Original
करुणावरुणालय व्रजराजकुमारका कोमल हृदय हंसवाहनकी इस दयनीय दशाको देखकर आर्द्र हो उठा। यह स्पष्ट था कि वेदज्ञानके आदिप्रवर्तक सर्वविद्यापति पितामह ब्रह्मामें अब तनिक भी सामर्थ्य नहीं रही थी कि वे श्रीकृष्णचन्द्रके असमोर्ध्व ऐश्वर्यका इससे अधिक किंचिन्मात्र अंश भी और देख सकें। उनके नेत्रोंके सामने जितना जो अंश व्यक्त था, वही इतना विलक्षण था कि वे भ्रमित हो चुके थे। तर्क उनका समाधान कर नहीं सकता था। श्रीकृष्णचन्द्र, श्रीकृष्णचन्द्रकी समस्त वस्तुएँ तर्कसे अतीत जो हैं। प्रपञ्चनिर्माताके हाथोंसे ही विश्वकी एक-से-एक अधिक विस्मयजनक वस्तुएँ सृष्ट हुई हैं। पर कभी एक भी ऐसी वस्तु निर्मित नहीं हुई, जिसका अवलम्बन कर वे श्रीकृष्णचन्द्रके अचिन्त्य स्वरूप, ऐश्वर्य, माधुर्यके सम्बन्धमें तर्क करते हुए अनुमान लगा लें। प्राकृत पदार्थ ही तर्कगोचर होते हैं, हो सकते हैं। पर नन्दनन्दन तो प्रकृतिसे परेकी वस्तु हैं। वे स्वप्रकाश परमानन्दस्वरूप हैं। उन्हें इन्द्रियाँ प्रकाशित ही कैसे कर सकती हैं। कृपापरवश हुए अपनी स्वप्रकाशिका शक्तिसे वे किसीकी बुद्धिमें उतर आयें, तभी उन्हें कोई भले जान ले। अस्तु, स्थूल नहीं, अणु नहीं, क्षुद्र नहीं, विशाल नहीं, घन नहीं, द्रव नहीं, छाया नहीं, तम नहीं, वायु नहीं, आकाश नहीं, सङ्ग नहीं, रस नहीं, गन्ध नहीं, नेत्र नहीं, कर्ण नहीं, वाणी नहीं, मन नहीं, तेज नहीं, प्राण नहीं, मुख नहीं, माप नहीं, इस प्रकार समस्त अपरमात्म वस्तु मायिक पदार्थोंका निषेध कर ब्रह्मका प्रतिपादन करनेवाली श्रुतियोंके द्वारा जिनके सच्चिदानन्दस्वरूपका संकेत प्राप्त होता है, उन्हें ब्रह्माने उन्हींकी अपार कृपाके बलपर प्रत्यक्ष देखा, उनके अपरिसीम ऐश्वर्यसमन्वित रूपको देखा। फिर भी वे स्थिर, विकृतिशून्य रह सकें, यह सम्भव ही नहीं। वे मोहित हुए ही और ऐसे हुए कि क्या देख रहे हैं, यह प्रज्ञा खोकर उस दिव्यातिदिव्य झाँकीके दर्शनमें भी असमर्थ हो गये। वे आये थे व्रजेन्द्रनन्दनके किसी और लीला-वैभवको देखनेकी उत्कण्ठा लेकर तथा नन्दनन्दनने भी उनका मनोरथ पूर्ण हो जानेकी स्वीकृति दे दी। तुरंत ही योगमायाका प्रभाव व्यक्त हो गया और पितामह लगे देखने असाधारण अप्राकृत चमत्कार। किंतु कणिकामात्रके दर्शन होते-न-होते मोहित होकर वे सुध-बुध खो बैठे। परात्पर सर्वकारणकारण श्रीकृष्णचन्द्रने उनकी यह अवस्था भी देख ली। प्रभुके महामहैश्वर्य-दर्शनकी उनकी अयोग्यता छिपी न रह सकी। इसीलिये दृश्य-परिवर्तन अनिवार्य हो गया। कृपामय प्रभु द्रवित हो गये और तत्क्षण ही उन्होंने योगमायाकी यवनिका हटा दी:
English translation
The tender heart of the prince of Vraja, an ocean of compassionate mercy, melted upon seeing the wretched condition of Brahmā, whose vehicle is the swan. It was clear that Grandfather Brahmā, lord of all learning and the first teacher of Vedic knowledge, no longer possessed even the slightest capacity to behold another fragment of Kṛṣṇacandra's unequaled and unsurpassed majesty. The portion already manifest before his eyes was so extraordinary that it had bewildered him. Reason could not resolve his confusion, for Kṛṣṇacandra and everything belonging to him lie beyond reason. The maker of the material universe had himself created within it objects of ever increasing wonder, yet he had never produced even one object upon which he could rely to reason toward an inference about Kṛṣṇacandra's inconceivable nature, majesty, and sweetness. Only material things are, or can be, grasped by reasoning. Nanda's son, however, is beyond material nature. He is self-luminous and the embodiment of supreme bliss. How could the senses ever reveal him? Only when, overcome by grace, he enters someone's understanding through his own self-revealing power may that person know him. Thus the revelations that establish Brahman by denying all māyic objects other than the Supreme Self, declaring it neither gross nor atomic, neither small nor immense, neither solid nor liquid, neither shadow nor darkness, neither air nor space, neither contact nor taste nor scent, neither eye nor ear nor speech nor mind, neither radiance nor life, neither face nor measure, merely indicate his nature of being, consciousness, and bliss. By the power of his boundless grace, Brahmā directly beheld that very Lord and his form endowed with immeasurable majesty. It was impossible that he could remain steady and unchanged. He became so bewildered that, losing awareness of what he was seeing, he was no longer able even to behold that divinely transcendent vision. He had come eager to see another majesty of the prince of Vraja's pastimes, and Nanda's son had granted that his desire be fulfilled. The influence of Yogamāyā manifested at once, and Grandfather Brahmā began to witness an extraordinary, supramundane wonder. Yet after scarcely a particle of that vision, he became bewildered and lost all awareness. Kṛṣṇacandra, the transcendent cause of all causes, saw this condition as well. Brahmā's inability to behold the Lord's supreme majesty could not remain concealed. A change of scene therefore became unavoidable. The merciful Lord melted with compassion and immediately drew away Yogamāyā's curtain:
Original
Sanskrit verse
इतीरेशेऽतर्क्ये निजमहिमनि स्वप्रमितिके परत्राजातोऽतन्निरसनमुखब्रह्मकमितौ। अनीशेऽपि द्रष्टुं किमिदमिति वा मुह्यति सति चच्छादाजो ज्ञात्वा सपदि परमोऽजाजवनिकाम्॥
(श्रीमद्भागवत १०।१३।५७)
English translation
Thus, when Brahmā became bewildered, unable even to see or understand what this was, while confronted by the Lord's inconceivable self-revealed majesty, beyond the measure of the Brahman reached through the method of negating all that is not ultimate, the supreme unborn Lord understood and at once concealed the vision behind the curtain of his Yogamāyā.
