Original
Hindi, Sanskrit, and Braj
बलराम-श्रीकृष्णका किशोरावस्थामें प्रवेश एक दिन श्रीकृष्णचन्द्रके उन त्रैलोक्यसुन्दर श्रीअङ्गोंपर पौगण्डका साम्राज्य था, उनकी समस्त भाव-भङ्गिमाएँ उसकी छाप लेकर ही व्यक्त होतीं; किंतु उस पौगण्डकी भी सीमित अवधि थी। उसने सोचा-- जब मैं आया था, तब उन श्यामल अङ्गोंपर कौमारका शासन था । अनेक क्रीडाओंकी ओटमें स्थित होकर मैंने क्रमशः उसे यहाँसे निस्सारित किया, शासनसूत्र अपने हाथमें लिया; क्योंकि कौमार इन मनोहर अवयवोंमें अपेक्षित विकास नहीं कर पा रहा था। हाँ, मेरी अपेक्षा भी अधिक योग्यता 'कैशोर' में अवश्य है और वह द्वारपर अपना अधिकार सँभालने आ भी पहुँचा है। मैं इसके लिये कोई त्याग कर रहा हूँ, यह बात नहीं; यह तो अवश्यम्भावी घटना है; निर्धारित समयपर ही वह आया है। एक तो वह उपयुक्त पात्र है, फिर अपने-आप आकर उपस्थित हो गया है। इतना ही नहीं--यह लो, उसके आते ही, उसकी छाया पड़ते ही नीलसुन्दरके श्रीअङ्गोंपर कितना सुन्दर विकास परिलक्षित होने लगा है! अहा! कर्तव्यका कितना गम्भीर ज्ञान है इसे । अपने अस्तित्वकी चरम कृतार्थता व्रजेन्द्रनन्दनके श्रीअङ्ग-स्पर्शसे ही हो सकती है-- यह विवेक इसमें है, तभी तो यह आया और ठीक अवसरपर आया तथा आते ही इसने अपनी योग्यताका परिचय भी दे दिया, आवासकी व्यवस्था सँभाल ली, अभी-अभी देखते-देखते इसने कैसा सुन्दर विस्तार कर लिया।' बस, यह विचार आते ही पौगण्डने अपने समस्त वैभव, श्रीकृष्णचन्द्रके श्रीअङ्गोंपर प्राप्त हुए अपने सम्पूर्ण अधिकार कैशोरको समर्पित कर दिये और अलक्षित रूपसे ही वह स्वयं अन्तर्हित हो गया-- राज्यं सम्यगुपेत्य कृष्णवपुषि त्रैलोक्यलक्ष्मीमये क्रीडाभिर्लघु निर्गमय्य समया नोदार्यपर्याकुलम्। पात्राय स्वयमागताय गुणितावासाय सद्वेदिने कैशोराय निजं प्रदाय विषयं पौगण्डमन्तर्दधे॥ ( श्रीगोपालचम्पूः ) फिर तो कैशोरने अपने ढंगसे सब कुछ पूरा- का-पूरा सजाया-नीलसुन्दरके मुखसरोजका सर्वांश विकसित हो उठा, एक अभिनव कान्ति प्रसरित होने लगी। दृगोंमें मनोहर दीर्घता दीख पड़ी और वे नयन- सरोरुह अरुणप्रभासे रञ्जित होने लगे। वक्षःस्थल ऊँचा हुआ, सुन्दर विस्तार भी हो गया उसका। मध्यदेशमें परम रमणीय कृशता परिलक्षित होने लगी। इस प्रकार एक अद्भुत अनिर्वचनीय सौन्दर्यसिन्धुका निर्माण कर दिया कैशोरने। तथा जैसे ही उसमें पहली ऊर्मि उठी कि समस्त व्रजपुर प्लावित हो उठा, स्थावर-जंगम सबके नेत्र भर गये इस सौन्दर्यपूरसे सबकी आँखें आकर्षित होकर बरबस बह चलीं उस प्रवाहमें और जाकर आखिर डूब ही गयीं नीलसुन्दरके श्रीअङ्गके समीप उठती हुई उन श्यामल लहरोंमें! - मुखे पूर्तिः कान्तिर्नयनयुगले दैर्घ्यमरुण- प्रभा हृद्युच्छ्रायः प्रततिरपि मध्ये तु कृशता। इतीदं सौन्दर्यं यदवधि मनागप्यधिजगे जगन्नेत्रश्रेणी तदवधि हरौ तेन चकृषे॥ ( श्रीगोपालचम्पूः ) कदाचित् किसीकी आँखें कुछ क्षणोंके लिये बाहर उतराने लगतीं तो उस समय उसके प्राण इस प्रकार झंकार करने लगते-- अहा! कैसी शोभा है नीलसुन्दरकी! मानो वसन्तके दिन हों, नव-तमाल- तरुकी शाखाओंमें, शाखाकी प्रत्येक ग्रन्थिमें विविध वर्णमयी नवाङ्कुरश्रेणी फूट पड़ी हो; इन नवाङ्कुरोंसे श्याम-तमालका सौन्दर्य प्रस्फुटित हो रहा हो। पर यह शोभा भी सर्वथा तिरस्कृत जो हो रही है नीलसुन्दरके रोम-रोमसे प्रस्फुटित हुए सौन्दर्य-स्रोतकी तुलनामें !' अधिमधुदिनमनुपर्वकर्बुरितनवाङ्कुरकन्दलदल- द्रामणीयकनवतमालकदम्बविडम्बकम्॥ ( श्रीआनन्दवृन्दावनचम्पूः) “देखो तो सही, अङ्ग-प्रत्यङ्गोंका आनन्दसूचक यह उच्छलित कैशोरभाव अपनी समस्त मधुरिमा उँडेलने जा रहा है और व्रजेन्द्रनन्दनके श्रीअङ्ग भी उस माधुर्यभारको वहन करनेमें सर्वथा समर्थ दीख रहे हैं। अहा! पौगण्डके अन्तरालमें ही सहसा व्यक्त हुए
English translation
Balarama and Shri Krishna Enter Adolescence
One day, paiganda childhood held dominion over those limbs of Shri Krishnachandra that beautify the three worlds, and every one of His gestures and expressions appeared bearing its stamp. Yet paiganda too had a limited term. It thought, "When I arrived, kaumara infancy ruled those dark limbs. Concealed behind many games, I gradually expelled it and took the reins of government into my own hands, for kaumara was unable to produce the required development in those enchanting members. Yes, kaishora adolescence certainly possesses greater fitness than I do, and it has now reached the door to assume its authority. It is not that I am making some sacrifice for it; this event is inevitable, and it has arrived precisely at its appointed time. It is a worthy recipient, and moreover has come forward of its own accord. Not only that, see how beautifully Nila-sundara's sacred