Original
Hindi and Sanskrit
प्रदाह उत्पन्न कर देता है। इतनी, ऐसी भीषण जलन होती है, मानो उसने भ्रान्तिवश एक ज्वलन्त लौहपिण्ड ही अपने चञ्चुपुटोंसे उठा लिया हो। श्रीकृष्णचन्द्रकी यह क्रीड़ा कितनी विचित्र है! जिनका एक नाम एक बार जिह्वाग्रपर आते ही नरककी भीषण ज्वाला सर्वथा शान्त हो जाती है, उनके ही परम शीतल चरणसरोजका स्पर्श पाकर वकका कण्ठ जलने लगता है! उसे इतनी असह्य वेदना होती है कि वह व्रजेन्द्रनन्दनको उगल देनेके लिये बाध्य हो जाता है, तुरंत उसी क्षण उन्हें उगल ही देता है। श्रीकृष्णचन्द्र बाहर आ जाते हैं। वकको विश्वास था-कण्ठ भले ही जले, पर उगलनेपर श्रीकृष्णचन्द्र तो निष्प्राण मांसपिण्ड ही बनकर उसके मुँहसे निकलेंगे; किंतु इससे विपरीत वे तो सर्वथा अक्षत निकले। वकके क्रोधकी सीमा नहीं रहती। अतिशय रोषमें भरा अपने चञ्चुप्रहारसे श्रीकृष्णचन्द्रको प्राणशून्य कर देनेके लिये वह पुनः उनके समीप आ जाता है-
तं तालुमूलं प्रदहन्तमग्निवद् गोपालसूनुं पितरं जगद्गुरोः। चच्छर्द सद्योऽतिरुषाक्षतं बकस्तुण्डेन हन्तुं पुनरभ्यपद्यत॥ (श्रीमद्भा० १०।११।५०)
English translation
It produces a burning sensation. The burning is so terrible that it is as though, in his confusion, he has picked up a blazing ball of iron in his beak. How wondrous is this sport of Sri Krsnacandra! The mere arrival of one of His names upon the tip of the tongue utterly extinguishes the dreadful flames of hell, yet the touch of His supremely cooling lotus feet causes Baka's throat to burn. The pain becomes so unbearable that he is forced to vomit out Vraja's prince, and at that very instant he does so. Sri Krsnacandra emerges. Baka had been certain that although his throat might burn, when he disgorged Sri Krsnacandra He would come from his mouth only as a lifeless lump of flesh. Contrary to this expectation, He emerges entirely unharmed. Baka's fury knows no limit. Filled with extreme rage, he again approaches Sri Krsnacandra, intending to kill Him with a blow from his beak:
“Baka immediately vomited out the son of the cowherd, father of the universal preceptor, who was burning the root of his palate like fire. In exceeding rage, the demon then approached again to strike the unharmed Lord dead with his beak.” (Srimad-Bhagavatam 10.11.50)
Original
Hindi, Sanskrit, and Braj
मूर्च्छित हुए उन गोपशिशुओंके विस्फारित नेत्र यह सब देख रहे हैं तथा जिस क्षण श्रीकृष्णचन्द्र वकके मुखसे बाहर निकले, उसी क्षण उन्हें अक्षत देखकर समस्त बालकोंकी ज्ञानशक्ति भी लौट आती है। पर क्रियाशक्ति अभी भी ज्यों-की-त्यों सुप्त है। जो हो, इधर श्रीकृष्णचन्द्रकी वकक्रीडाका उत्तर-अंश आरम्भ हो जाता है। भक्तगण-परिपालकने, देववृन्दोंके आनन्दविधायकने दृश्य बदल देना चाहा। अतः अब विलम्ब नहीं। यह लो, देखो, यशोदाके नीलमणिका दूसरा खेल! वे अत्यन्त निकट आ जाते हैं और वक दैत्यकी दोनों बृहत् चोंचोंको अपने नन्हे करपल्लवोंसे बलपूर्वक पकड़ लेते हैं। और फिर क्षणार्ध भी नहीं लगता, मानो वह वक दैत्य ग्रन्थिहीन एक तृणविशेष हो-इस प्रकार अनायास उसे बीचसे चीर डालते हैं-
तमापतन्तं स निगृह्य तुण्डयोर्दोर्भ्यां बकं कंससखं सतां पतिः। पश्यत्सु बालेषु ददार लीलया मुदावहो वीरणवद् दिवौकसाम्॥ (श्रीमद्भा० १०।११।५१)
प्रभु लीला-आसक्त वै लखि सिसु दुखी अपार। कर-कमलन सौं चोंच गहि करे फका द्वै फार॥
English translation
The wide-open eyes of the unconscious cowherd boys witness all this, and the instant Sri Krsnacandra emerges from Baka's mouth, the sight of Him unharmed restores the boys' faculty of awareness. Their power of action, however, remains dormant just as before. Meanwhile the latter part of Sri Krsnacandra's sport with Baka begins. The protector of His devotees and giver of joy to the hosts of gods wishes to transform the scene. There is no further delay. Behold another sport of Yasoda's dark jewel! He comes very close and forcibly grasps the demon Baka's two enormous halves of his beak with His tiny lotus hands. Not even half a moment passes before He effortlessly tears Baka down the middle as though the demon were merely a smooth, knotless blade of grass:
“When Baka, Kamsa's friend, rushed at Him, the Lord of the righteous seized the demon by the two halves of his beak with His arms. Before the watching boys, He playfully tore him apart like virana grass, bringing joy to the dwellers of heaven.” (Srimad-Bhagavatam 10.11.51)
Seeing the children plunged in boundless grief, the Lord became intent upon His sport. With His lotus hands He seized the beak and tore its two halves apart.
Original
Hindi and Sanskrit
आकाशसे सहस्र-सहस्र कुसुमोंकी वृष्टि होने लगती है। आनन्दप्रमत्त देवगण नन्दनकाननसे राशि-राशि जाती, यूथी, मधुमालती, चम्पक, नागेश्वर, मल्लिका आदि कुसुमोंका चयन कर श्रीकृष्णचन्द्रके श्रीअङ्गोंपर वर्षा कर रहे हैं। वहाँकी समस्त वनस्थली दिव्य सौरभमय प्रसूनोंसे सम्पूर्णतया आस्तृत हो जाती है। साथ ही आनक, शङ्ख आदि दिव्य वाद्योंकी ध्वनिसे, देवकृत स्तवपाठके सुमधुर नादसे अन्तरिक्ष पूरित होने लगता है। पुनः-पुनः पुष्पवर्षण, वाद्यवादन, श्रीकृष्णस्तवनसे देवसमाज अपने त्राताकी आराधना करके भी आज अघाता जो नहीं। यह सब देख-सुनकर गोपशिशुओंको अतिशय विस्मय होने लगता है-
तदा बकारिं सुरलोकवासिनः समाकिरन् नन्दनमल्लिकादिभिः। समीडिरे चानकशङ्खसंस्तवैस्तद् वीक्ष्य गोपालसुता विसिस्मिरे॥ (श्रीमद्भा० १०।११।५२)
English translation
Thousands upon thousands of flowers begin raining from the sky. The gods, intoxicated with joy, gather heaps of jati, yuthi, madhumalati, campaka, nagesvara, mallika, and other flowers from Nandana Garden and shower them upon Sri Krsnacandra's sacred limbs. The entire woodland becomes completely carpeted with blossoms of divine fragrance. At the same time the heavens begin to fill with the sound of celestial instruments such as kettledrums and conches and with the sweet resonance of hymns recited by the gods. Even after worshiping their deliverer again and again with showers of flowers, instrumental music, and praises of Sri Krsna, the assembly of gods cannot feel satisfied today. Seeing and hearing all this, the cowherd boys become exceedingly astonished:
“Then the dwellers of heaven covered the enemy of Baka with mallika and other flowers from Nandana Garden and praised Him with kettledrums, conches, and hymns. Seeing this, the cowherd boys were amazed.” (Srimad-Bhagavatam 10.11.52)
Original
Hindi and Sanskrit
किंतु अब वे देवोंके गान-वाद्यकी ओर देखें, यह समय नहीं रहा है। उनके प्राणाधार श्रीकृष्णचन्द्र वकासुरके कराल मुखसे मुक्त होकर उनके समीप आकर खड़े जो हो गये हैं। फिर तो जैसे मृत शरीरमें पुनः प्राण लौट आये हों, इस प्रकार एक साथ राम आदि सभी शिशुओंमें क्रियाशक्तिका संचार हो गया। इतना ही नहीं, उनका रोम-रोम उत्फुल्ल हो उठा। एक साथ सभी उठे, सबने श्रीकृष्णचन्द्रको अपने भुजपाशमें बाँध लिया। ओह! इस मिलनके समय जिस सुखकी अनुभूति इन गोपशिशुओंने की, उसे कौन बताये?
