Gopāla-campū 5 страница

nityaṁ sudhā -dhā maja-dhā ma-saṅ gataḥ

pū rṇ ā ṅ gatā maṅ gala-saṅ gatiṁ gatā ḥ |

yatrā pi kumbhā vidhu-kā nta-sambhavā ḥ

kū ṭ ā ntaratva-mukuṭ ā iva sthitā ḥ ||56|| [indravaṁ ś ā ]

Because of the constant rays of the moon, the place becomes completely auspicious. Moonstone pots on the spires appear to be towering crowns similar to mountain peaks.

yatrā nvitā svacchatayā vibhā tayā

hī rā di-ratna-cchadir ā lir ī kṣ yate

bimba-cchalā kṛ ṣ ṭ a-nabha-stha-tejasā ṁ

sā yujya-bhū mir bibhuvā tmanā m iva ||57|| [indravaṁ ś ā ]

The roofs made of flawless diamonds seem to become one with the luminaries in the sky because of the reflections they produce.

mayū ra-pā rā vata-kokilā dyā

vasanti yasyā ṁ tu vinā pi yatnam |

ś abdā yamā nā vipinasya tair ye

vivā da-saṁ vā davad ā caranti ||58|| [upajā ti 11]

Peacocks, pigeons and cuckoos dwell in Goloka without worry. Crying out in the forest, they seem to be quarrelling or conversing.

vicitra-ratnā vali-citra-carcitā

sauvarṇ a-bhittiḥ paritaś cakā satī |

gopā la-bā lyā di-vilā sa-mā dhurī ḥ

sā kṣ ā d ivā lakṣ ayate ś iś ū n api ||59|| [upajā ti 12]

Golden walls embedded with colorful pictures made of gems illuminate all directions, to enable the children to see the sweetness of the childhood pastimes of Kṛ ṣ ṇ a.

vistā ritotsaṅ ga-nibhair alindaiḥ

ś liṣ yanti kṛ ṣ ṇ aṁ bhavanā ni nityam |

yeṣ ā ṁ sadā ntar nivasanti te tad-

bhaktā amī tā dṛ ś atā ṁ vrajanti ||60|| [indravajrā ]

The houses with verandas like wide bosoms embrace Kṛ ṣ ṇ a continually.

The houses act like the devotees living in the houses and continually embrace Kṛ ṣ ṇ a.

prā ṅ gaṇ ā ni maṇ i-darpaṇ a-cchavī ny

ullasanti sadanā valī m anu |

yeṣ u nū tana-vadhū r bakā ntakaṁ

vrī ḍ a-namra-vadanā pi vī kṣ ate ||61|| [svā gatā ]

In front of the houses are courtyards shining like jewel mirrors, from which young girls gaze at Kṛ ṣ ṇ a with shyness and bent heads.

candrakā nta-maṇ i-baddha-bhū tale

palvalā ni ca lasanti sarvataḥ |

rā dhikā di-mukha-kā nti kandalī

yā ni pū rayanti hanta sarvadā ||62|| [svā gatā ]

There are small pools surrounded by ground studded with moonstone. Oh! The beauty of Rā dhā ’s face and other gopī s’ faces fill these pools at all times.

lokaḥ ś rī nā tha-loka-pratiruci-vijayī kā nanaṁ ś rī -spṛ hā jid-

vā saḥ ś rī -rā jadhā nī -nikhila-ś ubha-rucā ṁ vā sinas te ta eva |

bhoktā kṛ ṣ ṇ aḥ sa bhogyaḥ praṇ aya-madhurimā ś aś vad ity evam asmin

pratyekaṁ sarvam antaḥ karaṇ am atigataṁ kas tad-antaṁ labheta ||63|| [sragdharā ]

Goloka’s beauty surpasses that of Vaikuṇ ṭ ha. The forest of Vṛ ndā vana exceeds the desires of Lakṣ mī. In Goloka all the auspicious splendor of Vaikuṇ ṭ ha resides. There is no equal to the inhabitants of Goloka. Kṛ ṣ ṇ a is the enjoyer there and the sweetness of prema is to be enjoyed constantly. Kṛ ṣ ṇ a surpasses the individual and collective minds of all persons. Who can find an end to his glories?

