श्रीशुक उवाच ।
क्वचिद्वनाशाय मनो दधद्व्रजा-
त्प्रातःसमुत्थाय वयस्यवत्सपान् ।
प्रबोधयञ्छृङ्गरवेण चारुणा
विनिर्गतो वत्सपुरःसरो हरिः ॥ १॥
तेनैव साकं पृथुकाः सहस्रशः
स्निग्धाः सुशिग्वेत्रविषाणवेणवः ।
स्वान्स्वान्सहस्रोपरि सङ्ख्ययान्वितान्
वत्सान् पुरस्कृत्य विनिर्ययुर्मुदा ॥ २॥
कृष्णवत्सैरसङ्ख्यातैर्यूथीकृत्य स्ववत्सकान् ।
चारयन्तोऽर्भलीलाभिर्विजह्रुस्तत्र तत्र ह ॥ ३॥
फलप्रवालस्तबकसुमनःपिच्छधातुभिः ।
काचगुञ्जामणिस्वर्णभूषिता अप्यभूषयन् ॥ ४॥
मुष्णन्तोऽन्योन्यशिक्यादीन् ज्ञातानाराच्च चिक्षिपुः ।
तत्रत्याश्च पुनर्दूराद्धसन्तश्च पुनर्ददुः ॥ ५॥
यदि दूरं गतः कृष्णो वनशोभेक्षणाय तम् ।
अहं पूर्वमहं पूर्वमिति संस्पृश्य रेमिरे ॥ ६॥
केचिद्वेणून् वादयन्तो ध्मान्तः शृङ्गाणि केचन ।
केचिद्भृङ्गैः प्रगायन्तः कूजन्तः कोकिलैः परे ॥ ७॥
विच्छायाभिः प्रधावन्तो गच्छन्तः साधु हंसकैः ।
बकैरुपविशन्तश्च नृत्यन्तश्च कलापिभिः ॥ ८॥
विकर्षन्तः कीशबालानारोहन्तश्च तैर्द्रुमान् ।
विकुर्वन्तश्च तैः साकं प्लवन्तश्च पलाशिषु ॥ ९॥
साकं भेकैर्विलङ्घन्तः सरित्प्रस्रवसम्प्लुताः ।
विहसन्तः प्रतिच्छायाः शपन्तश्च प्रतिस्वनान् ॥ १०॥
इत्थं सतां ब्रह्मसुखानुभूत्या
दास्यं गतानां परदैवतेन ।
मायाश्रितानां नरदारकेण
साकं विजह्रुः कृतपुण्यपुञ्जाः ॥ ११॥
यत्पादपांसुर्बहुजन्मकृच्छ्रतो
धृतात्मभिर्योगिभिरप्यलभ्यः ।
स एव यद्दृग्विषयः स्वयं स्थितः
किं वर्ण्यते दिष्टमतो व्रजौकसाम् ॥ १२॥
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Śrī Śuka resumed : Intending to have His midday meal in the forest, and arising early in the morning, on a certain day, Śrī Hari issued forth from Vraja with calves going before Him, waking up His companions, the cowherd boys, with the charming sound of His horn. (1)
With Him, again, affectionate boys equipped with lovely slings, canes, horns and flutes sallied forth with joy in thousands, driving before them each his own herd of calves consisting of more than a thousand each. (2)
Herding their own calves with the numberless calves of Śrī Kṛṣṇa and grazing them, they diverted themselves here and there with infantile sports, so the tradition goes. (3)
Already adorned with glass beads, Guñjā seeds, gems and gold, they (further) decked themselves with fruits, tender leaves, bunches of flowers as well as single flowers, peacock feathers and minerals. (4)
Hiding one another's slings and other articles, they flung them away to a distance when the things were discovered. Those seated there threw them farther away and returned them laughing (only when the robbed ones got overannoyed). (5)
If Śrī Kṛṣṇa went away to a distance in order to witness the sylvan beauty, they vied with one another in touching Him first and felt delighted to embrace Him. (6)
Some played on flutes, others blew horns; still others hummed in tune with bees, while some more uttered sweet notes with cuckoos. (7)
Others took delight in running fast with the shadows of birds and walking gracefully in the company of swans, sitting in a line with herons and dancing with peacocks. (8)
Some more rejoiced in pulling the tails of monkeys and climbing up the trees alongwith them (holding their tails all the while). Nay, others made a wry face after the monkeys and leapt with them (from one bough to another) on trees. (9)
Still others, who dived in rivers and in cascades, hopped with frogs; while some made fun of their own reflections and cursed their echoes. (10)
Possessed of a (rich) store of merit, earned by them (in the past), they sported thus with Śrī Kṛṣṇa—who combines in Himself absolute existence, unmixed bliss and pure consciousness in the eyes of the wise—the supreme Deity in the eyes of those who have accepted His service and a (mere) human infant in the eyes of those who have hugged the Māyā. (11)