स्थानागतम् तं परिरभ्य निर्वृताः॥ (श्रीमद्भा० १०।११।५३)
English translation
But this is no longer the time for them to attend to the gods' song and music. Sri Krsnacandra, the very support of their lives, has escaped from Bakasura's terrible mouth and now stands close beside them. As life might return to a dead body, the power of action enters Rama and all the other boys at once. More than that, every hair on their bodies blossoms with joy. They all rise together and bind Sri Krsnacandra within the embrace of their arms. Ah, who can describe the happiness these cowherd boys experience at this reunion?
“Embracing Him when He returned to their midst, they attained complete delight.” (Srimad-Bhagavatam 10.11.53)
Original
Hindi and Sanskrit
दो खण्डोंमें विभक्त वकका मृत शरीर सामने पड़ा है। स्वयं तो वह अनादि संसृतिके, भवप्रवाहके उस पार बहुत दूर जा पहुँचा है-
तदा मृतस्य दैत्यस्य ज्योतिः कृष्णे समाविशत्। (गर्गसंहिता)
“उस मृत दैत्यकी ज्योति श्रीकृष्णके श्रीअङ्गोंमें प्रविष्ट हो गयी।”
English translation
Baka's dead body, divided into two parts, lies before them. He himself has gone far beyond beginningless material existence and the current of worldly becoming:
“Then the effulgence of the dead demon entered Krsna.” (Garga-samhita)
“The radiance of that dead demon entered Sri Krsna's sacred limbs.”
Original
Hindi
सिद्ध तपोधन जाजलिकी बात आज सत्य हो गयी है। सुदूर अतीतका इतिवृत्त है। यही वक हयग्रीवपुत्र उत्कल दैत्य था। सुरराजका राजच्छत्र छीनकर, अनेक मर्त्य नरपालोंका राज्य अपहरणकर शासक बना था। एक दिन यह दुर्मदान्ध उत्कल असुरसमुदाय साथ लिये सिन्धु-सागरके संगमपर तपोनिधि जाजलिकी पर्णशालाके निकट जा पहुँचा। आश्रमकी मनोहर शोभाकी ओर इसकी दृष्टि नहीं गयी। इसने तो चञ्चल लहरियोंपर निर्भीक खेलते हुए मत्स्योंके प्राण लेने आरम्भ किये। बारंबार वडिश (मछली पकड़नेकी बंसी) फेंककर वह मत्स्योंको जलके बाहर खींच लेता, उनकी हत्यामें ही उसे रस आ रहा था। जाजलिने विनम्र शब्दोंमें निवारण किया। पर कौन सुनता है! आखिर मुनिसत्तम जाजलिके नेत्रोंमें रोषकी छाया-सी आयी। उनके मुखसे निकल पड़ा-“दुर्मते! वककी भाँति ही तो तू इन मत्स्योंका आहार करता है न? अच्छा जा, तू बगुला ही हो जा!” और तत्क्षण ही उत्कल तेजोभ्रष्ट होकर वक पक्षीके रूपमें परिणत हो गया। अब तो मदशून्य उत्कल जाजलिके चरणोंमें जा गिरा। मुनिका स्तवन करने लगा। जाजलि रुष्ट थोड़े ही थे, द्रवित हो गये और कह दिया-“वैवस्वत मन्वन्तर आयेगा, उसके अट्ठाईसवें द्वापरका अन्त आनेपर परिपूर्णतम साक्षात् श्रीकृष्णचन्द्र ही वृन्दाकाननमें वत्सचारण करते हुए विचरण करेंगे। उस समय श्रीकृष्णचन्द्रमें तुम्हें तन्मयताकी प्राप्ति होगी, इसमें तनिक भी संशय नहीं।”
English translation
Today the words of Jajali, the perfected sage rich in austerity, have come true. This account belongs to the distant past. This very Baka was once the demon Utkala, son of Hayagriva. Having seized the royal parasol of the king of the gods and usurped the realms of many mortal kings, he became a ruler. One day, blinded by wicked pride and accompanied by a host of demons, Utkala reached the vicinity of the ascetic Jajali's leaf hut at the confluence of the Sindhu and the sea. His eyes did not turn toward the hermitage's enchanting beauty. Instead he began taking the lives of fish playing fearlessly in the dancing waves. Casting a hook and line again and again, he pulled the fish from the water and delighted only in killing them. Jajali gently forbade him, but who would listen? At last a trace of anger appeared in the eyes of Jajali, best of sages, and these words escaped his lips: “Wicked-minded one! You devour these fish just like a heron, do you not? Very well, go and become a heron yourself!” At once Utkala lost his splendor and was transformed into a heron. His pride now gone, Utkala fell at Jajali's feet and began praising the sage. Jajali was hardly truly angry. His heart melted and he said, “The Vaivasvata Manvantara will come, and when its twenty-eighth Dvapara-yuga draws to a close, the supremely complete Sri Krsnacandra Himself will wander in Vrnda's forest, herding calves. At that time you will attain absorption in Sri Krsnacandra. There is not the slightest doubt.”
Original
Hindi and Braj
अस्तु, अश्रद्धा, अनादरपूर्वक एवं ऐसे अशुभ निमित्तसे प्राप्त महत् सङ्गका यह महान् फल उत्कलको मिला! कदाचित् श्रद्धा होती, आदर होता, दैवी सम्पदाका सम्बल साथ होता, फिर तो श्रीकृष्णचन्द्र उसे क्या देते-यह बताना कठिन है!
जो हो, इस समय गोपशिशुओंके प्राणोंमें कुछ ऐसा, इतना उत्साह है कि स्वयं वाग्वादिनी भी उसे चित्रित नहीं कर सकतीं। आज उद्दाम क्रीड़ा नहीं, आज तो वन्य पुष्पोंसे, नन्दनकाननके उन मल्लिका-यूथी-वैजयन्ती कुसुमोंसे, रक्त-पीत-उज्ज्वल-हरिताभ वनधातुओंसे श्रीकृष्णचन्द्रके अङ्गोंको सुसज्जित करनेकी और फिर उन्हें अङ्कमें भरनेकी होड़ लग रही है। आज उन सबकी बाल्योचित प्रतिभा भी सहसा इतनी विकसित हो गयी है कि देखकर आश्चर्य होता है। अपने प्राणसखाके शौर्य-वीर्यकी प्रशंसा करते-करते वे सब न जाने क्या-क्या कह रहे हैं। पर कुछ भी असम्बद्ध, असंगत नहीं; आज तो उनकी प्रत्येक उक्ति परम सत्यका निदर्शन बनती जा रही है। इस उमंगके प्रवाहमें दिन तो कबका ढल चुका है। वनसे प्रवाहित समीर संध्याकी सूचना देने आ गया है। श्रीकृष्णचन्द्र गोवत्सोंको एकत्रकर व्रजकी ओर चल भी पड़ते हैं। बालक भी साथ-साथ चले जा रहे हैं, किंतु इनका उत्साह शिथिल नहीं हो रहा है। आज प्रथम अवसर है कि प्रत्येक आभीर-शिशुके नेत्र आनन्दातिरेकसे रह-रहकर छलक उठते हैं। अपने मनकी बात श्रीकृष्णचन्द्रको सुनाते समय तो उनके दृगोंसे अश्रुका निर्झर झरने लगता है-
बका बिदारि चले ब्रज कौं हरि। सखा संग आनंद करत सब, अंग-अंग बन-धातुचित्र करि॥ बनमाला पहिरावत स्यामहि, बार-बार अँकवार भरत धरि। कंस-निपात करौगे तुमहीं, हम जानी यह बात सही परि॥ पुनि-पुनि कहत-धन्य नँद जसुमति, जिनि इन कौं जनम्यौ, सा धनि घरि। कहत इहै सब जात सूर-प्रभु, आनंद-आँसु ढरत लोचन भरि॥
English translation
Such was the magnificent fruit Utkala received from the company of a great soul, though that company had been gained without faith or respect and through such an inauspicious cause. Had he possessed faith, reverence, and the support of divine qualities, it would be difficult to say what Sri Krsnacandra might then have bestowed upon him.
