Shloka 5
Aghāsura-vadha: The Killing and Deliverance of Aghāsura
मुष्णन्तोऽन्योन्यशिक्यादीन्ज्ञातानाराच्च चिक्षिपु: । तत्रत्याश्च पुनर्दूराद्धसन्तश्च पुनर्ददु: ॥ ५ ॥
muṣṇanto ’nyonya-śikyādīn jñātān ārāc ca cikṣipuḥ tatratyāś ca punar dūrād dhasantaś ca punar daduḥ
వారు ఒకరొకరి భోజనపు సంచులను దొంగిలించేవారు. యజమానికి తెలిసిన వెంటనే ఇతరులు దానిని మరింత దూరంగా విసిరేవారు; అక్కడివారు మళ్లీ ఇంకా దూరంగా. యజమాని నిరాశపడితే వారు నవ్వేవారు, అతడు ఏడ్చేవాడు, చివరికి సంచి తిరిగి ఇచ్చేవారు।
This kind of playing and stealing among boys still exists even in the material world because this kind of sporting pleasure is present in the spiritual world, from which this idea of enjoyment emanates. Janmādy asya yataḥ ( Vedānta-sūtra 1.1.2). This same enjoyment is displayed by Kṛṣṇa and His associates in the spiritual world, but there the enjoyment is eternal, whereas here, on the material platform, it is temporary; there the enjoyment is brahman, whereas here the enjoyment is jaḍa. The Kṛṣṇa consciousness movement is meant to train one how to transfer oneself from the jaḍa to the Brahman, because human life is meant for this purpose. Athāto brahma jijñāsā ( Vedānta-sūtra 1.1.1). Kṛṣṇa comes down to teach us how we can enjoy with Him on the spiritual platform, in the spiritual world. Not only does He come, but He personally displays His pastimes in Vṛndāvana and attracts people to spiritual enjoyment.
FAQs
This verse describes the boys’ intimate friendship with Kṛṣṇa—stealing and tossing each other’s lunch bags, then laughing and returning them—showing the spontaneous, affectionate nature of Vraja-līlā.
Because in Vraja, Yogamāyā intensifies pure love (sakhya-bhāva), so the boys relate to Kṛṣṇa as their dearest friend, not with distant reverence.
It teaches that bhakti is not only solemn ritual—devotion also matures into natural closeness, joy, and heartfelt relationship with the Lord, expressed through sincerity and loving familiarity.