Chapter Twenty-three 20 страница

[36] ā muṣ yakulikā kalitā dhanyā ḥ khalu tā ḥ kanyā ḥ kṛ ṣ ṇ anyā sata eva sa-nyā yatā m arhanti | sa yadi bhavadbhiḥ svayam aṅ gī kriyate, tadā bhaṅ gī bhiḥ prasaṅ gam aṅ gī kriyatā m asmā bhir iti | “It is fortunate that the daughters were born here. It is proper that they be given to Kṛ ṣ ṇ a. If you accept that we give our daughters to him, on some pretext we can make this union. ” [37] vrajarā jas tu tad ā karṇ yam ā karṇ ya sa-niś vā sam idaṁ vivarṇ atayā varṇ itavā n, asmā bhiḥ sva-putrā ya sarvathā na te sambandhā ḥ sandhā tavyā ḥ, kintu yū yam apī daṁ vidā ṁ kurute | yat khalu yuṣ mā kam apatyā ni yuṣ mā kam ivā smā kaṁ sneha-sā tatya-vahā ni samudvā hayitavyā ni ca, tasmā d asmā bhir eva tatra tatra satrā -kurvadbhiḥ prayatanī yam | Hearing this Nanda with a sigh began to speak. “I will not seek out these relationships for my son and you know this. Your children are objects of affection for me as much as you and you must get them married. I will give all assistance for their marriage. ” [38] tad evaṁ sthagita-samullā se nikhile ca vrajā vā se vrajapaty-anumaty-anusā ratas tā sā ṁ pitaras tad-vitaram ā carituṁ ruciṁ vinā pi bahir udyamam ā caritavantaḥ | When their enthusiasm was thus dampened, taking Nanda’s permission, they made external efforts for their daughters’ marriages, though they had no taste for giving them to anyone else. [39] tat kumā ryas tv atibā lya-caryā -paryā kulatayā na kiñ cid api cid-amatratā ṁ ninyire | The young girls were not aware of this, since they were absorbed in their activities as children. [40] atha yā kā cid vṛ ndā vana-gahvarataḥ sā kṣ ā t kila yogamā yā yā vyā jatas tā pasyā s tatra cā hvayataḥ paurṇ amā syā ḥ samabhyarṇ aṁ ahar-divaṁ prā yaḥ kimapi mantrā yituṁ ā gantrī dṛ ś yate; yā ca mā nuṣ y api devī yamā neti vā devy api mā nuṣ ī yamā ṇ eti vā lakṣ ayituṁ na ś akyate kintu sad-ā nukū latayā tad-vana-pā litā siṣ ā -dhayiṣ ita-kṛ ṣ ṇ a-lī latā rā dhā diṣ u ca parama-sneha-latā yasyā m anumī yate, sā vṛ ndā riketi nijā khyā ṁ prakhyā payanty api jana-vṛ ndena lā ghavā d vṛ ndeti svenaiva nā mnā samā mnā yate | sā ca samprati sarva-ś ocyatā -maya-tad-vā rtā -ś ravaṇ ā d atī vā rtā tad-abhyā sam evā bhyajagā ma | An austere woman named Paurṇ amā sī, functioning as Yogamā yā, lived in a deep forest of Vṛ ndā vana. A certain woman would go to her almost every day and night for consultation. One could not discern whether she was a devatā or human. She desired to act favorably for Kṛ ṣ ṇ a’s pastimes while protecting Vṛ ndā vana. She was a creeper of affection for Rā dhā and other gopī s. Her name was Vṛ ndā rikā but was called Vṛ ndā for short. Hearing the sorrowful news, with great pain she went to Paurṇ amā sī. [41] abhyā gatā m atha tā ṁ japā rtham ā sī nā pi, paurṇ amā sī tū rṇ am upavrajya namaskurvatī ṁ pariṣ vajya ś ubhā ś iṣ ā ca saṁ yujya svacchamanā ḥ papracchuḥ, kathyatā ṁ katham asamayam idaṁ tava samā gamanam? iti | When she arrived, Paurṇ amā sī was sitting chanting japa. When she approached after offering respects, Paurṇ amā sī