Original
Sanskrit and Hindi
इत्थं सतां ब्रह्मसुखानुभूत्या दास्यं गतानां परदैवतेन। मायाश्रितानां नरदारकेण साकं विजह्रुः कृतपुण्यपुञ्जाः॥ (श्रीमद्भा० १०।१२।११)
जिन्होंने यम-नियमका सतत साधन कर अपने चित्तको एकाग्र कर लिया है, जो निर्विकल्प समाधिमें स्थित हो चुके हैं-इस प्रकारके समाहितचित्त योगी भी अनेक जन्मोंमें अपार साधनक्लेश वरण करनेपर भी श्रीकृष्णचन्द्रकी चरणधूलिकणिकाका स्पर्श नहीं प्राप्त करते; किंतु वे ही श्रीकृष्णचन्द्र आज इस वृन्दाकाननमें, व्रजवासियोंके दृष्टिपथमें सतत अवस्थित हैं। इन व्रजवासियोंके अपरिसीम सौभाग्यकी बात कौन बताये, कैसे बताये?
English translation
“In this way, those who had accumulated heaps of pious merit sported with Him who is realized by saints as the bliss of Brahman, who is the supreme worshipful Lord of those devoted to servitude, and who appeared as an ordinary human child to those under the shelter of maya.” (Srimad-Bhagavatam 10.12.11)
Even yogis of concentrated mind who have made their consciousness one-pointed through constant practice of yama and niyama and become established in nirvikalpa samadhi do not attain the touch of a particle of dust from Sri Krsnacandra’s feet, despite undergoing immeasurable hardship in spiritual practice over many births. Yet that very Sri Krsnacandra is now constantly present here in Vrnda’s forest within the sight of Vraja’s residents. Who can describe their boundless good fortune, and how could it be described?
Original
Sanskrit and Braj
यत्पादपांसुर्बहुजन्मकृच्छ्रतो धृतात्मभिर्योगिभिरप्यलभ्यः। स एव यद्दृग्विषयः स्वयं स्थितः किं वर्ण्यते दिष्टमतो व्रजौकसाम्॥ (श्रीमद्भा० १०।१२।१२)
जाके पद-रज हित तप करि कै, बहुत काल जोगी दुख भरि कै। प्रेरित चपल चित्त कहुँ भूरि, सो वह धूरि तदपि हू दूरि। सो साच्छात दृगन-पथ चहियै, कवन भाग्य ब्रजजनकौ कहियै।
English translation
“The dust of His feet cannot be attained even by self-controlled yogis who undergo severe hardship for many births. Yet He Himself stands directly within the range of these residents’ eyes. What, then, can be said of the good fortune of the people of Vraja?” (Srimad-Bhagavatam 10.12.12)
For the dust of whose feet yogis perform austerity, bearing suffering for ages, again and again restraining their restless minds, yet even that dust remains far away. He Himself stands directly before their eyes. Who can describe the fortune of Vraja’s people?
Original
Hindi
अघासुरका उद्धार
शशाङ्कशेखरकी दृष्टि निमेषशून्य हो गयी है; सुरेन्द्रकी, सुर-समुदायकी तो बात ही क्या। श्रीकृष्णचन्द्रका बाल्यविहार प्रत्यक्ष हो जानेपर किसे आनन्दमुग्ध नहीं कर देता! इस रसमन्दाकिनीकी धारा किसे आत्मसात् नहीं कर लेती! हाँ, एक वर्ग ऐसा अवश्य है, जिसकी आँखें इस स्रोतका स्पर्श पाकर शीतल नहीं होतीं, अपितु और भी जलने लगती हैं। इसकी ऊर्मियोंमें ही निरन्तर अवगाहन करते रहनेकी, इन्हींमें मिल जानेकी लालसा उस वर्गके प्राणियोंमें उदय नहीं होती; इसके बदले वहाँ तो इस प्रवाहको समूल विलुप्त कर देनेका ही भाव जाग उठता है। वह वर्ग है असुर-सिरमौर मधुपुर-सम्राट् कंसका। और इस वर्गका ही एक विशिष्ट सदस्य अघासुर अपने अधीश्वरसे प्रेरित हो यहाँ आज वृन्दावनमें आया है; श्रीकृष्णचन्द्रका, गोपशिशुओंका स्वच्छन्द, सुखमय विहार देख रहा है; ज्यों-ज्यों देखता है, उसके हृदयका उत्ताप बढ़ता जाता है; श्रीकृष्णचन्द्रकी, उनके सखाओंकी यह सुखक्रीड़ा उसके नेत्रोंके लिये असह्य बनती जा रही है।
English translation
The Deliverance of Aghasura
The gaze of Siva, who bears the moon upon his crest, has become unblinking. What need, then, be said of Indra and the hosts of gods? Whom does the direct sight of Sri Krsnacandra’s childhood play not entrance with bliss? Whom does this current of the celestial river of rasa not absorb into itself? Yet there is indeed one class whose eyes are not cooled by touching this stream but instead begin burning still more intensely. No longing arises within those beings to bathe continually in its waves or merge into them. Rather, a desire awakens to make this current disappear from the very root. That class belongs to Kamsa, emperor of Mathura and foremost of demons. Aghasura, a distinguished member of this very class, has been sent by his master and has come to Vrndavana today. He watches the free and joyful play of Sri Krsnacandra and the cowherd boys. The more he watches, the hotter his heart grows, and the happy play of Sri Krsnacandra and His friends becomes unbearable to his eyes.
Original
Hindi and Sanskrit
यह वही अघासुर है, जिसके बलकी छाप समस्त सुरसमुदायपर अङ्कित है, अमृतपानसे अमर बन जानेपर भी देवसमाज जिससे नित्य सशङ्कित है, अपने प्राणोंकी रक्षाके लिये जिसके निधनकी नित्य प्रतीक्षा करता रहता है-कब वह शुभ क्षण उपस्थित हो, अघका अन्त हो जाय और सुधापान व्यर्थ हो जानेकी सम्भावना जाती रहे!
अथाघनामाभ्यपतन्महासुरस्तेषां सुखक्रीडनवीक्षणाक्षमः। नित्यं यदन्तर्निजजीवितेप्सुभिः पीतामृतैरप्यमरैः प्रतीक्ष्यते॥ (श्रीमद्भा० १०।१२।१३)
English translation
This is that very Aghasura whose might has left its mark upon the entire community of gods. Although made immortal by drinking nectar, the gods remain perpetually apprehensive of him and, to preserve their lives, constantly await his death. They wonder when that auspicious moment will arrive, when Agha will meet his end and the possibility that their drinking of nectar may prove futile will disappear.
“Then the great demon named Agha, unable to bear the sight of their joyful play, arrived. Although they had drunk nectar, the immortals who wished to preserve their lives constantly awaited the moment of his death.” (Srimad-Bhagavatam 10.12.13)
Original
Braj
तदनंतर अघनामा दुष्ट। आयौ सुख देखि सक्यौ न नष्ट॥ × × × जाकें डर सुर थरथर डरैं। जद्यपि अमृत-पान हू करें॥ तदपि कहैं जब लौं अघ जीवै। तब लगि व्यर्थ अमीकों पीवैं॥
English translation
Then came the wicked one named Agha, unable to bear the sight of their joy. ... At fear of him the gods tremble and quake, although they have drunk the nectar of immortality. Still they say, “As long as Agha lives, until then our drinking of nectar remains in vain.”