[81] tat-prema-ś armaṇ ā ṁ sarvā tiś ayi-dharmatā yā m aham api marma-vettā, yataḥ —

harir gopa-kṣ auṇ ī -pati-mithunam anye ca vibudhā

na naḥ krū raṁ cittaṁ mṛ dulayitum ī ś ā lavam api |

aho teṣ ā ṁ premā vilasati harau yas tu balavā n

harer vā yas teṣ u drutayati sa eva pratipadam ||64|| [ś ikhariṇ ī ]

Even I have understood the great nature of prema in Kṛ ṣ ṇ a and his associates because:

Kṛ ṣ ṇ a, Nanda, Yaś odā and the devatā s cannot soften my hard one bit, but the strong prema they have for him, and his prema for them, has made my heart soft.

[82] ataḥ sarvataḥ kṣ emā ṇ ā ṁ sa eva premā sarvatra sphurati | tathā hi—

hariḥ premā sā kṣ ā d iva bhavati kiṁ vā vraja-janas

tayor ekasmiṁ ś ca sphurati sa hi ś aś vat sphurati naḥ |

idaṁ vā raṁ vā raṁ vidhi-ś iva-surarṣ i-prabhṛ tayaḥ

sphuṭ aṁ kartuṁ ś aktiṁ dadhati natarā ṁ yat kiyad api ||65|| [ś ikhariṇ ī ]

Of all auspicious things in the world, prema is the most auspicious:

Is Kṛ ṣ ṇ a directly prema? Are the people of Vraja directly prema? When prema appears in either Kṛ ṣ ṇ a or his devotees, it appears constantly in me! Though Brahmā, Ś iva and Nā rada desire to reveal this prema, they do not have the power to do so.

[83] sa tu paramā ś carya-caryaḥ, yataḥ —

tadī yā nā ṁ premā yad api kṛ ti-caryā tiga-sukhas

tathā py uccair hetur bhavati hari-sā hā yaka-vidhau |

jagat-kā rye yadvac chruti-mata-para-brahma nitarā m

acintyo yo bhā vaḥ sa hi na hi vitarkaṁ viṣ ahate ||66|| [ś ikhariṇ ī ]

Prema is most astonishing:

Though the prema of the people of Vraja is happiness beyond the material senses, it is a strong cause of attaining Kṛ ṣ ṇ a. That inconceivable bhā va called prema is not subject to material speculation like the supreme Brahman mentioned in the Vedas, which is said to be the cause of the universe.

[84] yasmā d evaṁ sa eva cittam ā karṣ ati, tasmā t—

jñ ā tvā karma svayam uta parā t kṛ ṣ ṇ a-tṛ ṣ ṇ ā nukū laṁ

tasminn antar bahir api sadā gopa-rā jā varodhe |

yā tā yā taṁ muhur atitarā ṁ kurvatā m ā dṛ tā nā m

apy utkaṇ ṭ hā calita-manasā ṁ mā nasaṁ bhā vam ī he ||67|| [mandā krā ntā ]

Since it has this nature, this prema attracts my heart:

Understanding personally or from others that favorable actions are those performed with great thirst for Kṛ ṣ ṇ a, I desire the mentality of those worshipable cowherd people, who become unsteady with longing to see him as they come and go from the inner chambers of Nanda’s palace.

[85] tatratyā nā ṁ samū hā valokanaṁ tu parama-paramā dbhutam, tathā hi—

udghū rṇ ante priya-parijanā ḥ snigdha-bhā vā yathā -svaṁ

gopa-kṣ auṇ ī -patim anugatā s tasya cā tma-dvitī yā m |

yau premā khya-prabala-raś anā -yantranā t kṛ ṣ ṇ a-kā nti-

jyotiś -cakre ravi-ś aś i-tanū ye ca nakṣ atra-saṅ ghā ḥ ||68|| [mandā krā ntā ]

Seeing those inhabitants of Goloka is most astonishing:

Nanda and Yaś odā, like the sun and moon, followed by their affectionate associates, like the constellations, revolve in the zodiac of Kṛ ṣ ṇ a’s beauty, pulled by the strong rope of prema.