Be that as it may, at this moment the cowherd boys' hearts contain such immense enthusiasm that even the goddess of speech herself could not portray it. Today there is no boisterous play. Instead they compete to decorate Sri Krsnacandra's limbs with forest flowers, with those mallika, yuthi, and vaijayanti blossoms from Nandana Garden, and with red, yellow, bright, and greenish forest pigments, and then to clasp Him in their arms. Their childlike genius has suddenly blossomed so greatly that it is astonishing to see. As they praise the courage and prowess of the friend of their lives, who knows how many things they say? Yet nothing is disconnected or inappropriate. Today their every utterance is becoming a revelation of supreme truth. While this current of exhilaration flows, the day has long since declined. The breeze blowing from the forest has arrived to announce evening. Sri Krsnacandra gathers the calves and sets out toward Vraja. The boys walk beside Him, but their enthusiasm does not diminish. Today, for the first time, every young cowherd's eyes repeatedly overflow with an excess of bliss. When they tell Sri Krsnacandra what is in their hearts, streams of tears pour from their eyes:
Having torn Baka apart, Hari set forth toward Vraja. All His friends rejoiced with Him, painting every limb with forest pigments. They placed a forest garland upon Syama and embraced Him again and again. “You alone will bring down Kamsa. We now know this to be certainly true.” Again and again they said, “Blessed are Nanda and Yasumati who gave birth to Him, and blessed is their home.” Speaking thus as they walked, O Lord of Sura, their eyes filled and shed tears of bliss.
Original
Hindi and Sanskrit
गृहतोरणके समीप अपने हाथोंमें नीलमणि एवं बलरामके करपल्लव धारण किये व्रजेश्वरी खड़ी हैं तथा आभीर-शिशु उन्हें वनमें घटित आजकी घटना सुना रहे हैं-
मातः परं मातः परं कौतुकं कौ तु कं न विस्मापयति तत्। यदद्य सख्या स ख्यापितभुजपराक्रमः पराक्रमः कृतः। (श्रीआनन्दवृन्दावनचम्पूः)
“री मैया! इससे परे सुन्दर कौतुक और कोई हो ही नहीं सकता। यह पृथ्वीपर, भला, किसे विस्मित नहीं करेगा! आज हमारे सखा कन्हैयाने शत्रुपर ऐसे आक्रमण किया कि क्या बताऊँ! उस आक्रमणको देखकर ही हमलोगोंने जाना कि सचमुच कन्हैया भैयाकी भुजाओंमें कितना बल है!”
ब्रजेश्वरीके नेत्रोंमें, मुखपर एक साथ भीति, उत्कण्ठा, अनिष्टाशङ्काकी छाया झलमल कर उठती है। क्षणभर पूर्व वनसे लौटे हुए नीलसुन्दरकी शोभा निहारनेमें ही मैयाके प्राण तन्मय हो रहे थे। किंतु गोप-शिशुओंके इन शब्दोंने वह एकाग्रता हर ली; प्राणोंमें स्पन्दन आरम्भ हो गया-पता नहीं क्या घटना हुई है। जननी पूरे मनोयोगसे शिशुओंकी बात सुनने लगती हैं। वे सब भी कहते ही जा रहे हैं-
English translation
Near the arched entrance of the house stands the queen of Vraja, holding the lotus hands of her dark jewel and Balarama in her own, while the cowherd boys tell her of today's event in the forest:
“Mother, O mother! No wonder can surpass it. Indeed, whom would it not amaze? Today our friend performed a feat of valor that revealed the prowess of His arms.” (Sri Ananda-vrndavana-campu)
“O Mother! No more beautiful wonder than this could ever be. Whom on earth would it not astonish? Today our friend Kanhaiya attacked the enemy in such a way that I cannot describe it! Only upon seeing that attack did we realize how much strength truly lies in Kanhaiya Bhaiya's arms.”
At once the shadows of fear, eagerness, and foreboding shimmer in the eyes and upon the face of Vraja's queen. A moment earlier, Mother's whole being had been absorbed in beholding the beauty of her dark child newly returned from the forest. But the cowherd boys' words steal away that absorption. Her heart begins to throb, for she does not know what has happened. The mother listens to the children with complete attention, and they continue speaking:
Original
Sanskrit and Hindi
निजमदपर्वतायमानं पर्वतायमानं सर्वानेव नो गिलितुमुद्यतमुद्यतं ज्वलन्तमिव पावकं वकं तीक्ष्णचञ्चुं चञ्चूर्यमाणं करसरोजाभ्यामाभ्यामाहितहेलं हेऽलंसुकृतिनि! तव कुसुमसुकुमारः कुमारः सपदि वीरणतृणमिव पाटयामास। (श्रीआनन्दवृन्दावनचम्पूः)
“देख मैया! तुम्हें बताऊँ-वह जो आया था, अपने गर्वोल्लासमें फूल रहा था, पर्वत-जैसा बगुला बना हुआ था, हम सबको निगल जानेके लिये उद्यत होकर आया था। मृत्यु उसके सिरपर नाच रही थी; इसीलिये आनन्द, शान्तिका लेश भी उस पक्षीमें नहीं था। री मैया, उसकी अत्यन्त तीक्ष्ण चोंच थी, उस चोंचके कारण वह जलती हुई आगके समान बना हुआ था। टेढ़े-टेढ़े चलकर वह आ रहा था। किंतु मैया, री बहुपुण्यवती जननि! तेरे इस कुसुमसुकुमार नीलमणिने अपने इन्हीं हस्तकमलोंसे उस वकासुरको देखते-ही-देखते अनायास-जैसे कोई वीरण नामक तृणको बीचसे चीरकर फेंक दे, वैसे ही चीरकर फेंक दिया!”
English translation
“O abundantly virtuous mother! Swollen into a mountain by his own pride, towering like a mountain, ready and uplifted to swallow us all, blazing like fire, sharp-beaked, and moving crookedly, that Baka was immediately and playfully torn apart like a blade of virana grass by your flower-soft boy with these very lotus hands.” (Sri Ananda-vrndavana-campu)
“Look, Mother, let me tell you. The one who came was swollen with proud delight, appearing as a heron as large as a mountain and intent upon swallowing us all. Death was dancing upon his head, so there was not the slightest joy or peace in that bird. Mother, he had an exceedingly sharp beak, and because of that beak he looked like a blazing fire as he came walking crookedly. But O Mother, O greatly blessed mother! Before our very eyes, your flower-soft dark jewel effortlessly tore Bakasura apart with these very lotus hands, just as someone splits a blade of virana grass down the middle and casts it away!”
