Original
श्रीकृष्णचरण-सरोजोंसे स्पृष्ट हुआ अजगरका वह मृत शरीर अभी भी ज्यों-का-त्यों बना है, ठीक इस प्रकार, मानो आज अभी कुछ समय पूर्व ही अघासुर-मोक्षकी लीला सम्पन्न हुई हो। एक वर्षपर्यन्त व्यतीत हुए कालकी प्रतिक्रिया उसपर भी तनिक-सी नहीं हुई। योगमायाकी छायाने उसे ढककर वैसे ही अविकृत बने रहने दिया:
English translation
The dead body of the python that had been touched by Kṛṣṇa's lotus feet still remained exactly as it was, just as though the pastime of Aghāsura's deliverance had taken place only a short while earlier that very day. The passage of an entire year had produced not the slightest effect upon it. Yogamāyā's shelter had covered it and preserved it without alteration:
Original
Sanskrit note
योगमाययैव तावत्कालपर्यन्तं तत्तदाच्छादितमासीदिति ज्ञेयम्।
(सारार्थदर्शिनी)
English translation
It should be understood that until that time everything had remained covered by Yogamāyā alone.
(Sārārthadarśinī)
Original
अस्तु, इसीकी ओर व्रजेन्द्रनन्दन अपने सखाओंका ध्यान आकर्षित करने लगते हैं। वन-भोजनके अनन्तर वनसे व्रजमें लौटते हुए वे जान-बूझकर इसी पथसे आये और उस महाविशाल सर्पके मज्जा-रक्त-पङ्किल प्राणशून्य कलेवरकी ओर संकेत कर बोले, ‘अरे भैयाओ! मरा हुआ साँप तो वैसे ही पड़ा है, उधर भी पुनः देख भर लो तो सही।’ फिर तो कतिपय चञ्चल शिशु उसी ओर छूट पड़े, हर्षातिरेकवश उच्चस्वरसे पुकार उठे:
English translation
The prince of Vraja then began drawing his friends' attention toward it. Returning from the forest to Vraja after their woodland meal, he deliberately came by this same path. Pointing toward the lifeless carcass of the immense serpent, stained with marrow and blood, he said, “Brothers! The dead snake is still lying just as it was. Look over there once again.” Some of the lively boys immediately dashed in that direction and cried aloud in overflowing delight:
Original
Sanskrit note
अहो महोज्ज्वलं नः खेलागह्वरमिदं जातमिति।
(श्रीआनन्दवृन्दावनचम्पूः)
English translation
“Oh, what a splendid cave this has become for our games!”
(Śrī Ānandavṛndāvanacampū)
Original
Braj speech
अरे, रे, भैया! यह तो हमलोगोंके खेलके लिये बड़ी ही सुन्दर गुफा बन गयी रे!
English translation
“Oh, brothers! This has become such a beautiful cave for us to play in!”
Original
किंतु अब संध्याके किञ्चित् रक्ताभ श्याम परिधानकी आभा वनप्रान्तरोंमें, आकाशमें परिव्याप्त हो चुकी थी। अब समय जो नहीं रहा था। साथ ही अजगरके चर्मको दिखानेका उद्देश्य तो था कि बस अतीतका संस्मरणमात्र उद्बुद्ध हो जाय। वह हो चुका। अतएव श्रीकृष्णचन्द्र उन शिशुओंको निवारणकर झूमते हुए आगे ही बढ़ते चले गये, वे व्रजकी ओर ही अग्रसर होने लगे:
English translation
By now, however, the glow of evening's faintly crimson dark garment had spread through the forest clearings and across the sky. No time remained. Moreover, Kṛṣṇa's purpose in showing them the python's skin was merely to awaken their memory of the past, and that had been accomplished. Kṛṣṇacandra therefore restrained the boys and continued onward with a swaying gait, proceeding toward Vraja:
Original
Sanskrit verse
दर्शयंश्चर्माजगरं न्यवर्तत वनाद् व्रजम्।
(श्रीमद्भागवत १०।१४।४६)
English translation
Showing them the python's skin, he turned from the forest toward Vraja.
(Śrīmad Bhāgavata 10.14.46)
Original
Braj verses
चले घरनि अजगरहि दरसते, हियनि सरसते, सुखन बरसते।
गृह कहुँ चले बाल लिएँ साथा। अजगर-चर्म देखावत नाथा॥
English translation
They set out for their homes after seeing the python, their hearts overflowing as happiness showered down.
The Lord proceeded homeward with the boys beside him, showing them the python's skin.
Original
और इस व्रजप्रवेशके समय उनके महामरकत-श्याम श्रीअङ्गोंकी निराली शोभा, उनकी विविध रसमयी चेष्टाएँ और व्रजपुरन्ध्रियोंकी प्रतीक्षा, बस, देखते ही बनती है। मस्तक तो मयूरपिच्छनिर्मित मनोहर मुकुटसे मण्डित है। घुँघराली अलकोंमें विविध वर्णके मँह-मँह करते हुए कुसुमसमूह गुम्फित हो रहे हैं। अन्य अङ्गोंमें भी यथायोग्य कुसुमोंके ही आभरण सुशोभित हैं। अत्यन्त नवीन, रंग-बिरंगी गैरिक आदि वन्यधातुओंसे श्याम कलेवरपर सुन्दरतिसुन्दर विविध चित्रोंका निर्माण किया हुआ है। अपने बिम्बविडम्बी अधरोंपर कभी तो वे वंशीको धारणकर उससे अनेक रसमय अत्यन्त स्फुट स्वरोंका सृजन करते हैं, कभी तरुपत्रोंको मोड़कर बनाये हुए वाद्ययन्त्र, सीटी, में अपने परम सुरभित मुखश्वास भरकर अद्भुत मनोहर रागकी एक ऊँची अतिशय मधुर तान छेड़ देते हैं और कभी गूँज उठता है उनका मेघगम्भीर शृङ्गनाद। इस प्रकार वाद्योत्सवमें वे निमग्न हो रहे हैं। उनकी वह सखामण्डली परमानन्दमें डूब रही है। प्रत्येक शिशु अपने हृततलके सुखको अवरुद्ध करनेमें असमर्थ होकर मधुर उच्च स्वरसे उनकी ही पवित्र कीर्तिका गान कर रहा है, प्रत्येकके कण्ठसे व्रजेन्द्रनन्दनकी ही प्रशंसाके गीत झर रहे हैं; सर्वथा अपनी ही प्रतिभासे रचित एवं तालबन्धके साथ गाये हुए उन मधुर गीतोंमें एकमात्र भरा है नन्दनन्दनके सुयशका वर्णन, अघासुर आदिके उद्धारके समय व्यक्त हुई उनकी बाल्यचेष्टामयी पुनीत कीर्तिका चारु चित्रण। और फिर वे नन्दलाडिले सहसा कभी इन समस्त गान-वाद्यके राग-रंगका विराम करके उन गोवत्सोंका नाम ले-लेकर आह्वान करने लगते हैं, इस अद्भुत गान-वाद्यके उत्सव-सुखसे विभोर, विह्वल, उच्छृङ्खल हुई अपार गोवत्सराशिको संयत करने लगते हैं; अपने परम सुखद