[86] gā naṁ tu pratigaṇ aṁ sā dhā raṇ am api kañ cid viś eṣ aṁ vahati, yathā —

janmā dy-arbhakatā hareḥ pravayasā ṁ madhye-sabhaṁ prā yaś aḥ

paugaṇ ḍ ā diṣ u nirjarā ri-vijiteḥ prā yaḥ suhṛ n-maṇ ḍ ale |

kā liyā idiṣ u durjaneṣ v api kṛ pā -bhakta-vraje’nalpaś aḥ

prā yenā tmani rā ga-rī tir abhitaḥ kā ntā -gaṇ e gī yate ||69|| [ś ā rdū lā ]

Though their singing is commonly performed it carries special attraction:

In the assembly of elders, they sing about the birth and baby years of Kṛ ṣ ṇ a. In the assembly of his friends, they sing of his pastimes of defeating devatā s during his paugaṇ ḍ a age. In the assembly of devotees they sing about his great mercy to sinful entities like Kā liya. In the assembly of the gopī s they sing the pastimes of pū rva-rā ga.

tatra ca—

saṅ gā ne ced bhajati murajid-bhakta-mā traṁ vimohaṁ

ś armā ś armā py anumiti-miyā n tarhi na prekṣ akā ṇ ā m |

ś ā ntir dā syaṁ sahacara-daś ā vatsalatvaṁ tathā nyad

gacched eṣ ā ṁ hṛ di katham iha kṣ ī ra-vā r-vad vivekam ||70|| [mandā krā ntā ]

When ordinary devotees faint on hearing songs about Kṛ ṣ ṇ a, observers cannot understand whether they are happy or suffering. How can they understand the mixture of ś ā nta, dā sya, sakhya, vatsalya and madhura rasas in the devotees’ hearts, any more than they can distinguish a mixture of milk and water?

[87] hanta! padya-dvayam idam ā lole manasi udbhū ya tad evā ndolayati | yathā —

mā tar mā tar janani mama tad dehi dehī ti ś abdair

vatsā yuṣ man suta vadasi kiṁ prā ṇ a-lā lyeti cā rdraiḥ |

nā nā lā pa-praṇ aya-valitā mā ṁ balā t sneha-mudrā

tasmin goṣ ṭ he smarayatitarā ṁ tau savitrī -kumā rau ||71|| [mandā krā ntā ]

Oh! The following two verses, appearing in the steady mind, have made my mind unsteady:

When Kṛ ṣ ṇ a says “Mother! Mother! Give me that! ” Yaś odā says “O child, O son with long life, dear to my life! What are you saying? ” These words filled with affection, signs of love, make me remember the mother and son in Gokula.

geheś i tvaṁ carita-sukṛ tā hanta vatsas tvad-agre

vakti psā ti prathayati ruciṁ yā cate jā hasī ti |

ardhā d evaṁ sthagita-vacanaṁ sneha-pū rā d vrajeś aṁ

dhyā yed vṛ ttiṁ bata na labhate man-mano bambhramī ti ||72|| [mandā krā ntā ]

O Yaś odā! You have performed many pious acts in previous lives. Your son is speaking in front of you, eats, tells what he wants, asks for his favorite things, and laughs. Meditating on Nanda’s words, choked up because of great affection, my mind becomes unsteady and stops functioning.

Chapter Two

Beauty of Goloka

[1] atha kathā -prathanā ya grathanam idam ā rabhyate |

The narrative begins.