Beyond the following how can it be possible to describe the good luck of the inhabitants of Vraja, within the range of whose vision stood in person the selfsame Lord the dust of whose feet cannot be had even by adepts in Yoga who have controlled their mind by rigid austerities continued through many lives. (12) (1-12)
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अथाघनामाभ्यपतन्महासुर-
स्तेषां सुखक्रीडनवीक्षणाक्षमः ।
नित्यं यदन्तर्निजजीवितेप्सुभिः
पीतामृतैरप्यमरैः प्रतीक्ष्यते ॥ १३॥
दृष्ट्वार्भकान् कृष्णमुखानघासुरः
कंसानुशिष्टः स बकीबकानुजः ।
अयं तु मे सोदरनाशकृत्तयो-
र्द्वयोर्ममैनं सबलं हनिष्ये ॥ १४॥
एते यदा मत्सुहृदोस्तिलापाः
कृतास्तदा नष्टसमा व्रजौकसः ।
प्राणे गते वर्ष्मसु का नु चिन्ता
प्रजासवः प्राणभृतो हि ये ते ॥ १५॥
इति व्यवस्याजगरं बृहद्वपुः
स योजनायाममहाद्रिपीवरम् ।
धृत्वाद्भुतं व्यात्तगुहाननं तदा
पथि व्यशेत ग्रसनाशया खलः ॥ १६॥
धराधरोष्ठो जलदोत्तरोष्ठो
दर्याननान्तो गिरिशृङ्गदंष्ट्रः ।
ध्वान्तान्तरास्यो वितताध्वजिह्वः
परुषानिलश्वासदवेक्षणोष्णः ॥ १७॥
दृष्ट्वा तं तादृशं सर्वे मत्वा वृन्दावनश्रियम् ।
व्यात्ताजगरतुण्डेन ह्युत्प्रेक्षन्ते स्म लीलया ॥ १८॥
अहो मित्राणि गदत सत्त्वकूटं पुरःस्थितम् ।
अस्मत्सङ्ग्रसनव्यात्तव्यालतुण्डायते न वा ॥ १९॥
सत्यमर्ककरारक्तमुत्तराहनुवद्घनम् ।
अधराहनुवद्रोधस्तत्प्रतिच्छाययारुणम् ॥ २०॥
प्रतिस्पर्धेते सृक्किभ्यां सव्यासव्ये नगोदरे ।
तुङ्गशृङ्गालयोऽप्येतास्तद्दंष्ट्राभिश्च पश्यत ॥ २१॥
आस्तृतायाममार्गोऽयं रसनां प्रतिगर्जति ।
एषामन्तर्गतं ध्वान्तमेतदप्यन्तराननम् ॥ २२॥
दावोष्णखरवातोऽयं श्वासवद्भाति पश्यत ।
तद्दग्धसत्त्वदुर्गन्धोऽप्यन्तरामिषगन्धवत् ॥ २३॥
अस्मान् किमत्र ग्रसिता निविष्टा-
नयं तथा चेद्बकवद्विनङ्क्ष्यति ।
क्षणादनेनेति बकार्युशन्मुखं
वीक्ष्योद्धसन्तः करताडनैर्ययुः ॥ २४॥
त्थं मिथोऽतथ्यमतज्ज्ञभाषितं
श्रुत्वा विचिन्त्येत्यमृषा मृषायते ।
रक्षो विदित्वाखिलभूतहृत्स्थितः
स्वानां निरोद्धुं भगवान् मनो दधे ॥ २५॥
तावत्प्रविष्टास्त्वसुरोदरान्तरं
परं न गीर्णाः शिशवः सवत्साः ।
प्रतीक्षमाणेन बकारिवेशनं
हतस्वकान्तस्मरणेन रक्षसा ॥ २६॥
तान् वीक्ष्य कृष्णः सकलाभयप्रदो
ह्यनन्यनाथान् स्वकरादवच्युतान् ।
दीनांश्च मृत्योर्जठराग्निघासान्
घृणार्दितो दिष्टकृतेन विस्मितः ॥ २७॥
कृत्यं किमत्रास्य खलस्य जीवनं
न वा अमीषां च सतां विहिंसनम् ।
द्वयं कथं स्यादिति संविचिन्त्य तत्
ज्ञात्वाविशत्तुण्डमशेषदृग्घरिः ॥ २८॥
तदा घनच्छदा देवा भयाद्धा हेति चुक्रुशुः ।
जहृषुर्ये च कंसाद्याः कौणपास्त्वघबान्धवाः ॥ २९॥
तच्छ्रुत्वा भगवान् कृष्णस्त्वव्ययः सार्भवत्सकम् ।
चूर्णीचिकीर्षोरात्मानं तरसा ववृधे गले ॥ ३०॥
ततोऽतिकायस्य निरुद्धमार्गिणो
ह्युद्गीर्णदृष्टेर्भ्रमतस्त्वितस्ततः ।
पूर्णोऽन्तरङ्गे पवनो निरुद्धो
मूर्धन् विनिष्पाट्य विनिर्गतो बहिः ॥ ३१॥
तेनैव सर्वेषु बहिर्गतेषु
प्राणेषु वत्सान् सुहृदः परेतान् ।
दृष्ट्या स्वयोत्थाप्य तदन्वितः पुन-
र्वक्त्रान्मुकुन्दो भगवान् विनिर्ययौ ॥ ३२॥
पीनाहिभोगोत्थितमद्भुतं मह-
ज्ज्योतिः स्वधाम्ना ज्वलयद्दिशो दश ।
प्रतीक्ष्य खेऽवस्थितमीश निर्गमं
विवेश तस्मिन् मिषतां दिवौकसाम् ॥ ३३॥
ततोऽतिहृष्टाः स्वकृतोऽकृतार्हणं
पुष्पैः सुरा अप्सरसश्च नर्तनैः ।
गीतैः सुगा वाद्यधराश्च वाद्यकैः
स्तवैश्च विप्रा जयनिःस्वनैर्गणाः ॥ ३४॥
तदद्भुतस्तोत्रसुवाद्यगीतिका-
जयादिनैकोत्सवमङ्गलस्वनान् ।
श्रुत्वा स्वधाम्नोऽन्त्यज आगतोऽचिरात्
दृष्ट्वा महीशस्य जगाम विस्मयम् ॥ ३५॥
राजन्नाजगरं चर्म शुष्कं वृन्दावनेऽद्भुतम् ।
व्रजौकसां बहुतिथं बभूवाक्रीडगह्वरम् ॥ ३६॥
एतत्कौमारजं कर्म हरेरात्माहिमोक्षणम् ।
मृत्योः पौगण्डके बाला दृष्ट्वोचुर्विस्मिता व्रजे ॥ ३७॥
नैतद्विचित्रं मनुजार्भमायिनः
परावराणां परमस्य वेधसः ।
अघोऽपि यत्स्पर्शनधौतपातकः
प्रापात्मसाम्यं त्वसतां सुदुर्लभम् ॥ ३८॥
सकृद्यदङ्गप्रतिमान्तराहिता
मनोमयी भागवतीं ददौ गतिम् ।
स एव नित्यात्मसुखानुभूत्यभि-
व्युदस्तमायोऽन्तर्गतो हि किं पुनः ॥ ३९॥
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Presently there came (to that spot) a mighty demon, Agha by name, who (evidently) did not brook the sight of their happy sport and whose vulnerable point was ever sought by the gods, that were anxious to preserve their life (against his fierce onslaughts) even though they had partaken of nectar (that had rendered them comparatively immune from death). (13)