(Śrīmad Bhāgavata 10.13.57)
Original
Braj verse
तब श्री हरि वह माया जिती। अंतरध्यान करी तहँ तिती॥
English translation
Then Śrī Hari withdrew all that māyā, making it disappear then and there.
Original
अब कहीं पद्मयोनिको चेतना लौटी। जैसे मृत्युके उस पार पहुँचे हुए प्राणीमें पुनः नवजीवनका संचार हो जाय, इस प्रकार वे अपने इस मुग्ध, विवश, संज्ञाविहीन अवस्थासे जागे, बाह्यज्ञानकी वृत्ति उदय हुई, इन्द्रियोंमें क्रियाशीलता आयी। अतिशय कष्टसे अपने आठों नेत्र उन्मीलित कर वे बाहरकी ओर देखने लगे। इस बार अपनी सत्ताका, जगतका उन्हें पुनः अनुसन्धान प्राप्त हुआ। अन्यथा इससे पूर्व तो श्रीकृष्णचन्द्रका ऐश्वर्य-सिन्धु उच्छलित हो रहा था, उसकी उत्ताल तरङ्गोंमें अहंतास्पद अपने-आपका, ममतास्पद जगतका सम्पूर्ण अस्तित्व ही विलुप्त हो चुका था:
English translation
Only then did consciousness return to the lotus-born Brahmā. As new life might again enter one who had crossed beyond death, he awakened from that spellbound, helpless, unconscious state. Awareness of the outer world arose, and his senses became active. With immense difficulty he opened all eight eyes and began looking outward. This time he recovered awareness of his own existence and of the world. Before this, Kṛṣṇacandra's ocean of majesty had been surging, and in its towering waves the entire existence of both the self that serves as the basis of the sense of “I” and the world that serves as the basis of the sense of “mine” had vanished.
Original
Sanskrit verse
ततोऽर्वाक् प्रतिलब्धाक्षः कः परेतवदुत्थितः। कृच्छादुन्मील्य वै दृष्टीराचष्टेदं सहात्मना॥
(श्रीमद्भागवत १०।१३।५८)
English translation
Then, regaining outward vision, Brahmā arose like one returned from death. With difficulty opening his eyes, he beheld this universe together with his own self.
(Śrīmad Bhāgavata 10.13.58)
Original
Braj verses
हरि माया जब करि उपरामा। खुले नयन तब लखि सब ठामा॥
जिमि कोउ मृत्यु पाइ पुनि जागै। जहँ तहँ लखै बस्तु अनुरागै॥
तिमि यह देखत भा चहुँ ओरा। चारि बदन कर सुख नहिं थोरा॥
English translation
When Hari withdrew his māyā, Brahmā's eyes opened and he saw every place.
Like someone who awakens after meeting death and eagerly looks at the things all around him,
so Brahmā gazed in every direction. The joy of the four-faced one was not slight.
Original
ब्रह्माने चारों ओर दृष्टि डाली। सामने अवस्थित वृन्दाकाननके दर्शन हो गये। अहा! क्या कहना है, सुपक्व सुमधुर फलभारसे अवनत हुई राशि-राशि वृक्षावली, रंग-बिरंगे सुरभित कुसुमोंका आभरण धारणकर तरुश्रेणीको वेष्टित किये लतावल्लरियाँ, इनपर आसन डाले चित्र-विचित्र विहंगमोंका कलगान, हरित तृणराजि, क्षुप-वीरुधोंका अम्बार और सर्वत्र मन्द-मन्द मन्थर पवनका शीतल स्पर्श, कहीं इनकी तुलना भी है? श्रीकृष्णचन्द्रके इस परमप्रिय श्रीवृन्दावनधामको देखकर हंसवाहनके नेत्र शीतल होने लगे:
English translation
Brahmā looked in every direction and beheld the forest of Vṛndāvana standing before him. Ah, what can be said of it? Multitudes of trees bowed beneath the weight of fully ripened, exquisitely sweet fruits. Flowering vines adorned with fragrant blossoms of many colors encircled the rows of trees. Variegated birds perched upon them and sang melodiously. Green grasses and masses of shrubs and plants spread everywhere, while a cool, gentle, unhurried breeze touched all things. What could compare with any of this? As the swan-borne Brahmā beheld sacred Vṛndāvana, the supremely beloved abode of Kṛṣṇacandra, his eyes became soothed:
Original
Sanskrit verse
सपद्येवाभितः पश्यन् दिशोऽपश्यत् पुरः स्थितम्। वृन्दावनं जनाजीव्यद्रुमाकीर्णं समाप्रियम्॥
(श्रीमद्भागवत १०।१३।५९)
English translation
At once looking in every direction, he saw Vṛndāvana before him, filled with trees that sustain its inhabitants and equally pleasing in every season.
(Śrīmad Bhāgavata 10.13.59)
Original
Braj verses
बृंदावन-श्री निकट निहारी। तरु अति ललित फलित फल भारी॥
बिरुध-लता-तृन-गुल्म सुहावन। सकल जीव बहु अति मन भावन॥
सदा बसंत सघन तरु छाया। कुहकत कोकिल मोर सुखदाया॥
जीवत जीव अमित चहुँ ओरा। निस दिन तिन कहुँ सुख नहिं थोरा॥
× × ×
श्रीबृंदाबन सघन सरस सुख नित छबि छाजत। नंदनबन-से कोटि-कोटि जिहि देखत लाजत॥
तैसिय निर्मल-नीर निकट जमुना बहि आई। मनहुँ नील-मणि-माल बिपिन पहिरें सुखदाई॥
अरुन, नील, सित, पीत, कमल-कुल फूले फूलनि। जनु बन पहिरें रंग-रंग के सुरँग दुकूलनि॥
इंदीवर, कहार, कोकनद, पद्मनि ओभा। मनु जमुना दृग करि अनेक निरखति बन-सोभा॥
तिन मधि झरत पराग, प्रभा लखि दृष्टि न हारति। निज घरकी निधि रमा रीझि जनु बन पर वारति॥
सरस सुगंध पराग छके मधु मधुप गुँजारत। मनु सुषमा लखि रीझि परसपर सुजस उचारत॥
पुलिन पबित्र, बिचित्र चित्र चित्रित जहँ अवनी। रचित कनक, मनि-खचित, लसत अति कोमल कमनी॥
जल में झाँहीं झलमलाति प्रतिबिंबित सरसैं। जल के भँवर तरंग रंग-रंगनि के दरसैं॥
तट पै ताल, तमाल, साल, गहबर तरु छाए। सभा-काज रितुराज बितान मनहुँ तनवाए॥
कलपबृक्ष, संतान, पारिजातक, हरिचंदन। देवदारु, मंदार, अगर, अंबर, मलयज घन॥
तिनपर चढ़ि करि लता उच्च अति फूल झरत खिलि। मनु बिमान चढ़ि देवबधू बरषति कुसुमावलि॥
तुलसी, कुंद, कदंब, अंब, निंबू बहुरंगी। बट, असोक, अस्वत्थ, अगस्त, आमई, पतंगी॥
कोबिदार, कचनार, बंस के बिरुआ चोखे। बिजयसार, सुंगारदार, अरु चारु अनोखे॥
अमलबेत, आरू, अँगूर, अंजीर, अमृतफल। बरना, आरिनि, कर्निकार, कलियार, बेत भल॥
सेमर, तिंदुक, मधुक, बिल्व, पाकरी, पलासा। सरस बहेरा, कुरा, कैथ, कमरख सबिलासा॥