Original
Hindi, Sanskrit, and Hindi prose rendering
बालकोंकी बात सुनकर व्रजरानीके मुखकी उत्फुल्लता जाती रहती है। निराशाभरी आँखोंसे वे पुरपुरन्ध्रियोंकी ओर देखती हुई कहने लगती हैं-
यदर्थमजहमहं बत! महावनावस्थितिं तदेतदतिभीतिदं दितिजकृत्यमुन्मीलति। अयं परमचञ्चलः परमसाहसोऽसाध्वसः क्व यामि करवाणि किं हतविधेर्न वेद्मि ईहितम्॥ (श्रीआनन्दवृन्दावनचम्पूः)
“आह! जिस कारणसे महावनका निवास छोड़कर आयी, वह यहाँ भी पीछे लगा ही रहा; यहाँ भी वह असुरोंका भयंकर उत्पात होने ही लगा। यह मेरा नीलमणि अतिशय चञ्चल है, अत्यन्त साहसी है, भय तो इसे छू नहीं गया है, किसीसे तनिक भी नहीं डरता, जहाँ चाहे चला जाता है, जिस किसी वस्तुको ही पकड़ लेता है। हाय! कहाँ जाऊँ! क्या करूँ! पता नहीं, दुर्दैवकी क्या इच्छा है!”
यह कहते-कहते अत्यन्त दुःखभारसे व्रजेश्वरीके नेत्र निमीलित हो जाते हैं। किसी अचिन्त्य प्रेरणावश गोप-शिशुओंके मुखसे यह बात सहसा स्पष्ट नहीं निकली कि वक श्रीकृष्णचन्द्रको निगल चुका था! अन्यथा व्रजेश्वरीके अन्तस्तलपर इस घटनाकी कैसी प्रतिक्रिया होती, यह कहना कठिन है!
English translation
Hearing the boys' words, the joyous bloom vanishes from the face of Vraja's queen. Looking toward the noble women of the town with despairing eyes, she begins to speak:
“Alas! The very reason for which I abandoned residence in Mahavana is now manifesting here as this exceedingly frightful demonic outrage. This child is supremely restless, extremely daring, and utterly fearless. Where shall I go? What shall I do? I do not know the intention of cruel fate.” (Sri Ananda-vrndavana-campu)
“Ah! The danger for which I left Mahavana has followed me even here. The demons' dreadful violence has begun here as well. This dark jewel of mine is exceedingly restless and extraordinarily bold. Fear has never touched Him. He is not the least afraid of anyone, goes wherever He wishes, and seizes anything at all. Alas! Where shall I go? What shall I do? I do not know what misfortune intends!”
As she says this, the eyes of Vraja's queen close beneath an immense weight of sorrow. By some inconceivable inspiration, the cowherd boys did not suddenly state plainly that Baka had swallowed Sri Krsnacandra. Otherwise, it is difficult to say what effect this news would have had upon the depths of Vrajesvari's heart.
Original
Hindi and Sanskrit
जो हो, विद्युत्की भाँति यह समाचार समस्त व्रजपुरमें फैल जाता है। अपने जीवनसर्वस्व श्रीकृष्णचन्द्रको अतिशय निकटसे जाकर देख लेनेके लिये प्रत्येक गोप-गोपीके प्राण चञ्चल हो उठते हैं। नन्दभवनमें ही व्रजमण्डल एकत्र हो जाता है। बालक बार-बार उस घटनाका विवरण सबको सुना रहे हैं, सुन-सुनकर सभी आश्चर्य-विस्फारित नेत्रोंसे श्रीकृष्णचन्द्रकी ओर ही देखने लगते हैं। व्रजेश्वर एवं उपनन्द आदि प्रमुख गोपोंने आदिसे अन्ततक-कैसे क्या-क्या हुआ-सब सुना। फिर तो सबकी अञ्जलि बँध जाती है, सभी अपने इष्टदेव श्रीनारायणके चरणोंमें श्रीकृष्णचन्द्रकी इस अप्रत्याशित रक्षाके लिये लुट पड़ते हैं। श्रीकृष्णचन्द्रके सुकोमल अङ्गोंकी ओर दृष्टि जानेपर उन्हें विस्मय होता है-ओह! इस नन्हे-से नीलमणिने ऐसे दुर्दान्त दैत्यको अनायास चीर डाला! और जब वे वकके द्वारा श्रीकृष्णचन्द्रको निगल लिये जानेकी बात स्मरण करते हैं, तब उन्हें लगता है-आह! नीलमणि तो आज हमलोगोंको छोड़कर मानो दूसरे लोकमें चला ही गया था, श्रीनारायणदेवकी कृपासे ही लौटकर आ गया है-मृत्युकी छाया छूकर आया है। उनकी खोयी हुई परमनिधि उन्हें पुनः प्राप्त हो गयी है, नीलमणि उनके नेत्रोंके सामने पुनः सकुशल लौट जो आया है, उन्हें क्या नहीं मिल गया है! प्रत्येक गोप-गोपीके अन्तस्तलका अनुराग उमड़ चलता है, सभी अतृप्त नयनोंसे श्रीकृष्णचन्द्रकी ओर देखते ही रह जाते हैं-
श्रुत्वा तद् विस्मिता गोपा गोप्यश्चातिप्रियादृताः। प्रेत्यागतमिवौत्सुक्यादैक्षन्त तृषितेक्षणाः॥ (श्रीमद्भा० १०।११।५४)
English translation
Be that as it may, the news spreads like lightning throughout all Vraja. Every cowherd man and woman becomes restless to draw very near and behold Sri Krsnacandra, the entirety of their lives. The whole community of Vraja gathers in Nanda's house. The boys repeatedly recount the event to everyone, and as they listen, all gaze only at Sri Krsnacandra with eyes wide in astonishment. The king of Vraja and the leading cowherds, including Upananda, hear from beginning to end exactly how everything happened. At once their palms join in prayer, and they all cast themselves at the feet of their worshipful Lord Sri Narayana in gratitude for Sri Krsnacandra's unexpected protection. When their gaze falls upon His tender limbs, they marvel, “Ah! This tiny dark jewel effortlessly tore apart such a ferocious demon!” When they remember that Baka had swallowed Him, it seems that today their dark jewel had all but left them for another world and returned only by the grace of Lord Narayana, having touched the shadow of death. Their lost supreme treasure has been restored. Their dark jewel has returned unharmed before their eyes, so what have they not regained? Affection surges from the depths of every cowherd's heart, and with thirsty, unsated eyes they continue to gaze at Sri Krsnacandra:
“Hearing of it, the astonished cowherd men and women, who held Him most dear and honored Him deeply, looked upon Him eagerly with thirsty eyes as though He had returned from death.” (Srimad-Bhagavatam 10.11.54)
Original
Hindi and Sanskrit
जब भावप्रवाह किञ्चित् शिथिल होता है, तब गोपसमाजमें, गोपीमण्डलीमें यह चर्चा आरम्भ होती है-
अहो बतास्य बालस्य बहवो मृत्यवोऽभवन्। अप्यासीद् विप्रियं तेषां कृतं पूर्वं यतो भयम्॥ अथाप्यभिभवन्त्येनं नैव ते घोरदर्शनाः। जिघांसयैनमासाद्य नश्यन्त्यग्नौ पतङ्गवत्॥ अहो ब्रह्मविदां वाचो नासत्याः सन्ति कर्हिचित्। गर्गो यदाह भगवानन्वभावि तथैव तत्॥ (श्रीमद्भा० १०।११।५५-५७)
“अहो! कितने आश्चर्यकी बात है! अबतक इस बालकके लिये मृत्युके कारण तो बहुत-से उपस्थित हुए; पर हुआ यह कि जो इसका अनिष्ट करने आये, उन्हींका अनिष्ट हो गया। ऐसा इसीलिये हुआ कि उन सब-के-सबने यहाँ आनेसे पूर्व बहुत-से प्राणियोंका अनिष्ट-साधन करके अपने लिये भी पुष्कलमात्रामें अनिष्टका ही संचय कर लिया था-उनके पापका घड़ा भर जो चुका था। देखो तो सही, वे भयंकरमूर्ति राक्षस आते तो हैं, पर इस कुसुमसे भी सुकुमार नीलसुन्दरका बाल बाँकातक नहीं कर पाते। सब-के-सब इसका प्राण हरण करनेकी इच्छासे ही आते हैं; पर जहाँ इसके पास आये कि प्रज्वलित अग्निमें गिरे पतंगकी भाँति स्वयं नष्ट हो जाते हैं। ओह! वेदार्थ-तत्त्वज्ञोंके मुखसे निस्सृत वाक्य सचमुच कभी मिथ्या नहीं होते! भगवान् गर्गने जो कुछ कहा था, उसे ठीक ही घटित होते हमलोग देख जो रहे हैं।”
English translation
When the current of emotion subsides somewhat, this discussion begins among the cowherd men and women:
“Ah, how many causes of death have confronted this child! Yet because those enemies had formerly committed evil deeds, the very dangers they intended for Him befell them instead. Although terrifying in appearance, they cannot overcome Him. Approaching with the desire to kill Him, they perish like moths in a fire. Ah, the words of those who know Brahman are never false. Whatever the venerable Garga said has occurred exactly so.” (Srimad-Bhagavatam 10.11.55-57)
“Ah, how astonishing! By now many causes of death have arisen for this child, yet those who came to harm Him were themselves harmed. This happened because, before coming here, every one of them had injured many living beings and thereby amassed a great store of misfortune for himself. The vessel of their sins was full. Just see, those demons of terrifying form come here, but they cannot bend even a single hair of this dark child, who is softer than a flower. Every one of them comes desiring to take His life, yet the moment they approach Him, they themselves perish like moths falling into a blazing fire. Ah! Words issuing from the mouths of those who know the truth of the Vedas truly never prove false. We are witnessing everything the venerable Garga said occurring exactly as he foretold.”