limbs have begun to develop as soon as it arrived and cast its shadow upon them! Ah, how profound is its knowledge of duty. It understands that the highest fulfillment of its existence can come only through contact with the limbs of the son of the King of Vraja. That is why it has come, and come at exactly the right moment. As soon as it arrived, it displayed its capability, took charge of the dwelling, and, just now before our eyes, expanded so beautifully." The instant this thought arose, paiganda surrendered all its splendor and its entire authority over Shri Krishnachandra's limbs to kaishora, and itself vanished unseen:
Having fully assumed its kingdom in Krishna's body, the abode of the beauty of the three worlds, paiganda quickly drove out kaumara through play, for that former age was not wholly fitted to such nobility. It then gave its own domain to adolescence, the worthy heir that had come of itself, had enlarged its dwelling, and knew what was proper, and paiganda disappeared.
(Shri Gopala-champu)
Adolescence then arranged everything completely in its own manner. Nila-sundara's lotus face blossomed in every part, and a fresh radiance began to spread. A charming length appeared in His eyes, and those lotus eyes began to glow with a reddish luster. His chest rose and broadened beautifully, while an exceedingly lovely slenderness appeared at His waist. In this way kaishora fashioned a wondrous, indescribable ocean of beauty. As soon as its first wave arose, all Vrajapura was inundated. The eyes of every moving and unmoving being filled with this flood of beauty. Drawn irresistibly, everyone's eyes flowed away in that current and finally drowned in the dark waves rising beside Nila-sundara's sacred limbs:
Fullness appeared in His face, luster there, length in the pair of eyes with a reddish glow, elevation and breadth in the chest, and slenderness at the waist. From the moment this beauty arose even slightly, the rows of eyes throughout the world were drawn by it toward Hari.
(Shri Gopala-champu)
If someone's eyes managed for a few moments to float back outward, that person's life would begin to resonate: "Ah, what beauty Nila-sundara possesses! It is as though, on spring days, rows of newly colored shoots had burst from every joint of every branch of a fresh tamala tree, and through those new shoots the beauty of the dark tamala were blossoming. Yet even that beauty is utterly put to shame beside the current of loveliness bursting from every pore of Nila-sundara."
Like a grove of young tamala trees whose loveliness, during the days of spring, is dappled at every joint with masses of tender new shoots and leaves.
(Shri Ananda-vrindavana-champu)
"Just look. This surging state of adolescence, which announces joy through every limb and lesser member, is about to pour out all its sweetness, and the sacred limbs of Vrajendranandana appear wholly capable of bearing that weight of sweetness. Ah, how beautiful is adolescence suddenly manifesting from within paiganda..."
Original
Hindi, Sanskrit, and Braj
कैशोरकी कैसी शोभा है! मानो कुसुम अपने हृद्देशमें प्रतिक्षण सृष्ट होते हुए मकरन्द एवं परागका उपहार एकत्रकर मधुकरका प्रीतिभाजन बनने जा रहा हो; अभिनव मुकुलके रूपमें, मुकुलकी कान्ति धारण किये अवस्थित हो।' प्रत्यङ्गरङ्गितरङ्गितविशेषमाधुरीधुरीणमन्तरुत्पद्यमान- मधुपरागमधुपरागभागभिनवकुड्मलीभावभावहितं कुसुममिव। ( श्रीआनन्दवृन्दावनचम्पूः ) (अहा! नीलसुन्दर मानो श्याम लता नामकी लताका वह एक अनिर्वचनीय सुन्दर फल हों, जो अभी परिपक्व तो नहीं हो, फिर भी कसैलेपनसे रहित हो जाय, मृदुता धारण कर ले, मधुर-सुस्वादु रससे पूरित हो जाय, सबकी एकमात्र लोभनीय वस्तु बन जाय!' अपाकनिष्कषायमृदुमधुरलुलितं श्यामलतालतायाः किमपि फलमिव। ( श्रीआनन्दवृन्दावनचम्पूः ) इस प्रकार भावावेशमें उन व्रजवासियोंके प्राण न जाने क्या-क्या अनुभव करने लगते। विशेषत: उन ब्रजवधुओंकी, गोपकुमारिकाओंकी क्या दशा हुई, इसे तो एकमात्र वे ही जानती हैं। प्रतिदिन-जब भुवनभास्कर प्राचीको रञ्जित करने लगते-नीलसुन्दर वंशीके छिद्रोंमें स्वर भरते हुए गोचारणके लिये वनमें पधारते। उस समय एक विचित्र-सी दशामें अवस्थित हुई वे व्रजवधुएँ, गोपकुमारिकाएँ निर्निमेष दृष्टिसे