Original
Hindi and Braj
इस समय गोपशिशुओं एवं श्रीकृष्णचन्द्रमें दौड़की होड़ लगी है। इससे पूर्व तो बालकोंने किञ्चित् दूर चले गये श्रीकृष्णचन्द्रको सर्वप्रथम स्पर्श करनेकी परस्पर बाजी लगायी थी-
धावत कहत अमी जनु बरसै। तेइ राजा जु प्रथम ही परसै॥ बन सोभा कौं लखन हित कृष्न दूरि जब जात। तब सब बालक दौरि कह प्रथम-प्रथम हम तात॥
और अब श्रीकृष्णचन्द्रको पराजित कर देनेकी योजना बनी है। सचमुच विजय भी शिशुओंकी ही हुई। “अरे भैयाओ! देख लो, कनूँकी गति तेज है या हमारी”-कहकर बालक दौड़े। उनके साथ ही श्रीकृष्णचन्द्र भी बड़े वेगसे भगे; किंतु शिशु थोड़ी दूरमें ही उनका अतिक्रमण कर गये, श्रीकृष्णचन्द्र सबसे पीछे रह गये-
English translation
At this time Sri Krsnacandra and the cowherd boys are competing in a race. Earlier, the boys had wagered among themselves to be the first to touch Sri Krsnacandra when He went a little distance ahead:
Running, they speak as though raining nectar: “The one who touches Him first shall be king!” When Krsna goes far ahead to behold the forest’s beauty, all the boys run, crying, “I shall be first, dear brother! I shall be first!”
Now they devise a plan to defeat Sri Krsnacandra, and the boys truly do win. Crying, “Brothers, just see whether Kanu runs faster or we do,” the boys race off. Sri Krsnacandra runs swiftly beside them, but within a short distance they overtake Him, leaving Him behind everyone.
Original
Sanskrit and Hindi
कृष्णस्तरस्वी किमहो वयं वा जानीत भो भ्रातर इत्युदीर्य। धावन्त एते त्वरयापि यान्तं श्रीकृष्णमारादतिचक्रमुस्तम्॥ (श्रीआनन्दवृन्दावनचम्पूः)
श्रुतियाँ जिनके लिये संकेत करती हैं-वे परमेश्वर अचल हैं, तथापि मनसे भी अधिक तीव्र गतियुक्त हैं, “अनेजदेकं मनसो जवीयः”; वे अन्य समस्त दौड़नेवालोंको स्वयं स्थित रहते हुए ही अतिक्रमण कर जाते हैं, “तद्धावतोऽन्यानत्येति तिष्ठत्”-उनका इस प्रकार गोपशिशुओंके पीछे दौड़ना और फिर पराजित हो जाना कितना आश्चर्यमय है! बलिहारी है परब्रह्म पुरुषोत्तम श्रीकृष्णचन्द्रके इस बाल्यलीला-विहारकी!
English translation
“Crying, ‘Brothers, find out whether Krsna is swift or whether we are,’ they ran and soon overtook Sri Krsna although He too was hastening onward.” (Sri Ananda-vrndavana-campu)
The revealed scriptures indicate of Him, “The Supreme Lord is unmoving, yet swifter than the mind: ‘Unmoving, the One is swifter than the mind.’ Remaining still, He overtakes all others who run: ‘Standing still, He surpasses all who run.’” How wondrous, then, that He runs behind the cowherd boys in this way and is defeated. All glory to this childhood sport of Sri Krsnacandra, the Supreme Person and Parabrahman!
Original
Hindi and Sanskrit
अस्तु, गोपशिशु दैवक्रमसे दौड़ रहे हैं उस दिशामें ही जिधर, जिस ओर अघासुर आकर बैठा है, इनके उच्छलित सुखको देखकर मन-ही-मन जल रहा है। इतना ही नहीं, उसके अन्तस्तलमें प्रतिशोध लेनेकी भी भीषण ज्वाला जल उठी है। यह अघासुर वकी (पूतना) एवं वकदैत्यका अनुज जो ठहरा! चतुर कंसने इसीलिये तो इसे उकसाकर भेजा है। अचिन्त्यलीलामहाशक्तिके प्रभावसे ही अबतक अघका रोष मनमें ही सीमित रहा था; आज श्रीकृष्णचन्द्रके, उनके प्राण-सखाओंके दर्शन होते ही वह आग भड़क उठी है। वह सोच रहा है-“आह! इस कृष्णवर्ण शिशुने ही, समस्त गोपबालोंका नेतृत्व करनेवाले इस काले-कलूटे नन्दपुत्रने ही तो मेरी सहोदरा बहिन वकीके, मेरे सहोदर भ्राता वकके प्राण लिये हैं, फिर भी मेरे जीवित रहते यह बालक जीवित बचा है, आनन्दविहार कर रहा है! नहीं-नहीं, पर्याप्त विलम्ब हो चुका; बस, अब इसे मैं उसी पथका पथिक बना दूँ-वहीं भेज दूँ, जहाँ मेरी लाड़िली बहिन गयी है, मेरे प्रिय भैया गये हैं। इसने तो मेरे दो सुहृदोंके ही प्राण लिये, मैं इसके समस्त मण्डलको ही नष्ट कर दूँगा। इसके साथी गोपशिशु भी इसका ही अनुसरण करें, ये असंख्य गोवत्स भी इस नन्दपुत्रका ही अनुगमन करें। मेरे मृत सुहृदोंको पिण्डदान मैंने नहीं किया। पर आज सर्वोत्तम अवसर उपस्थित हुआ है। यह नन्दपुत्र, ये गोपशिशु, ये असंख्य गोवत्स-ये ही सब मरकर, मेरे द्वारा मृत्युमुखमें समर्पित होकर तिलोदकरूप बन जायँगे। मेरे सुहृदोंके अनुरूप पिण्डसामग्री तो ये ही हैं; इनसे ही मेरे भाई और बहिनकी पूर्ण तृप्ति होगी और फिर तो समस्त व्रज भी उजड़ जायगा ही, मेरे महाराज कंसके शत्रु सम्पूर्ण व्रजवासी अपने-आप समाप्त हो जायँगे! उनके प्राण तो उनकी संतति हैं-यह नन्दतनय, ये बालक, ये गोशावक हैं। इन्हें मैं अभी-अभी विनष्ट किये दे रहा हूँ। फिर जब प्राण नहीं रहेंगे तब शरीर रहा, न रहा। उस निष्प्राण शरीरसमूहकी क्या चिन्ता। व्रजपुरवासियोंमें फिर धरा ही क्या है-कंस महाराजका परम अभिलषित आज मैं उन्हें भेंट चढ़ाऊँगा।”
दृष्ट्वार्भकान् कृष्णमुखानघासुरः कंसानुशिष्टः स वकीवकानुजः। अयं तु मे सोदरनाशकृत्तयोर्द्वयोर्ममैनं सबलं हनिष्ये॥ एते यदा मत्सुहृदोस्तिलापः कृतास्तदा नष्टसमा व्रजौकसः। प्राणे गते वर्ष्मसु का नु चिन्ता प्रजासवः प्राणभृतो हि ये ते॥ (श्रीमद्भा० १०।१२।१४-१५)
English translation
By the course of providence, the cowherd boys are running in the very direction where Aghasura has come and settled. Seeing their overflowing happiness, he burns inwardly. More than that, a terrible flame of vengeance has arisen in the depths of his heart. Aghasura is the younger brother of Vaki, Putana, and the demon Baka. This is precisely why the cunning Kamsa incited and sent him. Until now, only by the influence of the inconceivably mighty potency of the pastimes has Agha’s rage remained confined within his mind. Today, the moment he sees Sri Krsnacandra and His friends dearer than life, that fire blazes up. He thinks, “Ah! This dark-complexioned child, this black son of Nanda who leads all the cowherd boys, took the lives of my own sister Vaki and my own brother Baka. Yet while I remain alive, this child has survived and is enjoying His joyful sports! No, no, enough delay. Now I shall send Him to tread the same path, to the very place where my beloved sister and dear brother have gone. He took the lives of only two of my loved ones, but I shall destroy His entire circle. Let His cowherd companions follow Him, and let these countless calves follow this son of Nanda too. I have not offered funeral cakes to my departed relatives, but today the finest opportunity has arisen. This son of Nanda, these cowherd boys, and these countless calves shall die, offered by me into the mouth of death, and become my offering of sesame and water. They are fitting ingredients for the funeral cakes of my relatives. By them my brother and sister will be fully satisfied. Then all Vraja will certainly be laid waste, and every resident of Vraja, enemies of my lord Kamsa, will automatically perish. Their children are their very lives: this son of Nanda, these boys, and these calves. I shall destroy them this very moment. Once life is gone, what concern is it whether their bodies remain? What will then be left in Vraja’s residents? Today I shall present Kamsa Maharaja with his heart’s supreme desire.”
