Original
“महाबली वकासुरको वीरण तृणकी भाँति चीरकर फेंक दिया गया।” चरोंके द्वारा यह समाचार मधुपुर-सम्राट् कंसको भी मिला। मानो किसीने एक साथ सहस्र शूल चुभोकर हृदयको छिन्न-भिन्न कर डाला, ऐसी मार्मिक वेदनासे कंसके प्राण कराह उठे। वत्सनिधनकी बात सुनकर तो वह चेतनाशून्य हो गया था, मूर्च्छाने कुछ कालके लिये उसकी वेदना हर ली थी। किंतु इस बार प्राणोंमें टीस चलते रहनेपर भी वह सजग बना रहा। रह-रहकर सिंहासनसे उठ खड़ा होता एवं उसके नेत्र नीलाभ गगनतलकी ओर लग जाते। कहींकी भी नीलिमा उसके लिये भयकी वस्तु बन गयी थी; उसने सुन जो रखा था, “वह नन्दपुत्र श्यामलवर्ण है।” और इसीलिये ऐसे किसी प्रसङ्गपर उसकी दृष्टि ऊपरकी ओर केन्द्रित हो जाती, “क्या पता, वह उस नीले आकाशमें ही समाया हो, मेरे प्राण लेनेके उद्देश्यसे इस नीलिमाकी ओटमें ही कहीं छिपा हो।” तथा उस समय उसकी भावना भयवश ही मूर्त भी होने लगती; उसे प्रतीत होने लग जाता, एक नहीं, अनेकों श्यामशिशुओंसे आकाश परिव्याप्त है। फिर तो उसकी आँखें जहाँ जातीं, वहीं उसे नन्दपुत्रके दर्शन होते तथा वह अतिशय उद्विग्न होकर सोचने लगता, “क्या करूँ, किधर जाऊँ, कैसे इस श्यामशिशुका अन्त हो।” इस समय भी, वकविपाटनकी घटना सुनकर, एक ओर तो वह दुःखभारसे पिसने लगा और उधर उसे दीखने लगे नन्दनन्दन, सर्वत्र सब ओरसे। मृत्युके भयसे उसके प्राण चञ्चल हो उठे। अस्तु, क्रमशः भयकी वृत्ति शिथिल हुई, दुःखका आवेग भी कम पड़ने लगा। और तब आसुरी विवेक उत्पन्न हुआ। कंस वस्तुस्थितिके विश्लेषणमें लगा। वह सोचता जा रहा है:
English translation
“The immensely powerful Bakāsura has been torn apart and cast away like a blade of vīraṇa grass.” Through his spies, this news reached Kaṁsa, emperor of Mathurā. His very life groaned with piercing pain, as though someone had thrust a thousand spears into his heart at once and torn it to pieces. When he heard of Vatsāsura's death, he had lost consciousness, and fainting had relieved his agony for a time. On this occasion, however, he remained alert even as pain throbbed through his being. Again and again he rose from his throne and fixed his eyes upon the blue expanse of sky. Any trace of blue had become an object of terror for him, for he had heard that Nanda's son had a dark complexion. At such moments his gaze would turn upward. “Who knows? Perhaps he pervades that blue sky. Perhaps he is concealed somewhere behind this blueness, intending to take my life.” Driven by fear, his imagination would then take visible form, and it would seem to him that the sky was filled not with one but with countless dark children. Wherever his eyes turned, he beheld Nanda's son. Overcome with agitation, he would think, “What can I do? Where can I go? How can I bring an end to this dark child?” Now too, upon hearing that Bakāsura had been torn apart, he was crushed beneath the weight of sorrow while seeing Nanda's son everywhere on every side. Fear of death made his life tremble. Gradually, however, his fear weakened and the force of his grief began to diminish. Then demonic calculation arose within him, and Kaṁsa began to analyze the situation. He thought:
Original
Sanskrit passage
हा! सर्व एव मायातिरिक्तताप्रयोक्तारस्तत्र रिक्तीकृताः। सर्वे लुम्पन्तस्ते चुलुम्पामासिरे च।
(श्रीगोपालचम्पूः)
English translation
“Alas! All these demons, capable of deploying the most extraordinary illusions, were emptied of their power there in Nanda's Vraja. Every one of them went there and perished. Those who tore everyone else apart were themselves destroyed there.”
(Śrī Gopālacampū)
Original
“हाय रे! ऊँचे-से-ऊँचा मायाजाल बिछानेवाले इन सब दैत्योंकी माया वहाँ, उस नन्दव्रजमें, झाड़ ली गयी, सब-के-सब वहाँ जाकर खप गये। जो सबको छिन्न-भिन्न करनेवाले थे, वे वहाँ स्वयं नष्ट हो गये।”
English translation
“Alas! The sorcery of all these demons, each capable of spreading the highest web of illusion, was stripped away there in Nanda's Vraja. Every one of them went there and perished. Those who tore everyone else apart were themselves destroyed.”