करस्पर्शके दानसे, अनेक नवीन-नवीन प्रेमिल चेष्टाओंसे इनका उपलालन करते हुए इन्हें बुला-बुलाकर गन्तव्य दिशाकी ओर प्रेरित करने लगते हैं। उधर प्राणोंकी उत्कण्ठा लिये वात्सल्यवती गोपसुन्दरियाँ अपने समस्त कार्य स्थगितकर, सब कुछ विसर्जितकर, भूलकर, एकमात्र इनकी ही आकुल प्रतीक्षामें उन्मादिनी-सी हुई अपने द्वारोंपर आकर खड़ी हैं; उनके नेत्र केन्द्रित हैं उस दिशामें, वनके उस पथकी ओर ही, जिधरसे ये व्रजेन्द्रनन्दन आयेंगे, नहीं-नहीं, आ रहे हैं। वंशीनाद गूँज जो रहा है। अहा! वह देखो, वे रहे उनके प्राणाराम श्रीकृष्णचन्द्र! दृगोंमें वह श्याम-ज्योति पूरित हो गयी। फिर कहाँ सम्भव है इससे आगेकी दशाका चित्रण। जो हो, इस प्रकार अद्भुत-विचित्र साज-शृङ्गारसे विभूषित हुए, अपनी परम रमणीय चेष्टाओंसे पद-पदपर सुख-सरिताका सृजन कर उसमें अवगाहन करते हुए, सखाओंको निमग्न करते हुए, गोपीजन-नयनानन्दवर्धन श्रीकृष्णचन्द्रने व्रजपुरमें प्रवेश किया:
English translation
At the time of this entry into Vraja, the unique beauty of his great emerald-dark limbs, his many rasa-filled gestures, and the waiting of Vraja's women could only be seen, never adequately described. His head was crowned with a charming diadem made of peacock feathers. Clusters of fragrant, many-colored flowers were woven through his curling locks, and fitting ornaments of flowers adorned his other limbs. Fresh, multicolored forest minerals such as red ocher formed exquisitely beautiful designs upon his dark body. Sometimes he placed the flute to his bimba-fruit lips and created many clear, rasa-filled notes. Sometimes he filled a whistle fashioned from folded leaves with his supremely fragrant breath and released a high, exceedingly sweet strain in a wondrous enchanting melody. At other times his horn sounded with the depth of a rain cloud. Thus he became immersed in a festival of instruments, and his circle of friends drowned in supreme bliss. Unable to restrain the happiness in his heart, every boy sang Kṛṣṇa's sacred glory in a sweet, high voice. Songs praising the prince of Vraja poured from every throat. Composed entirely from their own inspiration and sung in rhythm, those lovely songs contained only descriptions of Nanda's son's noble fame, beautiful portrayals of the sacred renown revealed through his childlike deeds when he delivered Aghāsura and others. At times Nanda's darling suddenly brought all the melodies of their singing and playing to a halt and called the calves one by one by name. He brought the countless calves, wild with exhilaration from this wondrous musical festival, back under control. Bestowing the supremely pleasing touch of his hand and tending them through ever-new loving gestures, he repeatedly called them and guided them toward their destination. Meanwhile, filled with the longing of their very lives, the motherly cowherd women had stopped every task, abandoned and forgotten everything, and stood at their doorways nearly mad in their anxious waiting for him alone. Their eyes were fixed in the direction of the forest path by which the prince of Vraja would come. No, he was already coming, for the flute was sounding. Ah, look! There was Kṛṣṇacandra, the delight of their lives. That dark radiance filled their eyes. How could their condition after that possibly be depicted? Thus adorned with wondrous and varied ornaments, creating a river of happiness at every step through his supremely delightful gestures, bathing within it and immersing his friends in it, Kṛṣṇacandra, who increases the joy of the gopīs' eyes, entered Vraja:
Original
Sanskrit verse
बर्हप्रसूननवधातुविचित्रिताङ्गः प्रोद्दामवेणुदलशृङ्गरवोत्सवाढ्यः। वत्सान् गृणन्ननुगगीतपवित्रकीर्तिर्गोपीदृगुत्सवदृशिः प्रविवेश गोष्ठम्॥
(श्रीमद्भागवत १०।१४।४७)
English translation
His body decorated with peacock feathers, flowers, and fresh mineral pigments, and enriched by the exuberant festival of flute, leaf whistle, and horn, he called the calves while his sacred glories were sung behind him. With a form that was a festival for the gopīs' eyes, he entered the cowherd settlement.
(Śrīmad Bhāgavata 10.14.47)
Original
Braj verses
गातनि धात के चित्र बनाए। सीसनि मोर के चंद सुहाए॥
बेनु-सृंग-दल ललित बजावत। नव-नव गीत पुनीतन गावत॥
पंकज फेरत, बछरन घेरत। लै-लै तिन के नाम निबेरत॥
गोपि-दृगन के उत्सव रूप। ब्रज आए नँद-नंद अनूप॥
× × ×
बरह, सुमन, नव धातु अनूपा। तिन करि तन चित्रित बहु रूपा॥
बेनु-सृंग-दल-रव अति सोहन। करत हास-रस आवत मोहन॥
गनत बत्स, पोंछत करनि, मंद मंद मुसुकात। गुन गावत आवत सखा, गोपिन सुखप्रद तात॥
एहि बिधि करत केलि जदुनंदा। आए निज गृह आनँदकंदा॥
English translation
Mineral pigments made designs upon his limbs, and lovely moons of peacock feathers adorned his head.
He sweetly played flute, horn, and leaf whistle, while the boys sang ever-new sacred songs.
He turned his lotus hand and gathered the calves, calling each one separately by name.
The matchless son of Nanda came to Vraja, his form a festival for the gopīs' eyes.
× × ×
Peerless peacock feathers, flowers, and fresh minerals adorned his body with designs of many kinds.