“Seeing the boys led by Krsna, Aghasura, the younger brother of Vaki and Baka and acting under Kamsa’s orders, thought, ‘This is the killer of both my brother and sister. I shall kill Him together with His companions. When these become the offering of sesame and water for my departed relatives, the residents of Vraja will be as good as destroyed. Once their life-breath has gone, what concern is there for their bodies? For those who live, their children are their very lives.’” (Srimad-Bhagavatam 10.12.14-15)
Original
Hindi, Sanskrit, and Braj
अपने उपर्युक्त निश्चयको अघासुरने तुरंत क्रियाका रूप देना भी आरम्भ किया। देखते-ही-देखते उस दुष्टने योजन-परिमित दीर्घ, एक महापर्वत-सदृश स्थूल, परम आश्चर्यमय, प्रकाण्ड अजगरका शरीर धारण कर लिया। उस महासर्पका मुख तो सचमुच एक प्रसरित गिरिगह्वरके समान प्रतीत होने लगा। निम्न ओष्ठ धरासे जा सटा। ऊर्ध्व ओष्ठ मेघोंका स्पर्श करने लगा। जबड़े कन्दरा-से बन गये। दन्तसमूह पर्वतशृङ्ग-से दीखने लगे। मुखविवरका अन्तर्भाग घोर अन्धकारसे पूर्ण हो गया। जिह्वा विस्तृत अरण्यसरणी (सड़क)-सी बन गयी। दीर्घ श्वास कर्कश वायुके प्रवाह-सा बह चला। नेत्र दावानलके समान प्रज्वलित हो उठे। ऐसे इस महाभयंकर अजगररूपसे सपरिकर श्रीकृष्णचन्द्रको ग्रास बना लेनेकी दुराशा लेकर अघासुर वहीं उस वन-पथमें लेट गया-
इति व्यवस्याजगरं बृहद् वपुः स योजनायाममहाद्रिपीवरम्। धृत्वाद्भुतं व्यात्तगुहाननं तदा पथि व्यशेत ग्रसनाशया खलः। धराधरोष्ठो जलदोत्तरोष्ठो दर्याननान्तो गिरिशृङ्गदंष्ट्रः। ध्वान्तान्तरास्यो वितताध्वजिह्वः परुषानिलश्वासदवेक्षणोष्णः॥ (श्रीमद्भा० १०।१२।१६-१७)
इमि निश्चै करि सो सुरहंता। भयौ महाबपु सरप तुरंता॥ हरि कहँ असन हेतु मति मंदा। अद्भुत बपु सब दुख कौ कंदा॥ जोजन भरि तन पुष्ट कठोरा। गिरि सम तुंग भयानक घोरा॥ मुख जनु गुहा समान पसारा। भूतल अधर एक तिन डारा॥ उत्त अधर जलद सौं लागा। दाढ़ मनौं गिरि सृंग-विभागा॥ भीतर अंधकार अति भारी। रसना मनहु पंथ अनुहारी॥ × × × नैन हुतासन कुंड तरेरत दुष्ट है। छाँड़तु स्वाँस प्रचंड महाबल पुष्ट है॥
English translation
Aghasura immediately begins putting this resolve into action. In the blink of an eye, the wicked demon assumes the body of an immense and astonishing python, one yojana long and massive as a great mountain. The enormous serpent’s mouth truly resembles an open mountain cave. His lower lip touches the earth, while his upper lip reaches the clouds. His jaws become like caverns, and his teeth appear like mountain peaks. The interior of his mouth fills with terrible darkness. His tongue becomes like a broad road through the forest. His long breath flows like a blast of harsh wind, and his eyes blaze like a forest fire. In this most dreadful python form, Aghasura lies upon the forest path, wickedly hoping to swallow Sri Krsnacandra together with all His companions:
“Having resolved in this way, the wicked one assumed the immense body of a python, a yojana long and massive as a great mountain. With his astonishing mouth spread like a cave, he lay upon the path hoping to swallow them. His lower lip rested on the earth and his upper lip touched the clouds. The ends of his mouth were like caverns, his fangs like mountain peaks, the inside of his mouth thick with darkness, and his outstretched tongue like a broad road. His breath was a harsh wind, and his fiery gaze blazed like a forest fire.” (Srimad-Bhagavatam 10.12.16-17)
Having thus resolved, that slayer of gods at once became a serpent of immense body. The dull-witted one sought to make Hari his food, assuming a wondrous body that was the root of every sorrow. His hard, massive body stretched a yojana, towering like a mountain, fearful and terrible. His mouth spread like a cave, one lip laid upon the earth. His upper lip touched the clouds, and his fangs resembled rows of mountain peaks. Within was deepest darkness, while his tongue looked like a roadway. ... The wicked one’s eyes glared like pits of fire, and the mighty brute exhaled a fierce breath.
Original
Hindi, Sanskrit, and Braj
इधर गोपशिशु भी दौड़कर, श्रीकृष्णचन्द्रको बहुत पीछे छोड़कर अघासुरके सामने, उसके सन्निकट आ गये; उनकी दृष्टि भी उस महासर्पपर जा पड़ी। किंतु सरलमति शिशु अघकी प्रवञ्चनाको क्या जानें! उन सबोंने तो उस अजगर-शरीरको कुछ और ही समझा। उन्हें प्रतीत हुआ-“अहा! यह तो वृन्दाकाननकी एक परम अद्भुत शोभा सामने आ गयी।”
दृष्ट्वा तं तादृशं सर्वे मत्वा वृन्दावनश्रियम्॥ (श्रीमद्भा० १०।१२।१८)
देखि अघासुर रूप, मान्यौं ब्रज सोभा मनहुँ। अजगर तुंग कुरूप महा भयंकर काल सम॥
इतना ही नहीं, उन निष्पाप शिशुओंने तो कौतुकवश उसकी उत्प्रेक्षा भी आरम्भ कर दी, अजगरके प्रसारित मुखसे वे उस अपनी धारणागत शोभाकी तुलना करने लगे-
व्यात्ताजगरतुण्डेन ह्युत्प्रेक्षन्ते स्म लीलया॥ (श्रीमद्भा० १०।१२।१८)
English translation
Meanwhile the cowherd boys have run far ahead of Sri Krsnacandra and come before Aghasura, very near him. Their gaze falls upon the enormous serpent. But how could these simple-hearted children know Agha’s deception? They understand the python body to be something else entirely. They think, “Ah! A supremely wondrous feature of Vrnda’s forest has appeared before us.”
“Seeing him in such a form, they all took him to be a feature of Vrndavana’s beauty.” (Srimad-Bhagavatam 10.12.18)
Seeing Aghasura’s form, they imagined it to be the beauty of Vraja, though the towering, misshapen python was greatly terrifying, like death itself.