उनकी ओर देखती रहतीं। क्रमशः नीलसुन्दर उनकी दृष्टिसे ओझल हो जाते। इसके कितनी देर पश्चात् उन्हें बाह्य ज्ञान होता, यह कहना कठिन है। तथा जब उन्हें अपने शरीरका भान होता, तब ऐसी प्रतीति होती कि प्राणोंमें एक वेदना-सी हो रही है, प्राण कुछ चाह रहे हैं! पर वे क्या चाहते हैं, यह वे स्वयं निर्णय नहीं कर पातीं। श्रीकृष्णचन्द्रके मुखसरोजको वे नहीं देख पा रही हैं, वे बनमें पधारे हुए हैं, संध्याके समय लौटेंगे; उनके इस स्वल्प अदर्शनके समय अन्तस्तल सर्वथा सूना-सा क्यों लगता है, इसे वे समझ नहीं पातीं। पहले ऐसा नहीं होता था, श्रीकृष्णचन्द्र जब भी गोष्ठमें पधारते, वे सर्वथा संकोचशून्य मनसे उनके समीप दौड़ जातीं। पर अब उनके निकट जानेमें एक विचित्र-सी हिचकका बोध क्यों होता है जब कि उस समय भी प्राण श्रीकृष्ण-दर्शनके लिये अत्यधिक मचले होते हैं-इसका कोई अर्थ उनकी कल्पनामें नहीं आता। फिर भी जैसे संध्या होती, बंशी-रव वनकी ओरसे सुनायी पड़ता, वैसे ही सब-की-सब उधर ही अत्यन्त द्रुतगतिसे चल पड़ती, दौड़ने लग जातीं तथा दूरसे आते हुए श्रीकृष्णचन्द्र भी दीख ही जाते। उनकी उस समयको शोभा भी निराली ही होती-- घुँघराली अलकें कपोलोंपर, ललाटके कुछ अंशपर झूलती रहतीं। गोखुरोंसे बिखरे हुए धूलिकण उड़-उड़कर उन अलकोंपर पड़ते रहते। कुन्तलमण्डित मस्तकपर मयूरपिच्छका मुकुट सुशोभित रहता एवं केशोंमें सुन्दर सुरभित वन्यप्रसून ग्रथित होते। नेत्रोंकी मनोहर चितवन एवं अधरोंपर व्यक्त हुए मृदु स्मितकी शोभा देखते ही बनती, मानो नृत्यपरायण खञ्जनमिथुन अपनी नैसर्गिक भावनामें तन्मय हों, सद्यः प्रस्फुटित नीलसरोरुहसे सुधाविनिन्दित मधुधारा क्षरित हो रही हो! वेणुके छिद्रोंमें वे स्वर भरते रहते तथा उनके असंख्य सखा-गोपशिशु मधुमय कण्ठसे उनके ललित लीलाविहारका गान करते चलते ।'--बस, इस अप्रतिम सौन्दर्यको निहारकर उन गोपवधुओंकी, गोपकुमारिकाओंकी क्या अवस्था होती-इसे कोई कैसे बताये। आह ! दो-तीन प्रहरका यह व्यवधान उनके लिये कितने युगोंके समान बन गया था, उनकी आँखें न जाने कबसे तरस रही थीं और श्रीकृष्णचन्द्र सहसा मिल गये-उस समय उन्हें कितना आह्लाद होता, उनमें क्या-क्या अनुभाव व्यक्त होते और नीलसुन्दरपर कैसी प्रतिक्रिया होती, इसे वाग्वादिनी तो कह नहीं सकतीं। हाँ, इतना- सा संकेतमात्र कर सकती हैं। अरे! सुन सको तो सुन लो-वे गोपवधुएँ, गोपकुमारिकाएँ एक साथ दौड़कर व्रजसे बाहर चली आयीं; नीलसुन्दरके मुखकमलपर उनकी दृष्टि पड़ी और फिर तत्क्षण ही उनके नेत्र मानो भ्रमरके रूपमें
English translation
"...It is as though a flower, gathering within its heart the gifts of nectar and pollen created at every moment, were preparing to become the honeybee's beloved, while still remaining in the form and bearing the luster of a newly formed bud."
Like a flower whose every limb is colored and rippling, foremost in special sweetness, inwardly producing nectar and pollen, becoming the delight of honeybees, and dwelling in the state of a newly formed bud.
(Shri Ananda-vrindavana-champu)
"Ah, Nila-sundara is like an indescribably lovely fruit of the vine named Shyama-lata. Though not yet fully ripe, it has become free of astringency, acquired tenderness, filled with sweet and delectable juice, and become the sole object coveted by all."
Like some fruit of the Shyama-lata vine, not fully ripe yet free from astringency, soft, sweet, and delightful.
(Shri Ananda-vrindavana-champu)
Thus, swept up in emotion, the people of Vraja began to experience no one knows what. As for the condition of the women of Vraja, especially the young cowherd maidens, they alone know it.
Every day, when the sun that illumines the worlds began to color the eastern sky, Nila-sundara would fill the holes of His flute with melody and proceed to the forest to graze the cows. At that time the women and maidens of Vraja, overtaken by a peculiar condition, would gaze at Him without blinking. Gradually Nila-sundara vanished from their sight. How long after this they regained outward awareness is difficult to say. When consciousness of their bodies returned, they felt as though an ache lived in their vital being, as though their lives wanted something. Yet they themselves could not determine what they wanted. They could not see Shri Krishnachandra's lotus face; He had gone to the forest and would return in the evening. Why did their innermost hearts feel utterly empty during this brief interval without seeing Him? They could not understand.