[2] svabhajana-lasan-mā nasa-san-mā nada-janmā di-lī lā -bhavyā ya bhuvy ā virbhā vitasya tasya nija-vraja-loka-cakrasya dantavakraṁ hatavatā ś rī -bhagavatā tatra vigata-sarva-ś oke goloke punar api saṁ ś leṣ aḥ sā dhita iti campū -dvayasya pratisampū rti-vakṣ yamā ṇ a-sapramā ṇ a-kathā -lakṣ yatayā viviktam eva vyaktī kariṣ yate |

siddhe tatra tu saṁ ś leṣ e kutrā pi rā triviś eṣ e ś eṣ e golokā dvandva-mahendra-dvā ri hā ri dundubhi-dvandvam unnanā da | nā da-viś eṣ a-miṣ eṇ ā nandam evedam ujjagā reti matvā, loko’py ujjajā gā ra | na ca sa eva kevalaḥ, kintu kṛ ṣ ṇ ā valoka-tṛ ṣ ṇ ayā saha, yathā kamala-samū haḥ parimala-dhā rayā | atha nija-nija-vṛ ndinaḥ sū ta-mā gadha-vandinaḥ ś rī man-nanda-rā ja-pura-virā jamā na-bṛ ṁ hita-siṁ ha-dvā ri sarvordhvaṁ vindamā nā ṁ candra-ś ā likā m adhiruhya, nū tanā ni pū tanā di-dantavakrā nta-durbuddhi-ś akrā ri-cakra-vadha-sambaddhā ni virudā di-cchandā ṁ si svacchandatayā naṭ anta ivā paryantaṁ paṭ hantaḥ samantā d eva jana-sandoham ā nanda-dohaṁ lambhayā mā suḥ | sā nurā ga-rā gā vali-vibhā ga-laṅ gima-saṅ gī ta-saṅ gi-tal-lī lā -kathā kulam apy ā kalayā mā suḥ |

In order to reveal all the pastimes from birth which give bliss to the devotees, whose hearts become eager to worship the Lord, Kṛ ṣ ṇ a made his associates, the inhabitants of Vraja, appear on earth, killed Dantavakra and then met them all in Goloka which is free of all lamentation. This will be clearly explained in the two parts of Goloka-campū with stories and scriptural proofs.

When their meeting with Kṛ ṣ ṇ a would take place after the end of night, Nanda, second to none in Vraja, sounded two attractive drums at the gates at the end of night. All the inhabitants woke up, thinking that bliss was issuing forth on the pretext of the sound of the two drums. Not only did the drums sound, but the lotuses began blooming with streams of perfume. In this way they all woke up, thinking that they would see Kṛ ṣ ṇ a.

All the bards and singers gathered in groups and ascended to the highest roof top at the lion gate which gave glory to Nanda’s city. From the killing of Pū tanā to the killing of Dantavakra, they began freely reciting verses without limit in new poetic forms such as viruda, which seemed to dance, describing the killing of Indra’s sinful enemies. They drowned the inhabitants all around in waves of bliss. Finally, full of attraction for Kṛ ṣ ṇ a, they had the people hear Kṛ ṣ ṇ a’s pastimes in attractive songs with divisions of many rā gas.

[3] tadā muhur api harer avadā na-gā nato labdha-toṣ a-poṣ ā ghoṣ ā dhipati-dampati-mukhā ḥ parama-sukhā d atiś asta-vastrā laṅ kā ra-bhā raṁ tebhyaḥ svayam ī hayā vihā payā mā suḥ | kintu ś ravaṇ e’pi tṛ ptir na kÿ ptim avā pa, kathaṁ vā tatrā vaś yam eva vaś anī yā sā tiḥ sā tim ā sī datu? tad anu ca samudbhū ta-prema-rasa-rā ś ir vraja-vā ri-rā ś iḥ svayam eva nija-nija-hṛ dayaṅ gama-vraja-maṅ gala-ś yā malā ṅ ga-saṅ gā na-taraṅ ga-saṅ gha-saṅ gitayā viś va-vismaya-kā ritā ṁ saṅ gatavā n | tatra ca, gī yamā natayā sannidhī yamā nasya tadī ya-yaś asaś candramasaḥ samatā m anumimī mahe |