quickly went and embraced her. Giving her blessings, she inquired from her with a pure heart. “Please say why are you coming here at such an importune time? ” [42] vṛ ndā ha—bhagavati, param ā padā ṁ padam ekam utpannam asti, kathaṁ tava niś cintatā dṛ ś yate? Vṛ ndā said “Something terrible has happened. How can you be without worry? ” [43] paurṇ amā sī uvā ca—kiṁ tā vac cintā -kā raṇ aṁ tat-padam? Paurṇ amā sī said “What has caused you such worry? ” [44] vṛ ndā ha—hanta, yā ḥ khalu nityatayā kṛ ṣ ṇ asya preyasya iti ś rū yante, tā sā m apy anya-sambandhaḥ sanirbandha iva dṛ ś yate | Vṛ ndā said “Oh! All of Kṛ ṣ ṇ a’s beloved gopī s are going to be married to other men. ” [45] paurṇ amā sī uvā ca—katham ivā yaṁ parā mṛ ś yate? Paurṇ amā sī said “How do you conclude this relationship? ” [46] vṛ ndā ha—tasyā nubandhaś cakṣ uṣ ā spṛ ś yate | Vṛ ndā said “I see the relationship with my eyes. ” [47] paurṇ amā sī uvā ca—na bhaviṣ yati tā sā m anyenā nyena saṁ yoga-sambandhaḥ, yato mayā hi mā yayā parā nirmā ya nirmā syate tatra pratibandhaḥ | Paurṇ amā sī said “They will not get married to other men. I will prevent this by using my magical powers. ” [48] vṛ ndā ha—atha tathā pi lokataḥ kalaṅ kaḥ ś aṅ kanī yaḥ | Vṛ ndā said “But there will be condemned by the people. ” [49] paurṇ amā sī uvā ca—na syā d api tasyā pi sthitiḥ, yato munayaḥ punar idaṁ gā syanti— nā sū yan khalu kṛ ṣ ṇ ā ya mohitā s tasya mā yayā | manyamā nā ḥ sva-pā rś va-sthā n svā n svā n dā rā n vrajaukasaḥ || [BhP 10. 33. 39] iti | Paurṇ amā sī said “This will not occur for the sages have sung: The cowherd men, bewildered by Kṛ ṣ ṇ a’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him. ” [50] ataeva putrotpatty-abhā vā t pā yayantyaḥ ś iś ū n payaḥ ity atra ś iś ū n ity eva payaḥ ity eva ca vakṣ yanti, na tu sutā n stanam iti | etad apekṣ ayaiva kvacit putratva-vyapadeś aś ca ś rī -kṛ ṣ ṇ a-parihā sa-nirdeś aś ca saṅ gaṁ syate | Because the girls will not produce sons, when it is said that they fed the infants milk, though the words “infants” and “milk” are mentioned, they did not feed them their breast milk. (Thus they did not have children. ) The statements indicating sons were just Kṛ ṣ ṇ a’s joking with them. [51] vṛ ndā ha—yady evaṁ tarhy anyena tā sā ṁ pā ṇ ipī ḍ anaṁ punar atī va pī ḍ anam | yatra prā yaś cittā ntaram api na cintayanti tantra-vidaḥ, tat kathaṁ sā mprataṁ sva-vratam upekṣ ase? Vṛ ndā said “If they are given to other men, this would cause them great hardship. Since the wise cannot think of any prevention this, why are you giving regard to your own vows now? ” [52] paurṇ amā sī sasmitam uvā ca—bhā viny, etad api na bhā vi, tvayā tu ramyā nanatayā gamyatā m | Paurṇ amā sī said with a smile “All this will not happen. Depart in joy. ” [53] vṛ ndā sā nandaṁ padā ravindayoḥ patantī sā numodaṁ ruroda | sā tu tā ṁ niravahittham utthā pya sā ntvayitvā gahanā ya prasthā payā mā sa | Vṛ ndā, falling at her feet with joy, began to weep in bliss. Raising her up and comforting her, Paurṇ amā sī sent her off to the forest. [54] atha vṛ ndā pi tathā