This had not happened before. Whenever Shri Krishnachandra moved about the settlement, they would run near Him with minds entirely free of hesitation. Yet now, although their very lives still yearned intensely for a sight of Krishna, why did they feel this strange reluctance to approach Him? Their imagination could discover no meaning in it. Even so, as soon as evening came and the flute's call sounded from the forest, all of them set out in that direction with extreme haste and began to run. Soon they caught sight of Shri Krishnachandra approaching from afar.
His beauty at that hour was unique. Curly locks swung over His cheeks and part of His forehead. Particles of dust raised by the cows' hooves flew up and settled upon those curls. A crown of peacock feathers adorned His head, encircled by tresses, and beautiful fragrant forest flowers were woven into His hair. The loveliness of His enchanting glance and the gentle smile upon His lips could only be seen, never described. It was as though a pair of wagtails absorbed in their natural emotion were devoted to dance, or as though a stream of honey, putting nectar to shame, flowed from a newly opened blue lotus. He kept filling the openings of His flute with melody, while His countless cowherd boy companions walked beside Him, singing His graceful pastimes in honeyed voices.
Who could tell what became of the cowherd women and maidens when they beheld this incomparable beauty? Ah, the interval of two or three watches had become for them like so many ages. Their eyes had long been thirsting, and suddenly Shri Krishnachandra was before them. What delight arose then, what outward signs of emotion appeared in them, and what response arose in Nila-sundara, even the goddess of speech cannot express it. She can only offer this small hint.
Listen, if you can. The women and maidens of Vraja ran together beyond the village. Their gaze fell upon Nila-sundara's lotus face, and instantly their eyes seemed to turn into honeybees...
Original
Hindi, Sanskrit, and Braj
परिणत हो गये। वहाँ श्रीकृष्णमुखारविन्दसे राशि- राशि मधुकी धारा प्रवाहित हो रही थी तथा वे असंख्य नेत्रभ्रमर उसी मकरन्द-रसका पान कर रहे थे। इन भौंरोंसे ब्रजसुन्दरियोंके हृदय एवं प्राण संनद्ध थे ही। अतएव वह मधुधारा उसी तन्तुके सहारे झरने लग गयी उनके उत्तप्त हृदयमें भी, प्राणोंमें भी। दिनभरकी वह विरहाग्नि, जो अन्तस्तलके प्रत्येक अंशमें अलक्षितरूपसे ही धक्-धक् जल रही थी, प्रशमित हो गयी। इतना हो लेनेपर पुनः उसी संकोचका आविर्भाव हुआ। मधुकर मानो अत्यधिक मधुपानसे मत्त होकर तन्द्रित- से होने चले--इस प्रकार उनके नेत्र पुनः किञ्चित् नमित-से हो गये। उसी समय रसपूरित हृदयमें एक विशाल लहर-सी आयी। पर लज्जाने प्रायः सम्पूर्ण द्वार रुद्ध कर दिये थे, सबका एक साथ वह नियन्त्रण कर रही थी; इसीलिये केवल लाजभरी पवित्र हँसी एवं अतिशय विनम्र भाव-मुद्राके रूपमें व्यक्त होकर ही वह उन्मादी प्रवाह पुनः पीछेकी ओर लौट गया। हाँ, लौटते-लौटते ही उसने अपने आवेगसे व्रजसुन्दरियोंके, गोपकुमारिकाओंके नेत्रोंको स्निग्ध एवं चञ्चल अवश्य बना दिया; साथ ही उसके उन्मादी प्रभाववश नेत्रोंकी वह चञ्चलता वङ्किम चितवनके रूपमें भी परिणत हो गयी। यों तो वे आयी थीं नीलसुन्दरका दर्शन करने; पर भावावेशवश अपने अन्तस्तलमें संचित सम्पूर्ण आदरकी भेंट भी समर्पित करने लग गयीं। कदाचित् द्वार अनावृत होता, लज्जा सामने खड़ी न होती तो हृदयकी ओरसे आये हुए उस प्रवाहमें बहकर उनका सब कुछ बाहर आ जाता, श्रीकृष्णचरणसरोरुहमें सर्वस्व समर्पित हो जाता। किंतु अचिन्त्य लीलामहाशक्तिके विधानसे ठीक अवसरपर ही लज्जा आकर व्यवधान बन गयी। इसीलिये आदरकी सामग्रियोंमें व्रजवधुएँ, गोपकुमारिकाएँ, श्रीकृष्णचन्द्रको केवल दे सकीं लज्जामिश्रित हास्य एवं विनयसे पूरित स्निग्ध वङ्किम चितवनकी भेंटमात्र। किंतु करुणावरुणालय, गुणनिधान, परम रसमय व्रजेन्द्रनन्दनने इसे ही बहुत-बहुत करके माना; इस सत्कारके उपहारको आन्तरिक उल्लाससे स्वीकार करके तब वे व्रजके देवता, भावग्राही, रसिक, रसनिधान प्रभु गोष्ठमें प्रविष्ट हुए। तं गोरजश्छुरितकुन्तलबद्धबर्ह- वन्यप्रसूनरुचिरेक्षणचारुहासम्। वेणुं क्वणन्तमनुगैरनुगीतकीर्तिं गोप्यो दिदृक्षितदृशोऽभ्यगमन् समेताः॥ पीत्वा मुकुन्दमुखसारघमक्षिभृङ्गै- स्तापं जहुर्विरहजं व्रजयोषितोऽह्नि। तत्सत्कृतिं समधिगम्य विवेश गोष्ठं सव्रीडहासविनयं यदपाङ्गमोक्षम्॥ (श्रीमद्भा० १०। १५। ४२-४३) स्याम सचिक्न सौरभ केसा। गोरज भरौ सुभग सुठि बेसा॥ मोर-पच्छ, बन सुमन-सुहाए। अंग-अंग सोभित मन भाए॥ चितवनि ललित-मंद मृदु हासा। बंसी-रव सब सुख निधि बासा॥ ब्रज-जुवती-दूग भृंग सम, कृष्ण-बदन बर कंज। पान कस्यौ मकरंद-मद, बिरह-ताप-भय-भंज॥ ललित कटाच्छ-छेप हरि कीन्हा। सलज मंद मुसुकनि सुख दीन्हा॥ ब्रजबनिता एहि बिधि सनमानी। भवन प्रवेस कीन रसखानी॥ मंद-मंद गति गाइन पाछे। चलत ललन छबि पावत आछे॥ गोरज-छुरित कुटिल कच बने। जनु मधुकर पराग-रस सने॥ मंजुल मोरमुकुट की लटकनि। कंचन कुंडल गंडनि झलकनि॥ उर बनमाल, सुनैन बिसाल। बाजत मोहन बेनु रसाल ॥ सुनि कै गोपबधू सब निकसौं। मुद्रित कमलकलीं जनु बिकसीं॥ हरि-मुख-कमल भरयौ रस-रंग। गोपी-लोचन लंपट भृंग॥ पुनि-पुनि करि कै पान अधघाने। दृगन के बासर बिरह सिराने॥ तब कछु नैनन पूजा कीनी।
