both ordinary and exquisite.
His faculty of sight is the field of forms and radiance, and His two eyes are the field of heaven and the sun. His ears are the field of the directions and sacred places, while His faculty of hearing is the field of space and sound. His body is the receptacle of the essential substance of all things and of beauty. His skin is the field of touch, air, and all sacrifices.
His bodily hairs are the field of all vegetation by which sacrifices are supplied. His head hair, beard, moustache, and nails are the field of stone, iron, clouds, and lightning. His arms are the field of the world guardians, who generally secure protection, and His strides manifest Bhūḥ, Bhuvaḥ, and Svaḥ, together with security and refuge. Hari's feet are the abode of every desired blessing.
His generative organ is the field of water, virility, creation, rain, Prajāpati, procreation, pleasure, and fulfillment. O Nārada, His anus is the field of Yama, Mitra, and evacuation. His rectum is known as the field of violence, Nirṛti, death, and hell, while His back is the field of defeat, irreligion, and darkness.
His veins are the field of rivers and streams, and His collection of bones that of mountain ranges. His belly is known as the field of the unmanifest, the bodily fluid rasa, the oceans, all beings, and their dissolution, while His heart is the seat of mind. His consciousness is the supreme refuge of Dharma, myself, you, the Kumāras, Śiva, discriminative knowledge, and the inner faculty.
I, you, Śiva, these elder sages, gods and demons, human beings and Nāgas, birds, beasts and reptiles, Gandharvas, Apsarās, Yakṣas, Rākṣasas, hosts of spirits and serpents, animals, ancestors, Siddhas, Vidyādharas, Cāraṇas, trees, and all the various beings dwelling in water, land, and sky are manifestations of Him. Planets, constellations, comets, stars, lightning, and thunderclouds are likewise He. All this, whatever has been, will be, or now exists, is the Puruṣa alone.*
Original
Hindi
वह बड़भागिनी गोपसुन्दरी तो आनन्दातिरेकवश आत्मविस्मृत हो गयी। विक्षिप्त-सी हुई घरसे बाहर निकल पड़ी। उसकी यह अत्यन्त अद्भुत विचित्र दशा देखकर अन्य गोपसुन्दरियाँ तो चकित रह गयीं। उसके रोम-रोमसे आनन्द झर रहा है, इतना तो स्पष्ट था; किंतु इस परमानन्दका हेतु कोई भी व्रजसुन्दरी ढूँढ नहीं पा रही थी। सभी कारण पूछतीं, पर बताये कौन? ग्वालिन तो दूसरे मनोराज्यमें रह रही थी। जब कभी यहाँ इस शरीरमें आती भी तो कण्ठको रुद्ध पाती, सखियोंको कुछ भी बतानेमें असमर्थ हो जाती। दूसरे दिन सारा भेद खुल गया, पर आज तो ग्वालिन केवल इतना ही बता सकी, “बहिन! मैंने एक अनूप रूपके दर्शन पाये हैं”:
English translation
Overwhelmed by an excess of bliss, that greatly fortunate cowherd woman forgot herself. Seeming distraught, she wandered out of her house. The other beautiful cowherd women were astonished by her exceedingly strange and wondrous condition. It was clear that joy poured from every pore of her body, yet none could discover the cause of such supreme bliss. They all asked why, but who could answer? She dwelt in another realm of the mind. Whenever she returned here to bodily awareness, she found her throat choked and could tell her friends nothing. The whole mystery became known the next day, but that day she could say only, "Sisters, I have beheld an incomparable form":
Original
Braj. Attributed in the verse to Sūrdās
फूली फिरति ग्वालि मन मैं री। पूँछति सखी परस्पर बातें, पायौ परयौ कछू कहूँ तैं री? पुलकित रोम-रोम, गदगद मुख बानी कहत न आवै। ऐसौ कहा आहि सो सखि री, हम कौं क्यौं न सुनावै॥ तन न्यारौ, जिय एक हमारौ, हम तुम एकै रूप। सूरदास कहै ग्वालि सखिनि सौं, देख्यौ रूप अनूप॥
English translation
The cowherd woman wandered about, her heart blossoming. Her friends asked one another, "Has she found or gained something somewhere?"
Every hair stood erect, her voice was choked, and she could not speak. "Friend, what is this? Why will you not tell us?"
"Our bodies are separate, but our heart is one. You and we are one." Sūrdās says: the cowherd woman told her friends, "I beheld an incomparable form."