Not only this, but in playful curiosity those sinless children begin making poetic comparisons. They compare the beauty they imagine before them with the python’s open mouth:
“Playfully, they compared it to the gaping mouth of a python.” (Srimad-Bhagavatam 10.12.18)
Original
Hindi and Sanskrit
मानो वाग्वादिनी उन बालकोंके कण्ठकी ओटसे परम सत्यका संकेत करनेके लिये चञ्चल हो उठी; पर अचिन्त्यलीलामहाशक्तिने सुरसुन्दरीके प्रत्येक प्रयासको ही उलट दिया, लीलानिर्वाहके अनुरूप आवरण डालकर, उपमेयको उपमान बनाकर ही व्यक्त होने दिया-इस प्रकार बालक परस्पर चर्चा करने लगे। सबसे आगेवाले शिशुने पश्चाद्वर्ती साथियोंसे कहा-“अरे भैया! बताओ तो सही, हमलोगोंके सम्मुख प्रकाण्ड निश्चल प्राणिविशेषके समान जो एक कोई वस्तु है, वह हम सबको निगल जानेके उद्देश्यसे अजगरके बाये हुए मुख-जैसा प्रतीत होता है या नहीं?” बालकके इस कथनका समर्थन तो होना ही है। क्रमशः इस उक्तिके सुन्दर प्रमाण अन्य शिशुओंने दे डाले। वे बोले-“भैया! तुम सर्वथा सत्य कह रहे हो; यह देखो न, रविरश्मियोंसे अरुणित हुआ मेघमण्डल ठीक-ठीक अजगरके ऊर्ध्व ओष्ठ-सा प्रतीत हो रहा है और फिर उन्हीं रक्तवर्ण मेघोंकी प्रतिच्छाया पड़कर भूमि ऐसी रक्ताभ बन रही है, मानो उस महासर्पका निम्न ओष्ठ हो। वाम एवं दक्षिण पार्श्वकी कन्दराएँ जबड़ोंकी होड़ कर रही हैं, यह उन्नत शिखरश्रेणी उसके दन्तसमूह-जैसी बन गयी है। यह सम्मुखवर्ती सुविस्तृत वनपथ अजगरकी रसनाके समान प्रतीत हो रहा है; गिरिशृङ्गोंका मध्यवर्ती अन्धकार उसके मुखविवरका आन्तरिक शून्यभाग-सा जान पड़ रहा है। अरे और भी देखो! दावाग्निके सम्पर्कसे उष्ण एवं कर्कश वायु अजगरके श्वास-जैसी बन गयी है, वनवह्निसे संदग्ध हुए वन्य जन्तुओंकी दुर्गन्ध भी ठीक ऐसी लग रही है, मानो उसके उदरकी आमिषगन्ध हो।”
अहो मित्राणि गदत सत्त्वकूटं पुरःस्थितम्। अस्मत्संग्रसनव्यात्तव्यालतुण्डायते न वा॥ सत्यमर्ककरारक्तमुत्तराहनुवद् घनम्। अधराहनुवद् रोधस्तत्प्रतिच्छाययारुणम्॥ प्रतिस्पर्धेते सृक्किभ्यां सव्यासव्ये नगोदरे। तुङ्गशृङ्गालयोऽप्येतास्तद्दंष्ट्राभिश्च पश्यत॥ आस्तृतायाममार्गोऽयं रसनां प्रतिगर्जति। एषामन्तर्गतं ध्वान्तमेतदप्यन्तराननम्॥ दावोष्णखरवातोऽयं श्वासवद् भाति पश्यत। तद्दग्धसत्त्वदुर्गन्धोऽप्यन्तरामिषगन्धवत्॥ (श्रीमद्भा० १०।१२।१९-२३)
English translation
It is as though the goddess of speech, concealed within the boys’ throats, has grown eager to indicate the supreme truth. Yet the inconceivably mighty pastime potency reverses every effort of that celestial goddess. Casting a veil suited to the progress of the pastime, it permits the object of comparison to be expressed only as the standard of comparison. Thus the boys begin discussing it among themselves. The boy in front says to his companions behind him, “Brothers, tell me: does that thing before us, like some huge motionless creature, not resemble the open mouth of a python intent upon swallowing us all?” His statement naturally receives support. One after another, the other boys offer lovely evidence for it. They say, “Brother, you speak the perfect truth. Just see! The mass of clouds reddened by the sun’s rays looks exactly like a python’s upper lip, while the earth, turned red by the reflection of those crimson clouds, resembles that great serpent’s lower lip. The caverns on the left and right compete with the corners of its jaws, and this row of lofty peaks has become like its teeth. The broad forest road before us resembles a python’s tongue, and the darkness between the mountain peaks looks like the empty interior of its mouth. Look further! The hot, harsh wind touched by the forest fire has become like the python’s breath, while the stench of wild creatures burned in the fire smells just like raw flesh within its belly.”
“Friends, tell us, does this mass before us not resemble a serpent’s mouth gaping to swallow us? Truly, the clouds reddened by the sun’s rays appear like its upper lip, while the bank, crimson from their reflection, resembles its lower lip. The mountain caverns to left and right compete with the corners of its mouth, and see how these lofty peaks resemble its fangs. This broad, outspread road rivals its tongue, while the darkness among those peaks looks like the interior of its mouth. See how this hot, harsh wind from the forest fire resembles its breath, and how the stench of creatures burned there smells like flesh within its belly.” (Srimad-Bhagavatam 10.12.19-23)
Original
Braj
अहो मित्र देखहु एहि आई। अहै जंतु कोउ, कै गिरि, भाई॥ नाथ नाथ करुनानिधि देवा। काल मनहु यह करिहि कलेवा॥ सखा जंतु सो लगै कि नाहीं। रह्यौ पसारि बदन तौ चाही॥ बालन सहित हमै किन खाई। बाइ रह्यौ मुख सरिस लखाई॥ निश्चै रवि कर अरुन समूहा। घन सो परसि लगत धर ब्यूहा॥ तेहि प्रतिछाया थिर सब ठामू। लगत ओष्ठ सम सुंदर धामू॥ सव्यासव्य नगोदर माहीं। सृक्कनि दोइ सरिस सम छाहीं॥ तुंग सृंग राजी इमि राजत। द्विज-सोभा सम सुंदर भ्राजत॥ पथ यह सुभग देखिये कैसौ। रसना-सरिस लगत लखु जैसौ॥ सृंग मध्य तम अतिसै भारी। जनु मुख मध्य अहै अंधिआरी॥ दाव उष्ण खर वात यह भासत स्वास-समान। सखा लखौ यह सर्प-सौ जान्यौ जात प्रमान॥ जरौ सत्त्व दावा महँ कोऊ। ता सम दुष्ट गंध यह जोऊ॥
English translation
O friends, look at what has appeared here! Brother, is it some creature or a mountain? O Lord, O compassionate God, it seems that death would make this his meal. Friend, does it not seem like a living creature, lying there with its mouth stretched wide? Why would it not eat us with all the boys? Its opening looks just like a gaping mouth. Surely the crimson mass of sunbeams touching the clouds makes the ground appear so arranged. Their reflection rests everywhere, and that lovely place looks like a lip. The mountain caves to right and left resemble the two corners of a mouth. The rows of lofty peaks shine beautifully like a splendid array of teeth. See how lovely this road appears, looking just like a tongue. The dense darkness between the peaks is as though there were darkness inside a mouth. The hot, harsh wind from the forest fire seems like breath. Friend, look! Every sign proves that this is like a serpent. Some creature has burned in the forest blaze, and this foul odor resembles it.
Original
Hindi, Sanskrit, and Braj
इस प्रकार कहते हुए गोपशिशु उसी दिशामें अग्रसर होते चले गये, अघके और भी निकट जा पहुँचे! अचानक किञ्चित्-वयस्क एक बालक सबका ध्यान उस ओर ही आकर्षितकर बोल उठा-“अच्छा मित्रो! कदाचित् यह सचमुच ही अजगर हो और इस अजगरके मुखमें हम सभी प्रविष्ट हो जायँ तो यह क्या हमें ग्रास कर लेगा?”