Original
“तो क्या मेरे जीवनकी आशा समाप्त हो चुकी?” कंसके भालपर स्वेदकण झलक उठे। इसी समय सहसा, जैसे किसीने स्मृति जगा दी हो, इस भाँति उसे मयपुत्र व्योमासुरका स्मरण हो आया। यह व्योम त्रिशृङ्गशिखरपर युद्धमें कंससे पराजित हुआ था, आत्मसमर्पण करते हुए इसने कंसकी दासता स्वीकार की थी और तबसे नित्य सहचर बनकर व्योमने कंसका सिर ऊँचा किया था। ऐसे स्वामिभक्त शूरवीर सेवककी स्मृति कंसकी क्रूर आँखोंमें आसुरी उल्लास भर देती है। अब उसे अग्रिम कर्तव्यका निर्णय करनेमें विलम्ब नहीं होता। सङ्कल्प-विकल्पकी आँधी इस निम्नोक्त निश्चयको छूकर शान्त हो जाती है:
English translation
“Does this mean that all hope for my life is gone?” Beads of sweat glistened upon Kaṁsa's brow. At that very moment, as if someone had awakened a memory, he suddenly recalled Vyomāsura, son of Maya. Vyoma had been defeated by Kaṁsa in battle upon the summit of Triśṛṅga. Surrendering himself, he had accepted Kaṁsa's servitude, and from that time onward, as a constant companion, he had upheld Kaṁsa's honor. The memory of such a valiant servant, loyal to his master, filled Kaṁsa's cruel eyes with demonic delight. He no longer delayed in deciding what to do next. The storm of indecision became still upon reaching this conclusion:
Original
Sanskrit passage
तर्हि व्योमाभिधानदानवमात्रमत्र पात्रं पश्यामः।
(श्रीगोपालचम्पूः)
English translation
“Then I see only the demon named Vyoma as a suitable agent for this task.”
(Śrī Gopālacampū)
Original
“तब तो एकमात्र व्योमनामक दानव ही इस कार्यके लिये उपयुक्त पात्र दीखता है।”
English translation
“Only the demon named Vyoma appears fit for this task.”
Original
Sanskrit passage
सर्वमायामयमयतनयः प्रख्यातबलवलयः स हि महीयान्।
(श्रीगोपालचम्पूः)
English translation
“He is the mighty son of Maya, master of every kind of illusion and renowned for the circle of his strength.”
(Śrī Gopālacampū)
Original
“सब प्रकारकी मायामें परम निष्णात महामायावी मयदानवका यह पुत्र व्योम प्रख्यात बलवान् है। निस्संदेह वह इस कार्यके लिये सर्वश्रेष्ठ है।”
English translation
“This Vyoma, son of the greatly illusory demon Maya, is supremely expert in every kind of illusion and renowned for his strength. Without doubt, he is the best one for this task.”
Original
कंसका यह निश्चय तुरंत कार्यान्वित भी हो गया:
English translation
Kaṁsa's decision was put into action at once:
Original
Sanskrit passage
इति पद्मावतीजरठजठरजन्मा सम्माननया तमानाय्य तत्कार्याय पर्यापयामास।
(श्रीगोपालचम्पूः)
English translation
Thus Kaṁsa, born from Padmāvatī's hardened womb, summoned Vyomāsura with great honor and commissioned him for that task.
(Śrī Gopālacampū)
Original
“पद्मावतीके कठिन कोखसे जन्म धारण करनेवाले कंसने बड़े सम्मानसे व्योमासुरको बुलवाकर उस कार्यके लिये, व्रजेन्द्रनन्दनके प्राण अपहरण करनेके लिये, उसे व्रजकी ओर भेजा।”
English translation
“Kaṁsa, born from Padmāvatī's hardened womb, summoned Vyomāsura with great honor and sent him toward Vraja for that task, to take the life of the son of Vraja's king.”