Perceiving the (cowherd) boys with Śrī Kṛṣṇa at their head, the said Aghāsura, the younger brother of Bakī (Pūtanā) and (the demon) Baka, and who had been sent by Kaṁsa, thought thus:—"Indeed this chap is the slayer of my co-uterine brother and sister; (hence) in order to avenge the wrong done to both those kinsmen of mine I shall despatch him alongwith his followers. (14)
When these are killed (lit., made to serve as an offering for the propitiation of my aforesaid relations in place of sesame seeds and water), all the inhabitants of Vraja will then be as good as dead. When life has departed, what cause of worry can there be about the bodies; for indeed the progeny are the life of those that live." (15)
Having thus resolved and assuming the monstrous and wonderful form of a boa constrictor, one Yojana (eight miles) long and stout as a big mountain, the wicked fellow then lay down across the road with his cave-like mouth wide open with the hope of devouring them (all). (16)
His lower lip rested on the earth, while the upper lip touched the clouds; the corners of his mouth looked like caverns, his fangs resembled mountain-peaks, the interior of his mouth was full of darkness; his tongue was like a broad road, his breath was like a tempestuous blast and he was burning hot (with rage), his eyes resembling a wild fire. (17)
Perceiving him as such and taking him to be a beautiful landscape of Vṛndāvana, all in a sportive mood fancied it to be like the wide open mouth of a boa constrictor. (18)
(They said to one another,) "O friends ! tell us whether the semblance of a living being standing before us resembles or not the mouth of a serpent distended for devouring us." (19)
(Another said,) "True, the cloud turned reddish through the rays of the sun appears as though it were its upper jaw; while the earth below, ruddy through its reflection, looks like its lower lip." (20)
(A third one said,) "Lo ! the mountain caverns on its right and left vie with the corners of its mouth; (while) these rows of lofty peaks too compete with its fangs." (21)
"This broad and long road vies with its tongue; while the darkness pent up in the midst of these mountain-peaks emulates the interior of its mouth." (22)
"Look here, this fierce wind heated by a wild fire appears like its breath; while the foul smell of animals burnt by it stinks like the flesh (of animals) in its belly." (23)
"(If it is really the mouth of a serpent,) will it gulp us down when we have found our way into it ? If so, it will perish like the heron in a moment at the hands of Śrī Kṛṣṇa." Saying so and staring at the bewitching face of Śrī Kṛṣṇa (the Slayer of Baka), they went on, loudly laughing and clapping their hands. (24)
Hearing thus the talk—which was far from the truth—of those children, who were ignorant of the real fact, and thinking that the serpent, though real, appeared fictitious to them, and perceiving the python to be an ogre, the Lord, installed in the heart of all living beings, made up His mind to restrain His companions. (25)
Meanwhile the children alongwith the calves made their way into the bowels of the demon, but they were not (immediately) devoured by the ogre, who awaited the entry of Śrī Kṛṣṇa (the Slayer of Baka), remembering (as he did) the death of his relations (his brother Baka and sister Bakī), that had been slain by Him. (26)
Perceiving the children—who, infact, accounted Him their sole Protector—as having slipped out of His control and having turned into fodder for the gastric fire of Agha (who was terrible as Death) and as (thus) reduced to a miserable plight, Śrī Kṛṣṇa, who vouchsafes protection to all, was moved with pity and at the same time astonished at the work of destiny. (27)