जाइ, जायफल, बकुल, इलाइचि, लौंग, सुपारी। कदली, मिली कपूर, गहरि जिहिँ लगि रहि भारी॥
केतकि अरु केवरा, नागकेसरि केसरि अति। मेहँदी अरु माधवी मधुरि, मल्ली अरु मालति॥
फूली चंपक फैलि रही जिहि सुगँध बिसाला। निज गुन मनहुँ प्रकासि लसति नव-जोबन बाला॥
नागबेलि, बेला, प्रबाल कौ है बिस्तारा। नरगस, मुक्ता, मदनबान, मोगरा, निवारा॥
सुगंधार, सतबर्ग, जीवबंधुक अरु दौना। गुलहबाँस बहु खिले, मदन के मनहुँ खिलौना॥
सूरजमुखी, गुलाब, गुलाला, नाफर मानौ। मोतजुरी, सेवती, सूँघे लै बिच-बिच ठानौ॥
सुरतरु सम द्रुम-बेलि-जाति सब सुखकर श्रेनी। चिंतामनि महि सकल बनी चिंतित फल देनी॥
द्रुम-बेल्ली संकुलित सकल अस लगत सुभग तन। मनु जड़ ह्वै निज तियहि सहित सेवत सब सुरगन॥
बौर-मंजरी, मूल-फूल, फल-दल-मनि-मोती। ओत-प्रोत प्रतिबिंब परत अगनित छबि होती॥
फूल-फलन कें भार डार झुकि यौं छबि छाजैं। मनु पसारि दइ भुजा देन फल पथिकनि काजैं॥
प्रभु मकरंद-पराग लुब्ध अलि मुदित मत्त-मन। बिरद पढ़त रितुराज नृपति के मनु बंदीजन॥
सुवा-सारिका, पढ़त कोकिला कूक मचावत। मनहुँ टेर दै पथिक जनन कौं टेरि बुलावत॥
चातक, मोर, चकोर सोर चहुँ ओर निकाई। रतिपति नृप के दूत देत जनु फिरत दुहाई॥
राजहंस-कलहंस-बंस यौं सब्द सुनावत। मनहुँ सम सुर मधुर साज मिलि गंधर्ब गावत॥
सुधा-सलिल सर भरे बिमल, कमलनि जुत अलिगन। निगुन ब्रह्म जनु सगुन होइ सोहत मोहत मन॥
या बन की बानिक समान पावनहिं निकाई। जाकी छबि की छटा छलकि छबि सब बन छाई॥
English translation
He beheld the splendor of Vṛndāvana close at hand, its exceedingly graceful trees heavy with fruit.
Its herbs, vines, grasses, and shrubs were lovely, and all its countless creatures delighted the mind.
It was always spring beneath the dense shade of trees. Cuckoos called and lovely peacocks brought delight.
Innumerable beings lived on every side, and day and night their happiness was never slight.
× × ×
Dense, verdant Vṛndāvana was perpetually covered in beauty, joy, and delight. Millions upon millions of celestial Nandana forests would feel ashamed on seeing it.
Beside it flowed the Yamunā with equally pure water, like a pleasing necklace of blue jewels worn by the forest.
Red, blue, white, and yellow lotuses blossomed in clusters, as if the forest wore brilliant silks of many colors.
Blue lotuses, white water lilies, red lotuses, and lotuses shone forth. It seemed the Yamunā had made many eyes with which to gaze upon the forest's beauty.
Pollen fell among them, and the eye never tired of beholding its radiance. It was as if Lakṣmī, enchanted, offered the treasure of her own home to the forest.
Bees, intoxicated by sweet, fragrant pollen and nectar, hummed, as though delighted by the beauty and proclaiming one another's glory.
The sacred riverbank was patterned with wondrous designs across the earth, formed of gold and set with jewels, radiant, tender, and lovely.
Reflections shimmered beautifully in the water, while whirlpools and waves displayed colors of every kind.
Palmyra, tamāla, śāla, and dense trees shaded the bank, as if the king of seasons had stretched a canopy for an assembly.
Wish-fulfilling trees, santāna, pārijāta, sacred sandalwood, deodar, mandāra, agaru, amber, and masses of sandalwood stood there.
Vines climbed high upon them and shed abundant blooming flowers, as though celestial women mounted in aerial cars were showering garlands of blossoms.
Tulasi, jasmine, kadamba, mango, and many-colored citron, banyan, aśoka, sacred fig, agasti, āmāī, and pataṅgī grew there.
Kovidāra, kacanāra, and fine bamboo shoots, vijayasāra, śṛṅgāradāra, and other rare beautiful trees appeared.
Amalabeta, peaches, grapes, figs, and amṛtaphala, varṇā, āriṇi, karṇikāra, kaliyāra, and fine cane abounded.
Silk-cotton, tinduka, madhuka, bilva, pākarī, and palāśa, succulent baherā, kurā, wood apple, and star fruit flourished beautifully.
Jasmine, nutmeg, bakula, cardamom, cloves, and betel nut, bananas mixed with camphor spread in heavy, deep growth.
Ketakī, kewra, nāgakesara, and abundant saffron, henna, sweet mādhavī, mallī, and mālatī bloomed.
Campaka flowers spread their vast fragrance, shining like a young maiden who reveals her own virtues.
Betel vines, belā, and coral flowers extended widely, with narcissus, muktā, madanabāna, mogarā, and nivārā.
Sugandhāra, śatavarga, jīvabandhuka, and dauṇā, and many blooming gulahabāṁsa appeared like playthings of Love.
Sunflowers, roses, gulālā, nāphara, motajurī and sevatī stood here and there, drawing one close to smell them.
Every species of tree and vine formed a delightful row like heavenly trees. The entire earth became a wish-granting jewel that bestowed the fruit one desired.
Enveloped in trees and vines, the lovely land appeared as if all the gods had become rooted there to serve alongside their consorts.
Flower clusters, roots, blossoms, fruits, leaves, jewels, and pearls were interwoven and reflected in countless forms of beauty.
Branches bowed beneath their burden of flowers and fruits, as though extending arms to offer fruit to travelers.
Bees, greedy for abundant nectar and pollen, rejoiced with intoxicated minds, like court bards reciting the virtues of King Spring.
Parrots and mynas recited, while cuckoos raised their calls, as though crying out and summoning travelers to come.