Original
अस्तु, कंसप्रेरित व्योम चला वृन्दाकाननकी ओर, जहाँ श्रीकृष्णचन्द्रकी परम मनोहर लीला सतत चलती ही रहती है। इस समय भी चल रही है। सदाकी भाँति सखापरिवेष्टित होकर असंख्य गोशावकोंको साथ लिये हुए वनमें आये हैं। वनकी अधिदेवी प्रतिदिन ही उनके लिये काननको अभिनव साजसे सञ्जित करती हैं। आज भी सजा रखा है। और अब तो काननपर ऋतुराज वसन्तका आधिपत्य आरम्भ हो गया है। फिर तो अरण्यकी सुषमाका कहना ही क्या है। मुकुलित आम्रशाखापर कोकिल-कण्ठसे निःसृत ‘कुहू-कुहू’ का गान, पुष्पित द्रुम-वल्लरियोंपर भ्रमर-गुञ्जन, मानो श्रीकृष्णचन्द्रके दर्शनसे वनाधिदेवीका आन्तरिक आह्लाद ही उनके रोम-रोमसे ध्वनित हो रहा हो। मलयमारुतके स्पर्शसे झूमती लताओंकी ओटमें अपने हाथ नचा-नचाकर वे श्रीकृष्णचन्द्रको जैसे सङ्केत कर रही हों, “व्रजजीवन! इधर देखो, आज मूर्तिमती वासन्तीश्री तुम्हारा अभिनन्दन कर रही हैं, इनकी ओर निहारकर सेवा स्वीकार कर लो, श्रीकृष्णचन्द्र! मेरे इस वनमें ही इनका नित्य निवास है, पर रमणीसुलभ लज्जावश ये किसीके सामने अधिक कालतक टिक नहीं पातीं। आज मेरे कहनेसे, साथ ही तुम्हारा वियोग असह्य हो जानेके कारण सर्वाङ्ग-विभूषित होकर तुम्हारे समक्ष आयी हैं। हे मेरे वनचन्द्र! एक बार अपनी दृष्टि डालकर इनके शृङ्गारको सफल कर दो। देखो तो सही, तुम्हारे लिये आज इन्होंने अपनेको कितना सुन्दर सजाया है। पुन्नाग-पुष्पोंका तो अवतंस धारण किया है। माधवी कुसुमोंकी माला धारण की है। वकुलनिर्मित गुच्छार्द्ध नामक हार पहन लिया है। अपने ललाटदेशमें पलाशपुष्पोंमें सिन्दूरकी रचना की है। वक्षःस्थलपर चम्पककी कञ्चुकी सुशोभित है। कटिदेश अशोकके अरुण परिधान-वस्त्रसे विभूषित है। अहा, देखो ये कैसी अद्भुत शोभाका विस्तार करती हुई व्यक्त हुई हैं:”
English translation
Thus, sent by Kaṁsa, Vyoma set out for Vṛndā's forest, where Kṛṣṇacandra's supremely enchanting pastimes unfold without cease. They were unfolding at that very moment. As always, Kṛṣṇa had come to the forest surrounded by his friends and accompanied by countless calves. Each day the presiding goddess of the forest adorned the woodland for him with fresh ornaments, and she had decorated it that day as well. Now King Spring had begun his reign over the forest. What words could describe its beauty? From cuckoos perched upon budding mango branches came songs of “kuhū, kuhū,” while bees hummed around flowering trees and vines. It seemed that the forest goddess's inner delight at beholding Kṛṣṇacandra resounded from every pore of her being. Behind vines swaying at the touch of the Malaya breeze, she seemed to wave her hands and signal to Kṛṣṇacandra: “O life of Vraja, look this way. Today the embodied beauty of spring welcomes you. Glance upon her and accept her service, Kṛṣṇacandra. She eternally dwells in this forest of mine, but because of a maiden's natural shyness she cannot remain before anyone for long. Today, at my request and because separation from you has become unbearable, she has adorned every limb and come before you. O moon of my forest, cast your glance upon her once and make her adornment successful. See how beautifully she has decorated herself for you today. She wears punnāga flowers as ear ornaments and a garland of mādhavī blossoms. Around her neck is the necklace called gucchārdha, formed from bakula flowers. Palāśa blossoms create vermilion upon her forehead, a bodice of campaka flowers adorns her breast, and her waist is arrayed in the red garment of aśoka blossoms. Ah, see how she manifests, spreading wondrous beauty:”
Original
Sanskrit verse
पुंनागैरवतंसनं विदधती वासन्तिकाभिः स्रजं गुच्छार्द्धं बकुलैर्ललाटफलके सिन्दूरकं किंशुकैः। चाम्पेयैः कुचकञ्चुकं कटितटे शोणाम्बरं वञ्जुलैर्नित्यं मूर्तिमती सती विजयते श्रीर्यत्र पौष्पाकरी॥
(श्रीआनन्दवृन्दावनचम्पूः)
English translation
There the eternally embodied goddess of floral beauty triumphs, wearing punnāga blossoms as ear ornaments, a garland of vāsantika flowers, a gucchārdha necklace of bakula blossoms, vermilion of palāśa flowers upon her forehead, a bodice of campaka blossoms upon her breast, and a red garment of aśoka at her waist.