Original
Hindi and Sanskrit
किंतु व्रजेश्वरीका ध्यान इस चर्चाकी ओर बिलकुल नहीं है। वे अपने नित्यकर्ममें व्यस्त हैं। कुछ क्षणतक तो मैया इस घटनासे अतिशय व्यथित होकर आँख बंद किये न जाने क्या-क्या सोचती रहीं; पर सहसा वनसे लौटे पुत्रका क्लान्त मुख उनके स्मृतिपथमें आया और वे प्रतिदिनकी भाँति नीलमणिके संलालनमें लग गयीं। अतिशय लाड़से गोप-शिशुओंको अपने-अपने घर भेज दिया। फिर अभ्यञ्जन, उद्वर्तन आदिसे नीलमणिकी, अग्रजकी क्लान्ति मिटाकर उन्हें ब्यारू करायी। यह हो जानेके अनन्तर वात्सल्यकी सहस्र-सहस्र धारासे नील-सुन्दरको अभिषिक्त करती हुई मैया उनसे कहने लगती हैं-
तात! गृह एव भवता स्थीयतां नातः परे वनान्तरे गन्तव्यम्। वत्स! वत्सरक्षणक्षणस्ते विरमतु वत्सरक्षणे बहवः सन्ति। किं तवामुनाऽऽयासेनेति। (श्रीआनन्दवृन्दावनचम्पूः)
“मेरे लाल! अब तू घरपर ही रह। अब फिर कभी वनमें मत जाना। मेरे लाडिले! वत्ससंलालनका तेरा सुख यहीं समाप्त हो। वत्सरक्षणके लिये बहुत-से गोप हैं ही। तेरे इस प्रकार कष्ट उठानेसे क्या प्रयोजन सिद्ध होगा? बस, अब बहुत हो चुका!”
English translation
Vrajesvari, however, pays no attention at all to this discussion. She is occupied with her daily duties. For a few moments, deeply distressed by the event, Mother kept her eyes closed and thought of who knows how many things. Suddenly the weary face of her son returned from the forest entered her memory, and as on every day, she began fondly caring for her dark jewel. With great affection she sent the cowherd boys to their respective homes. Then, by anointing and massaging the dark jewel and His elder brother, she removed Their weariness and served Them Their evening meal. After this, bathing the dark beauty in thousands upon thousands of streams of maternal affection, Mother began to tell Him:
“My child! You must remain at home. You are not to go into the forest any more. Dear one, let this period of protecting calves come to an end for You. There are many others to guard the calves. What purpose is served by Your undergoing such exertion?” (Sri Ananda-vrndavana-campu)
“My darling! Now You must remain at home. Never go into the forest again. My beloved child, let Your joy of tending calves end here. There are already many cowherds to protect the calves. What purpose will be achieved by Your enduring such hardship? Enough now!”
Original
Hindi and Sanskrit
श्रीकृष्णचन्द्र जननीकी यह उद्विग्नता देखकर अपने करपल्लवसे उनकी ठोड़ी स्पर्श करते हुए आश्वासन देने लगते हैं-
मातर्मां तव भयं किमपि ××× तदलं चिन्तयेति ×××।
“मैया, तेरे लिये कोई भी भयकी बात नहीं है! तू व्यर्थकी चिन्ता रहने दे।”
यह कहते-कहते ही श्रीकृष्णचन्द्रके नयनसरोजोंमें आलस्य भरने लगता है तथा जननी उन्हें परम सुन्दर शय्यातलपर शयन करा देती हैं।
English translation
Seeing His mother's agitation, Sri Krsnacandra touches her chin with His tender lotus hand and begins to reassure her:
“Mother, there is nothing whatsoever for you to fear ... therefore give up anxiety...”
“Mother, there is nothing at all for you to fear. Let go of this needless worry.”
Even as He speaks, drowsiness begins filling Sri Krsnacandra's lotus eyes, and His mother lays Him to rest upon a most beautiful bed.
Original
Hindi and Sanskrit
इधर गोपसमाजमें, गोपीसमुदायमें श्रीकृष्णचन्द्रकी चर्चा समाप्त नहीं हुई है। स्वयं व्रजेश्वर एवं उपनन्द आदि प्रमुख गोप भी अन्य समस्त कृत्य भूलकर सबकी बातें सुन रहे हैं तथा स्वयं भी घटनाक्रमके किसी अज्ञात एवं स्खलित अंशकी पूर्ति कर दे रहे हैं। पूतना, शकट, तृणावर्त, यमलार्जुनपतन, वकविपाटन आदि समस्त लीलाकथाओंको, इनसे सम्बद्ध क्षुद्र-से-क्षुद्र नगण्यतम घटनावलियोंकी पुनः-पुनः आवृत्ति करनेमें इस आभीरकुलको इस समय क्षण-क्षणमें नवीन उत्साहकी अनुभूति हो रही है। आज तो अभी-अभी विशिष्ट घटना घटित हुई है, बकको चीरकर श्रीकृष्णचन्द्रने सबको आश्चर्यचकित कर दिया है। ऐसे निमित्तसे श्रीकृष्णचरित्रकी चर्चा चले, इसमें क्या बड़ी बात है। यह तो व्रजेश्वरसे लेकर जनसाधारणतक-समस्त पुरवासियोंकी जीवनचर्याका प्रमुख अङ्ग है, उनका व्यसन है। इससे उपरति, तृप्ति उन्हें कभी होती ही नहीं। सजलनेत्र हुए अश्रुपूरित कण्ठसे श्याम-बलरामके चारुचरित्रोंका गान पुरवासियोंके प्राणोंका आधार है। यह किये बिना उनके लिये प्राण-धारण सम्भव नहीं।
व्रजमण्डलमें, नन्दव्रजमें, वृन्दाकाननमें नन्दनन्दनकी तथा रोहिणीतनयकी कथासुधा सतत प्रसरित होती रहती है, उसीमें अवगाहन करते, उसीमें निरन्तर निमग्न हुए पुरवासियोंको भववेदना स्पर्शतक नहीं कर पाती, कथामृतसिन्धुमें डूबे हुए इस आभीरसमाजको भवदुःखदावानल दग्ध नहीं कर सकता, इस ज्वालाकी छाया भी उन्हें छू नहीं सकती-
इति नन्दादयो गोपाः कृष्णरामकथां मुदा। कुर्वन्तो रममाणाश्च नाविन्दन् भववेदनाम्॥ (श्रीमद्भा० १०।११।५८)
English translation
Meanwhile, discussion of Sri Krsnacandra has not ended among the cowherd men and women. The king of Vraja himself and the leading cowherds, including Upananda, forget all other duties and listen to everyone speak, while themselves supplying some unknown or omitted detail in the sequence of events. As this cowherd clan recounts again and again all the narratives of Putana, the cart, Trnavarta, the falling of the twin arjuna trees, the tearing of Baka, and even the smallest and most insignificant incidents connected with them, they experience fresh enthusiasm at every moment. Today an extraordinary event has only just occurred. By tearing Baka apart, Sri Krsnacandra has astonished everyone. It is hardly remarkable that such an occasion should prompt discussion of Sri Krsna's deeds. From the king of Vraja to the common people, this is a principal part of every resident's way of life. It is their cherished passion. They never withdraw from it or become satiated. To sing the charming deeds of Syama and Balarama with tear-moistened eyes and voices choked with emotion is the very support of their lives. Without doing so, they cannot remain alive.