Deeply pondering as to what should be done under such circumstances so that the life of this wicked one might not be prolonged and the death of these good fellows be averted—as to how both these purposes be achieved, the all-perceiving Śrī Hari hit upon a plan and entered the mouth of the python. (28)
At that moment the gods; who were esconced behind a curtain of clouds, shrieked in terror, "Welladay, welladay", while the ogres who were friends of Agha, Kaṁsa being the foremost of them, felt rejoiced. (29)
Hearing this, however, the immortal Lord Śrī Kṛṣṇa speedily grew (to huge dimensions) in the throat of the monster, who was eager to pulverize Him alongwith the other children and calves (too). (30)
Pent up and spread through the internal organs of the monster—whose throat was completely choked, whose eyes had (consequently) shot out and who was indeed rocking from side to side—his vital air thereupon forced its way out splitting open all of a sudden (the aperture in) his crown. (31)
All his senses (too) having departed through that very passage, Lord Śrī Kṛṣṇa (the Bestower of Liberation) revived the dead calves and friends by His (life-giving) look and, accompanied by them, then issued forth from the mouth (of the monster). (32)
Setting ablaze with its lustre (all) the ten directions, a weird and powerful (column of) light rose from the robust body of the serpent, paused awhile in the air awaiting the Lord's exit and (presently) entered Him while the denizens of heaven looked on (with wonder). (33)
Immensely rejoiced, the latter then offered (their) worship to the Lord, who had accomplished their purpose—the gods by (showering) flowers and Apsarās through dances, the Gandharvas and others (noted for their charming songs) through their songs and Vidyādharas and others (well-versed in instrumental music), by (playing on) their instruments, the Brāhmaṇas through (their) hymns of praise and his own attendants and devotees through shouts of victory. (34)
Hearing the auspicious sounds of those wonderful panegyrics, melodious instruments and songs and shouts of victory etc., connected with a number of festivities, close to his own abode (Satyaloka, the highest heaven). Brahma- (the birthless one) came (to the spot) at once and felt astonished to witness the Lord's glory. (35)
O Parikṣit, the weird skin at Vṛndāvana of that python, when dry, served for a long time as a great hollow for the sports of the inhabitants of Vraja. (36)
Observing (that very moment) this exploit of Śrī Hari—in the shape of delivering themselves as well as the serpent from Death (in the guise of Aghāsura in their own case and in the guise of rebirth in the case of the serpent)—done in the fifth year, the (cowherd) boys recounted it, full of astonishment, in Vraja in His sixth year (that is, a year later) ! (37)
It is no wonder on the part of the Supreme—who had assumed the semblance of a human child—the Creator of the high (Brahmā and others) and the low (the sub-human creation), that even Aghāsura, (all) whose sins had been washed away by His very touch, attained oneness with Him, which is as a matter of fact most difficult to attain on the part of the unrighteous. (38)
Having actually entered the body of Aghāsura, what indeed would He not give to that demon—the Lord who has kept Māyā at a respectable distance (from Himself) by virtue of His eternal realization of the blissful nature of His Self, nay, (even) a conceptual image of whose personality once installed in the mind has conferred the divine state (on devotees like Khaṭwāṅga) ! (39) (13-39)
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