(Śrī Ānandavṛndāvanacampū)
Original
अस्तु, इस वासन्तीश्रीसे विभूषित परम रमणीय वृन्दावनमें श्रीकृष्णचन्द्रका विहार हो रहा है। पहले तो अरण्य-शोभानिरीक्षणका कार्य हुआ, फिर गोवत्स-सञ्चारण-संलालनका। और अब परम अद्भुत निलायनकी क्रीड़ा आरम्भ हुई है। प्रस्ताव गोपशिशुओंका था तथा श्रीकृष्णचन्द्रका तो नित्य समर्थन है ही। इस खेलमें चोर एवं रक्षकका अभिनय होगा। श्रीकृष्णचन्द्र एवं उनके सखा लुका-छिपीका खेल खेलेंगे। कुछ गोपशिशु चोर बने, कुछ भेड़ चरानेवाले बने और कुछ भूमिपर हाथ टेककर भेड़ बननेका अभिनय करने लगे। इस प्रकार गिरिराज गोवर्द्धनपर श्रीकृष्णचन्द्रका, गोपशिशुओंका स्वच्छन्द विहार आरम्भ हुआ, निर्भय होकर सभी खेलने लगे:
English translation
Thus Kṛṣṇacandra sported in supremely delightful Vṛndāvana, adorned by the beauty of spring. First they admired the forest's splendor, then led and tended the calves. Now an extraordinarily wonderful game of hide-and-seek began. The cowherd children proposed it, and Kṛṣṇacandra, of course, always supported their games. They would act as thieves and protectors. Kṛṣṇacandra and his friends would play at hiding and seeking. Some cowherd boys became thieves, some became shepherds, and others placed their hands upon the ground and pretended to be sheep. Thus Kṛṣṇacandra and the cowherd boys began to sport freely upon Girirāja Govardhana, playing without fear:
Original
Sanskrit verses
एकदा ते पशून् पालाश्चारयन्तोऽद्रिसानुषु। चक्रुर्निलायनक्रीडाश्चोरपालापदेशतः॥
तत्रासन् कतिचिच्चोराः पालाश्च कतिचिन्नृप। मेषायिताश्च तत्रैके विजह्रुरकुतोभयाः॥
(श्रीमद्भागवत १०।३७।२७-२८)
English translation
One day, while tending the animals upon the mountain slopes, they played a game of hiding, assuming the roles of thieves and shepherds. Some became thieves and some shepherds, O king, while others acted as sheep, and they sported without fear.
(Śrīmad Bhāgavata 10.37.27-28)
Original
व्योम यहाँ उसी समय आता है जब कि श्रीकृष्णचन्द्र एवं उनकी सम्पूर्ण मण्डली परमानन्दमें निमग्न होकर इस निलायनक्रीडामें तन्मय हो रही है। वह आकर, आकाशपथमें ही स्थित रहकर व्रजेन्द्रनन्दनकी यह लीला देखने लगता है। लीला क्या है, व्योमको यह समझते देर नहीं लगती। उसने देख लिया, श्रीकृष्णचन्द्र रक्षक-पक्षमें हैं और यह भेड़-अपहरण-रक्षणकी क्रीड़ा चल रही है। फिर तो नन्दनन्दनकी ओर ही व्योमकी दृष्टि केन्द्रित हो जाती है और वह सोचने लगता है:
English translation
Vyoma arrived just as Kṛṣṇacandra and his entire company, immersed in supreme bliss, were absorbed in this game of hide-and-seek. Remaining in the sky, he began to watch the pastime of the son of Vraja's king. Vyoma quickly understood the game. He saw that Kṛṣṇacandra belonged to the protectors' side and that the play consisted of stealing and guarding sheep. His gaze then fixed upon Nanda's son, and he began to think:
Original
Sanskrit passage
अयं तु तत्पोषकायमाणः श्यामधामा कुमारः प्रभाकरसहस्रप्रभावभाविततया नास्मद्विधसंनिधेयसंनिधानस्तर्क्यते। तथाप्यस्माकमयमेवावसरो वरो नावरे वरणीयतामनुसरति। अत्र हि तस्य निरवधानस्य बहिश्चरप्राणतुलां वलमाना बालका विनैवार्त्तिं भवेयुः। ततो व्यग्रीभूतः सोऽयमग्रीयश्च विना विग्रहं ग्रहीतव्यतामृच्छेत्।
(श्रीगोपालचम्पूः)
English translation
“This darkly radiant boy who acts as protector of the sheep appears surrounded by the splendor of a thousand suns. Demons like us cannot approach him in our natural forms. Even so, this alone is the finest opportunity for us, and no lesser opportunity merits selection. He is inattentive to what is happening around him. If the boys who accompany this unwary dark child, and who are like his life breaths moving outside him, were effortlessly taken away, then this foremost boy, distraught by separation from his friends, could be captured without a struggle.”