The sounds of flute, horn, and leaf whistle were exceedingly lovely. Mohana came laughing and creating rasa.
Counting the calves and wiping them with his hands, he smiled softly. His friends followed singing his virtues, while their beloved Lord brought happiness to the gopīs.
Sporting in this manner, the son of the Yadus, the source of bliss, arrived at his own home.
Original
व्रजरानी एवं व्रजराजके कर्णपुटोंमें भी अपने नीलमणिके वंशीनादकी सुधा पूरित हो चुकी थी। दोनोंपर ही उसका उन्मादी प्रभाव व्यक्त हो चुका था। ध्वनिने उनके मन-प्राणोंको भी आकर्षित कर लिया था। और फिर वात्सल्य-स्नेहकी ऐसी प्रखर धारा उमड़ी कि हृदय विगलित हो उठा, मन-प्राणोंके पीछे वह भी बह चला उसी दिशामें तथा अब उनके शरीर प्रासादमें, गोष्ठमें अवरुद्ध रहें, यह कहाँ सम्भव था। और दिन तो गृहतोरणके समीप ही नीलसुन्दरकी बाट देखी जाती, पर आज देखते-ही-देखते व्रजदम्पति भी तोरणसे बहुत आगे उन्मुक्त राजपथपर आकर अवस्थित हो गये:
English translation
The nectar of their blue jewel's flute song had also filled the ears of Vraja's queen and king, and its intoxicating influence had manifested in them both. The sound drew away their minds and lives. Then such a powerful stream of parental affection surged that their hearts melted and flowed in the same direction after their minds and lives. How could their bodies remain confined within the palace and cowherd settlement? On other days they waited for the darkly beautiful Lord beside the archway of their home, but today the royal couple of Vraja soon passed far beyond the arch and stood upon the open royal road:
Original
Sanskrit note
स्नेहभरनिर्भरनिर्भुग्रहृदयाभ्यां तन्मुरलीनादगुणेनाकृष्टाभ्यां पितृभ्यां प्रतोलीतलमुपसेदे।
(श्रीआनन्दवृन्दावनचम्पूः)
English translation
He approached the gateway where his parents stood, their hearts bent beneath the overwhelming weight of affection and themselves drawn by the enchanting quality of his flute song.
(Śrī Ānandavṛndāvanacampū)
Original
वे न जाने और भी कितनी दूर आगे बढ़ जाते, पर उनकी आँखोंमें भी पूर्ण हो गयी वह इन्द्रनीलद्युति; वहींसे उन्हें मानो अपने प्राणोंकी एकमात्र निधि प्राप्त हो गयी। साथ ही सात्त्विक भावोंका उन्मेष हो आया। जडिमासे समस्त अङ्ग अवश हो गये। जहाँ-के-तहाँ वे शान्त खड़े ही रह गये। उनमें गतिका संचार तो तब हुआ, जब नीलसुन्दर सर्वथा सामने निकट-से-निकट आकर उपस्थित हो गये अपनी जननीके भुजपाशमें बँध जानेके लिये। व्रजेश्वर तो एक-दो पग चलकर भी सजल नेत्रोंसे देखते ही रहे, पर व्रजरानी प्राणोंकी ललक लेकर दौड़ीं और श्रीकृष्णचन्द्रको उन्होंने अपने अङ्कमें धारण कर लिया। ओह! इस मिलन-सुखका वर्णन कोई कैसे करे। इसमें एक विचित्र विशेषता है। यह मिलन है तो एक दैनन्दिनी घटना, पर प्रतिदिन ही इसमें गत दिवसकी अपेक्षा सुखकी एक ऐसी अभिनव अप्रतिम लहर परिव्याप्त हो जाती है, जिसकी झाँकी इस प्राकृत जगत्में कहीं सम्भव जो नहीं। कदाचित् वे चञ्चल असंख्य शिशु श्रीकृष्णचन्द्रके साथ न हों, अपनी विविध चेष्टाओंसे, तुमुल आनन्द-कोलाहलसे प्रतिदिन ही भावान्तर उत्पन्न कर देनेमें हेतु न बन जायँ, तो कहना कठिन है कि मैयाकी यह नित्य-नूतन सुखमयी मिलन-समाधि कितने कालके पश्चात् टूट पाये। और आज तो इन बालकोंको बड़ी त्वरा है वनकी एक विशेष घटना सुना देनेकी। इसीलिये शीघ्र-से-शीघ्र मैयाका ध्यान अपनी ओर आकर्षित करनेका प्रयास आरम्भ हो जाता है।
English translation
Who knows how much farther they might have gone? But their eyes became filled with that sapphire radiance, and from where they stood they seemed to attain the sole treasure of their lives. At once sāttvika emotions arose. A sacred paralysis rendered every limb helpless, and they stood still and peaceful where they were. Motion returned only when the darkly beautiful Lord came directly before them, closer and closer, ready to be bound within his mother's arms. Vraja's king took one or two steps and continued gazing with tearful eyes, while Vraja's queen ran forward with the yearning of her life and gathered Kṛṣṇacandra into her lap. Oh, who can describe the joy of that meeting? It possessed a remarkable quality. Though this reunion was a daily event, each day it became pervaded by a new and incomparable wave of happiness surpassing that of the previous day, a vision impossible anywhere in this material world. If the countless lively boys did not accompany Kṛṣṇacandra and, through their varied actions and tumultuous joyful commotion, produce a different emotion each day, who could say how long it would take for Mother's ever-new, blissful absorption in reunion to break? Today the boys were especially impatient to recount an unusual event from the forest, so they immediately began trying to draw Mother's attention toward themselves.
