Shloka 8
केचिद्वेणून्वादयन्तो ध्मान्त: शृङ्गाणि केचन । केचिद्भृङ्गै: प्रगायन्त: कूजन्त: कोकिलै: परे ॥ ७ ॥ विच्छायाभि: प्रधावन्तो गच्छन्त: साधु हंसकै: । बकैरुपविशन्तश्च नृत्यन्तश्च कलापिभि: ॥ ८ ॥ विकर्षन्त: कीशबालानारोहन्तश्च तैर्द्रुमान् । विकुर्वन्तश्च तै: साकं प्लवन्तश्च पलाशिषु ॥ ९ ॥ साकं भेकैर्विलङ्घन्त: सरित: स्रवसम्प्लुता: । विहसन्त: प्रतिच्छाया: शपन्तश्च प्रतिस्वनान् ॥ १० ॥ इत्थं सतां ब्रह्मसुखानुभूत्या दास्यं गतानां परदैवतेन । मायाश्रितानां नरदारकेण साकं विजह्रु: कृतपुण्यपुञ्जा: ॥ ११ ॥
kecid veṇūn vādayanto dhmāntaḥ śṛṅgāṇi kecana kecid bhṛṅgaiḥ pragāyantaḥ kūjantaḥ kokilaiḥ pare
ヴラジャの牧童たちは、それぞれ思い思いの遊びに興じていた。ある者は笛（ヴェーヌ）を吹き、ある者は角笛を鳴らす。ある者は蜂の羽音を歌い、ある者はカッコウの声をまねる。ある者は地に映る鳥の影を追って走り、ある者は白鳥の優雅な歩みを写す。ある者は鷺とともに黙して座り、ある者は孔雀のように舞う。ある者は子猿を誘い、ある者は木に登って猿のように跳ね、ある者は顔をしかめて戯れ、ある者は枝から枝へと飛び移る。ある者は滝のほとりで蛙とともに川を跳び越え、水面に映る自分の姿を見て笑い、さらに自分のこだまの音を叱る。かくして、多生の善業を積み重ねたゴーパの子らは、シュリー・クリシュナと共に遊んだ――智者にはブラフマンの歓喜の源、奉仕を誓う भक्तには至上神格、凡人にはただの人の子に見えるお方と。
As recommended by Śrīla Rūpa Gosvāmī, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ( Bhakti-rasāmṛta-sindhu 1.2.4). Somehow or other, whether one thinks of Kṛṣṇa as an ordinary human child, as the source of the Brahman effulgence, as the origin of Paramātmā, or as the Supreme Personality of Godhead, one should concentrate one’s full attention upon the lotus feet of Kṛṣṇa. That is also the instruction of Bhagavad-gītā (18.66) : sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. Śrīmad-Bhāgavatam is the easiest way of directly approaching Kṛṣṇa. Īśvaraḥ sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ( Bhāg. 1.1.2 ). Diverting even a little of one’s attention toward Kṛṣṇa and activities in Kṛṣṇa consciousness immediately enables one to achieve the highest perfection of life. This is the purpose of the Kṛṣṇa consciousness movement. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām ( Bhāg. 1.7.6 ). The secret of success is unknown to people in general, and therefore Śrīla Vyāsadeva, being compassionate toward the poor souls in this material world, especially in this Age of Kali, has given us the Śrīmad-Bhāgavatam. Śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyam ( Bhāg. 12.13.18 ). For Vaiṣṇavas who are somewhat advanced, or who are fully aware of the glories and potencies of the Lord, Śrīmad-Bhāgavatam is a beloved Vedic literature. After all, we have to change this body ( tathā dehāntara-prāptiḥ ). If we do not care about Bhagavad-gītā and Śrīmad-Bhāgavatam, we do not know what the next body will be. But if one adheres to these two books — Bhagavad-gītā and Śrīmad-Bhāgavatam — one is sure to obtain the association of Kṛṣṇa in the next life ( tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna ). Therefore, distribution of Śrīmad-Bhāgavatam all over the world is a great welfare activity for theologians, philosophers, transcendentalists and yogīs ( yoginām api sarveṣām ), as well as for people in general. Janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ ( Bhāg. 2.1.6 ): if we can somehow or other remember Kṛṣṇa, Nārāyaṇa, at the end of life, our life will be successful.
FAQs
It describes Kṛṣṇa’s cowherd friends playfully interacting with nature—running with their shadows, walking with swans, sitting with cranes, and dancing with peacocks—showing the sweetness of Vraja life around Kṛṣṇa.
In the Aghāsura episode, Śukadeva highlights the carefree, intimate mood of Vraja before the demon’s attack, emphasizing how Kṛṣṇa’s associates are absorbed in innocent play under His divine presence.
It encourages cultivating simple, joyful awareness and devotion—seeing the world as supportive of remembrance of God, and valuing pure-hearted companionship over anxiety and complexity.