Throughout Vraja-mandala, Nanda's Vraja, and Vrnda's forest, the nectar of accounts of Nanda's son and Rohini's son flows without cease. Bathing in it and remaining constantly immersed in it, the residents cannot be touched even slightly by the suffering of material existence. The forest fire of worldly sorrow cannot burn this cowherd community submerged in the ocean of nectarean narration. Not even the shadow of that flame can touch them:
“Thus Nanda and the other cowherds joyfully spoke the stories of Krsna and Rama and delighted in them, never experiencing the pain of material existence.” (Srimad-Bhagavatam 10.11.58)
Original
Hindi and Sanskrit
इसमें कुछ भी आश्चर्यकी बात नहीं है-
तादृग्रमेशचरितं श्रुतिमात्रवेद्यं यस्यास्ति सोऽपि भवदुःखलवं न वेत्ति। चित्रं किमत्र स च तच्चरितं च येषा- मध्यक्षमास न विदुर्भववेदनां ते॥ (भक्तिरसायन)
“रमावल्लभ श्रीकृष्णचन्द्रके ऐसे चरित्रोंको जो केवल सुनतेमात्र हैं, जिन्हें अनुभव नहीं, केवल श्रवणमात्रसे ही होनेवाला लीलासम्बन्धी ज्ञान जिनके पास है, उनके लिये भी भवदुःखका लेशतक नहीं रहता-लीलाश्रवणकी इतनी महिमा है। फिर यहाँ तो व्रजपुरवासियोंके नेत्रोंके सामने वे श्रीकृष्णचन्द्र स्वयं विराज रहे हैं, एवं श्रीकृष्णचरित्रका प्रत्यक्ष प्रवाह बह रहा है। अब इन पुरवासियोंको यदि भववेदनाकी अनुभूति नहीं होती तो इसमें आश्चर्य ही क्या है?”
English translation
There is nothing astonishing in this:
“Even one who knows such deeds of the Lord of Rama only through hearing does not know the slightest trace of worldly sorrow. What wonder is there, then, that those before whose eyes He Himself and those very deeds were manifest did not know the pain of material existence?” (Bhakti-rasayana)
“Even those who merely hear of such deeds of Sri Krsnacandra, beloved of Rama, and who have no direct experience but possess only the knowledge of His pastimes gained through hearing, retain not the slightest trace of worldly sorrow. Such is the glory of hearing the pastimes. Here, however, Sri Krsnacandra Himself is present before the eyes of Vraja's residents, and the current of His deeds flows directly before them. What wonder is there if these residents feel no pain of material existence?”
Original
Hindi and Braj
इस व्रजपुरमें जबसे श्रीकृष्णचन्द्रका अवतरण हुआ है, तबसे उनके महामरकत-श्यामल अङ्गोंसे लीलाका नवीन नूतन स्रोत क्षण-क्षणमें झरता रहा है। प्रत्येक गोप-गोपीके अन्तस्तलमें उसकी एक-एक बूँद संचित होती रहती है और फिर प्रत्येक बिन्दु गीतके रूपमें मूर्त हो जाता है। प्रत्येक रजनीका विराम होते ही गोपेन्द्र एवं अन्यान्य समस्त गोप तो नित्यकर्ममें संलग्न होते हैं; और गोपेन्द्रपरिचारिकाएँ, गोपसुन्दरियाँ वास्तुपूजन कर अपने कङ्कणभूषित करोंसे दधिमन्थन आरम्भ करती हैं। उस समय प्रत्येक गृहमें, प्रत्येक गोपीके अधरोंपर श्रीकृष्णलीलागानकी लहरें उठती रहती हैं। गीतकी यह अनर्गल धारा व्रजराजके, व्रजमण्डलवासी समस्त गोपोंके कर्णरन्ध्रोंमें प्रविष्ट हो जाती है। किसी गोपीके मानसपथमें श्रीकृष्णचन्द्र पालनेमें झूल रहे हैं। गोपी उसे निहारकर आनन्दनिमग्न हो रही है। यह अपरिसीम आनन्द अन्तर्देशमें सीमित रह जो नहीं सकता। गीत बनकर बाहर लहराने लग जाता है, गोपी गाने लग जाती है-
नंद कौ लाल ब्रज पालनें झूलै। कुटिल अलकावली, तिलक गोरोचना, चरन अंगुष्ठ मुख किलकि फूलै॥ नैन अंजन रेख, भेख अभिराम-सुठि, कंठ केहरि नख, किंकिनी कटि-मूले। नंददासनि नाथ नंद-नंदन कुँवर निरखि नागरि देह गेह भूले॥
English translation
Ever since Sri Krsnacandra descended in this town of Vraja, an ever-fresh stream of pastimes has poured at every moment from His great emerald-dark limbs. A drop of that stream gathers in the depths of every cowherd man and woman's heart, and each drop then takes embodied form as song. As soon as every night ends, the lord of the cowherds and all the other cowherds engage in their daily duties, while the female attendants of the cowherd king and the beautiful cowherd women worship the household and begin churning curd with their bracelet-adorned hands. At that time waves of songs of Sri Krsna's pastimes rise in every home and upon every gopi's lips. This unchecked current of song enters the ears of the king of Vraja and all the cowherds dwelling throughout Vraja-mandala. Upon the pathway of one gopi's mind, Sri Krsnacandra swings in a cradle. Beholding Him, she sinks into bliss. That boundless bliss cannot remain confined within. It surges outward as song, and the gopi begins to sing:
Nanda's darling swings in a cradle in Vraja. His curling locks, gorocana tilaka, and toe at His mouth blossom with baby laughter. Dark collyrium lines His eyes; His attire is exceedingly lovely; a tiger-claw charm hangs at His neck and tiny bells ring at His waist. Seeing Prince Nanda-nandana, Lord of Nandadasa, the graceful woman forgets body and home.