English translation
...From the lotus of Shri Krishna's face streamed abundant currents of honey, and those countless bee-like eyes drank that nectar. The hearts and lives of the beauties of Vraja were already bound to those bees. Thus, along the same thread, the stream of honey began to trickle into their fevered hearts and vital being. The fire of separation that had burned unseen, throbbing in every part of their inner hearts throughout the day, was pacified.
Once this had occurred, the same reserve appeared again. The honeybees, as if intoxicated by excessive draughts of nectar and beginning to grow drowsy, lowered themselves slightly; in just this way, their eyes again became somewhat downcast. At that moment an immense wave arose in their rasa-filled hearts. But modesty had closed nearly every door and controlled all of them at once. Therefore the maddened current could manifest only as a pure, bashful smile and an exceedingly humble expression, after which it turned back inward. Yet in retreating, the force of that current made the eyes of Vraja's beauties and cowherd maidens tender and restless. Under its ecstatic influence, that restlessness of their eyes also became a sidelong, curving glance.
They had come to see Nila-sundara, yet, overcome with emotion, they began offering Him the whole treasure of reverence accumulated in their innermost hearts. Had the door been open and modesty not stood before it, everything belonging to them would have poured outward upon the current flowing from their hearts, and their all would have been surrendered at Shri Krishna's lotus feet. But by the arrangement of the inconceivable great power of divine play, modesty arrived at precisely the right moment and became an obstruction. Of all the offerings of reverence, the women and maidens of Vraja could therefore give Shri Krishnachandra only the gift of a bashful smile and a tender, curved glance filled with humility. Yet Vrajendranandana, the oceanic abode of compassion, treasury of virtues, and embodiment of supreme rasa, esteemed this as exceedingly abundant. Accepting the gift of this welcome with inner delight, the Lord who is the deity of Vraja, who receives the heart's feeling, who relishes rasa and is its treasury, entered the cowherd settlement.
The gopis came together to behold Him with yearning eyes. His locks were sprinkled with cow dust; peacock feathers were bound in His hair; forest flowers adorned Him; His eyes were charming and His smile lovely. He played the flute while His followers sang His glories.
Drinking with the bees of their eyes the honey of Mukunda's lotus face, the women of Vraja cast off the anguish born of separation during the day. Receiving their welcome, their modest smile, humility, and released sidelong glances, He entered the cowherd settlement.
(Shrimad Bhagavata 10.15.42-43)
Dark Shyama's fragrant, curling hair was beautifully filled with cow dust. Peacock feathers and lovely forest flowers delighted the mind as they adorned every limb. His charming glance and gentle, tender smile, and the sound of His flute, were the abode of every joy.
The eyes of Vraja's young women became bees, and Krishna's noble face a lotus. Drinking its intoxicating nectar, they destroyed the fear and pain of separation.
Hari cast a graceful sidelong glance and bestowed joy with a modest, gentle smile. Having honored the women of Vraja in this way, the treasury of rasa entered His home.
Walking slowly behind the cows, the beautiful Youth attained wondrous splendor. His curling locks were sprinkled with cow dust, like bees immersed in pollen and nectar. The lovely peacock crown swayed, and golden earrings flashed upon His cheeks. A forest garland lay upon His chest, His lovely eyes were large, and the enchanting flute poured forth nectar. Hearing it, all the cowherd women came out, like closed lotus buds suddenly opening. Hari's lotus face brimmed with the color of rasa, and the gopis' eager eyes became bees. Again and again they drank until satisfied, ending the long day of separation for their eyes. Then their eyes performed a little worship...