Cātaka birds, peacocks, and cakoras sounded beautifully on every side, like heralds of King Love traveling about and proclaiming his command.
Flocks of royal swans and other swans made their voices heard, as though celestial musicians sang together in sweet melody with instruments.
Pure lakes filled with nectar-like water held lotuses and bees, as though attributeless Brahman had taken attributes, enchanting the mind with its beauty.
What sacred loveliness could equal the description of this forest? The overflowing radiance of its beauty covered every woodland with splendor.
Original
यहाँ इस वृन्दावनके अधिवासी जीवोंके मनमें वैरकी वृत्ति कभी जागती ही नहीं। जो स्वभावसे ही वैरभावयुक्त हैं, मनुष्य-व्याघ्र, विडाल-मूषक, सर्प-नकुल आदि परस्पर शत्रुभावपरायण प्राणिवर्ग हैं, वे भी परस्पर स्नेहके सूत्रमें बँधे, निरन्तर मित्रभावका अवलम्बन करते हुए यहाँ निवास करते हैं। यह अजित श्रीकृष्णचन्द्रकी आवासभूमि जो ठहरी। इसीलिये उन महामहिमकी संनिधिके प्रभावसे इस काननमें, काननके आश्रित चराचर समुदायमें मलिन विकृतिकी सम्भावना नहीं। व्रजराजनन्दनकी इस लीलाभूमिमें क्षुधा-पिपासा प्राणोंको चञ्चल नहीं करती, काम मनका मन्थन नहीं करता, क्रोध इन्द्रियोंको जलाने नहीं आता, लोभ सम्मोहका सृजन नहीं करता, एक भी अशुभ विकृति इस श्रीकृष्णक्रीडास्थलीमें प्रवेश ही नहीं कर सकती, नहीं करती। इनकी यहाँ गन्धमात्र भी नहीं:
English translation
In this Vṛndāvana, the impulse of hostility never arises in the minds of its inhabitants. Even creatures naturally inclined to mutual enmity, such as human beings and tigers, cats and mice, snakes and mongooses, live here bound to one another by affection and continually take shelter in friendship. This is the dwelling place of the unconquered Kṛṣṇacandra. Through the influence of that supremely glorious Lord's presence, no impure distortion can arise in this forest or among the moving and unmoving beings sheltered by it. In this land of the prince of Vraja's pastimes, hunger and thirst do not agitate life, desire does not churn the mind, anger does not come to burn the senses, and greed does not produce delusion. Not a single inauspicious distortion can enter this playground of Kṛṣṇa, nor does one ever enter it. Not even their scent is present here:
Original
Sanskrit verse
यत्र नैसर्गदुर्वैराः सहासन् नृमृगादयः। मित्राणीवाजितावासद्रुतरुट्तर्षकादिकम्॥
(श्रीमद्भागवत १०।१३।६०)
English translation
There, creatures such as humans and wild animals, though natural enemies, lived together like friends. Because it was the abode of the unconquered Lord, anger, thirst, and all such afflictions had fled.
(Śrīmad Bhāgavata 10.13.60)
Original
Braj verses
जहँ निसर्ग तें जीव सब बैर भाव बिसराइ। बसहिं जहाँ सुख सौं सदा, प्रीति अधिक अधिकाइ॥
केहरि-करी, कलापी-ब्यालू। मूषक, मृगसावक अरु भालू॥
फिरहिं एक सँग भय बिसराई। नहिं जिन कें हिय बैर-बुराई॥
कृष्नदेव-क्रीडा-थल पावन। क्रोध-लोभ-मद-गर्व नसावन॥
छुधा-तृषा बाधै नहिं ताही। बसें बिपिन जे नित चित चाही॥
English translation
There all creatures forget the enmity born of their natures and always dwell happily as their love grows ever greater.
Lions and elephants, peacocks and serpents, mice, young deer, and bears,
wander together, forgetting fear, for no hostility or malice remains in their hearts.
The playground of Lord Kṛṣṇa is sacred, destroying anger, greed, pride, and arrogance.
Hunger and thirst do not trouble those who dwell in the forest their hearts eternally desire.
Original
इस प्रकार परम रमणीय वृन्दारण्यके पावन दर्शनसे स्रष्टा पूर्णतया प्रकृतिस्थ हो गये। उस कमनीय शोभाका स्पर्श पाकर उनकी समस्त इन्द्रियाँ उत्फुल्ल हो उठीं। उन्होंने जिस ओर दृष्टिपात किया, उधर ही अनुभव हुआ, वनके कण-कणमें केवल निराविल परमानन्द बिखर रहा है, निर्मलतम प्रेमके निर्झर झर रहे हैं, सर्वत्र अप्राकृत भावोच्छ्वासकी उन्मत्त पयस्विनी प्रसरित हो रही है। इस अमित माधुर्यराशिका बिन्दुमात्र पान करते ही हंसवाहनके आठों नेत्र भर आये। इतनेमें सहसा प्राणोंको झंकृत करते हुए, एक साथ शत-सहस्र भावोंकी ऊर्मियोंसे हृदयको प्लावित करते हुए, नराकृति परब्रह्म व्रजेन्द्रनन्दन श्रीकृष्णचन्द्र सामने स्फुरित हो उठे। विधाताके नेत्रोंने स्पष्ट देख लिया, बाल्यलीलारसका आवेश वैसा ही है, लीलारसपानकी मत्तता अभी भी वैसी-की-वैसी बनी है। दधिमिश्रित ग्रास भी करकमलमें ठीक वैसे ही सुशोभित है और वे ठीक पहलेकी भाँति ही गोपशिशुओंको, गोवत्सोंको चारों ओर खोजते फिर रहे हैं। कितना महान् आश्चर्य है, श्रुतियोंको ब्रह्ममें हस्त, पादकी उपलब्धि नहीं हुई, ‘अपाणिपादो जवनो ग्रहीता’; किंतु आज इस वृन्दाकाननमें वही ब्रह्म हाथमें दहीसे सने अन्नका ग्रास धारण किये विराजित है। श्रुतियोंके द्वारा जो एक, अद्वय निर्धारित हो चुका है, ‘एकमेवाद्वितीयम्’, वही आज गोपशिशुओंको, गोवत्सोंको ढूँढ़ता फिर रहा है। जो अपरिच्छिन्न ज्ञानस्वरूप है, अनन्त है, ‘सत्यं ज्ञानमनन्तं ब्रह्म’, वही आज, ‘कहाँ गये मेरे सखा! क्या हुए मेरे गोवत्स?’ इस प्रकार अनजानकी भाँति अपनी खोयी निधिका अनुसन्धान पा लेनेके लिये अपने चारों ओर दौड़ रहा है! परात्परकी यह गोपशिशुलीला, एक, अद्वयका शिशुवत्सान्वेषण, ज्ञानस्वरूपकी ऐसी मुग्धता, अनन्तका चारों ओर घूमकर खोज पा लेनेका प्रयास, ब्रह्मका दधिमिश्रित अन्नग्राससे विभूषित करपल्लव, यह कितना विस्मयजनक है!