Original
इन अगणित शिशुओंकी माताएँ वहीं खड़ी हैं। आज उन माताओंका ध्यान पुनः अपनी संतानकी ओर नहीं, श्रीकृष्णचन्द्रकी ओर है। निरन्तर एक वर्षतक अपनी ही संतानके प्रति उमड़ता हुआ प्यार आज सहसा अन्तर्हित क्यों, कैसे हो गया, इस ओर उनकी वृत्ति ही नहीं। मानो क्षणभरके लिये कभी कोई भी अन्तर उनके भावप्रवाहमें हुआ ही न था, सदा श्रीकृष्णचन्द्र ही उनके मन-प्राणोंमें समाये हुए हैं, इस प्रकार आकुल नेत्रोंसे वे नन्दनन्दनको निहार रही हैं। यन्त्रकी भाँति कतिपय गोपसुन्दरियोंने अपनी गर्भजात संतानको गोदमें भी उठा लिया, स्वाभाविक वात्सल्यवश हाथसे पुत्रके अङ्गका धूलि-सम्मार्जन भी वे करती जा रही हैं; पर उनके नेत्रोंमें भी भरे हुए हैं श्रीकृष्णचन्द्र। उनके प्राणोंकी वृत्ति भी समायी हुई है श्रीकृष्णचन्द्रमें ही, पर आज शिशुओंने इन अपनी माताओंको ही माध्यम बनाया व्रजरानीको अपनी ओर अभिमुख कर लेनेके उद्देश्यसे। अपनी माताओंका अञ्चल धारणकर, बड़े उल्लासमें भरकर वे सब कहने लगते हैं, ‘री मैया! क्या कहूँ? ऐसी बात है कि सुनते ही सबका मन अत्यन्त आश्चर्यसे भर उठेगा और हम सबोंके लिये भी थोड़ी हँसनेकी-सी बात हो गयी। हमारे कन्नू भैयाने काम तो बड़े ही साहसका किया। ओह! बलिहारी है इसके साहसकी! बस, पूछ मत, दूसरेके लिये तो वह अत्यन्त दुष्कर है, अरे दुष्कर क्या, दूसरा उसे कर ही नहीं सकता। पर है वह बहुत ही विनोदकी बात। इतना ही नहीं, हमलोग तो आज सब-के-सब मूर्ख सिद्ध हो गये, ठगे गये थे, भीषण विषकी प्रचण्ड अग्निमें भस्म हो गये थे; पर धन्य है कन्हैया भैयाकी चतुराई! यह चतुरशिरोमणि जो ठहरा। इसने तुरंत हम सबोंको जीवित कर लिया।’
English translation
The mothers of those countless boys stood there as well. Today their attention was once again fixed not upon their own children but upon Kṛṣṇacandra. They gave no thought to why or how the love that had surged toward their own children for an entire year had suddenly disappeared. It was as though no interruption had ever entered the current of their feeling even for a moment and Kṛṣṇacandra had always filled their minds and lives. With anxious eyes they gazed upon Nanda's son. Almost mechanically, some cowherd women lifted the children born from their own wombs into their laps and, from natural motherly affection, brushed the dust from their sons' limbs. Yet Kṛṣṇacandra filled their eyes, and the current of their lives was absorbed in him alone. Today the boys made their own mothers the means of turning Vraja's queen toward them. Grasping their mothers' veils and overflowing with delight, they began to say, “Mother, what can we tell you? The moment everyone hears this, their minds will fill with immense wonder, and it has also become something rather amusing for us. Our brother Kannū performed a deed of great courage. Oh, blessed is his bravery! Do not even ask. For anyone else it would be exceedingly difficult. What are we saying? No one else could do it at all. Yet it is also very entertaining. More than that, today all of us were proved fools and were deceived. We were burned to ashes in the blazing fire of terrible poison. But blessed is brother Kanhaiyā's cleverness! He is the crown jewel of the clever, and he brought all of us back to life at once.”
Original
Sanskrit note
जननि! जननितान्तविस्मापकं स्मापकं चास्माकमतिसाहसपुष्करं दुष्करं दुरासदं रासदं कर्म कृतवान्, अस्मानपि विषमविषमहानलदग्धानविदग्धानविलम्बेनैव जीवयामास च स चतुरशिरोमणिः।
(श्रीआनन्दवृन्दावनचम्पूः)
English translation
“Mother! He performed an act that brings utter astonishment to people and remembrance to us, an act blossoming with extraordinary courage, difficult and unapproachable yet filled with delight. That crown jewel of the clever immediately restored us to life after we, ignorant boys, had been burned by the great fire of deadly poison.”
(Śrī Ānandavṛndāvanacampū)
Original
यह सुनते ही माताएँ तो सन्न रह गयीं। केवल दो-एक अपने दुर्-दुर् करते हुए हृदयको दबाकर, ‘हैं! क्या हुआ? कैसे हुआ?’ कहकर चिल्ला उठीं। शिशु तो कहनेके लिये उतावले थे ही। उन सबने अतिशय उच्च स्वरसे सबको सुना-सुनाकर कहना आरम्भ किया, ‘री! तुम सब ध्यानसे सुनो, आज यशोदा मैयाके लाड़िलेने, इस नन्दनन्दनने एक महाविशाल अजगरको मार डाला और हम सबोंके प्राण बचा लिये।’
English translation
The mothers were stunned the moment they heard this. Only one or two, pressing their violently pounding hearts, cried out, “What! What happened? How did it happen?” The boys were already impatient to speak. In extremely loud voices so that everyone could hear, they began, “Listen carefully, all of you! Today Mother Yaśodā's darling, this son of Nanda, killed an enormous python and saved all our lives.”
Original
Sanskrit verse
अद्यानेन महाव्यालो यशोदानन्दसूनुना। हतोऽविता वयं चास्मादिति बाला व्रजे जगुः॥
(श्रीमद्भागवत १०।१४।४८)
English translation
“Today this son of Nanda, the delight of Yaśodā, killed a great serpent and saved us from it.” Thus the boys proclaimed throughout Vraja.
(Śrīmad Bhāgavata 10.14.48)
Original
Braj verse
बीत्यौ एक बरष जिहिँ काल, ब्रज में कहत भए ब्रजबाल। आज एक नंद-जू के लाल, मारयौ ब्याल महा बिकराल॥
English translation
Though one year had passed since that time, the boys of Vraja declared, “Today the son of noble Nanda killed a vast and terrible serpent.”