Hearing the previous pastimes of Kṛ ṣ ṇ a, Nanda, Yaś odā and other cowherd people became satisfied. Joyfully they gave the reciters heaps of the best cloth and ornaments according to their will. But though hearing the songs, they were not completely satisfied. And how could their act of giving gifts be completed? The ocean of Vraja which gave rise to all types of prema rasa joined with the waves of attractive songs about dark-bodied Kṛ ṣ ṇ a, who is the auspiciousness of Vraja, who had touched all their hearts, and created bewilderment in the whole universe. I think that the fame displayed in their singing as Kṛ ṣ ṇ a approached is like the moon.

[4] yadā tu ś rī la-gopā la-lī lā -gā na-grahilā mahilā gā tum ā rabdhā s tadā sarva eva satṛ ṣ ṇ ā s tū ṣ ṇ ī m ā san, kṛ ṣ ṇ a-muralī -kā kalī m anu kokilā iva | yad eva gā naṁ vaidagdhī -digdha-kaṅ kanā di-jhaṅ kā rā laṅ kṛ ta-manthā na-nirghoṣ aḥ svara-tā lā di-dā nam iva kurvā ṇ aḥ sva-poṣ aṁ pupoṣ a |

But when the ordinary women of Vraja began singing the pastimes of Gopā la, the cuckoos became silent, as if hearing Kṛ ṣ ṇ a’s flute. The sounds of bangles jingling as they churned the yogurt, full of expertise, nourished their sons with musical notes and rhythms.

[5] tad evaṁ sati, sarvataḥ -sā reṇ a sapramā ṇ a-varṇ ayitavyā nusā reṇ ā pagatā para-pati-bhramā ḥ sarvā eva vraja-ramā mā ravā ṇ a-dalita-marmā ṇ as tad-eka-sevā -

dharmyeṣ u nija-nija-harmyeṣ u samam eva labdhā gamanaṁ tam ekam eva ramaṇ aṁ ramaṇ atā ṁ gamayamā nā na virā mam icchantī ti sakhī bhir eva prā bhā tikarā gamaya-gā na-narmaṇ ā tasmā d uparamayā mā sire |

According to the descriptions to be given with proofs, which are the best conclusions, all these women were devoid of thinking of anyone else as their husband. They were pierced by arrows of prema and performed services to Kṛ ṣ ṇ a alone. The houses of these women remained full of service only to Kṛ ṣ ṇ a and Kṛ ṣ ṇ a simultaneously used to come to all their houses. Enjoying with Kṛ ṣ ṇ a as their only husband in their homes, they never desired to give up that enjoyment. Their sakhī s would separate them from that enjoyment by singing rā gas appropriate to the early morning.

[6] tac ca na sahasā, kintu kramaś aḥ | tathā hi,

bā hū viś lathitau ś lathī kṛ tam uro vaktraṁ daracyā vitaṁ,

talpā d utthitam ekadā vinimayenā lambya yatnā n muhuḥ |

yā bhyā ṁ sparś asukhā graho’pi damitas tā bhyā ṁ haripreyasī

vyaktibhyā ṁ bata soḍ ham atra sahasā kraṣ ṭ uṁ na dṛ ṣ ṭ iṁ mithaḥ ||1||

[ś ā rdū lavikrī ḍ itā ]

The separation was not sudden but gradual:

First their arms became slack and then their chests became slack. Then their heads began to slightly bow and they rose from bed. Carefully taking support of each other as their hands slackened, they controlled their urge to touch each other. But no one could distract them from glancing at each other.