English translation
Through this sacred vision of supremely delightful Vṛndāvana, the creator fully regained his natural state. Touched by its enchanting beauty, all his senses blossomed with joy. Wherever he looked, he felt that untainted supreme bliss was scattered through every particle of the forest, that cascades of the purest love were flowing, and that an impetuous river of supramundane spiritual emotion was spreading everywhere. Upon drinking even one drop of this boundless treasury of sweetness, all eight eyes of the swan-borne Brahmā filled with tears. Just then Kṛṣṇacandra, the prince of Vraja, Supreme Brahman in human form, suddenly appeared before him, vibrating his very life and flooding his heart at once with the waves of hundreds of thousands of emotions. Brahmā's eyes clearly saw that Kṛṣṇa's absorption in the rasa of childhood pastimes remained unchanged, and his intoxication from drinking the rasa of those pastimes was exactly as before. The morsel mixed with yogurt still shone in his lotus hand just as it had, and, exactly as before, he wandered in every direction searching for the cowherd boys and calves. What an immense wonder! The revelations had found neither hands nor feet in Brahman, declaring, “Without hands or feet, he moves and grasps,” yet today that very Brahman stood in this forest of Vṛndāvana holding in his hand a morsel of food coated with yogurt. The revelations had established him as one and without a second, declaring, “One alone, without a second,” yet today he wandered about searching for the cowherd boys and calves. He is infinite, the indivisible embodiment of knowledge, declared to be “Brahman, truth, knowledge, and infinity,” yet today he ran all around like one who did not know, trying to recover his lost treasure and calling, “Where have my friends gone? What has happened to my calves?” How astonishing is this cowherd boy pastime of the Supreme, the search for boys and calves by the one without a second, this entrancement of the embodiment of knowledge, this attempt by the infinite to roam in every direction and find what was lost, and the tender hand of Brahman adorned with a morsel of rice mixed with yogurt!
Original
Sanskrit verse
तत्रोद्वहत् पशुपवंशशिशुत्वनाट्यं ब्रह्माद्वयं परमनन्तमगाधबोधम्। वत्सान् सखीनिव पुरा परितो विचिन्वदेकं सपाणिकवलं परमेष्ठ्यचष्ट॥
(श्रीमद्भागवत १०।१३।६१)
English translation
There Brahmā beheld the one Supreme Brahman, without a second, infinite and of unfathomable knowledge, performing the drama of childhood in a cowherd lineage. Just as before, that one Lord wandered all around searching for the calves and his friends, with a morsel of food in his hand.
(Śrīmad Bhāgavata 10.13.61)
Original
Braj verses
ब्रह्म सनातन गोप-सरूपा। निरखत पुनि-पुनि रूप अनूपा॥
पसुपबंस सिसुलीला धारी। देखत पुनि-पुनि बदन निहारी॥
अद्वय एक बोध-सुख-रासी। खोजत बत्स-बाल अबिनासी॥
है अनंत, पुनि सब घट-बासी। जासु प्रभाकन जगत प्रकासी॥
सो परब्रह्म नाथ जगदीसा। खोजत बत्स-बाल हरि ईसा॥
कवल-पानि बिचरत सुख मानी। केवल सिसुलीला मैं जानी॥
× × ×
तहँ निरखे ब्रजराजकुमार। अद्वै ब्रह्म अनंत अपार॥
बहुरि अगाध बोध श्रुति बोलै। सो बछ-बालक ढूँढत डोलै॥
× × ×
जैसें प्रभु पूरब लखे बच्छ-हरन के ठौर। अक्षि उघारि लखे तहाँ दधि-ओदन लिएँ कौर॥
English translation
The eternal Brahman appeared in a cowherd's form. Brahmā gazed again and again upon that matchless beauty.
He had assumed the childhood play of a cowherd lineage. Again and again Brahmā looked upon his face.
The imperishable Lord, one without a second, a treasury of consciousness and bliss, was searching for the calves and boys.
He is infinite and dwells within every heart. A mere ray of his splendor illumines the universe.
That Supreme Brahman, Lord and sovereign of the world, Hari himself, searched for the calves and boys.
With a morsel in his hand he wandered in delight, knowing only the play of a little child.
× × ×
There Brahmā beheld the prince of Vraja, the nondual, infinite, and boundless Brahman.
The revelations also call him unfathomable consciousness, yet that very Lord wandered about seeking the calves and boys.
× × ×
Brahmā saw the Lord just as he had before at the place where the calves were stolen. Opening his eyes, he beheld him there with a morsel of yogurt and rice.
Original
अस्तु, व्रजेन्द्रनन्दनकी यह विश्वमनोहर शिशुलीला देखकर ब्रह्मा अब अपने वाहन हंसपर आसीन न रह सके। क्षणार्ध पूर्ण होनेसे पूर्व ही वे अपने वाहन हंसको छोड़कर वृन्दाकाननके अवनीतलपर उतर आये, वहाँ जहाँ अतिशय कमनीय भङ्गिमा धारण किये श्रीकृष्णचन्द्र अवस्थित हैं। स्रष्टा धैर्य तो कबके खो चुके थे, आते ही श्रीकृष्णपादपद्मोंमें लुट पड़े। उनका वह अरुणायित पीताभ-वर्ण शरीर ऐसा प्रतीत हुआ मानो एक विशाल सुवर्णदण्ड वेगसे नीलसुन्दरके चरणाग्रमें तृणसंकुलित भूमिपर आ गिरा हो। आज इस क्षण पितामहको अनुभव हुआ, मानो उनके अनादिसञ्चित अभिमानका भार सदाके लिये श्रीकृष्णचन्द्रके चारु चरणोंमें समर्पित हो गया। अन्यथा उन्हें आशा नहीं थी कि महामहेश्वर नन्दकुलचन्द्रके इतने निकट जाकर भूमिपर लोटनेका परम दुर्लभ सौभाग्य वे पा सकेंगे। नैसर्गिक सनातन नियमोंका उल्लङ्घन नहीं होता। देवाभिमान अवशिष्ट रहनेपर साधारण प्राकृत भूमिका स्पर्श भी सम्भव नहीं, ‘न हि देवा भुवं स्पृशन्ति’, और यह तो सर्वेश्वरकी चिदानन्दमयी क्रीडाभूमि है। इसकी एक रजःकणिकाका स्पर्श पा लेनेके लिये योगीन्द्र, मुनीन्द्र भी लालायित रहते हैं। देवगण तो पायेंगे ही क्या? लीलापीयूष वितरण करनेके लिये आविर्भूत