Original
फिर तो व्रजरानी भी भावसमाधिसे जागीं ही। उन्होंने भी आदिसे अन्ततक वनमें घटित आजकी इस घटनाका पूर्ण विवरण सुन ही लिया। अपने नीलमणिको वामहस्तसे अङ्कमें धारण किये एवं दक्षिण हस्तकी तर्जनी होठोंपर रखकर विस्फारित नेत्रोंसे वे पासमें खड़े श्रीव्रजेश्वरकी ओर देखने लग जाती हैं, किंतु व्रजेश्वरके नेत्र निमीलित हैं। वे मन-ही-मन अपने एवं अपनी प्रजा व्रजवासीजनोंके पुत्रोंकी अयाचित ऐसी रक्षाके लिये अपने इष्टदेव श्रीनारायणके चरणोंमें न्योछावर हो रहे हैं! जो हो, परस्पर बड़ी देरतक यही चर्चा चलती रहती है, किंतु इसी बीचमें व्रजरानीको अपने नीलमणिके मुखपर वन-भ्रमणकी श्रान्ति दीख गयी और वे तनिक भी विलम्ब न कर अपने गृहकी ओर चल पड़ीं। नीलसुन्दर उनके अङ्कमेंसे उतरकर आगे-आगे चले और जननी स्नेह-विह्वल हुई पीछे चलीं। सामने रोहिणी मैयाके दर्शन हुए। श्रीरोहिणीने भी प्राणोंकी ललकसे श्रीकृष्णचन्द्रको अपने अङ्कमें भर लिया। ‘पर दाऊ भैया कहाँ गये?’ नीलसुन्दरने एक ही प्रश्नकी झड़ी लगा दी। रोहिणी माताके अन्य समस्त स्नेह-मनुहारकी ओर जैसे आज इस समय उनका ध्यान ही नहीं। बलराम-जननीने भी किञ्चित् हँसकर गृहालिन्दकी ओर संकेत कर दिया। मैयाके संकेतका तात्पर्य स्पष्ट था, श्रीकृष्णचन्द्र जान गये, दाऊ भैया रूठे बैठे हैं। आज वन न जानेका, रोक लिये जानेका इतना दुःख बलरामको हुआ कि उन्होंने भोजनतक नहीं किया, यहाँतक कि वंशीनाद सुनकर भी अपने अनुजका स्वागत करने भी वे नहीं आये। क्यों आयें? वास्तवमें उन्हें दोष तो अनुजका ही प्रतीत हुआ। ‘कन्नू यदि मुझे भी साथ ले चलनेका हठ कर लेता अथवा मेरे शास्त्रोचित कृत्य जन्म-नक्षत्रोत्सवके अनन्तर किञ्चित् विलम्बसे वन जाता तो मैया बाध्य हो ही जाती मुझे भी साथ भेज देनेके लिये।’ यह भावना रह-रहकर उनके नेत्रोंमें अश्रुसंचार कर देती और वे अलिन्दपर ही मुँह फुलाये बैठे रहते। पर अब धैर्य कहाँ, श्रीकृष्णचन्द्र ‘दाऊ भैया’ कहकर उन्हें पुकार जो रहे हैं। स्तम्भकी ओटसे एक परम सुन्दर समुज्ज्वल गौर तेजोमयी चञ्चल ज्योति-सी निकली और श्रीकृष्णचन्द्रके कण्ठसे जा लगी। अग्रज-अनुजको इस प्रकार मिलते देखकर दोनों माताओंके नेत्र पुनः छलक उठे।
English translation
Vraja's queen then awakened from her absorption in loving emotion. She too heard the complete account, from beginning to end, of the day's event in the forest. Holding her blue jewel in her lap with her left arm and placing the forefinger of her right hand upon her lips, she stared wide-eyed at Vraja's lord standing nearby. His eyes, however, were closed. Within his mind he was offering himself at the feet of his chosen Lord, Śrī Nārāyaṇa, in gratitude for this unsolicited protection of his own son and the sons of the people of Vraja. The discussion continued among them for a long time. Meanwhile, Vraja's queen noticed the weariness of roaming in the forest upon her blue jewel's face and, without the slightest delay, set out for home. The darkly beautiful Lord climbed down from her lap and walked ahead, while his mother followed, overwhelmed with affection. Mother Rohiṇī appeared before them, and with the yearning of her life she too gathered Kṛṣṇacandra into her lap. “But where is brother Dāū?” The darkly beautiful Lord poured out the same question again and again, as though at that moment he noticed none of Mother Rohiṇī's other affectionate attentions. Smiling slightly, Balarāma's mother pointed toward the veranda. Her meaning was clear. Kṛṣṇacandra understood that brother Dāū was sitting there in displeasure. Balarāma had been so distressed at being prevented from going to the forest that he had not even eaten. Though he heard the flute, he had not come to welcome his younger brother. Why should he? He considered his younger brother at fault. “If Kannū had insisted upon taking me with him, or if he had gone to the forest a little later, after the scripturally prescribed observance of my birth-star festival, Mother would have been compelled to send me along.” This thought repeatedly filled his eyes with tears, and he sat sulking upon the veranda. But how could he remain patient now, when Kṛṣṇacandra was calling, “Brother Dāū!” From behind a pillar emerged something like a supremely beautiful, brilliantly fair, radiant, moving light, and it clasped Kṛṣṇacandra around the neck. Seeing elder and younger brother meet in this way, the two mothers' eyes again overflowed.
Original
अब पर्याप्त अतिकाल हो चुका है। इसलिये जननी पुत्रसंलालनमें लग जाती हैं। इतनी देर गोपसुन्दरियोंकी, नहीं-नहीं, वहाँ उपस्थित समस्त व्रजवासियोंकी दृष्टि तन्मय हो रही थी श्रीकृष्णचन्द्रमें; पर अब तो व्रजरानी अपनी इस अप्रतिम निधिको लेकर प्रासादके अन्तर्भागमें प्रविष्ट हो गयीं। अब चार पहरके लिये यह अवसर नहीं कि निकटसे नीलसुन्दरको निहारकर उनके नेत्र शीतल होते रहें। अतएव वे सब भी अपने आवासकी ओर चल पड़ते हैं; पर जा रहे हैं यन्त्रवत्, केवल शरीरसे ही। उनका मन तो वहाँ नन्दभवनमें ही संनद्ध है, श्रीकृष्णचन्द्रको छोड़कर वह मन अन्यत्र जा जो नहीं सकता। एक वर्षके लिये श्रीकृष्णचन्द्रकी अचिन्त्य लीलामहाशक्तिने एक रचना रच दी थी। स्वयं व्रजेन्द्रनन्दन ही उन सबके गृहोंमें उनके पुत्र होकर क्रीड़ा कर रहे थे। केवलमात्र नाम एवं आकृति उनके गर्भजात संतानकी थी, पर वास्तवमें वहाँ नन्दनन्दनके अतिरिक्त और कुछ नहीं था, कोई नहीं था; उन असंख्य शिशुओंके स्थानपर केवल सर्वत्र भरे थे श्रीकृष्णचन्द्र ही। इसलिये बाह्यदृष्टिमें उनकी वृत्ति अपने पुत्रोंके प्रति ही सम्पूर्णतया आकर्षित हो जानेपर भी वह वस्तुतः केन्द्रित थी, तन्मय थी यशोदानन्दनमें ही। किंतु आज उस एक वर्ष पूर्वकी ही धाराका संगम हो गया। श्रीकृष्णचन्द्र पितामहके मनोरथ पूर्णकर अपने स्थानपर अवस्थित हो गये। शिशु ब्रह्ममोहनका अभिनय हो जानेके अनन्तर अपने स्थानपर आ गये। तब गोपसुन्दरियाँ भी अपने उस पूर्वके भावमें निमग्न होंगी ही, हो ही गयीं। सब कुछ वैसे-का-वैसा हो ही गया। जिस प्रकार आजसे एक वर्ष पूर्व वे संध्या-समय श्रीकृष्णचन्द्रको नन्दभवनतक पहुँचाकर, उनका अनुगमन कर गृह लौटती थीं, ठीक वैसे ही, उसी भावनामें बहती हुई वे आज भी अपने गृहकी ओर लौटी जा रही हैं, लौट आयी हैं। स्वाभाविक वात्सल्यवश अपने-अपने पुत्रोंको अङ्कमें धारण करके आयी हैं तथा आकर उनका संलालन भी कर रही हैं, पर उनकी आँखोंमें भरा है नन्दप्राङ्गण और वे वहींसे स्पष्ट देखती जा रही हैं, ‘वह देखो, व्रजरानी नीलमणिको स्नान करा रही हैं, उनका गात्र-सम्मार्जन कर रही हैं, केश-संस्कार कर रही हैं आदि।’