(Śrī Gopālacampū)
Original
“ओह! यह तो, जो भेड़ोंका रक्षक बना हुआ श्यामज्योति कुमार है, सहस्र सूर्योंके प्रभावसे परिव्याप्त दीखता है; हमारे-जैसे दैत्य अपने स्वाभाविक रूपसे इसके समीप भी जा सकें, यह सम्भव नहीं। फिर भी हमारे लिये तो यही अवसर श्रेष्ठ है। ऐसा दूसरा अवसर फिर मिलनेका ही नहीं। इस समय इस नन्दपुत्रका, कहाँ क्या हो रहा है, इस ओर ध्यान ही नहीं है। बस, इस असावधान श्यामशिशुके साथवाले बालकोंको, जो इसके बाहर सञ्चारित प्राणके तुल्य बने हुए हैं, अनायास हर लिया जाय। यह हुआ कि फिर तो सखा-वियोगसे व्याकुल होकर इन सबका अगुआ यह श्रेष्ठ बालक भी बिना किसी लपट-झपटके ही मेरी पकड़में आ जायगा।”
English translation
“Oh! This darkly radiant boy who acts as protector of the sheep appears enveloped in the splendor of a thousand suns. Demons like us cannot even approach him in our natural forms. Yet this is the best opportunity for us, and no such chance will come again. Nanda's son is paying no attention to what is happening around him. If the boys accompanying this inattentive dark child, who are like his life breaths moving outside him, are effortlessly carried away, then this foremost boy, leader of them all, will become distraught by separation from his friends and fall into my grasp without a struggle.”
Original
व्योमने अविलम्ब अपना कर्तव्य निश्चित कर लिया। उस महामायावीने देखते-देखते ही चोर बने हुए गोप-शिशु-जैसा अपना रूप भी बना लिया:
English translation
Vyoma decided upon his course at once. In the blink of an eye, the great master of illusion assumed the form of a cowherd child playing the part of a thief:
Original
Sanskrit verse
मयपुत्रो महामायो व्योमो गोपालवेषधृक्।
(श्रीमद्भागवत १०।३७।२९)
English translation
Vyoma, the greatly illusory son of Maya, assumed the dress of a cowherd boy.
(Śrīmad Bhāgavata 10.37.29)
Original
तथा फिर उसी क्रीड़ामण्डलीमें जाकर सम्मिलित हो गया।
English translation
He then entered and joined that very circle of players.
Original
गोपशिशुओंने सर्वथा नहीं जाना। बाल्यलीलाविहारी श्रीकृष्णचन्द्र भी क्रीड़ारसपानमें निमग्न हैं। इन सबकी अनजानमें ही व्योमासुर अपनी नृशंस योजनामें प्रवृत्त हो गया; जो करना चाहता था, करने लगा:
English translation
The cowherd boys knew nothing of this. Kṛṣṇacandra, who delights in childhood pastimes, was also immersed in drinking the rasa of play. Unnoticed by them all, Vyomāsura began carrying out his cruel design. He started doing what he had intended:
Original
Sanskrit verses
मेषायितानपोवाह प्रायश्चोरायितो बहून्। गिरिदर्यां विनिक्षिप्य नीतं नीतं महासुरः॥
शिलया पिदधे द्वारं चतुःपञ्चावशेषिताः॥
(श्रीमद्भागवत १०।३७।२९-३०)
English translation
Acting mostly as a thief, he carried away many of those who played the sheep. One by one, the great demon placed those he had taken inside a mountain cave and blocked its entrance with a stone, until only four or five remained.
(Śrīmad Bhāgavata 10.37.29-30)
Original
“इस खेलमें वह प्रायः चोरपक्षका ही बालक बना रहा तथा भेड़ बने हुए बालकोंको बारम्बार अपहरण कर दूर ले जाने लगा। इतना ही नहीं, वह महादानव उन हरे हुए बालकोंको क्रमशः पर्वतकी एक कन्दरामें डालता जाता तथा डालकर कन्दराके द्वारको शिलासे ढक देता। यहाँतक कि उसने प्रायः सबको हर लिया, पाँच बालक ही बच रहे।”
English translation
“In the game he remained mostly a boy on the thieves' side and repeatedly carried away those playing the sheep. Nor did he stop there. One after another, the great demon placed the stolen boys inside a mountain cave and covered its entrance with a rock. He continued until he had taken nearly everyone and only five boys remained.”
Original
इस प्रकार मायावी दैत्यकी माया एक बार तो सफल-सी हो गयी। व्योमके सुखका पार नहीं। किंतु यह देखो, सहसा अनन्तैश्वर्यनिकेतन, बाल्य-क्रीड़ारसमत्त स्वयंभगवान् श्रीकृष्णचन्द्र खेलसे उपरत हो गये, नहीं-नहीं, उनकी सर्वज्ञताशक्तिने अचिन्त्यलीलामहाशक्तिका सङ्केत पाकर अपनी सेवा समर्पण करते हुए श्रीकृष्णचन्द्रको जगा दिया; जगाकर निवेदन कर दिया, “लीलाविहारिन्! यह सम्मुखवर्ती गोपशिशु वास्तवमें गोपशिशु नहीं, यह तो महामायावी व्योमासुर है।” अब, भला, श्रीकृष्णचन्द्र खेलमें निमग्न रहें, यह कैसे सम्भव है।
English translation
Thus the illusory power of the deceptive demon appeared successful for a time, and Vyoma's delight knew no bounds. But behold: suddenly Kṛṣṇacandra, the Lord himself, abode of infinite majesty and intoxicated by the rasa of childhood play, withdrew from the game. No, his power of omniscience received a signal from the inconceivable supreme pastime potency and offered its service by awakening him. It informed him, “O enjoyer of pastimes, the cowherd child before you is not truly a cowherd child. He is Vyomāsura, master of immense illusion.” How, then, could Kṛṣṇacandra remain immersed in the game?