viś vasatī niś vasatī ca vitrā sa-rahitā dvitrā ho-rā trā n gamayā mā sa | dinā ntare tu tā sā m udvā ha-nirvā ham ā karṇ ya vivarṇ a-vadanā paurṇ amā sy-abhyarṇ aṁ punar api tū rṇ am upasthā nā mṛ taka-pratī kā tasthau | Having faith in Paurṇ amā sī ’s words, Vṛ ndā gave a sigh of relief and passed a few days with fearless heart. But then, hearing the girls would be married, with pale face she went quickly to Paurṇ amā sī and stood there like a clay doll. [55] paurṇ amā sī uvā ca—kim iva vṛ ttaṁ vṛ ttam yasmā d bhavaty udvṛ tta-cittā dṛ ś yate? Paurṇ amā sī said “What has happened that you appear so disturbed? ” [56] vṛ ndā ha—mama mukhataḥ kā cid apy uktir na vyaktī bhavati, kim iva vaktavyam? Vṛ ndā said “Nothing will come from my mouth. How to speak? ” [57] paurṇ amā sī uvā ca—paṅ kajā kṣ i, na kā cid api ś aṅ kā manasi ś aṅ kanī yā | Paurṇ amā sī said “Lotus-eyed one! Do not worry! ” [58] vṛ ndā sa-rū kṣ a-hā sam ā ha—bhagavati, katham iva? Vṛ ndā said with a rough laugh “O dear lady! How can you say that? ” [59] paurṇ amā sī uvā ca—yad adyā py asiddha-nirvā ha eva tā sā ṁ vivā haḥ | Paurṇ amā sī said “Today their marriage will not take place. ” [60] vṛ ndā ha—vicakṣ aṇ e, tam etaṁ cā kṣ uṣ am eva vidhā ya sarve’py ā cakṣ ate | Vṛ ndā said “O wise one! Everyone is saying this as if it were visible. ” [61] paurṇ amā sī uvā ca—samprati tā bā likā ḥ kutra? Paurṇ amā sī said “Where are the young girls? ” [62] vṛ ndā ha—tad idam api ś rutam, yad atibā lakatayā vagatā ḥ pitṛ -geha eva tā nidhā ya te gatā iti | Vṛ ndā said “It is said that because they are very young they are being kept in their fathers’ houses. ” [63] paurṇ amā sī sa-praṇ aya-roṣ am uvā ca—atha kathaṁ mat-kathanaṁ na pratyeṣ i yat kiṁ vadantī m eva muhur vadantī vartase? Paurṇ amā sī said with affectionate anger “Why do you not trust my words? You are only repeating rumors? ” [64] vṛ ndā sā nandam uvā ca—bhagavati, tad etad ṛ tam anṛ tam eva bhavatu, kintu mayā nā yaṁ sandhir anusandhī yate | Vṛ ndā said in joy “O respectable woman! Let the truth be untrue but I do not understand your meaning. ” [65] paurṇ amā sī sahā sam uvā ca—na lokenā tathyaṁ kathyate, na ca grathyate sma tā sā m udvā ha-bandhah | Paurṇ amā sī said with a smile “The people do not speak lies, but the girls will not be married. ” [66] vṛ ndā ha—nedaṁ ca budhye | Vṛ ndā said “I do not understand. ” [67] paurṇ amā sī uvā ca—yuktam evedam, yataḥ — tvayy api lī lā -ś aktyā m, avasara-nā mnī bhaved vibhoḥ ś aktiḥ | tvā m api yā bhramayantī, tasmiṁ s tasmin pravartayati ||13|| [udgī ti] Paurṇ amā sī said “This is correct for it is said that though you are the lī lā -ś akti, the Lord’s kā la-ś akti will appear in you. He will engage you as that bewildering ś akti in these events. [68] vṛ ndā sa-kā ku prā ha—tarhi svayam evedaṁ rahasyaṁ prakā ś yatā m? Vṛ ndā said in a pleading voice “Please reveal this secret. ” [69] paurṇ amā sī kṣ aṇ aṁ hasitvā nī cair uvā ca—yugapad eva, devi, sarveṣ u tā dṛ g-duḥ svapna eva kevalaṁ jā gara-kalpatayā mayā kalpitaḥ | Paurṇ amā sī, laughing for a moment, said in a low voice “I have produced for all of them something like a bad dream in a waking state. ” [70] vṛ ndā viś vasya niś vasya ca punar uvā ca—tathā pi tā sā ṁ tathā khyā tir api na yuktā | Believing this and sighing, Vṛ ndā said “Therefore the women should not say ‘I am so and so’s wife. ’” [71] paurṇ amā sī uvā ca—sā pi na bhaviṣ yati, yato munaya eva punaḥ punar idaṁ gā syanti, tatra tapanyā ṁ tā ḥ pṛ cchatī ḥ prati durvā sā ḥ, sa vo hi svā mī [Gtu 2. 