हुए सर्वेश्वरकी यह अपार करुणा ही है जो अमरवृन्द अन्तरिक्षकी सीमामें अवस्थित होकर लीलादर्शनका अधिकार पा लेते हैं। इससे पूर्व भी पद्मयोनि गोवत्सोंका हरण करनेके लिये वृन्दावनके उस तृणक्षेत्रमें उतरे थे, गोपशिशुओंको स्थानान्तरित करनेके लिये पुलिनके समीप आये थे। पर उस समय श्रीकृष्णचरणचिह्नित काननके रजःकणका पावनतम स्पर्श उन्होंने क्षणभरके लिये भी पा लिया हो, यह बात बिलकुल नहीं। अपहरणकी समस्त क्रिया उनके द्वारा सम्पादित हुई थी, निम्नतम आकाशमें स्थित रहकर ही, वनभूमिको न छूकर ही। इसीलिये इस समय श्रीकृष्णपदपङ्कजमें दण्डवत् गिरकर पितामहका रोम-रोम आनन्दविह्वल हो उठा। फिर तो प्राणोंमें एक अभूतपूर्व उत्कण्ठा जागी, तिलमात्र और आगे सरक जानेका साहस आया तथा पितामह क्रमशः अपने चारों मस्तकोंको विभूषित करनेवाले मुकुटोंके अग्रभागसे व्रजराजनन्दनके चरणनख-चन्द्रका स्पर्श करने लगे। इस प्रकार विह्वल होकर इन चरणसरोजोंमें प्रणत होनेका सुख कितना निराला है, इसे एकमात्र पद्मयोनिके प्राणोंने ही अनुभव किया। अवश्य ही प्राणोंकी यह अनुभूति गुप्त न रह सकी। यन्त्रपरिचालित-से हुए स्रष्टाके सिर किंचित् ऊपरकी ओर उठ गये और इतनेमें उनके अणु-अणुको प्लावित कर अन्तर्देशका वह सुखपूर, आनन्दप्रवाह बाहरकी ओर छलकने लगा, अश्रुवारिके रूपमें परिणत होकर नेत्रोंके पथसे बह चला। स्रष्टाके आठों नेत्र झरने लग गये एवं श्रीकृष्णचन्द्रके चारु चरणसरोरुह प्रक्षालित होने लगे, नहीं-नहीं, महामहेश्वरकी अर्चना आरम्भ हुई, स्रष्टा प्रथम अपने प्रेमाश्रुकी अजस्र धारासे ही श्रीकृष्णचन्द्रके चरणयुगलका अभिषेक करने लगे:
English translation
Having beheld this world-enchanting childhood pastime of the prince of Vraja, Brahmā could no longer remain seated upon his swan vehicle. Before half a moment had passed, he left the swan and descended to the ground of Vṛndāvana, where Kṛṣṇacandra stood in an exceedingly charming posture. The creator had long since lost all composure. The moment he arrived, he fell full length at Kṛṣṇa's lotus feet. His reddish golden body appeared like a vast rod of gold that had fallen swiftly upon the grass-covered earth before the feet of the darkly beautiful Lord. At that moment Grandfather Brahmā felt as though the burden of pride accumulated from beginningless time had been surrendered forever at Kṛṣṇacandra's lovely feet. Otherwise, he had never hoped to receive the supremely rare fortune of approaching so near the moon of Nanda's family, Lord of the greatest lords, and rolling upon the earth before him. Eternal natural laws are not transgressed. While pride in one's divine status remains, it is not possible even to touch ordinary material ground, for “the gods do not touch the earth.” And this was the conscious, blissful playground of the Lord of all. Great yogīs and sages yearn to touch even one particle of its dust. What chance, then, could the gods have? It is only the limitless compassion of the Lord of all, who appeared to distribute the nectar of his pastimes, that allows the immortals to remain within the bounds of the sky and gain the right to behold those pastimes. The lotus-born Brahmā had previously descended over Vṛndāvana's grassy field to steal the calves and had come near the riverbank to move the cowherd boys elsewhere. Yet at that time he had not touched, even for a moment, one most sacred particle of dust from the forest marked by Kṛṣṇa's footprints. He had carried out the entire abduction while remaining in the lowest region of the sky, never touching the forest floor. Therefore, when Grandfather Brahmā now fell prostrate at Kṛṣṇa's lotus feet, every pore of his body became overwhelmed with bliss. An unprecedented longing then awakened in his life. He found the courage to slide forward by the smallest measure and successively touched the moonlike toenails of Vraja's prince with the tips of the crowns adorning his four heads. Only the heart of the lotus-born Brahmā experienced how unique was the happiness of bowing in utter emotion at those lotus feet. That inner experience could not remain hidden. As if moved by a mechanism, the creator's heads lifted slightly. At once the flood of happiness within, which inundated every particle of his being, overflowed outward as a current of bliss, became tears, and streamed through his eyes. All eight eyes of the creator began to pour, bathing Kṛṣṇacandra's beautiful lotus feet. No, worship of the Lord of the greatest lords had begun. The creator first anointed Kṛṣṇacandra's two feet with an unbroken stream of loving tears:
Original
Sanskrit verse
दृष्ट्वा त्वरेण निजधोरणतोऽवतीर्य पृथ्व्यां वपुः कनकदण्डमिवाभिपात्य। स्पृष्ट्वा चतुर्मुकुटकोटिभिरङ्घ्रियुग्मं नत्वा मुदश्रुसुजलैरकृताभिषेकम्॥
(श्रीमद्भागवत १०।१३।६२)
English translation
Seeing him, Brahmā swiftly descended from his vehicle and cast his body upon the earth like a golden staff. Touching the Lord's two feet with the tips of his four crowns, he bowed and performed an ablution with the pure water of his joyful tears.
(Śrīmad Bhāgavata 10.13.62)
Original
Braj verses
जान्यौ जु ब्रह्म-सरूप जदुवर, हंस तजि पायन परयौ। जिमि कनक-दंड जु गिरे पुहुमी, मुकुट निज हरि पद धरयौ॥
मुद बारि नयन प्रबाह करि, प्रभु पाइ, अभिषिंचन करयौ।
English translation
Recognizing the noble Yadu as the very form of Brahman, he left his swan and fell at his feet. Like a golden staff falling upon the earth, he placed his crowns at Hari's feet.
Making streams of joyful water flow from his eyes, he reached the Lord and bathed him with those tears.