अस्मान् किमत्र ग्रसिता निविष्टान्।
किंतु सखा-मण्डलीसे इसका उत्तर प्राप्त होनेमें भी तनिक विलम्ब नहीं हुआ। एक परम चञ्चल छोटे-से बालकने ही समाधान कर दिया-
अयं तथा चेद् वकवद् विनङ्क्ष्यति क्षणादनेनेति।
“यदि यह ऐसा करेगा तो कनू भैयाके द्वारा वककी भाँति क्षणमें ही मार दिया जायगा।”
ग्रसै हमैं तौ बक-गति पैहै।
English translation
Speaking in this way, the cowherd boys continue forward in that very direction and draw still nearer to Agha. Suddenly, one slightly older boy directs everyone’s attention toward it and says, “Friends, suppose this truly is a python. If we all enter its mouth, will it swallow us?”
“Will it swallow us if we enter here?”
An answer from the circle of friends comes without the slightest delay. One exceedingly restless little boy resolves the question:
“If it does so, it will be destroyed by Him in an instant, just like Baka.”
“If it does that, Kanu Bhaiya will kill it in a moment just as He killed Baka.”
If it swallows us, it will meet Baka’s fate.
Original
Hindi and Sanskrit
फिर तो शिशुओंके मुखपर एक नवीन उत्साहकी लहर नाच उठी। इस पुरोवर्ती गिरिकन्दरमें प्रवेश करनेकी, इस नये सुन्दर कौतुकसे मनोरञ्जन करनेकी वासना भला, किस बालकको न होगी! समस्त शिशु एक साथ समान उत्कण्ठाकी डोरीमें बँधकर खिंचने लगे। पर्वत-गुहाके अन्तर्भागमें प्रविष्ट होकर क्रीड़ा करनेकी लालसासे सबने प्रथम तो अविलम्ब अपने गोवत्ससमूह अघके विशाल मुखमें हाँक दिये, गोवत्स-राशि सुरसरिधाराकी भाँति अघरूपी गिरिदरीमें प्रविष्ट होने लगी। यह हो जानेके अनन्तर प्रत्येक शिशुने ही एक बार अपने प्राणाधिक प्रिय सखा श्रीकृष्णचन्द्रके कमनीय मुखारविन्दकी ओर दृष्टि डाली। दृष्टि पड़ते ही अन्तरका आनन्द बड़े वेगसे उच्छ्वसित हो उठा; सबके मुख उज्ज्वल हास्यसे आलोकित हो उठे। इसके पश्चात् तो विलम्ब क्यों हो, देखते-ही-देखते वे सब-के-सब हँसते, करताली देते अघके मुखमें जा घुसे-
वकार्युशन्मुखं वीक्ष्योद्धसन्तः करताडनैर्ययुः॥ (श्रीमद्भा० १०।१२।२४)
English translation
Then a fresh wave of excitement dances upon the children’s faces. What boy would not desire to enter the mountain cave before him and amuse himself with this beautiful new wonder? Bound together and drawn by the same eager longing, all the children move forward at once. Wishing to enter the mountain cave and play within it, they first drive their herds of calves without delay into Agha’s enormous mouth. The mass of calves begins entering the mountain cavern of Agha like the current of the celestial Ganga. After this, every boy looks once toward the charming lotus face of Sri Krsnacandra, their friend dearer than life. At the sight, the joy within them surges up with great force, illuminating every face with a radiant smile. Why should they delay any longer? In the blink of an eye, all of them enter Agha’s mouth, laughing and clapping their hands:
“Looking toward the radiant face of Baka’s enemy, they laughed aloud and went in, clapping their hands.” (Srimad-Bhagavatam 10.12.24)
Original
Hindi and Sanskrit
अब कहीं श्रीकृष्णचन्द्रका ध्यान इस ओर आकर्षित हुआ। इससे पूर्व तो वे न जाने कौन-से लीला-राज्यमें मन-ही-मन विचरण कर रहे थे, अपने अनन्त ऐश्वर्यपर बाल्यावेशकी चादर डाले, उसे आवृत किये, परम मनोहर बाल्यलीलाविहारके सुखसिन्धुमें संतरण कर रहे थे, तटसे अत्यन्त सुदूर कहाँ-से-कहाँ बहते जा रहे थे। किंतु सहसा चादरके एक छिद्रसे झाँककर उनकी सर्वज्ञता-शक्तिने अघासुरकी उपस्थितिको, उसकी दुरभिसंधिको देख लिया और श्रीकृष्णचन्द्र अपने सर्वान्तर्यामी स्वरूपमें अवस्थित हो गये। उपस्थित तो वे पहले भी थे ही, नहीं-नहीं, नित्य हैं ही। उन्होंने तो खेलनेके उद्देश्यसे बाल्यभावके दुकूलद्वारा उसे ढँक रखा था। बस, दुकूलको तनिक-सा हटा लिया और वह स्वरूप व्यक्त हो गया। अस्तु, अब सर्वभूतहृत्स्थित श्रीकृष्णचन्द्रने सब कुछ जान लिया; कालका व्यवधान वहाँ कहाँ। उन्होंने तो क्षणभर पूर्व शिशुओंके द्वारा की हुई उत्प्रेक्षाएँ भी सुन लीं, शिशु परस्पर भ्रमपूर्ण आलाप कर रहे हैं, प्रकृत अजगरको ये सब वृन्दाकाननकी शोभा मान रहे हैं, सत्य इनके लिये असत्य बन रहा है और वास्तवमें तो यह अजगर भी नहीं, राक्षस है-ये सब बातें प्रत्यक्ष हो गयीं। और अब पहले उन्हें अपने सखाओंको अघके मुखमें प्रविष्ट होनेसे रोकना चाहिये, यह बात उनके ध्यानमें आयी और स्वयं भगवान् श्रीकृष्णचन्द्रने गोपशिशुओंको निवारण करनेका निश्चय किया-
इत्थं मिथोऽतथ्यमतज्ज्ञभाषितं श्रुत्वा विचिन्त्येत्यमृषा मृषायते। रक्षो विदित्वाखिलभूतहृत्स्थितः स्वानां निरोद्धुं भगवान् मनो दधे॥ (श्रीमद्भा० १०।१२।२५)
English translation
Only now does Sri Krsnacandra’s attention turn in this direction. Until this point He had been roaming inwardly through who knows what realm of pastimes. Draping the cloth of childhood absorption over His infinite majesty and covering it, He had been swimming in the ocean of happiness belonging to His supremely enchanting childhood play, carried who knows where, far from the shore. Suddenly His omniscient potency peers through an opening in that cloth, sees Aghasura’s presence and evil design, and Sri Krsnacandra becomes situated in His form as the indwelling witness of all. That form was present before as well. No, indeed, it is eternally present. For the sake of play, He had merely covered it with the fine garment of childhood emotion. He moves that garment slightly aside, and the form becomes manifest. Thus Sri Krsnacandra, who dwells in every being’s heart, now knows everything. What barrier of time could exist for Him? He also hears the comparisons the children made a moment earlier. He sees directly that they are speaking among themselves in delusion, taking a real python to be a feature of Vrndavana’s beauty, that truth has become falsehood for them, and that in reality this is not even a python but a demon. He now realizes that He must first prevent His friends from entering Agha’s mouth, and Bhagavan Sri Krsnacandra resolves to stop the cowherd boys:
“Hearing their untrue and ignorant talk among themselves, He reflected, ‘Alas, truth is appearing false.’ Knowing the demon, Bhagavan, who dwells in the hearts of all beings, resolved to prevent His own companions.” (Srimad-Bhagavatam 10.12.25)
Original
Hindi and Sanskrit
स्नेह एवं आर्तिमिश्रित स्वरमें श्रीकृष्णचन्द्र पुकार उठे-
मा विशत मा विशत भो व्यालोऽयं व्यालोऽयमिति। (श्रीआनन्दवृन्दावनचम्पूः)
“भैयाओ हो! मत घुसो, मत घुसो; यह सर्प है, सर्प है!” किंतु इतनेमें तो शिशु अघके उदरमें प्रविष्ट हो चुके।
तावत् प्रविष्टास्त्वसुरोदरान्तरम्।
और प्रवेश करते ही विषकी ज्वालासे उनकी समस्त इन्द्रियवृत्ति विलुप्त हो गयी, श्रीकृष्णचन्द्रमें आकर एकाकार हो गयी। इस अवस्थामें उनकी पुकारको कोई सुने भी तो कौन सुने।
आननप्रवेशमात्रेणैव विषज्वालया लयारूढसकलेन्द्रियाः कृष्ण एवासन् कैः श्रोतव्यं तद्वचनम्। (श्रीआनन्दवृन्दावनचम्पूः)
English translation
In a voice mingled with affection and anguish, Sri Krsnacandra cries out:
“Do not enter! Do not enter! Friends, this is a serpent, a serpent!” (Sri Ananda-vrndavana-campu)
“Brothers! Do not go in, do not go in. This is a serpent, a serpent!” But by then the children have already entered Agha’s belly.