English translation
It had grown quite late, so Mother began caring for her son. Until then the eyes of the cowherd women, indeed of all the people of Vraja present there, had been absorbed in Kṛṣṇacandra. But now Vraja's queen carried her incomparable treasure into the inner palace. For the next four watches they would have no opportunity to cool their eyes by gazing upon the darkly beautiful Lord nearby. They therefore set out for their own homes, but moved like mechanisms, with their bodies alone. Their minds remained fastened within Nanda's house and could go nowhere apart from Kṛṣṇacandra. For one year Kṛṣṇacandra's inconceivable, mighty power of pastime had fashioned a special arrangement. The prince of Vraja himself had played as their sons within all their homes. Only the names and appearances belonged to the children born from their wombs. In reality nothing and no one was present there except Nanda's son. Kṛṣṇacandra alone had filled every place in the forms of those countless boys. Thus, though outwardly their attention seemed completely drawn toward their own sons, it was actually centered and absorbed in Yaśodā's son alone. Today that current reunited with the current from one year earlier. After fulfilling Grandfather Brahmā's desire, Kṛṣṇacandra resumed his own place. Once the drama of Brahmā's bewilderment ended, the boys returned to their places. The cowherd women naturally immersed themselves again in their former feeling, and everything became exactly as before. One year earlier, at evening, they had accompanied Kṛṣṇacandra to Nanda's house and then returned home. Today they went home in precisely the same way, flowing in the same emotion. Out of natural motherly affection they carried their own sons in their laps and cared for them upon arriving, yet Nanda's courtyard filled their eyes. From their own homes they clearly saw, “Look, Vraja's queen is bathing her blue jewel, wiping his body, arranging his hair, and so forth.”
Original
व्रजवासियोंकी, विशेषतः इन वात्सल्यवती गोपसुन्दरियोंकी यह भावना, अपनी गर्भजात संततिकी अपेक्षा भी अत्यधिक, अपरिसीम मात्रामें व्रजेशतनय श्रीकृष्णचन्द्रके प्रति उनके स्नेहका यह प्रवाह, आपाततः आश्चर्यका विषय अवश्य है; क्योंकि सौन्दर्य, माधुर्य एवं दैहिक सम्बन्धको लेकर ही तो प्राणोंका प्यार प्रसरित होता है। इसमें भी दैहिक सम्बन्धकी ही प्रधानता रहती है। अपनी संतान सुन्दर न हो, गुणहीन हो एवं किसी अन्य व्यक्तिका शिशु रूप एवं गुणोंकी खान हो; फिर भी प्यारका उन्मेष जितना जैसा अपने शिशुपर होता है, उतना वैसा अन्यकी सलोनी संततिपर नहीं। किंतु इन वात्सल्यमयी व्रजसुन्दरियोंके प्यारकी प्रखर और निर्मल धारा तो अपने शिशुओंको एक ओर रखकर सदा बहती रहती है श्रीकृष्णचन्द्रकी ओर ही, व्रजेश्वरके पुत्रपर ही। यह नहीं कि ये व्रजेन्द्रनन्दनको परब्रह्म पुरुषोत्तमके रूपमें अनुभव करती हों। उनके वात्सल्यमसृण हृदयमें ऐश्वर्यज्ञानके लिये टिकनेतकको स्थान जो नहीं। वे तो निरन्तर अनुभव करती हैं श्रीकृष्णचन्द्रको व्रजरानीके नीलमणिके रूपमें ही। और कदाचित् सौन्दर्य ही उनके प्यारमें हेतु होता तो फिर इस एक वर्षके लिये स्नेहका वह प्रवाह, ठीक श्रीकृष्णचन्द्रके प्रति उमड़ते हुए कोटि प्राणोंका वह प्यार अपनी संततिके लिये ही लौट क्यों आता? अतएव स्पष्ट है कि व्रजरामाओंका स्नेह है निरन्तर श्रीकृष्णके उद्देश्यसे ही, वे भले ही किसी भी रूपमें उनके समक्ष क्यों न आयें। और इसीलिये यह विस्मयकी बात है ही कि आखिर व्रजपुरवासियोंका अपने शिशुओंकी अपेक्षा भी यशोदारानीके नीलसुन्दरके प्रति ऐसा अपरिसीम स्नेह किस हेतुसे है। सौन्दर्य-निर्बन्धन, भगवत्ताकी स्फूर्ति, दैहिक सम्बन्ध, ये हेतु नहीं, फिर उनका प्रेम सतत इस दिशामें ही, श्रीकृष्णचन्द्रकी ओर ही क्यों बहता रहता है? किंतु इसका समाधान भी अत्यन्त स्पष्ट है। जगत्में सर्वत्र सबके प्रेमकी धारा, भले ही अनजानमें हो, बहती रहती है एकमात्र श्रीकृष्णचन्द्रको ही पा लेनेके उद्देश्यसे। जगत्के समस्त प्राणी वास्तवमें प्रेम करते हैं अपनी आत्मासे ही। सबके लिये परम प्रिय वस्तु है अपनी आत्मा ही। पुत्र, वित्त आदिसे भी जो प्रेम है, वह सब है आत्मसुखके हेतुसे ही। इसीलिये अपनी अहङ्कारास्पद आत्माके प्रति जिस प्रकारका प्यार होता है, उस प्रकारका प्यार ममतास्पद वस्तु, पुत्र, धन, गृह आदिके प्रति कदापि नहीं होता। जिनके मन-बुद्धिपर अविवेकका आवरण है, उनके जीवनमें भी इस सत्यके प्रत्यक्ष दर्शन होते ही हैं। वे अपने इस नश्वर देहको ही आत्माके रूपमें अनुभव करते हैं तथा इसीलिये उनमें भी जो प्रेम अपने शरीरके प्रति होता है, वह दैहिक वस्तु, पुत्र, कलत्र आदिके प्रति नहीं ही होता। और कदाचित् विवेकके किञ्चिन्मात्र आलोकसे अन्तस्तलका तिमिर क्षीण होने लगे, सत्यकी स्फूर्तिका अवकाश आ जाय, सचमुच तनिक-सा यह भान होने लगे कि ‘मैं यह शरीर नहीं, शरीर मेरी वस्तु है’, अविवेकके कारण मानी हुई अहंतास्पद वस्तु ममताका विषय बन जाय, फिर उस समय देहसे भिन्न निश्चित किये हुए अहन्तास्पद आत्माके समान यह शरीर प्यारा नहीं होता। आसन्न मृत्युके समय भी अविवेककी दशामें अपने-आपको देह माननेके कारण जो जीवनकी प्रबल आशा होती थी, वह विवेकके जाग उठनेपर नहीं होती; शरीर जीवित रहे या नष्ट हो जाय, इस सम्बन्धमें आग्रह नहीं रह जाता। इस