27] iti; rā saprasaṅ ge ca bhagavā n bā darā yaṇ iḥ, kṛ ṣ ṇ avadhvaḥ [BhP 10. 33. 7] iti; uddhava-sandeś e svayaṁ ś rī -kṛ ṣ ṇ a eva ca, ballavyo me madā tmikā ḥ [BhP 10. 46 |3] iti | tad idaṁ gacchoddhava vrajaṁ saumya pitror naḥ prī tim ā vaha iti vallabhā bhimā nitā m ā tmani vyajya ś rī -kṛ ṣ ṇ asya vacanaṁ brā hmaṇ ā dī nā ṁ mama brā hmaṇ ī ty ā divat | tathā, mā m eva dayitaṁ preṣ ṭ ham ā tmā naṁ manasā gatā ḥ [BhP 10. 46 |4] iti pracuraṁ pracuratā rdha-padyena ca tā bhir api bahir-dṛ ṣ ṭ yā paraṁ tatra kvacid upapatitvaṁ pratī yate, ś aś vad antar-dṛ ṣ ṭ yā tu patitvam evā nubhū yata iti sū cyate, yathā ca, api bata madhu-puryā ṁ ā rya-putro’dhunā ste? iti | athā game ca mantra-draṣ ṭ ā ro gopī -padā nantaraṁ janety asyā nte vallabheti | [72] tad idaṁ tridhā niruktam apy ā gamasya rahasya-rī titayā kramā t pū rva-pū rva-pakṣ asya tū ttara-pakṣ atvaṁ vyañ jitam | yathā gautamī ya-tantre, gopī ti prakṛ tiṁ vidyā j janas tattva-samū hakaḥ | anayor ā ś rayo vyā ptyā kā raṇ atvena ceś varaḥ | sā ndrā nandaṁ paraṁ jyotir vallabhatvena kathyate || athavā gopī prakṛ tir janas tad-aṁ ś a-maṇ ḍ alam | anayor vallabhaḥ proktaḥ svā mī kṛ ṣ ṇ ā khya ī ś varaḥ || kā rya-kā raṇ ayor ī ś aḥ ś rutibhis tena gī yate || aneka-janma-siddhā nā ṁ gopī nā ṁ patir eva vā | nanda-nandana ity uktas trailokyā nanda-vardhanaḥ || iti Paurṇ amā sī said: This will not happen. The sages sing as follows. In Gopā la-tā panī Upaniṣ ad when the gopī s asked Durvasā said “Kṛ ṣ ṇ a will be your husband. ” Ś ukadeva has called them “the wives of Kṛ ṣ ṇ a (kṛ ṣ ṇ a-vadhvaḥ )” during the description of the rā sa-lī lā. In ordering Uddhava, Kṛ ṣ ṇ a himself says that the gopī s are his very self. He said “Go to Vraja, O Uddhava, and make my parents happy. ” As a brā hmaṇ a identifies himself as a brā hmaṇ a, so Kṛ ṣ ṇ a identifies himself as a cowherd. Since I am Paramā tmā, the gopī s accept me as their dear husband. Only externally do they regarded Kṛ ṣ ṇ a as their illegal lover (upapati) for it is said in this part of a verse “I alone am their dear most beloved and, indeed, their very self. ” Internally they see Kṛ ṣ ṇ a as their husband for they say: O Uddhava! It is indeed regrettable that Kṛ ṣ ṇ a resides in Mathurā. Does he remember his father’s household affairs and his friends, the cowherd boys? O great soul! Does he ever talk about us, his maidservants? When will he lay on our heads his aguru-scented hand? The revealers of mantras also reveal this in the ā gamas. In the mantra, the words gopī, jana and vallabha are used successively. By taking the root meanings of the words, three meanings are