“By that time, however, they had entered the demon’s stomach.”
The instant they enter, the flames of poison extinguish all the functions of their senses, which become absorbed and unified in Sri Krsnacandra. In such a state, who could hear His call?
“By the mere act of entering his mouth, the flames of poison caused all their senses to merge. They existed in Krsna alone, so by whom could those words be heard?” (Sri Ananda-vrndavana-campu)
Original
Hindi and Sanskrit
अस्तु, इस ओर गोशावक एवं गोपशिशुओंके प्रविष्ट हो जानेपर भी अघने उन्हें निगल नहीं लिया। निगले कैसे? वह तो अपने स्वजनोंका वध स्मरणकर प्रतिशोध लेनेकी भावनासे वक-शत्रु श्रीकृष्णचन्द्रके भी अपने मुखमें प्रविष्ट हो जानेकी प्रतीक्षा जो कर रहा है-
वकारिवेशनं हतस्वकान्तस्मरणेन रक्षसा॥ (श्रीमद्भा० १०।१२।२६)
English translation
Although the calves and cowherd boys have entered, Agha does not swallow them. How could he? Remembering the death of his loved ones and intent upon revenge, the demon is waiting for Sri Krsnacandra, the enemy of Baka, also to enter his mouth:
“Remembering his slain loved ones, the demon waited for the enemy of Baka to enter.” (Srimad-Bhagavatam 10.12.26)
Original
Hindi, Sanskrit, and Braj
सबको अभयदान करनेवाले श्रीकृष्णचन्द्र इस राक्षसकी प्रतीक्षाको देख रहे हैं। केवल द्रष्टारूपसे देखभर रहे हों, यह बात नहीं। उन सर्वचिन्ताहारी श्रीहरिको तो इस समय भारी चिन्ता लग रही है। वे सोच रहे हैं-“आह! एकमात्र मैं ही जिनका रक्षक हूँ, वे दीन गोपशिशु मेरे हाथसे निकलकर, मेरे संरक्षणसे बाहर जाकर मृत्युकी जठराग्निमें आहुति बन गये!” उनके अनन्त, पारावारविहीन कृपासिन्धुको उद्वेलित कर देनेके लिये यह स्पन्दन कम नहीं, बहुत-बहुत पर्याप्त है। सचमुच श्रीकृष्णचन्द्र अपने सहचरोंको इस प्रकार विपन्न देखकर अपनी ही कृपाकी ऊर्मियोंमें बह चले हैं। साथ ही अनन्त लीलामयको अतिशय विस्मय भी हो रहा है-“ओह! दैवकी कैसी विचित्र लीला है, इन गोपशिशुओंके प्रारब्धकी कितनी विचित्र परिणति है!”
तान् वीक्ष्य कृष्णः सकलाभयप्रदो ह्यनन्यनाथान् स्वकरादवच्युतान्। दीनांश्च मृत्योर्जठराग्निघासान् घृणार्दितो दिष्टकृतेन विस्मितः॥ (श्रीमद्भा० १०।१२।२७)
अखिललोक भय नासक जोई। लखि बालक विस्मय कर सोई॥ दैव प्रबल गति कहि जदुनंदा। निज जन सोच करत सुखकंदा॥ जठरानल कौ ग्रासु, भए बाल-बछरा सकल। यह बिचारि चित आसु, करुनाकर जान्यौ अहित॥
English translation
Sri Krsnacandra, who grants fearlessness to all, sees what the demon is awaiting. He is not merely watching as a detached witness. Sri Hari, who removes every anxiety, is Himself deeply anxious at this moment. He thinks, “Ah! These helpless cowherd boys, whose sole protector is Me, have slipped from My hand, passed beyond My protection, and become offerings in the stomach fire of death!” This feeling is more than sufficient to stir His infinite and shoreless ocean of mercy. Seeing His companions in such peril, Sri Krsnacandra is truly swept away upon the waves of His own compassion. At the same time, the Lord of endless pastimes is greatly astonished: “Ah! How strange is providence’s play, and how strange the unfolding destiny of these cowherd boys!”
“Seeing those helpless boys, who had no protector but Him, fallen from His hand and become morsels for the stomach fire of death, Krsna, giver of fearlessness to all, was afflicted by compassion and astonished by the working of destiny.” (Srimad-Bhagavatam 10.12.27)
He who destroys the fear of all the worlds Himself marveled upon seeing the boys. “Mighty is the course of providence,” said Yadu’s joy, and the source of happiness worried for His own people. All the boys and calves had become food for the stomach fire. Considering this, the compassionate Lord’s heart filled with tears, for He knew the danger.
Original
Hindi and Sanskrit
जो सत्यसंकल्प हैं, जिनके दिव्य चिन्मय मानसतलमें किसी भी संकल्पका उन्मेष होते ही वह तत्क्षण संघटित हो जाता है, वे ही श्रीकृष्णचन्द्र इस समय अपने सखाओंकी प्राणरक्षाके लिये संकल्प-विकल्पके स्रोतमें बहे-से चले जा रहे हैं। उनके लिये एक समस्या-सी बन गयी है-
कृत्यं किमत्रास्य खलस्य जीवनं न वा अमीषां च सतां विहिंसनम्।
“अब करना क्या चाहिये? इस दुष्ट अघका जीवन न रहे और इन सरलमति गोपशिशुओंकी भी हत्या न हो?”
English translation
Sri Krsnacandra is true to every resolve. The moment any intention arises upon the plane of His divine, conscious mind, it is immediately accomplished. Yet for the sake of saving His friends’ lives, He now appears swept along a current of considering one possibility and then another. A problem seems to confront Him:
“What should be done here, so that this villain does not live and these righteous ones are not killed?”
“What should I do now? This wicked Agha must not remain alive, yet these simple-hearted cowherd boys must not be slain.”