Original
जो हो, फिर तो क्षण भी नहीं लगा। व्योमके कुकर्मसे परिचित होते ही भक्तवत्सल भगवान् भी सचेष्ट हो गये, संतोंके एकमात्र शरण स्वयंभगवान् श्रीकृष्णचन्द्रकी, वहाँ उस निलायनक्रीड़ाके स्थानपर ही असुरसंहारलीला आरम्भ हो गयी। उस समय भी व्योम कुछ गोपशिशुओंको लिये ही जा रहा था। उसी स्थितिमें श्रीकृष्णचन्द्रने उसे, जैसे केसरी वृक, भेड़िये, को दबोच ले, ऐसे वेगसे पकड़ लिया, अपने उन्हीं सुकोमलतम करपल्लवोंसे, जिनसे क्षणभर पूर्व मेष बने हुए शिशुओंके संरक्षणकी लीला वे कर रहे थे:
English translation
Not another moment passed. As soon as the Lord who cherishes his devotees recognized Vyoma's wicked act, he sprang into action. There, at the very place of the hide-and-seek game, Kṛṣṇacandra, the Lord himself and sole refuge of the saints, began the pastime of destroying the demon. Vyoma was still carrying away some cowherd boys. In that very act Kṛṣṇacandra seized him with the force of a lion pouncing upon a wolf, using the same supremely tender hands with which he had been protecting the children who played the sheep only moments before:
Original
Sanskrit verse
तस्य तत् कर्म विज्ञाय कृष्णः शरणदः सताम्। गोपान् नयन्तं जग्राह वृकं हरिरिवौजसा॥
(श्रीमद्भागवत १०।३७।३१)
English translation
Recognizing his deed, Kṛṣṇa, giver of refuge to the virtuous, powerfully seized him as he carried away the cowherds, just as a lion seizes a wolf.
(Śrīmad Bhāgavata 10.37.31)
Original
दैत्यके लिये अब छूटनेका प्रयास व्यर्थ है। पर जीवन सबको अतिशय प्रिय होता है। उस महाबलवान् दैत्यने अपना अत्यन्त विशाल पर्वतसदृश शरीर प्रकट किया। फिर भी उन्हीं लघु-लघु करसरोजोंकी चपेटसे, छूटनेकी बात तो दूर, व्योमका अङ्ग-अङ्ग कड़क उठा; वह अतिशय व्याकुल हो गया। अपनी समस्त शक्तिका प्रयोग कर उसने श्रीकृष्णचन्द्रके हाथोंसे अपने-आपको छुड़ा लेनेकी चेष्टा की, पर छुड़ा सका नहीं:
English translation
Any attempt by the demon to escape was now futile. Yet life is exceedingly dear to everyone. The mighty demon revealed his immense, mountain-like body. Still, caught within those small lotus hands, far from escaping, every limb of Vyoma's body became rigid and he grew terribly distressed. Exerting all his strength, he tried to free himself from Kṛṣṇacandra's hands, but he could not:
Original
Sanskrit verse
स निजं रूपमास्थाय गिरीन्द्रसदृशं बली। इच्छन् विमोक्तुमात्मानं नाशक्नोद् ग्रहणातुरः॥
(श्रीमद्भागवत १०।३७।३२)
English translation
The powerful demon assumed his own form, resembling a great mountain. Tormented by Kṛṣṇa's grasp, he wished to free himself but was unable.
(Śrīmad Bhāgavata 10.37.32)
Original
Braj verses
महा कठिन विकराल रूप तिहि प्रभुति बताइब। कोटिनि करत उपाइ, हाथ नहिं छुटत छुटाइब॥
सिंघ दसन गज गहिब कहहु किमि उकठ सुजाई। खगनायक की चुंच बिधिव अहि किमि भगि जाई॥
यह ‘मान’ कहतु छूटइ सु किमि बज्रमूठि प्रभु तिहि धरिव। उलछार पछारिव असुर कौं, दै चिकार धरपर परिव॥
English translation
He revealed an immense, dreadful, and fearsome form before the Lord. He tried millions of means, yet could not free himself from those hands.
Tell me, how could an elephant seized in a lion's teeth escape by any clever device? How could a serpent flee when fate had placed it in Garuḍa's beak?