Original
Hindi, Sanskrit, and Braj
लजासहित हँसनि रँग भीनी॥ ता पाछे बर कुटिल कटाछे। चली जु प्रेम रँगीलौ आछे॥ यह तिन की पूजा अभिराम। आए घर मोहन स्याम॥ इस प्रकार जबसे नीलसुन्दरके श्रीअङ्गोंके अन्तरालसे कैशोर झाँकने लगा, तबसे व्रजवधुओंकी, गोपकुमारिकाओंकी मन:स्थिति बदली, दिनचर्यामें परिवर्तन हुआ तथा प्रातः-सायं श्रीकृष्णदर्शनके समय उनकी यह उपर्युक्त अवस्था रहती। अवश्य ही अबतक कोई भी इसे जान नहीं सका था। किंतु आज जब श्रीकृष्णचन्द्र धेनुकवधके अनन्तर संध्याके समय गोष्ठ में प्रवेश करने लगे; वंशीका रव गूँज उठा-- वै मुरली की टेर सुनावत। बृंदाबन सब बासर बसि, निसि-आगम जानि चले ब्रज आवत॥ सुबल, सुदामा, श्रीदामा सँग, सखा मध्य मोहन छबि पावत। सुरभीगन सब लै आगैं करि, कोउ टेरत, कोउ बेनु बजावत ॥ केकी-पच्छ-मुकुट सिर भ्राजत, गौरी राग मिलै सुर गावत। सूर स्याम के ललित बदन पर गोरज छबि कछु चंद छपावत॥ उस समय उन्हें देखकर वे व्रजवधुएँ, गोपकुमारिकाएँ एक बार तो उन्मादिनी-सी हो उठीं। कुछ क्षणोंके पश्चात् किसी अचिन्त्य शक्तिने उन्हें प्रकृतिस्थ अवश्य बना दिया; पर उनकी यह विचित्र अवस्था कतिपय वयस्क व्रजपुरन्ध्रियोंके लिये आश्चर्यका विषय तो बन ही गयी। लज्जाके भारसे दबी वे ब्रजवधुएँ, गोपकुमारिकाएँ, आज नन्दावासमें भी न जा सकीं। श्रीकृष्णचन्द्रकी स्मृति अपने मनमें धारण किये उस तोरणकी ओर शून्य आँखोंसे देखती रह गयीं, जहाँ पहुँचकर नीलसुन्दर व्रजरानीका लाड़ स्वीकार करते हुए गायोंको यथास्थान पहुँचाते हुए उनके दृष्टिपथसे ओझल हो चुके थे। इधर व्रजेन्द्रगेहिनी, श्रीरोहिणी आदिके मनमें यह भावना स्पर्शतक नहीं कर सकी है कि उनके नीलमणिमें आयुसम्बन्धी अथवा चेष्टागत कोई विशेष परिवर्तन हुआ है। जननीकी, श्रीरोहिणीकी आँखोंके सामने तो वे अभी भी दुधमुंहे बच्चे-जैसे ही हैं। सच तो यह है-माताओंके लिये नीलसुन्दरका कौमार, पौगण्ड, कैशोर उनकी वात्सल्य-धाराके आवर्त्तमें स्मृतिरूपसे, भविष्यकी सुखमयी कल्पनाके रूपसे सर्वथा प्रत्यक्ष- सा बनकर न जाने कितनी बार घूम जाता है! पर वास्तवमें उनके समक्ष कौन कितनी देर टिकता है, टिकेगा-इसकी मीमांसा आजतक किसीके लिये सम्भव न हो सकी। उनके मनोभाव जितने अंशमें क्रियारूपमें व्यक्त होते हैं, उसके आधारपर कोई सूक्ष्मदर्शी यत्किञ्चित् अनुमान भले कर ले कि मैया अमुक समयमें अपने पुत्रके अमुक वयस्-उचित भावसे भावित हैं। अन्यथा किसीको--अचिन्त्य सौभाग्यवश यदि माताओंको देख सकनेकी आँखें उसके पास हों तो-इतना ही दीख सकता है कि वात्सल्यजनित परम आर्ति एवं परम आनन्दकी लहरें उठ रही हैं एवं माताएँ सतत उसीमें बह रही हैं । जननी कभी तो किसी अनिष्ट-आशङ्कासे अत्यन्त विषण्ण हैं, कभी अत्यन्त तत्परतासे पुत्रके लिये खाद्य वस्तुएँ सँजो रही हैं, कभी आकुल चित्तसे प्रतीक्षा कर रही हैं और कभी प्राणोंके उल्लासमें भरकर प्रत्यक्ष लाड़ लड़ानेमें तन्मय हैं इतनी बेसुध-सी कि अपने शरीरका कोई भान ही जैसे न रहा हो। व्रजपुरमें क्या हो रहा है, क्या हुआ है यह कोई उन्हें सुना दे तो भले ही मनोयोगपूर्वक उसे सुन लें वह भी यदि घटना नीलमणिसे सम्बद्ध हो तो। नहीं तो, मनसे, शरीरसे राम-श्यामको लेकर वे अपने भावमें बह रही हैं। वनसे आते हुए नीलमणि, बलराम उन्हें दीख जाने चाहिये अथवा नीलमणि गोचारणके लिये वनमें चले गये, यह भावना उन्हें छू ले। फिर मैयाका, श्रीरोहिणीका मन कहाँ उलझा है-नीलसुन्दरको वे चन्द्र-दर्शन करा रही हैं कि गोचारणके प्रसङ्गमें छाक भोजन करा रही हैं अथवा मण्डप सजाकर नीलसुन्दरके ब्याहकी कल्पनामें तन्मय हैं यह जानना सहज नहीं है। इसीलिये श्रीकृष्णचन्द्रके अङ्गोंके अन्तरालमें वस्तुतः व्यक्त हुआ कैशोर व्रजेन्द्रगेहिनीके लिये कोई विशेष महत्त्व नहीं रखता। उनके लिये तो वह कितनी बार आता है और फिर ततक्षण ही नीलसुन्दर उन्हें स्तनपान करा देनेके लिये क्रन्दन करते हुए दीखने लग जाते हैं। अस्तु, मैया इस समय भी अपने भावमें मग्न रहकर ही प्रतीक्षामें बैठी हैं। और यह लो, देखो, उनके
English translation
...Their smile was colored and steeped in modesty. After it came the noble, curving sidelong glance, beautifully dyed in love. This was their delightful worship. Then enchanting Shyama came home.