Original
Hindi, Sanskrit, and Braj
ये दोनों बातें एक साथ कैसे सम्पन्न हों-श्रीकृष्णचन्द्र इस समस्यामें व्यस्त हो रहे हैं। वास्तवमें तो यह भी ऐश्वर्यसम्पुटित लीलाकी एक लहरीमात्र ही है। अन्यथा जो सर्वज्ञ, सर्वद्रष्टा हैं, उनके लिये क्या तो उलझन है और क्या सुलझन। जो हो, श्रीहरि-दुष्टोंके प्राणहारी श्रीकृष्णचन्द्र पुनः-पुनः इस प्रश्नपर सम्यक् रीतिसे विचार करते हैं और जब स्वयं अशेषदृग् ही उपाय निर्धारण करने चले हैं, तब उपाय क्यों नहीं मिले? उनकी अचिन्त्यलीलामहाशक्तिने तो लीलाक्रम निर्धारित कर ही रखा है। श्रीकृष्णचन्द्र, बस, उस क्रमकी ओर देख लेते हैं; उन्हें भी अघके मुखमें प्रविष्ट हो जाना चाहिये, यही अग्रिम क्रम है, यही उपाय है। श्रीकृष्णचन्द्र यह जान लेते हैं। इसका अनुसरण भी उन्हें करना ही है, वे करते ही हैं। देखते-ही-देखते वे अघासुरको परम अभिलषितका दान करते हुए उसके मुखविवरमें स्वयं भी घुस जाते हैं-
द्वयं कथं स्यादिति संविचिन्त्य तज्ज्ञात्वाविशत्तुण्डमशेषदृग्घरिः॥ (श्रीमद्भा० १०।१२।२८)
करि बिचार सर्वज्ञ सुजाना। अहि मुख पैठे कृपानिधाना॥ परम पुरुष भक्तन सुखदाता। दीनबंधु सरनागत त्राता॥
English translation
Sri Krsnacandra becomes occupied with the question of how both ends can be accomplished at once. In truth, even this is only a wave of pastime encased in divine majesty. Otherwise, what perplexity or solution could exist for Him who knows and sees all? Sri Hari, Sri Krsnacandra, who takes the lives of the wicked, repeatedly considers the question in the proper way. When the all-seeing Lord Himself determines the remedy, how could no remedy be found? His inconceivably mighty pastime potency has already arranged the sequence of play. Sri Krsnacandra merely glances toward that sequence. He too must enter Agha’s mouth. This is the next movement, and this is the remedy. Sri Krsnacandra understands and must follow it, so He does. In the blink of an eye, He grants Aghasura his supreme desire and Himself enters the demon’s open mouth:
“Considering how both ends might be achieved, Hari, who sees all, understood the means and entered the demon’s mouth.” (Srimad-Bhagavatam 10.12.28)
Having deliberated, the wise and omniscient treasury of mercy entered the serpent’s mouth. He is the Supreme Person, giver of joy to devotees, friend of the helpless and protector of the surrendered.
Original
Hindi and Sanskrit
अन्तरिक्ष देवोंके हाहाकारसे पूर्ण हो उठता है। देवोंमें यह साहस नहीं कि अघासुरके समक्ष वे स्वतन्त्रभावसे आकाशमें अवस्थित भी हो सकें। इसीलिये वे अपनेको मेघसमूहोंमें छिपाये रखकर ही श्रीकृष्णचन्द्रकी लीला देख रहे थे। पर जब श्रीकृष्णचन्द्र ही अघासुरके ग्रास बन गये, उसके मुखमें प्रविष्ट हो गये, तब फिर अघासुरके हाथ देवजगत्का विनाश अवश्यम्भावी है ही। अमरमण्डल इसीलिये चीत्कार कर उठा-
तदा घनच्छदा देवा भयाद्धाहेति चुक्रुशुः।
और इधर राक्षस गुप्तचरोंने विद्युत्-वेगसे दौड़कर मधुपुरके अधीश्वर कंसको घटनाकी सूचना दे दी, सपरिकर नन्दपुत्र अघासुरके मुखमें समा गये, यह समाचार क्षणोंमें ही अघके सुहृद् कंस आदि राक्षसवर्गको प्राप्त हो गया। फिर तो मधुपुरका राजसदन राक्षसोंके आनन्द-कोलाहलसे गूँज उठा-
जहृषुर्ये च कंसाद्याः कौणपास्त्वघबान्धवाः॥ (श्रीमद्भा० १०।१२।२९)
English translation
The heavens fill with the gods’ cries of anguish. They do not possess the courage even to remain openly in the sky before Aghasura. Therefore they have concealed themselves among masses of clouds while watching Sri Krsnacandra’s pastime. But now that Sri Krsnacandra Himself has become Aghasura’s prey and entered his mouth, the destruction of the divine realm at Aghasura’s hands seems inevitable. For this reason, the hosts of immortals cry out:
“Then the gods, hidden by clouds, cried in fear, ‘Alas! Alas!’”
Meanwhile, demonic spies race at lightning speed to inform Kamsa, lord of Mathura, of what has happened. Within moments the demon class, Kamsa and the other friends of Agha, receive the news that Nanda’s son and all His companions have entered Aghasura’s mouth. The royal palace of Mathura then resounds with the demons’ joyous uproar:
“While Kamsa and the other corpse-eating demons, Agha’s allies, rejoiced.” (Srimad-Bhagavatam 10.12.29)
Original
Hindi and Sanskrit
अमरवृन्दका आर्तनाद, असुरवर्गकी आनन्दध्वनि-दोनों ही अघके मुखमें प्रविष्ट श्रीकृष्णचन्द्रके कर्णरन्ध्रोंमें जा पहुँचीं। उन्होंने सब सुन लिया। वे क्यों नहीं सुनते? जैसे वहाँ उनके समीप काल-व्यवधान नहीं, वैसे देश-व्यवधान भी नहीं। साथ ही वे तो नित्य अव्यय-सर्वथा क्षय-रहित हैं। अघासुरकी विषज्वाला उन्हें दग्ध नहीं कर सकती। वे वहाँ भयानक विषकी अग्निमें भी वैसे ही शीतल-शान्त-अक्षुण्ण बने हैं, अघकी अग्रिम चेष्टाकी प्रतीक्षा कर रहे हैं। उन्हें अधिक प्रतीक्षा भी नहीं करनी पड़ती; क्योंकि उनके मनमें सुरसमुदायके हाहाकार एवं असुरोंकी हर्षध्वनिके क्रमको बदल देनेकी, राक्षसकुलमें चीत्कारका झंझावात एवं विबुधवृन्दमें आनन्दरवका प्रबल प्रवाह प्रवाहित करनेकी इच्छा जाग्रत् हो गयी। इस इच्छाकी ही प्रतिच्छाया मानो अघपर पड़ गयी; वह गोपशिशु, गोशावकोंके सहित श्रीकृष्णचन्द्रको चूर्ण-विचूर्ण कर देनेके अभिप्रायसे अपना मुखविवर संवरण करने चला, नीचे और ऊपरके ओठोंको सटाकर मुख मूँद लेनेके लिये उद्यत हुआ। बस, श्रीकृष्णचन्द्र इसीकी प्रतीक्षा कर रहे थे। फिर तो उनकी ओरसे भी समयोचित चेष्टा आरम्भ हो गयी। अघके अधरोष्ठ किञ्चिन्मात्र स्पन्दित होते-न-होते श्रीकृष्णचन्द्रने अत्यन्त स्थूल एवं सुदीर्घ शरीर धारण कर लिया-इतना विशाल शरीर कि अघासुरके गलेका वह प्रकाण्ड छिद्र सर्वथा सब ओरसे अवरुद्ध हो गया। क्षणार्ध बीतनेसे भी बहुत पूर्व श्रीकृष्णचन्द्र सहसा इतने बढ़ गये-
तच्छ्रुत्वा भगवान् कृष्णस्त्वव्ययः सार्भवत्सकम्। चूर्णीचिकीर्षोरात्मानं तरसा ववृधे गले॥ (श्रीमद्भा० १०।१२।३०)
English translation
Both the anguished cries of the immortals and the demons’ sounds of joy reach the ears of Sri Krsnacandra within Agha’s mouth. He hears everything. Why should He not? Just as no separation of time exists in His presence, neither does separation of place. Moreover, He is eternally imperishable and entirely free from decay. Aghasura’s poisonous flames cannot burn Him. Even amid that terrible fire of poison, He remains just as cool, peaceful, and untouched, awaiting Agha’s next move. He does not have long to wait, for a desire has awakened in His mind to reverse the cries of the gods and the demons’ rejoicing, to send a tempest of screams through the demon race and a mighty current of jubilant sound through the hosts of heaven. It is as though the reflection of this desire falls upon Agha. Intending to crush Sri Krsnacandra together with the cowherd boys and calves, the demon begins closing his mouth, bringing his upper and lower lips together. This is precisely what Sri Krsnacandra has been awaiting. He now begins His own timely action. Before Agha’s lips can move even slightly, Sri Krsnacandra assumes an exceedingly thick and elongated body, so vast that the enormous opening of Aghasura’s throat is entirely blocked on every side. Long before even half a moment passes, Sri Krsnacandra suddenly expands to such an extent:
“Hearing this, imperishable Bhagavan Krsna swiftly expanded Himself within the demon’s throat as the demon sought to crush Him together with the boys and calves.” (Srimad-Bhagavatam 10.12.30)
Original
Hindi, Sanskrit, and Braj
परिणाम यह हुआ कि उस प्रचण्डकाय दैत्यका कण्ठ रुद्ध हो गया, नेत्र बाहर निकल आये। वह अतिशय व्याकुल होकर छटपट करने लगा। श्वास बाहर आनेका मार्ग तो रुक चुका। प्राणवायु शरीरमें ही संचित होने लगी, सम्पूर्ण शरीर वायुपूरित हो उठा। किंतु प्राणोंको तो बाहर निकलना ही है, कोई-न-कोई मार्ग चाहिये ही। अन्तमें उन्हें दशम द्वार ही मिला। अघासुरके प्राण उसके ब्रह्मरन्ध्रका भेदन कर तत्क्षण बाहर निकल गये-
ततोऽतिकायस्य निरुद्धमार्गिणो ह्युद्गीर्णदृष्टेर्भ्रमतस्त्वितस्ततः। पूर्णोऽन्तरङ्गे पवनो निरुद्धो मूर्धन् विनिष्पाट्य विनिर्गतो बहिः॥ (श्रीमद्भा० १०।१२।३१)
अति दीरघ बपु बढ़े कृपाला। असुर स्वास रुकि गौ तेहि काला॥ भ्रमै प्रान व्याकुल बिबुधारी। उलटे नयन गिरे भू भारी॥ पवन रह्यौ रुकि, छिद्र न पावा। दसम द्वारा छिदि बाहर आवा॥ बल बिपुल उक्खाड़, भुज-अंग जब बाढ़, खल परिय हिय गाढ़, सहि सकै किमि भार॥ रुकि स्वाँस परचंड, हति तेज उदंड, सिर फूट सत खंड, सठ ह्वै गयौ छार॥
English translation
As a result, the gigantic demon’s throat is obstructed and his eyes bulge outward. In extreme distress, he writhes frantically. The path for his breath to escape is blocked. His vital air begins accumulating within his body until his entire form is filled with wind. Yet the life-breath must leave and needs some passage. At last it finds only the tenth gate. Piercing Aghasura’s aperture of Brahman at the crown of his head, his life-breath immediately emerges:
“Then, as the huge demon’s passage was blocked, his eyes bulged and he thrashed this way and that. The confined air filled his body within and finally burst through the crown of his head and escaped outside.” (Srimad-Bhagavatam 10.12.31)
The merciful Lord expanded His body to immense length, and at that moment the demon’s breath was stopped. His life-breath whirled in anguish, confounding the enemy of the gods, his eyes rolled back, and his heavy body fell to earth. The wind remained trapped and found no opening, then pierced the tenth gate and came outside. When His arms and limbs expanded with vast power, the villain suffered crushing pressure within his heart. How could he bear the weight? His fierce breath stopped and his arrogant splendor was struck down. His head burst into a hundred pieces, and the fool was reduced to ashes.
Original
Hindi and Sanskrit
प्राणोंके साथ ही अघासुरकी इन्द्रियाँ भी बाहर आ गयीं-समस्त इन्द्रिय-शक्ति विलुप्त हो गयी। यह हो चुकनेके अनन्तर व्रजेन्द्रचन्द्रकी मधुस्निग्ध दृष्टि मृतप्राय शिशुओंपर, गोशावकोंपर पड़ी। उस अमृतवर्षिणी दृष्टिके स्पर्शमात्रकी देर थी, शिशु एवं गोशावकोंमें नवजीवन संचारित हो गया। अब श्रीकृष्णचन्द्र वहाँ क्यों रुकें? सबको साथ लिये वे मुखविवरके द्वारसे बाहर चले आये-
तेनैव सर्वेषु बहिर्गतेषु प्राणेषु वत्सान् सुहृदः परेतान्। दृष्ट्या स्वयोत्थाप्य तदन्वितः पुन- र्वक्त्रान्मुकुन्दो भगवान् विनिर्ययौ॥ (श्रीमद्भा० १०।१२।३२)
English translation
Together with his life-breath, Aghasura’s senses also depart, and all sensory power disappears. After this, the honey-soft gaze of Vraja’s moon falls upon the nearly dead boys and calves. The mere touch of that nectar-showering glance infuses them with new life. Why should Sri Krsnacandra remain there any longer? Taking everyone with Him, He comes out through the opening of the demon’s mouth:
“When all the demon’s life airs had thus departed, Bhagavan Mukunda revived the dead calves and friends with His own glance and emerged again from the mouth accompanied by them.” (Srimad-Bhagavatam 10.12.32)
Original
Hindi, Sanskrit, and Braj
इस प्रकार अत्यन्त अधम अघदैत्यका उद्धार हुआ। उसे क्या गति मिली, उसकी चरम परिणति कैसी हुई-यह भी उसी क्षण स्पष्ट हो गया। उस महास्थूल सर्प-कलेवरसे एक परम अद्भुत, परमोज्ज्वल ज्योति निर्गत हुई थी। अपनी प्रभासे दसों दिशाओंको आलोकित करती हुई, श्रीकृष्णचन्द्रके बाहर आ जानेकी प्रतीक्षा लिये, आकाशमें ही वह अवस्थित रही तथा जैसे ही श्रीकृष्णचन्द्र बाहर आये, वैसे ही वह उनके महामरकतश्यामल श्रीअङ्गोंमें विलीन हो गयी। किसी गुप्त-अस्पष्ट रूपसे नहीं, समस्त स्वर्वासी देवोंके प्रत्यक्ष देखते हुए ही-
पीनाहिभोगोत्थितमद्भुतं मह- ज्ज्योतिः स्वधाम्ना ज्वलयद्दिशो दश। प्रतीक्ष्य खेऽवस्थितमीशनिर्गमं विवेश तस्मिन् मिषतां दिवौकसाम्॥ (श्रीमद्भा० १०।१२।३३)
निकसि ज्योति अंबर में गई। दामिनि-सी फिरि ठाढ़ी भई॥ जब लगि नंद-सुवन गोबिंद बछरा अरु व्रज-बालक-बृंद॥ अमृत-दृष्टि करि सीँचि जिवाई। लै आए बाहिर इहि भाई॥ तब लौं रही गगन में जोति। अव दिस जगपग उतारा हानि॥ उलका ज्यों तहँ तैं उलटानी। आनँद भरि हरि माँझ समानी॥
English translation
Thus the exceedingly fallen demon Agha is delivered. The destination he attained and his final transformation become clear at that very moment. A supremely wondrous and brilliant effulgence emerges from the serpent’s immensely thick body. Illuminating all ten directions with its radiance, it remains in the sky awaiting Sri Krsnacandra’s emergence. The instant He comes out, it merges into His great emerald-dark sacred limbs. This does not happen secretly or indistinctly, but directly before the eyes of all the gods dwelling in heaven:
“From the python’s massive body arose a wondrous, great effulgence that illuminated the ten directions with its own radiance. Remaining in the sky, it awaited the Lord’s emergence and then entered Him while the celestial gods looked on.” (Srimad-Bhagavatam 10.12.33)
The radiance emerged and entered the sky, then stood there like lightning. As long as Nanda’s son Govinda, the calves, and the cowherd boys remained within, He showered them with His nectar-glance, restored their lives, and brought them outside, dear brother. Until then the radiance remained in the heavens, dispelling harm and making the directions sparkle. Then, like a meteor reversing its course, it turned from there and, filled with bliss, merged into Hari.