Māna says: how could he escape when the Lord held him in a thunderbolt fist? He whirled the demon about and dashed him down, casting him upon the earth with a cry.
Original
देखते-ही-देखते श्रीकृष्णचन्द्रने उसे दोनों हाथोंसे पकड़कर पृथ्वीपर गिरा दिया। दैत्यके नासाछिद्र, मुखविवरपर अपनी अँगुलियाँ रख दीं, इतनेसे ही व्योमका श्वास रुद्ध हो गया और फिर निमेष गिरते-न-गिरते उसकी ग्रीवा मरोड़कर उसे नीचे एक शिला-खण्डपर पटक दिया। अन्तरिक्षचारी देवगण यह सब देख रहे हैं:
English translation
In the blink of an eye, Kṛṣṇacandra seized him with both hands and cast him to the ground. He placed his fingers over the demon's nostrils and mouth, and that alone stopped Vyoma's breath. Before an eyelid could fall, he twisted the demon's neck and hurled him down upon a slab of stone. The gods who traveled the sky watched it all:
Original
Sanskrit verse
तं निगृह्याच्युतो दोर्भ्यां पातयित्वा महीतले। पश्यतां दिवि देवानां पशुमारममारयत्॥
(श्रीमद्भागवत १०।३७।३३)
English translation
Subduing him with his arms and throwing him upon the earth, Acyuta killed him like a sacrificial animal while the gods watched from heaven.
(Śrīmad Bhāgavata 10.37.33)
Original
किंतु अब यहाँ पलभरका भी विलम्ब न कर श्रीकृष्णचन्द्र शिशुओंका अपहरण कर ले जाते समय उभरे हुए व्योमके पदचिह्नोंका अनुसरण करते हुए उसी दिशामें चल पड़ते हैं; सर्वज्ञ सर्ववित्को यह आज पता जो नहीं कि यह दुष्ट दानव उनके सखाओंको कहाँ ले गया! ऐसी शक्तिका उन्मेष तो हुआ था केवलमात्र व्योमके संहारके लिये। अब तो श्रीकृष्णचन्द्र पुनः बाल्यावेशकी सुमधुर धारामें ही अवगाहन करते जा रहे हैं, पदचिह्नोंके सहारे सखाओंको ढूँढ़ लानेके उद्देश्यसे अतिशय व्याकुल हुए दौड़े जा रहे हैं! गिरिगुहाके निकट जाकर श्रीकृष्णचन्द्रने देखा, एक शिलासे द्वार रुद्ध है। फिर तो उनके नेत्र छल-छल कर उठते हैं, सख्यस्नेहकी सरिता लहराने लगती है। उनकी एक मुट्ठीकी चोटसे शिला तो चूर्ण-विचूर्ण हो जाती है और वे कन्दराके अन्तर्भागमें प्रविष्ट हो जाते हैं। ओह! वहाँका करुण दृश्य! कदाचित् क्षणभरका विलम्ब और हुआ होता! अब तो श्रीकृष्णचन्द्र आ गये, गोपशिशुओंने उनको आये देख लिया और फिर उनके प्राण अन्तिम दशाको छूते रहनेपर भी खिंचकर लौट आये, उनमें प्राण-सञ्चार हो गया!
English translation
Without delaying there for even a moment, Kṛṣṇacandra set out in the same direction, following the footprints Vyoma had left while carrying away the children. On this day the omniscient knower of all did not know where the wicked demon had taken his friends. That omniscient power had manifested solely to destroy Vyoma. Kṛṣṇacandra was now once again bathing in the sweet current of absorption in childhood. Distraught by his longing to find his friends, he ran on, guided by the footprints. Reaching the mountain cave, he saw its entrance blocked by a rock. His eyes at once filled with tears, and the river of affection for his friends began to surge. One blow of his fist shattered the rock, and he entered the cave's interior. Oh, the pitiful sight within! What if there had been even one more moment's delay? But Kṛṣṇacandra had come. The cowherd boys saw him arrive, and although their life breaths had reached the final limit, they were drawn back. Life returned to them!
Original
Sanskrit passage
दृष्टाकस्मादेनमेते बकारिं प्राणान् प्रान्तकर्षणेनैव जग्मुः।
(श्रीगोपालचम्पूः)
English translation
Suddenly seeing before them the enemy of Baka, they recovered the life breaths that had been drawn to the very brink.