[7] hanta, tā su ca sarvā dhikā yā tu rā dhikā, sā khalu tad-ā rambha-sambhavā d eva prā yaḥ sarvadā mū rcchā m ṛ cchati | yatra ca,

“pū rvā nurā ga-galitā ṁ mama lambhane’pi

lokā pavā da-dalitā m atha mad-viyuktau |

dā vā nala-jvalita-jā ti-vanī -sadṛ kṣ ā m

etā ṁ kathaṁ katham ahaṁ bata sā ntvayā mi? ” ||2|| [vasantatilakā ]

iti sadā bhā vayantaṁ, samprati cā tivyagrī bhavantaṁ vraja-yuvarā jaṁ prati samā ś vā sanayā viś vā sanayā ca tā ṁ vyavahitā ṁ kurvā ṇ ā ḥ, prā ṇ a-tulyā ḥ paramā lyas tadī ya-tā mbū lodgā rā di-saṁ valanayā cetanā m ā lambayanti; samantā d api sā ntvitā m atha pṛ cchanti ca, “hanta, keyaṁ tava rī tiḥ? ” iti |

When Rā dhā, the best among all the women, heard the songs, she would immediately faint. Kṛ ṣ ṇ a would think, “Rā dhā has melted because of my pū rva-rā ga, hot as fire. Even though she meets me, out of fear of gossip, she suffers intensely. If she were to become separated from me, she would burn like a jasmine flower in a forest fire. Ah! How can I comfort her? ”

Thinking in this way, he became agitated. But the sakhī s who were like her life calmed Kṛ ṣ ṇ a and gave him confidence. They kept Rā dhā alive by giving her Kṛ ṣ ṇ a’s chewed betel. When she was fully revived they inquired “How unfortunate! O friend! What has happened to you? ”

[8] sā punaḥ sā sram ā ś rā vayati,

“na mū rkha-dhī r asmi na vā durā grahā

ś arī ra-bhogeṣ u na vā tilā lasā |

kintu vrajā dhī ś a-sutasya te guṇ ā

balā d apasmā ra-daś ā ṁ nayanti mā m ||3|| [vaṁ ś asthavilā ]

Rā dhā then began to weep.

“O friends! I am not foolish. My intention is not wrong. I am not overly greedy for pastimes of enjoyment and physical touch. But the inconceivable qualities of Kṛ ṣ ṇ a throw me into epileptic fits. ”

[9] “kiṁ kurmahe? yayā marma-pī ḍ ayā kvacana ca ś arma na labhā mahe vayam” iti |

“What shall I do? I cannot at all be happy because of the pain afflicting my vital organs. ”

[10] atha punar vyā kulī -bhavantī sā ś ubhra-dantī rasā ntareṇ a tā bhiḥ sā ntvitī -kriyate | tad-dine tu tad idam ā cacakṣ e: “aś eṣ a-maṅ gala-saṅ gatā caraṇ ā nā ṁ ś rī -vrajeś a-gṛ hiṇ ī -caraṇ ā nā m ā deś a-praveś a ā sī t, ‘hanta, sarvā evā rvā cī na-vayasaḥ samā gatā ḥ, mat-prā ṇ ā dhikā rā dhikā katham adhunā pi nā gatā? ’ iti |” tad evam avadhā ritavatī ś rī -rā dhā pi sā vadhā nī -bhavantī, ś ī ghram eva prā tar aucitī ṁ vidhā ya, sarvā bhir evopaś ā ya-viś ā ya-valitā bhiḥ kalyam ā kalya militā bhir lalitā -viś ā khā di-sakhibhiḥ sā rdhaṁ ś rī -vrajā dhī ś varyā dhā ma jagā ma | gatvā ca, parama-kā nta-sva-kā nti-kandalī bhir antima-gatā bhī ra-kā ntā ḥ samantā d apy antar-bahir api devayā mā sa |

Rā dhā with fine white teeth again became overcome with suffering. All the sakhī s tried to comfort her with sweet words, but on this day she said that Yaś odā, worthy of all worship and full of all auspiciousness, had given an order. “How amazing! All the young girls have come, but Rā dhā, my very life, has not come? ” Hearing this order, Rā dhā, quickly performing her morning duties with great care, and meeting with all her sakhī s, went to Yaś odā ’s house with Lalitā, Viś ā khā and others, giving bliss by her beauty to all directions and to all the cowherd women residing within and outside the house, who were in a death-like state (due to separation).