given, and the secret conclusion of the scriptures is revealed after explaining the superficial meaning. Gautamī ya-tantra says: Those persons possessing truth know that gopī means prakṛ ti. Jana means the assembly of all the material elements. The shelter of prakṛ ti and its elements is the Lord, since he is the final cause and pervades everything. Or, gopī can mean the spiritual prakṛ ti, and jana can mean the assembly of secondary forms of the Lord. The Lord (ī ś vara) known as Kṛ ṣ ṇ a is called vallabha, the master of Lakṣ mī and the other forms of God. Vallabha means the supreme light, condensed bliss. The Lord of cause (prakṛ ti) and effect (elements) is thus glorified by the ś rutis in this mantra. Another meaning is that Kṛ ṣ ṇ a is the husband of many cowherd women who achieved perfection after many births. He who is the son of Nanda, Nanda-nandana, increases the bliss of the three worlds. [73] atra prathamā prakṛ tiḥ pradhā nam, dvitī yā svarū pa-ś aktiḥ | tattvā ni mahad-ā dī ni aṁ ś ā ḥ, jñ ā na-ś akti-balaiś varya-vī rya-tejā ṁ sy aś eṣ ataḥ | bhagavac-chabda-vā cyā ni vinā heyair guṇ ā dibhiḥ || iti viṣ ṇ u-purā ṇ oktā ḥ [ViP 6. 5. 79] | aneka-janma-siddhā nā ṁ iti, bahū ni me vyatī tā ni janmā ni tava cā rjuna [Gī tā 4. 5] iti ś rī -bhagavad-gī tā -vadanā ditvam eva bodhayati, patir eva iti kadā cid upapatitva-vyavahā ras tu mā yika evety arthaḥ | vā -ś abdas tv asyaivottara-pakṣ atā -bodhanā ya | The first meaning of gopī is material prakṛ ti and the second meaning is the spiritual energy. Jana means material elements like mahat-tattva. Viṣ ṇ u Purā ṇ a says that the word Bhagavā n means he who is filled with jñ ā na, ś akti, bala, aiś varya, vī rya and tejas, with no inferior qualities. The words aneka-janma-siddhā nā m have a similar meaning as Kṛ ṣ ṇ a’s words to Arjuna: both you and I have taken many births (BG 4. 5). (The gopī s take birth many times but are eternal. ) The perception of Kṛ ṣ ṇ a as an upapati is illusion since the word pati (husband) is used in the verse to indicate the meaning of vallabha. The word vā indicates the final conclusion. [74] ataevā prakaṭ a-lī lā yā ṁ prakaṭ am eva brahma-saṁ hitā tathā nusaṁ hitavatī yatra brahmā prā ha— ā nanda-cin-maya-rasa-pratibhā vitā bhis tā bhir ya eva nija-rū patayā kalā bhiḥ | goloka eva nivasaty akhilā tma-bhū to govindam ā di-puruṣ aṁ tam ahaṁ bhajā mi || iti || [5. 48] | Brahmā, investigating the aprakaṭ a pastimes says explicitly: I worship the Supreme Lord Govinda who, though regarding all the inhabitants as his very self, resides in Goloka exclusively with the young gopī s, who are embodiments of madhura-rasa. He accepts them as his wives, while they respond to his conjugal affection reciprocally. [75] atra kalā tvā n nija-rū patve svataḥ -siddhe’pi nija-rū patayeti punar upā dā nam, na tu prakaṭ a-lī lā -madhyavat parakī yā bhā satayopalakṣ itā bhis tā bhir ity artha-jñ ā panā rtham | In the Brahma-saṁ hitā verse, the word “his own form” which is eternally perfect, described his expansions (kalā bhiḥ ). This does not refer to the gopī s