(Śrī Gopālacampū)
Original
प्राण लौट आये तथा श्रीकृष्णचन्द्रको सम्मुख खड़े देखकर एक साथ गोपशिशु उठ खड़े भी हुए। पर श्रीकृष्णवियोगमें रोते-रोते इनकी जो दशा हुई है, उसे नेत्र भले देख लें, वाणी यत्किञ्चित् सङ्केत भी कर सके, इतनी सामर्थ्य भी उसमें कहाँ! अस्तु, अपने सखाओंकी छाया श्रीकृष्णचन्द्रपर पड़ी, एक साथ इतनी करुण मूर्तियाँ उनके दृगोंमें समा गयीं। ओह! फिर तो श्रीकृष्णचन्द्रकी वह व्याकुलता, उनका वह आर्तभाव, वाणी तो इसे स्पर्श करेगी ही क्या, कदाचित् अचिन्त्य सौभाग्यवश किसीकी आँखोंके सामने वह आ जाय तो नेत्रोंमें यह शक्ति नहीं कि स्थिर रहकर इसे देख सकें, इसके बिन्दुमात्र स्पर्शमें ही दर्शककी चेतना बह जायगी। फिर देखे तो कौन देखे! जो हो, गोपसखाओंका यह करुण मिलाप, मिलापके समयकी करुण क्रन्दन-ध्वनि गिरिराजके कण-कणमें निनादित हो उठती है; मानो गोवर्द्धन उस करुण-प्रवाहसे द्रवित होकर प्रतिशब्दके मिससे स्वयं भी क्रन्दन करने लगा हो:
English translation
Their life returned, and seeing Kṛṣṇacandra standing before them, all the cowherd boys rose at once. Yet what condition had their weeping in separation from Kṛṣṇa brought upon them? The eyes may behold it, but where does speech possess even enough power to hint at it? The shadows of his friends fell upon Kṛṣṇacandra, and so many pitiful forms entered his eyes at once. Oh, his anguish then, his distressed emotion! How could speech even touch it? If, through inconceivable good fortune, that vision appeared before someone's eyes, those eyes would possess no strength to remain steady and behold it. At the touch of the smallest drop, the viewer's consciousness would be swept away. Who, then, could see? The sorrowful reunion of the cowherd friends and the piteous sound of their crying echoed through every particle of Girirāja, as though Govardhana, melted by that current of sorrow, himself began to weep through the pretense of an echo:
Original
Sanskrit verse
सर्वे तस्मादुत्थिता रोदनार्तास्तद्वद्वार्तं कृष्णमाह्वाय चक्रुः। सोऽपि क्ष्माभृत्तत्प्रतिध्वानदम्भात् क्रन्दन्नासीदित्यमीभिर्व्यभावि॥
(श्रीगोपालचम्पूः)
English translation
All arose from that place, tormented by weeping, and calling Kṛṣṇa they made him distressed in the same way. Through the pretense of their echo, the mountain too appeared to them to be weeping.
(Śrī Gopālacampū)
Original
आवेग शिथिल होनेपर श्रीकृष्णचन्द्र उस संकटपूर्ण स्थानसे गोपबालकोंको बाहर ले आते हैं, वहाँ ले जाते हैं, जहाँ व्योमासुरका निष्प्राण शरीर पड़ा है। किंतु आज अब और अन्य क्रीड़ा नहीं होगी, सबको शीघ्र व्रजमें लौट चलना है। गोवत्स एकत्रित कर लिये जाते हैं। शिशुओंके मुखपर पुनः उल्लास भर आता है। पर यह उल्लास आया है अपने प्राणसखा और श्रीकृष्णचन्द्रके इस वीरत्वकी, व्योमसंहारके शौर्यकी प्रशंसा करनेके लिये। ऊपर तो अञ्जलि बाँधे सुर-समुदायका स्तवन चल रहा है और नीचे गलबाँही दिये सखाओंके द्वारा कीर्तिगान। सबका अनुमोदन करते हुए श्रीकृष्णचन्द्र व्रजमें प्रविष्ट हो रहे हैं:
English translation
When the force of their emotion subsided, Kṛṣṇacandra led the cowherd boys out of that perilous place and brought them where Vyomāsura's lifeless body lay. There would be no further game that day. Everyone must return quickly to Vraja. The calves were gathered, and joy once again filled the children's faces. Yet this joy had arisen so they might praise the valor of their dearest friend Kṛṣṇacandra and the heroism with which he had slain Vyoma. Above, hosts of gods offered hymns with joined palms, while below, friends with arms around one another sang his glory. Accepting everyone's praise, Kṛṣṇacandra entered Vraja:
Original
Sanskrit verse
स्तूयमानः सुरैर्गोपैः प्रविवेश स्वगोकुलम्॥
(श्रीमद्भागवत १०।३७।३४)
English translation
Praised by the gods and cowherds, he entered his own Gokula.
(Śrīmad Bhāgavata 10.37.34)
Original
Braj verse
सुरगन सब अस्तुति करत, गोप करत सब गान। एहि बिधि कृष्ण कृपाल प्रभु गृह पहुँचे व्रजप्रान॥
English translation
All the hosts of gods offered praise, and all the cowherds sang. Thus compassionate Lord Kṛṣṇa, the life of Vraja, reached home.