[11] yatra tā sā ṁ nirnimeṣ atā ca jā tā | sambhā vanā vatī bhā vanā ceyaṁ,

“indu-nī lā mbuja-yugam api tila-puṣ paṁ sabandhū kam |

yasyā ṁ kanaka-latā yā ṁ tasyā ṁ rā dheti cā bhiḍ hā citram ||”4|| [upagī ti]

Their eyes fell upon Rā dhā and they began to think:

The name Rā dhā is most astonishing, having within it a moon (face), two blue lotuses (eyes), a sesame flower (nose) and red bandhū ka flower (her sindhū ra).

[12] atha bhakti-tṛ ṣ ṇ aṅ -manā ḥ kṛ ṣ ṇ a-jananī m anu mā nanī yatayā nijam ā nanam avanī m avanī ya nanā ma | sā ca tā ṁ saha-sabhyā nandam abhyanandat | tatra ca,

Then Rā dhā, her heart filled with devotion and thirst, gazed at Yaś odā with reverence and, lowering her head, offered respects. Yaś odā welcomed her and the assembly became joyful.

asau caraṇ ayor natā ś irasi hastam ā dhatta sā py

asau bhuvi tathā sthitā kacam ajighrad utthā pya sā |

asau kucita-vigrahā bhuja-tale nidhā yā tha sā

sa-bā ṣ pakam udaikṣ ata dvayam aho dvayoh kiṁ bruve? ||5|| [pṛ thvī ]

When Rā dhā touched her feet, Yaś odā touched her head. When Rā dhā fell on the ground, Yaś odā raised her up and smelled her head in affection. When Rā dhā remained reserved, Yaś odā took her in her arms. Both gazed at each other with tears in their eyes. How can I describe the prema of these two?

[13] tad evam api rohiṇ ī -prabhṛ tī nā m ā darā ya bhṛ ta-nibhṛ ta-saṅ kocā m ā locayantī rā jñ ī tā m anujajñ e, “putri, vandasva vandana-yogyā ḥ ” iti | sā ca ramya-guṇ ā puru-nipuṇ ā bhakti-pū rataḥ sarvā eva gurū r avanamya dū ra-deś a eva niveś aṁ vinata-vaktram ā sasā da |

Seeing Rā dhā ’s reserve in order to respect Rohiṇ ī and others, Yaś odā gave her permission. “O daughter! Offer respects to those who are worthy of respect” Then Rā dhā with her attractive qualities and great skill offered respects to all the elders with devotion and sat at a distance from them with lowered head.

[14] atha lalitā dis tad-ā li-pā lir api tā su guru-vanitā su tadvad eva kṛ ta-varivasyā tasyā eva sadeś am upaviveś a |

Then Lalitā and other sakhī s offered respect to the elder women and sat near Rā dhā.

[15] tataś ca ś rī -rā ma-prasū ḥ spaṣ ṭ am ā caṣ ṭ a, “vrajeś vari, sarva-sukha-rohiṇ ī rohiṇ ī -tā rā dya vidyate | tad ā diś yatā m: iyaṁ sad-bhā va-dhū ta-sarva-diś ya-vadhū -naipuṇ yā, pā kā di-sā dguṇ yā ya pū rvam eva somā bhā nulomatayā yā rasavatī ṁ pratī tā ḥ samam anyā dhanyā maṅ galā dyā maṅ galā rā ma-rā mā nuja-rā mā s, tathā yā ḥ parā para-nā mā naḥ kalyā ṇ ā rā ma-rā ma-rā mā ḥ samantā d apy amū r amū m evā nuvartantā m | lalitā dyā ḥ punar asyā ḥ kā ya-nikā ya-rū pā eveti, na sā hā yakā yā smā bhir niyojanī yā ḥ |”

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