प्रकार यह सुनिश्चित सिद्धान्त है कि अपनी आत्मा ही सबके लिये प्रियतम वस्तु है, आत्मसुखके लिये ही यह समस्त परिदृश्यमान चराचर जगत् प्रिय प्रतीत होता है। और ये श्रीकृष्णचन्द्र कौन हैं? ये नराकृति परब्रह्म ही तो समस्त आत्माओंके आत्मा हैं। जगतका परम मङ्गल करनेके लिये ही ये योगमायाका आश्रय लेकर यहाँ पधारे हैं। इनमें देह-देहीका भेद नहीं, फिर भी लीलापुरुषोत्तम ये व्रजेन्द्रनन्दन जनसाधारणकी दृष्टिमें देहधारीके समान ही प्रतीत होते हैं। जब कभी किन्हींपर इनकी कृपाकी एक कणिका ढुलक पड़ती है और वे इनके तत्त्वका अनुसन्धान पा लेते हैं, फिर उनके लिये इन श्रीकृष्णचन्द्रके अतिरिक्त और कोई सत्ता ही नहीं बचती। उनके लिये स्थावर-जङ्गम अखिल जगत् श्रीकृष्णस्वरूप है; इससे परे भी ब्रह्म, परमात्मा, नारायण, सभी श्रीकृष्णचन्द्रकी ही अभिव्यक्ति हैं। श्रीकृष्णचन्द्रके अतिरिक्त प्राकृत-अप्राकृत अन्य कोई वस्तु है जो नहीं। सभी वस्तुओंकी सत्ता अपने कारणमें ही तो है। कारण-सत्तासे ही कार्यकी सत्ता है। और ये स्वयं भगवान् श्रीकृष्णचन्द्र उस कारणके भी परम कारण जो ठहरे। फिर कौन-सी वस्तु श्रीकृष्णसे भिन्न है?
English translation
This feeling of the people of Vraja, especially of these motherly cowherd women, and the current of affection that flowed toward Kṛṣṇacandra, son of Vraja's lord, in a measure boundlessly greater even than toward the children born from their own wombs, certainly appears astonishing at first. Love usually extends on the basis of beauty, sweetness, and bodily relationship, with bodily relationship predominating. One's own child may lack beauty and virtue while another person's child may be a treasury of beauty and virtues, yet love does not awaken toward that other's lovely child in the same manner or measure as it does toward one's own. But the powerful, pure current of these motherly women of Vraja's love always set their own children aside and flowed only toward Kṛṣṇacandra, the son of Vraja's lord. It was not that they experienced the prince of Vraja as the Supreme Brahman and highest Person. Their hearts, softened by parental love, did not contain even enough room for awareness of his majesty to remain. They continually experienced Kṛṣṇacandra only as the blue jewel of Vraja's queen. And if beauty alone caused their love, why for that one year did the same current of affection, the love of millions of lives that had surged toward Kṛṣṇacandra, turn back toward their own children? It is therefore clear that the love of Vraja's women is always directed toward Kṛṣṇa, whatever form he may assume before them. The question remains astonishing: why do Vraja's people feel such boundless affection for Yaśodā's darkly beautiful son, even beyond their love for their own children? Beauty's attraction, awareness of divinity, and bodily relationship are not the causes, so why does their love continually flow in this direction, toward Kṛṣṇacandra alone? The answer is perfectly clear. Everywhere in the world, the stream of everyone's love, even unknowingly, flows with the sole aim of attaining Kṛṣṇacandra. All beings truly love their own self. For everyone, the supremely dear object is one's own self. Love for children, wealth, and other things exists only for the happiness of the self. Thus one never loves objects regarded as one's own, such as children, wealth, and home, in the same way one loves the self identified as “I.” This truth is directly visible even in the lives of those whose minds and intellects are covered by ignorance. They experience the perishable body as the self, and so even their love for the body is not equaled by their love for bodily possessions such as children and spouse. If even a slight light of discrimination begins to diminish the darkness within and allows truth to shine, one may truly sense, “I am not this body; the body belongs to me.” The object mistakenly identified as “I” through ignorance then becomes an object of “mine.” At that time the body is no longer as dear as the self distinguished from it and known as “I.” When death approaches, ignorance once produced a powerful hope for continued life because one identified oneself with the body. When discrimination awakens, that hope no longer remains, and one loses insistence upon whether the body lives or perishes. Thus it is an established conclusion that one's own self is dearest to every being, and that the entire visible world of moving and unmoving things appears dear only for the happiness of the self. And who is this Kṛṣṇacandra? This Supreme Brahman in human form is the Self of all selves. He has come here under the shelter of Yogamāyā solely to bring the highest welfare to the world. There is no distinction in him between body and indwelling self, yet the supreme Person of pastime, this prince of Vraja, appears to ordinary people like an embodied being. When even one particle of his grace falls upon someone and that person discovers his true nature, no existence remains for them apart from Kṛṣṇacandra. For them, the entire world of moving and unmoving beings is Kṛṣṇa's own form. Beyond the world too, Brahman, Paramātmā, and Nārāyaṇa are all manifestations of Kṛṣṇacandra. Apart from him, no other material or supramundane object exists. Every object's existence lies within its cause, for an effect exists through the existence of its cause. And Lord Kṛṣṇacandra himself is the supreme cause even of that cause. What object, then, is different from Kṛṣṇa?