Original
Hindi and Braj
कहीं किसी दूसरी गोपीके मानसतलमें नन्दनन्दनके जन्ममहोत्सवका राग-रंग भर रहा है, उत्सवका साक्षात्कार कर वह फूली नहीं समा रही है, उसके प्राणोंकी उमंग शब्दोंका आकार धारणकर बाहर प्रसरित होने लगती है-
माई! आज गोकुल गाम कैसौ रह्यौ फूलि कै। गृह फूले दीसें, जैसें संपति समूल कै॥ फूली-फूली घटा आई, घरहर घूमि कै। फूली-फूली बरषा होति, झर लायौ झूमि कै॥ फूलौ-फूलौ पुत्र देखि, लियौ उर लूमि कै। फूली हैं जसोदा माइ, ढोटा-मुख चूमि कै॥ देवता-अगिनि फूले, घृत-खाँड़ होमि कै। फूल्यौ दीसै दधिकाँदौ, ऊपर सो भूमि कै॥ मालिन बाँधै बँदनमाल, घर घर डोलि कै। पाटंबर पहिराइ राइ, अधिकै अमोल कै॥ फूले हैं भंडार सब, द्वारे दिये खोलि कै। नंद दान देत फूले, 'नंददास' बोलि कै॥
English translation
Elsewhere the color and melody of Nanda's son's birth festival fill another gopi's mind. Directly witnessing the celebration, she cannot contain her joy, and the exhilaration of her heart assumes the shape of words and begins spreading outward:
Mother! How Gokula village has blossomed today! Its houses appear in bloom, as though prosperity had flowered from the root. Swelling clouds have come, roaming from house to house. A swelling rain falls, streaming down as the clouds sway. Seeing the blooming son, Mother clasps Him tightly to her breast. Mother Yasoda is radiant with joy as she kisses her little boy's face. The gods and sacrificial fire rejoice as ghee and sugar are offered. The festival of curd appears to blossom, covering the ground from above. The florist weaves festal garlands and carries them from house to house. The king dresses people in silken garments more precious than ever. All the storerooms overflow, their doors thrown open. Nanda blossoms with joy as he gives gifts, says Nandadasa.
Original
Hindi
इस प्रकार गोपीमुखनिःसृत लीलागानकी अनन्त धाराएँ दसों दिशाओंको परिव्याप्त कर देती हैं। गोपोंके कर्णपुट इनसे पूरित होने लगते हैं। इनका उन्मादी प्रभाव वयोवृद्ध गोपोंतकको चञ्चल कर देता है। गोष्ठ जाकर गोदोहन, गोसंलालन आदिमें लगे हुए गोप-समाजका मन-और तो क्या, भुवनभास्करको अर्घ्य समर्पित करते हुए परम निष्ठावान् स्वयं व्रजराजका मन भी इस प्रवाहमें बरबस बह चलता है। गोपोंके द्वारा गोसंलालन, गोदोहन तो होते हैं, पर होते हैं यन्त्रवत् और मन तन्मय होने लगता है उन्हींके मुखसे स्वतः प्रस्फुरित लीलागानमें। ब्रजेन्द्रको भी अर्घ्यकी, अर्घ्यके मन्त्रकी सर्वथा विस्मृति है; केवल क्रियामात्र सम्पन्न हो रही है; चित्तवृत्ति तो कबकी विलीन हो चुकी है पुरसुन्दरियोंके कलकण्ठनिर्गत श्रीकृष्णचरित्रगानमें। स्वयं व्रजेशकी वाणी भी वैसे ही किसी गीतकी आवृत्ति करने लगती है।
English translation
Thus the endless streams of pastime songs flowing from the gopis' mouths pervade all ten directions, and the cowherds' ears begin to fill with them. Their intoxicating influence makes even the oldest cowherds restless. The minds of the cowherd community, who have gone to the cowshed and are engaged in milking and tending the cows, are irresistibly swept along in this current. What more can be said? Even the mind of the supremely steadfast king of Vraja, while he offers arghya to the sun who illuminates the worlds, is carried away. The cowherds do tend and milk the cows, but they do so mechanically, while their minds become absorbed in songs of the pastimes spontaneously blossoming from their own mouths. Even Vrajendra completely forgets the arghya and its mantra. Only the external act is performed, for his mind has long since dissolved into songs of Sri Krsna's deeds issuing from the melodious throats of the town's beautiful women. The voice of Vraja's lord himself begins repeating just such a song.
Original
Hindi
जहाँ कहीं जब कभी भी कोई गोपसमुदाय एकत्र होता है, वहाँ उस समय चर्चा आरम्भ होती है श्रीकृष्णचरित्रसे ही, तथा आरम्भ होनेके अनन्तर उसका विराम कहाँ? क्योंकि इस समुदायका प्रत्येक सदस्य अपने हृद्देशमें किसी एक परम सरस स्रोतका ही अनुसरण करते हुए लौटता है। ऊपरसे भले प्रतीत हो कि चर्चा स्थगित हो गयी, पर यह तो मन्दाकिनीकी वह सरस धारा-जैसी है, जो सघनवनकी ओटमें विलुप्त हो जाती है और फिर आगे जाकर अनुकूल धरातलपर पुनः व्यक्त हो जाती है। गोप भावशाबल्यवश एक बार मौन हो जाते हैं, चल पड़ते हैं अपनी गन्तव्य दिशाकी ओर। पर कुछ दूर अग्रसर होनेपर पुनः उद्दीपनकी कोई-न-कोई वस्तु स्पर्श करती ही है और पुनः श्रीकृष्णचन्द्रके चरित्रोंका चित्रण चल पड़ता है। भला, ऐसे लीलारसमत्त आभीरसमाजको भववेदना स्पर्श करे तो कैसे करे? वहाँ उनकी चित्तभूमिमें अन्य भावना, अन्य अनुभूतिके लिये स्थान जो नहीं रहा!
English translation
Wherever and whenever any group of cowherds gathers, their discussion begins only with Sri Krsna's deeds, and once it begins, where can it end? Each member of this community returns home following within his heart one supremely nectarean current. Outwardly it may seem that the discussion has ceased, but it resembles the lovely stream of the celestial Mandakini that disappears behind a dense forest and manifests again farther on when it reaches favorable ground. Overwhelmed by a multitude of emotions, the cowherds fall silent for a while and set out toward their destinations. Yet after proceeding a short distance, one object or another invariably arouses remembrance, and the portrayal of Sri Krsnacandra's deeds begins anew. How could the pain of material existence possibly touch such a cowherd community intoxicated by the nectar of His pastimes? In the ground of their hearts, no room remains for any other feeling or experience.
Original
Hindi
और वास्तवमें तो यह भववेदनाका प्रश्न भी बहिरङ्गदृष्टिसे ही है। अनन्तैश्वर्यनिकेतन नराकृति परब्रह्म पुरुषोत्तम स्वयं भगवान् व्रजेन्द्रनन्दनके ये लीलापरिकर-नन्ददम्पति, व्रजगोप, गोपसुन्दरियाँ, गोपशिशु आदि सब भवाटवीमें भ्रमण करनेवाले जीव तो हैं नहीं जो भववेदना उन्हें छू सके। ये तो सच्चिदानन्दघन श्रीकृष्णचन्द्रके अनादिसिद्ध स्वरूपभूत परिकर हैं, सत्त्व-रज-तमोमयी प्रकृतिसे अत्यन्त परेकी वस्तु हैं। इन्हें प्राकृत सृजनका कम्पन उद्वेलित नहीं करता, संहारकी छाया नहीं छूती। अपनी ही महिमामें स्थित स्वयं भगवान् श्रीकृष्णचन्द्रके साथ ही इनका नित्यनिवास है, एवं इनको सदा साथ लिये ही श्रीकृष्णचन्द्रकी नित्यलीला अखण्डरूपसे चलती रहती है, अनादिकालसे चल रही है, अनन्तकालतक चलती रहेगी।
English translation
In truth, even the question of worldly pain arises only from an external point of view. These companions in the pastimes of Vrajendra's son, the Supreme Person, Bhagavan Himself, the humanlike Parabrahman and abode of infinite majesty, including the couple Nanda and Yasoda, Vraja's cowherds, the beautiful cowherd women, and the cowherd boys, are not souls wandering through the forest of material existence whom worldly pain could touch. They are beginninglessly perfect companions who belong to the very being of Sri Krsnacandra, the condensed embodiment of eternity, consciousness, and bliss. They are utterly beyond the material nature composed of sattva, rajas, and tamas. The tremors of material creation do not disturb them, nor does the shadow of dissolution touch them. Their eternal abode is with Bhagavan Sri Krsnacandra Himself, who rests in His own glory. Keeping them ever with Him, Sri Krsnacandra's eternal pastime proceeds unbroken. It has continued from beginningless time and will continue throughout endless time.