From the time adolescence began to peep through Nila-sundara's sacred limbs, the state of mind of the women and maidens of Vraja changed, their daily routine altered, and each morning and evening, when they beheld Shri Krishna, they entered the condition described above. Until now, certainly, no one had discerned it. But today, after the slaying of Dhenuka, when Shri Krishnachandra began to enter the cowherd settlement at dusk, the sound of the flute rang out:
He sounds the call of that flute. Having spent the whole day in Vrindavana, He knows that night approaches and returns to Vraja. With Subala, Sudama, and Shridama, enchanting Krishna shines among His friends. Driving all the surabhi cows before them, one calls while another plays the flute. A crown of peacock feathers shines upon His head, and He sings the notes of the Gauri raga. Sura says: upon Shyama's charming face the cow dust partly veils the moonlike splendor.
At that moment the women and maidens of Vraja saw Him and for an instant became almost mad. After a few moments some inconceivable power certainly restored them to composure, but their strange state nevertheless became a cause of wonder to some of the older matrons of Vrajapura. Crushed beneath the weight of modesty, the women and maidens could not even go to Nanda's residence that day. Holding the memory of Shri Krishnachandra in their minds, they kept staring with vacant eyes toward the archway where Nila-sundara, accepting the affection of the Queen of Vraja and sending the cows to their proper places, had disappeared from their sight.
Meanwhile, not even the faintest thought had touched the minds of Vrajendra's queen, Shri Rohini, and the others that some notable change in age or behavior had occurred in their Nilamani. Before the eyes of His mother and Shri Rohini, He was still like a milk-drinking baby. The truth is that for the mothers, Nila-sundara's infancy, boyhood, and adolescence revolve in the whirlpool of their current of maternal love, now as memories and now as joyful visions of the future, and become fully present who knows how many times. But how long any one of those ages actually remains or will remain before them is something no one has ever been able to determine.
From the portion of their feelings that becomes manifest in action, a subtle observer may perhaps infer that at a certain moment Mother is absorbed in an emotion suited to a certain age of her son. Otherwise, if by inconceivable good fortune someone possesses eyes capable of beholding the mothers, all that person can see is that waves of supreme anguish and supreme joy born of maternal love are rising, and the mothers are forever borne upon them. At one moment Mother is deeply dejected by apprehension of some misfortune; at another she very attentively gathers foods for her son; at another she waits with an anxious heart; and at yet another she overflows with the delight of her life and becomes absorbed in openly fondling Him, so lost that she appears to have no awareness of her own body.
If someone tells them what is happening or has happened in Vrajapura, they may listen attentively, but only if the event concerns Nilamani. Otherwise, with mind and body centered upon Rama and Shyama, they continue to flow within their own emotion. They need only catch sight of Nilamani and Balarama returning from the forest, or be touched by the thought that Nilamani has gone to the forest to graze the cows. After that, who can know where the minds of Mother and Shri Rohini are entangled? Are they showing Nila-sundara the moon, feeding Him a packed meal in the context of cowherding, or absorbed in imagining Nila-sundara's wedding beneath a decorated pavilion? This is not easy to know.
Thus the adolescence actually manifest within Shri Krishnachandra's limbs holds no special importance for Vrajendra's queen. For her, it comes many times, and the very next instant Nila-sundara appears crying for her to nurse Him. So Mother remains immersed in her own mood and sits waiting even now. And behold, see, the flute's call has entered her ears as well...
Original
Hindi, Sanskrit, and Braj
कर्णपुटोंमें भी वंशीरव प्रविष्ट हुआ तथा जननी एवं श्रीरोहिणी उधर ही दौड़ चलीं। नहीं-नहीं, राम- श्याम तो उनके भुजपाशमें बँध चुके पहुँचे आइ स्याम ब्रजपुर में, घरहिं चले मोहन-बल आछे। सूरदास प्रभु दोउ जननी मिलि, लेति बलाइ बोलि मुख ' बाछे'॥ प्रतिदिनकी भाँति आज भी जननी एवं श्रीरोहिणीने राम-श्यामका संलालन किया। भवनमें पधार जानेपर समयके अनुरूप एवं दोनों पुत्रोंको रुचिके अनुसार समस्त वस्तुओंकी व्यवस्था की गयी। परिधेयवस्त्र, भोजनसामग्री, पेयपदार्थ-सभी राशि-राशि एकत्रित कर दिये गये एवं राम-श्यामकी मनुहार आरम्भ हुई । दोनों माताओंने उद्वर्तन लगाकर, स्नान कराकर एवं अन्य विविध उपचारोंसे अपने पुत्रोंको वनविहारजन्य समस्त श्रान्ति हर ली। अतिशय मनोहर सुन्दर वस्त्र धारण कराये, चन्दनसे श्रीअङ्गोंको चर्चित किया, दिव्य पुष्पोंकी मालाएँ धारण करायीं। इतना हो जानेके अनन्तर सुन्दर आसनपर उन्हें विराजितकर परम सुस्वादु भोजन-सामग्रियाँ माताओंने अपने हाथों परोसीं तथा राम-श्यामने भी जननीका लाड स्वीकार कर एक-एक वस्तुका स्वाद लिया। भोजनसे परितृप्त होकर-होते-होते ही नीलसुन्दरकी, बलरामकी आँखें घुलने लगीं और तब व्रजरानीने दोनोंको ही अतिशय सुन्दर शय्यापर पधराया। बस, फिर तो देखते-देखते राम-श्यामके दृग् निमीलित हो गये। जननीका अङ्क उपधान बना और वे दोनों सुखकी नींद सो गये- तयोर्यशोदारोहिण्यौ पुत्रयोः पुत्रवत्सले। यथाकामं यथाकालं व्यधत्तां परमाशिषः॥ गताध्वानश्रमौ तत्र मज्जनोन्मर्दनादिभिः। नीवीं वसित्वा रुचिरां दिव्यस्रग्गन्धमण्डितौ॥ जनन्युपहृतं प्राश्य स्वाद्वन्नमुपलालितौ। संविश्य वरशय्यायां सुखं सुषुपतुर्व्रजे॥ (श्रीमद्भा० १०। १५। ४४-४६) दोउ जननीं सुत उभय निहारी। हरषि उठाय अंक बैठारी॥ आसिष दै पुनि बिबिध प्रकारा। सुत लड़ाई सुख लहीं अपारा॥ ललित कपूर उबटि अन्हवाए। श्रम-पथ सकल सुदूरि बहाए॥ नील-पीत पट कटि-तट बाँधी। एहि बिधि सुत जसुमति आराधी॥ पुनि सुगंध चर्चित करि गाता। सुमन माल पहिराइ सुहाता॥ भोजन बिबिध प्रकार अनेका। जसुमति परसे सहित बिबेका॥ भोजन करि हरि प्रीति जुत, जननी-तलप सवारि। सोए तहँ जदुबंसमनि, अखिल लोक सुखकारि॥ x जसुमति द्वारा आरतौ कियौ। पौँछि कै बदन सदन मैं लियौ॥ उबटन उबटि फुलेल लगाइ। स्वच्छ सुगंध सलिल अन्हवाई॥ सुभग सुस्वाद सुबिंजन आनि। जननी ज्याँये अपने पानि॥ रितु-रितु के भोजन अनुकूल। रितु-रितु के बर फूल-दुकूल॥ दुग्ध-फेन सम सेज बनाइ। पौढ़े तहाँ कुँवर बर जाइ॥ व्रजेन्द्रनन्दनकी यह सुखमयी निद्रा उनके ही चरणसरोरुहकी छायामें सतत विश्राम करनेवाले भक्तोंकी परम निधि होती है। प्रतिदिन उनके प्राण पूर्णतया आश्वस्त होते हैं अन्तमें यह दर्शन कर लेनेपर ही। अतिशय मञ्जुल झाँकी होती है यह यदि किसीकी आँखोंमें इसे देखनेकी क्षमता नीलसुन्दर भर दें तो! 'नंद' नींद नँद-नंद की, कही जु इहि अध्याई। गुनातीत कौ सोइबौ, सब भगतन कौ भाइ॥
English translation
...Mother and Shri Rohini ran in that direction. No, Rama and Shyama were already bound within the embrace of their arms:
Shyama reached Vrajapura, and charming Balarama and Krishna came home. Suradasa says: the Lord's two mothers met them, warded off evil, and called them "my calves."
As on every day, Mother and Shri Rohini lovingly tended Rama and Shyama today as well. Once they entered the house, everything was arranged according to the hour and the liking of the two sons. Garments, foods, and drinks were gathered in abundance, and the coaxing of Rama and Shyama began. By applying cleansing paste, bathing them, and rendering many other services, the two mothers removed every trace of weariness caused by their sons' wandering in the forest. They dressed them in exceedingly lovely garments, anointed their sacred limbs with sandal paste, and placed garlands of divine flowers around them.
When this was done, the mothers seated them upon beautiful seats and served supremely delicious foods with their own hands. Rama and Shyama accepted Mother's fond attentions and tasted every item. As they became satisfied by the meal, Nila-sundara's and Balarama's eyes began to grow heavy. The Queen of Vraja then laid them both upon an exceedingly lovely bed. In moments the eyes of Rama and Shyama closed. Their mother's lap became their pillow, and both fell into a blissful sleep:
Yashoda and Rohini, loving their two sons, bestowed supreme blessings upon them in accordance with their desires and the proper time. They relieved the fatigue of the journey by bathing, massaging, and other attentions, clothed them in beautiful lower garments, and adorned them with divine garlands and fragrances. Having eaten the delicious food offered by their mothers and received their caresses, they lay upon an excellent bed and slept happily in Vraja.
(Shrimad Bhagavata 10.15.44-46)
The two mothers beheld both sons, joyfully lifted them, and seated them in their laps. Again and again they gave many kinds of blessings and gained boundless joy by fondling their sons. They bathed them after rubbing them with lovely camphor paste and drove away all the weariness of the road. They tied blue and yellow cloths around their waists; in this manner Yashoda lovingly worshiped her sons. Then she anointed their bodies with fragrance and placed lovely flower garlands upon them. Yashoda thoughtfully served many different kinds of food. Hari ate with love; His mother prepared the bed, and there the jewel of Yadu's line, giver of joy to every world, slept.
Yashoda performed arati, wiped their faces, and led them into the house. She rubbed on cleansing paste and applied fragrant oil, then bathed them in clean, perfumed water. Their mother brought delicious, pleasing dishes and fed them with her own hands. For every season she provided suitable food, and for every season excellent flowers and garments. She made a bed like the foam of milk, and the noble princes lay down upon it.
This blissful sleep of Vrajendranandana is the supreme treasure of the devotees who rest forever in the shade of His lotus feet. Each day their lives become fully assured only after receiving this final vision. It is an exceedingly lovely scene, if Nila-sundara should fill someone's eyes with the capacity to behold it.
This chapter has told of the blissful sleep of Nanda's son. The repose of Him who is beyond the gunas is dear to all devotees.