Original
Sanskrit verses
सर्वेषामपि भूतानां नृप स्वात्मैव वल्लभः। इतरेऽपत्यवित्ताद्यास्तद्वल्लभतयैव हि॥
तद् राजेन्द्र यथा स्नेहः स्वस्वकात्मनि देहिनाम्। न तथा ममतालम्बिपुत्रवित्तगृहादिषु॥
देहात्मवादिनां पुंसामपि राजन्यसत्तम। यथा देहः प्रियतमस्तथा न ह्यनु ये च तम्॥
देहोऽपि ममताभाक् चेत्तर्ह्यसौ नात्मवत् प्रियः। यज्जीर्यत्यपि देहेऽस्मिन् जीविताशा बलीयसी॥
तस्मात् प्रियतमः स्वात्मा सर्वेषामपि देहिनाम्। तदर्थमेव सकलं जगदेतच्चराचरम्॥
कृष्णमेनमवेहि त्वमात्मानमखिलात्मनाम्। जगद्धिताय सोऽप्यत्र देहीवाभाति मायया॥
वस्तुतो जानतामत्र कृष्णं स्थास्नु चरिष्णु च। भगवद्रूपमखिलं नान्यद् वस्त्विह किञ्चन॥
सर्वेषामपि वस्तूनां भावार्थो भवति स्थितः। तस्यापि भगवान् कृष्णः किमतद्वस्तु रूप्यताम्॥
(श्रीमद्भागवत १०।१४।५०-५७)
English translation
O King, for every living being one's own self alone is dear. Children, wealth, and other things are dear only because of their relation to that self.
Therefore, O king of kings, the affection embodied beings hold for their own self is not the same as that held for children, wealth, homes, and other objects upon which possessiveness rests.
O best of royal men, even for those who identify the body as the self, the body is dearest, while those persons and things connected with it are not equally dear.
If the body itself is understood as an object of possession, it is no longer dear like the self. Even as this body grows old, the hope of continuing to live remains powerful.
Therefore one's own self is dearest to all embodied beings, and this entire world of moving and unmoving things is dear only for its sake.
Know this Kṛṣṇa to be the Self of all selves. For the welfare of the world he appears here through māyā as though he possessed a material body.
For those who know reality, everything here, moving and unmoving, is Kṛṣṇa and is entirely the form of the Lord. Nothing else whatsoever exists here.
The essential existence of every object rests in its underlying cause. Lord Kṛṣṇa is the cause even of that cause. What object, then, can be described as other than him?
(Śrīmad Bhāgavata 10.14.50 to 57)
Original
अब ऐसे स्वयं इन श्रीकृष्णचन्द्रको ही पा लेनेके अनन्तर व्रजपुरवासी क्यों नहीं अपने समस्त प्राणोंका सम्पूर्ण प्रेम एकमात्र इन्हींको समर्पित कर दें। नीलसुन्दरको एक बार प्यार कर लेनेके अनन्तर फिर अन्य किसी प्रीत्यास्पद वस्तुकी सत्ता ही कहाँ है कि जिसमें मन उलझे? इसीलिये व्रजसुन्दरियाँ भूल गयी हैं अपने शिशुओंको और तन्मय हो रही हैं नन्दप्राङ्गणमें विराजित श्रीकृष्णचन्द्रमें!
English translation
Having attained Kṛṣṇacandra himself in this way, why should the people of Vraja not offer the complete love of all their lives to him alone? Once they had loved the darkly beautiful Lord, what other lovable object remained in which their minds could become entangled? Thus the women of Vraja forgot their children and became absorbed in Kṛṣṇacandra seated in Nanda's courtyard.
Original
अस्तु, श्रीकृष्णचन्द्रकी आजकी दिनचर्या समाप्त हुई। वे शयन करने चले जाते हैं व्रजरानीके अङ्कमें, शारदीय प्रसाधनोंसे विभूषित व्रजेन्द्रगेहिनीके शयनमन्दिरमें। और जब किरणमाली अबसे चौदह घड़ीके पश्चात् पुनः अपने अंशुजालका विस्तार कर वृन्दाकाननको उद्भासित करने आयेंगे, तब उस समय श्रीकृष्णचन्द्रकी पौगण्डोचित लीलाकी एक सुन्दर योजना निर्मित होगी। कौमारलीला-रसका आस्वादन कर चुके बाल्यलीलाविहारी। एक-से-एक बढ़कर परम मनोहारिणी लीलाओंकी अवतारणा कर व्रजपुरवासियोंको इन्होंने परमानन्दसिन्धुमें निमग्न कर दिया है। उनकी वह निलायन-क्रीड़ा, ओह! कोई कैसे भूले आनन्तैश्वर्यनिकेतन स्वयंभगवान् श्रीकृष्णचन्द्रकी उस अद्भुत प्रेमाधीनताको! श्रीकृष्णचन्द्र अपनेको छिपा लेते, पर शिशु उन्हें अनायास ढूँढ़ लेते। और जब श्रीकृष्णचन्द्र उन्हें ढूँढ़ने चलते, तब देखने ही योग्य होती व्रजराजकुमारकी बाल्यभङ्गिमा, सर्वज्ञ सर्वेश्वरकी वह बाल्यरसमत्तता! क्या कहना है, अथक परिश्रम करके भी वे एक
English translation
Thus Kṛṣṇacandra's activities for that day came to an end. He went to sleep in the lap of Vraja's queen, within the sleeping chamber of the lady of Vraja's lord, which was adorned with autumnal decorations. Fourteen ghaṭikās later, when the sun would once again spread its net of rays and come to illuminate the forest of Vṛndāvana, a beautiful plan for Kṛṣṇacandra's pastimes appropriate to boyhood would take shape. The enjoyer of childhood pastimes had tasted the rasa of early childhood. By manifesting one supremely enchanting pastime after another, he had immersed the people of Vraja in the ocean of supreme bliss. Oh, how could anyone forget his game of hide-and-seek, that wondrous subjection to love shown by Kṛṣṇacandra, the Supreme Lord himself and abode of infinite majesty? Kṛṣṇacandra would hide himself, yet the children would find him effortlessly. When Kṛṣṇacandra went to seek them, the childhood manner of Vraja's prince, the intoxication with childhood rasa of the all-knowing Lord of all, was something that could only be seen. What can be said? Even after tireless effort, he could not find even one