Original
एक ओर तो स्रष्टाका हृदय पानी बनकर अविराम बह रहा है और अब उधर उनकी स्मृतिके अन्तरालसे श्रीकृष्णचन्द्रके अनन्त अपरिसीम ऐश्वर्यके, अभी-अभी कुछ क्षण पूर्व देखे हुए दिव्यातिदिव्य चिन्मय दृश्योंके चित्रपट झलमल-झलमल करने लगते हैं। उन्हें स्मरण हो आता है, किस प्रकार ये व्रजेन्द्रनन्दन ही अनन्त गोपशिशु एवं गोवत्सोंके रूपमें विराजित हो रहे थे, अपने स्वरूपभूत सहचरोंके साथ इनका निर्बाध गोष्ठविहार चल रहा था, फिर सहसा इनकी समस्त परिकरमण्डली अनन्त श्यामल चतुर्भुज रूपमें परिणत हो गयी। इस चमत्कार-दर्शनसे उनके, स्रष्टाके, अचेत हो जानेपर पुनः वह दृश्य अन्तर्हित हो गया, बाह्यज्ञान होनेपर वृन्दावनकी सम्पदा, शोभा नेत्रोंमें भर गयी और वहाँ ये सर्वेश्वर बाल्यावेशसे विमुग्ध हुए पुनः पूर्वकी भाँति ही दृष्टिगोचर हुए। यह स्मृति ब्रह्माको अतिशय चञ्चल कर देती है और वह पुनः लोटने लगते हैं श्रीकृष्णचन्द्रके चरणोंमें। विचित्र दशा हो गयी है पितामहकी। जब वे व्याकुलतावश दण्डवत् लम्बित होकर अपने चारों मस्तक व्रजराजनन्दनके चरण-कमलोंपर रख देते हैं, उस समय अन्तस्तलमें एक अनिर्वचनीय भावका स्रोत उमड़ चलता है, अपनी क्षुद्रताकी अनुभूति उसकी प्रबल धारामें न जाने कहाँ बह जाती है और उसके स्थानपर श्रीकृष्णचन्द्रके प्रति विशुद्धतम प्रेमिल अपनत्व जाग्रत् हो उठता है। उस समय स्रष्टा प्राणोंकी उमंग लेकर उठ बैठते हैं और देखने चलते हैं श्रीकृष्णमुखचन्द्रकी शोभा, पर देख नहीं पाते; आँखोंसे अनर्गल अश्रु-प्रवाहका वेग क्षणभरके लिये भी थमा जो नहीं है। तथा इतनेमें पुनः जाग्रत् हो जाती है उस महामहैश्वर्यकी स्मृति। दैन्य फिरसे आवृत कर लेता है परमेष्ठीके मनको और वे वैसे ही श्रीकृष्णचरणप्रान्तमें लोटने लग जाते हैं। ऐश्वर्यकी स्मृतिसे दैन्यका प्रादुर्भाव, तज्जन्य श्रीकृष्णपादपङ्कजमें पतन, उस पावन स्पर्शसे विशुद्ध स्नेहमयी निजत्व-भावनाका संचार, उससे उद्भूत श्रीकृष्णमुखारविन्द-दर्शनकी उत्कण्ठा, सावधान होकर उठकर दर्शनका प्रयास और फिर सहसा सर्वेश्वरकी अनुभूत महिमाका पुनः उन्मेष, इस क्रममें नितान्त बँधे-से हुए हंसवाहन न जाने कितनी बार उठे और पुनः वैसे ही वेगसे गिरकर, अपने चारों मस्तक श्रीकृष्णचरणसरोरुहमें समर्पित कर निष्पन्द हो गये।
English translation
On one side the creator's heart had turned to water and flowed without cease. On the other, within the recesses of his memory, scenes of Kṛṣṇacandra's infinite, immeasurable majesty, the divinely transcendent conscious visions he had witnessed only moments before, began to shimmer. He remembered how this very prince of Vraja had appeared as limitless cowherd boys and calves, how he had freely enjoyed the pastures with companions who were his own forms, and how his entire circle of attendants had suddenly transformed into limitless dark, four-armed forms. When the creator lost consciousness upon seeing that wonder, the vision disappeared. As outward awareness returned, Vṛndāvana's wealth and beauty filled his eyes, and there the Lord of all, enchanted by absorption in childhood, once again appeared exactly as before. This memory made Brahmā intensely restless, and he began rolling again at Kṛṣṇacandra's feet. Grandfather Brahmā's condition had become extraordinary. Whenever in anguish he stretched himself full length and placed all four heads upon the lotus feet of Vraja's prince, an indescribable current of feeling surged within him. His awareness of his own smallness was swept away somewhere in its powerful stream, and in its place arose the purest loving sense that Kṛṣṇacandra was his very own. Then the creator would sit up with his life full of eagerness and attempt to behold the beauty of Kṛṣṇa's moonlike face, but he could not see it, for the unchecked torrent of tears from his eyes did not stop even for a moment. Meanwhile, the memory of that supreme majesty would awaken again. Humility would once more cover Brahmā's mind, and he would begin rolling at Kṛṣṇa's feet just as before. The memory of majesty produced humility, which caused him to fall at Kṛṣṇa's lotus feet. Their sacred touch awakened pure, affectionate intimacy, which produced an intense longing to behold Kṛṣṇa's lotus face. He would gather himself, rise, and try to see, only for his realization of the Lord's glory to arise suddenly once again. Utterly bound within this sequence, the swan-borne Brahmā rose no one knows how many times, then fell again with equal force, surrendered all four heads at Kṛṣṇa's lotus feet, and lay motionless.
Original
इस प्रकार यह भावमयी वन्दना पर्याप्त समयतक चलती रही, बहुत कालतक परमेष्ठी पड़े रहे श्रीकृष्णपादपङ्कजकी शीतल शान्ततम छायामें:
English translation
This worship filled with spiritual feeling continued for a considerable time. For a long while Brahmā remained beneath the cool and deeply peaceful shade of Kṛṣṇa's lotus feet:
Original
Sanskrit verse
उत्थायोत्थाय कृष्णस्य चिरस्य पादयोः पतन्। आस्ते महित्वं प्राग्दृष्टं स्मृत्वा स्मृत्वा पुनः पुनः॥
(श्रीमद्भागवत १०।१३।६३)
English translation
Rising again and again and then falling at Kṛṣṇa's feet, Brahmā remained there for a long time, repeatedly remembering the greatness he had previously seen.
(Śrīmad Bhāgavata 10.13.63)
Original
Braj verses
पुनि उठत, पुनि गिरि परत, पुनि पुनि गिरत अति आनंद भरयौ॥
× × ×
ज्यौं-ज्यौं वह महिमा उर फुरै। उठि उठि पद-पंकज सो घुरै॥
English translation
Again he rose and again he fell, falling repeatedly, filled with overwhelming bliss.
× × ×
Whenever that majesty flashed within his heart, he rose and then circled back down to the lotus feet.