Original
Hindi
यहाँ इस लीलामें क्षुधा-पिपासा, शीत-उष्ण, सुख-दुःख, हास्य-क्रन्दन, जो कुछ भी है, वह सत्त्व, रज, तम-इन त्रिगुणकी परिणति नहीं, अपितु सब-के-सब सच्चिदानन्दमय हैं, सच्चिदानन्दसिन्धुकी लोल लहरियाँ हैं; इनपर खेलते हुए, इनका रस लेते हुए श्रीकृष्णचन्द्र कभी-कभी प्रापञ्चिक जगत्में भी इसकी एक-दो बूँद बिखेर देते हैं-प्रापञ्चिक जगत्में इस चिन्मयी लीलाका प्रकाश कर देते हैं। प्रापञ्चिक स्तर इस चिद्वैभवको स्पर्श तो नहीं करता, स्पर्श कर सकता ही नहीं, प्रकाशके समय भी यह प्रपञ्चसे अत्यन्त सुदूर ही, अतिशय पृथक् ही स्थित है। फिर भी अचिन्त्य सौभाग्यवश, एकमात्र भगवत्कृपाको ही जीवनका सारसम्बल बनानेवाले जो प्राणी इसका साक्षात्कार करते हैं, उनके अनादि संसरणकी इति हो जाती है और वे अपने अधिकारके अनुरूप इसमें यथायोग्य यथासमय स्थान पाते हैं, आगे भी इस प्रकाशके अन्तर्हित हो जानेके अनन्तर भी साधनाका आदर्श, साधनका स्वरूप प्राप्त होता रहता है, जिसका अनुसरण कर अगणित प्रपञ्चरत प्राणी अपने परम निःश्रेयसका मार्ग प्रशस्त करते हैं।
English translation
Whatever exists here in this pastime, hunger and thirst, cold and heat, happiness and sorrow, laughter and weeping, is not a transformation of the three modes, sattva, rajas, and tamas. Rather, all of it consists of eternity, consciousness, and bliss. These are playful waves upon the ocean of eternity, consciousness, and bliss. Sporting upon them and savoring their nectar, Sri Krsnacandra sometimes scatters a drop or two even into the phenomenal world, manifesting this conscious, spiritual pastime within it. The phenomenal plane does not touch this conscious splendor and can never do so. Even at the time of its manifestation, the pastime remains exceedingly remote from and utterly distinct from the phenomenal world. Nevertheless, by inconceivable good fortune, those who make Bhagavan's grace alone the essential support of their lives and directly behold this pastime bring their beginningless wandering to an end. In accordance with their eligibility, they receive a fitting place within it at the proper time. Even after this manifestation becomes hidden, the ideal and form of spiritual practice remain available. By following them, countless beings absorbed in the phenomenal world clear the path to their highest good.
Original
Hindi
ऐसे इस दिव्यातिदिव्य चिन्मय साम्राज्यके परिकरोंमें भववेदनाका सचमुच प्रश्न ही कहाँ बनता है? यह तो श्रीकृष्णचन्द्रकी चिन्मयी लीलामें प्रपञ्चगत भावोंका साम्य देखकर होनेवाली शङ्काका एक बहिरङ्ग समाधान है। साथ ही त्रितापदग्ध प्राणियोंके लिये एक सुन्दर संकेत है-जीवो क्यों जल रहे हो? श्रीकृष्णलीलारस-मन्दाकिनीके इस पुनीत प्रवाहमें तुम भी इन गोपोंकी भाँति अवगाहन करो, तुम्हें शाश्वती शान्ति सहजमें प्राप्त हो जायगी!
English translation
How can the question of worldly pain truly arise among the companions of this supremely divine, conscious realm? This is merely an external resolution of the doubt produced when one sees emotions resembling those of the phenomenal world within Sri Krsnacandra's conscious pastime. At the same time, it offers a beautiful indication to beings scorched by the threefold miseries: O living beings, why do you burn? Like these cowherds, bathe in this sacred current of the celestial Mandakini of the nectar of Sri Krsna's pastimes, and you will effortlessly attain eternal peace.
Original
Hindi and Braj
अस्तु, आज एक प्रहर निशा व्यतीत हो चुकी है। व्रजेश्वरी तो शयनागारमें पुत्रोंको लिये, उन्हें सुलाकर स्वयं अनिद्रित रहकर चिन्तामें निमग्न हैं। उन्हें एक ही चिन्ता हो रही है-“जिस किसी प्रकारसे हो, नीलमणि यदि वन जानेका हठ छोड़ दे तो कितना सुन्दर हो! क्या उपाय करें? नीलमणिको कैसे समझायें?” और इधर व्रजेश्वर अभी भी गोपसभामें विराजित हैं, राम-श्यामकी चर्चा करनेमें, सुननेमें तन्मय हो रहे हैं; किंतु अब अतिकाल जो हो रहा है, नारायण-मन्दिरमें शयन-नीराजनका समय हो चुका है। परिचारिकाके द्वारा स्मरण दिलानेपर व्रजेश्वर सभा विसर्जितकर मन्दिरकी ओर चल पड़ते हैं; किंतु अभी-अभी श्रीकृष्णचरित्र-चित्रण-श्रवणसे प्राप्त सुखकी अमिट स्मृति साथ लिये जा रहे हैं। वास्तवमें यह सुख है ही अप्रतिम, इसकी अन्यत्र कहीं तुलना जो नहीं।
जो सुख होत गोपालहि गाऐं। सो नहिं होत किऐं जप-तप के कोटिक तीरथ नहाएँ॥ दिएँ लेत नहिं चारि पदारथ, चरन-कमल चित लाएँ। तीनि लोक तृन सम करि लेखत, नँदनंदन उर आएँ॥ बंसीवट, बृंदाबन, जमुना तजि बैकुंठ को जाएँ। सूरदास हरि कौ सुमिरन करि, बहुरि न भव चलि आएँ॥
English translation
By now one watch of the night has passed. Vrajesvari is in the sleeping chamber with her sons. Having put Them to sleep, she herself remains awake and immersed in worry. Only one thought occupies her: “How wonderful it would be if, by some means or other, my dark jewel would abandon His insistence upon going to the forest! What remedy can I find? How can I make Him understand?” Meanwhile, the king of Vraja still sits in the cowherds' assembly, absorbed in speaking and hearing about Rama and Syama. But it is now very late, and the time has come to offer the ceremony of lights before Lord Narayana's rest in the temple. When an attendant reminds him, the king of Vraja dismisses the assembly and sets out toward the temple, still carrying with him the indelible memory of the happiness he has just received from hearing and portraying Sri Krsna's deeds. Truly, this happiness is incomparable. Nothing elsewhere can equal it.
The joy that comes from singing of Gopala does not arise from chanting and austerity or from bathing at millions of holy places. Even the four goals of life, though offered, are not accepted when the mind rests upon His lotus feet. When Nanda's son enters the heart, one values the three worlds as mere straw. Who would abandon Vamsivata, Vrndavana, and the Yamuna to go to Vaikuntha? Suradasa says: remember Hari, and never again return to worldly existence.