Original
आखिर जब क्रमशः भावका आवेग किंचित् शान्त हुआ, श्रीकृष्णचरणोंमें अगणित प्रणाम समर्पण करनेके अनन्तर ऊपरकी लहरें विलीन हो गयीं, भावके गम्भीर स्तरमें स्रष्टा निविष्ट होने लगे, तब वे अचिन्त्य प्रेरणावश धीरे-धीरे उठ बैठे। प्रेमजन्य एक सात्त्विक जडिमासे समस्त अङ्ग शिथिल हो रहे थे। किसी प्रकार देहको सँभालते हुए वे उपविष्ट हो सके। अनन्तर उन्होंने हाथोंसे अपने अश्रुपूरित नेत्रोंको पोंछा और दृष्टि उठायी नीलसुन्दरके मुखचन्द्रकी ओर। उन नयनसरोजोंसे पद्मयोनिकी आँखें जा मिलीं। अवश्य ही एक बार मिलकर भी वहाँ टिक न सकीं। अरविन्दनयन श्रीकृष्णचन्द्रने ठुकराया हो, यह बात नहीं, अपने-आप विधाताकी आँखें नीची हो गयीं। एक साथ अन्तस्तलकी अनेकों भावनाएँ द्रुत होकर पितामहके नेत्रोंमें छलक आयीं, यह भार असह्य हो गया उन नेत्रोंके लिये और वे स्वतः झुक गये। ‘ओह! मैंने प्रभुके प्राणसखाओंको, प्रियातिप्रिय गोवत्सोंको इनसे अलग किया; प्रभुको ही अपने जीवनका सारसर्वस्व अनुभव करनेवाले नित्य भगवत्पार्षदोंका प्रभुसे मैंने अपने स्वार्थवश वियोग कराया, इस अक्षम्य अपराधका पात्र मैं हूँ। ब्रह्मपदके तो मैं सर्वथा अयोग्य हूँ ही, वह छिन गया तो उचित ही हुआ। पर श्रीकृष्णस्मृतिकी निधि मेरे अन्तःकरणसे यदि ले ली गयी तो मेरा क्या होगा? ओह! क्या दशा होगी मेरी? नहीं-नहीं, प्रभुके नेत्रपङ्कज अभी भी वैसे ही, उतने ही शीतल हैं। इस समय भी करुणाकी लहरें उठ रही हैं उनमें। हाय रे! कहाँ तो मैं इतना महान् अपराधी और प्रभुका यह औदार्य?’ इस प्रकार एक साथ अपराध, भय एवं लज्जाकी भावनाएँ स्रष्टाकी आँखोंमें भर आयीं और इनके बोझसे ही दृष्टि नमित हो गयी। युग्म स्कन्ध भी विशेषरूपसे अवनत हो गये। पितामहका रोम-रोम विनयसे पूर्ण हो उठा। अञ्जलि बँध गयी और अब वे नतजानु होकर, समाहित चित्तसे चले महामहेश्वरकी महिमाका गान करने। किंतु इसी समय पुनः हृततलकी प्रेमस्रोतस्विनी हिलोरें लेने लग गयी। स्रष्टाके समस्त अङ्गोंमें कम्पन आरम्भ हो गया। नेत्र तो मार्जन करनेके अनन्तर भी अश्रुसे सने थे ही, कण्ठ भी पुनः अश्रुपूरित हो गया। वेदगर्भ ब्रह्माकी वाणी एक बार तो रुद्ध हो जाती है। पर आजकी उत्कण्ठा भी अभूतपूर्व, असाधारण है; अश्रुसे सर्वथा अभिषिक्त हो जानेपर भी वाणी बाहरकी ओर निकल ही पड़ती है, स्रष्टा गद्गद कण्ठसे श्रीकृष्णचन्द्रका स्तवन करने लगते हैं:
English translation
At last, as the surge of feeling gradually became somewhat calm, the surface waves subsided after Brahmā had offered innumerable prostrations at Kṛṣṇa's feet, and the creator began to enter the deeper level of emotion. Then, moved by an inconceivable inspiration, he slowly sat up. A sāttvika paralysis born of love had made all his limbs slack, yet somehow he steadied his body and managed to sit. He then wiped his tear-filled eyes with his hands and raised his gaze toward the darkly beautiful Lord's moonlike face. The lotus eyes of Kṛṣṇa met the eyes of the lotus-born Brahmā. Yet even after meeting them once, Brahmā's eyes could not remain there. It was not that lotus-eyed Kṛṣṇacandra rejected him. The creator's eyes lowered of their own accord. Many feelings from the depths of his heart rushed into Grandfather Brahmā's eyes all at once. Their burden became unbearable, and his gaze naturally fell. “Oh! I separated the Lord's dearest friends, his most beloved calves, from him. For my own selfish purpose, I separated from the Lord those eternal companions who experience the Lord alone as the essence and entirety of their lives. I am the bearer of this unforgivable offense. I am wholly unfit for the post of Brahmā, and it would be right if it were taken from me. But what will become of me if the treasure of Kṛṣṇa's remembrance is taken from my heart? Oh, what condition will be mine? No, no. The Lord's lotus eyes remain just as cool as before. Even now waves of compassion rise within them. Alas, on one side stands such a great offender as I, and on the other such generosity from the Lord!” In this way, feelings of guilt, fear, and shame filled the creator's eyes at once, and beneath their weight his gaze bowed down. His two shoulders also bent deeply. Every pore of Grandfather Brahmā's body filled with humility. His hands joined in reverence, and kneeling with composed awareness, he prepared to sing the glories of the Lord of the greatest lords. But at that very moment the river of love within his heart began to surge again. Trembling arose throughout the creator's body. Even after he had wiped them, his eyes were still soaked with tears, and his throat again filled with them. For a moment the voice of Brahmā, within whom the Vedas dwell, became choked. Yet his longing that day was also unprecedented and extraordinary. Though completely bathed in tears, his voice emerged, and with a faltering throat the creator began to praise Kṛṣṇacandra:
Original
Sanskrit verse
शनैरथोत्थाय विमृज्य लोचने मुकुन्दमुद्वीक्ष्य विनम्रकन्धरः। कृताञ्जलिः प्रश्रयवान् समाहितः सवेपथुर्गद्गदयैलतेलया॥
(श्रीमद्भागवत १०।१३।६४)
English translation
Then slowly rising, wiping his eyes, and looking up at Mukunda with his neck bowed, Brahmā joined his palms. Full of humility and composed in mind, his body trembling, he spoke in a faltering voice.
(Śrīmad Bhāgavata 10.13.64)
Original
Braj verses
प्रभु-रूप-तेज-प्रभाव-बैभव सुमिरि हिय सकुचातु है। पुनि उठ्यौ, निज कर पोंछि लोचन, निरखि मुख, हरखातु है॥
अति नम्र सिर, कर जोरि जुग, सह बिनय, कंपित गातु है। पुनि प्रेम-गदगद, पुलक तन, नुति करन हित अकुलातु है॥
धरि धीरज, सुत कंज कौ अस्तुति करत बनाइ। अति श्रद्धा जुत हरषि हियँ, लखि मुख, अति सुख पाइ॥
× × ×
नमित बदन, दृग भरि रहे पानी। गदगद कंठ, फुरै नहिं बानी॥
सापराध बिधि निपटहिं डरौ। अंजुलि जोरी, स्तुति अनुसरयौ॥
English translation
Remembering the Lord's beauty, radiance, power, and majesty, his heart drew back in awe. Then he rose, wiped his eyes with his own hand, beheld the Lord's face, and rejoiced.
His head bowed very low and both hands joined, his body trembled in deep humility. Again his voice faltered with love, his body thrilled, and he yearned to offer praise.
Steadying himself, he composed a hymn to the lotus-born child. Filled with profound faith, his heart rejoiced, and beholding that face he attained immense happiness.
× × ×
His face bowed and his eyes remained filled with water. His throat faltered, and no words would arise.
Conscious of his offense, Brahmā was utterly afraid. Joining his palms, he began to offer praise.