who have an appearance of parakī ya-bhā va during the prakaṭ a pastimes. [76] tathā ca tatraiva ś riyaḥ kā ntā ḥ kā ntaḥ parama-puruṣ aḥ ity atra yuktiṁ ca darś itavā n | ś rī -parama-puruṣ ayor aupapatyaṁ nā stī ti | kā ś ī -khaṇ ḍ e ca dharma-rā jaḥ, gopī -pate yadu-pate vasudeva-sū no iti | saṅ gī ta-ś ā stre ca, gopī -patir ananto’pi vaṁ ś a-dhvani-vaś aṁ gataḥ iti | bhaviṣ yat-kā vyeṣ u ś rī -gī ta-govinde patyur manaḥ kī litam iti | This is also seen from the sense of the words ś riyaḥ kā ntā ḥ kā ntaḥ, parama-puruṣ aḥ. There is no relationship of the upapati between the parama-puruṣ a and his consorts. In Kā ś ī -khaṇ ḍ a Yamarā ja says “O husband of the gopī s, O master of the Yadus, O son of Vasudeva! ” In musical scriptures it is said “The infinite husband of the gopī s is controlled by the sound of the flute. ” In the future in Gī ta-govinda it will be said “the mind of the husband, Kṛ ṣ ṇ a, became pinned down. ” [77] etad abhiprā yeṇ aiva lakṣ ya-bhedenoktam— tvā m aprā pya mayi svayaṁ -vara-parā ṁ kṣ ī roda-tī rodare ś aṅ ke sundari kā la-kū ṭ am apiban mū ḍ ho mṛ ḍ ā nī patiḥ | itthaṁ pū rva-kathā bhir anya-manaso vikṣ ipya vakṣ o’ñ calaṁ rā dhā yā ḥ stana-korakopari milan-netro hariḥ pā tu vaḥ || iti | With this intention it is said, while indicating something else: “O beautiful woman! Since I cannot attain you, who will marry someone else, I, Ś iva, a fool, drinking poison, remain apprehensively on the bank of the milk ocean. ” Remembering Rā dhā by these previous words, throwing off the edge of her garment, Kṛ ṣ ṇ a gazed upon the bud-like breasts of Rā dhā. May he protect you! (Gī ta-govinda) anyatra ca, gopī -bhartuḥ pada-kamalayor dā sa-dā sā nudā saḥ iti | bhagavac-chaṅ karā cā rya-kṛ te yamunā -stotre ca, vidhehi tasya rā dhikā -dhavā ṅ ghri-paṅ kaje ratim iti | Elsewhere it is said: I am the servant of the servant of the servant of the lotus feet of the husband of the gopī s. In Ś aṅ karā carya’s Yamunā -stotra it is said: you should have attraction for the lotus feet of the husband of Rā dhā. [78] lalita-mā dhave ś rī -rā dhikā dī nā ṁ tathā -varṇ anaṁ tu sphuṭ am eva nirvarṇ itam | ujjvala-nī lamaṇ au sā kṣ ā t-kathanayā kumā rikā ṇ ā ṁ sā kṣ ā d anya-sambandhā bhā va-prathanayā ca parā sā m api yad eva samṛ ddhimad-ā khya-sambhoge lalita-mā dhavā nusā reṇ a sphuṭ am aṅ gī kṛ tam asti | In Lalita-mā dhava the marriage of Rā dhā and others to Kṛ ṣ ṇ a is clearly described. In Ujjvala-nī lamaṇ i, by showing lack of relationship of the young girls with other men, marriage is accepted according to the conclusions of Lalita-mā dhava, with the stage of sambhoga called samṛ ddhimat (permanent union after long separation). bhā vā rtha-dī pikā yā ṁ ca, ṛ ṣ abhasya jaguḥ kṛ tyā ni [BhP 10. 33. 21] ity atra ṛ ṣ abhasya patyuḥ iti kṛ ṣ ṇ a-vadhvaḥ iti svayam uktam idam eva patitvaṁ ś rī -parī kṣ it-praś nottare paty-antarā bhyupagama-vā denaiva hi bahir-aṅ gā nā m bodhā ya paramā tmatayā ś rī -bā darā yaṇ inā bodhitam: gopī nā ṁ tat-patī nā ṁ ca sarveṣ ā m api ca dehinā m | yo’ntaś carati so’dhyakṣ aḥ eṣ a krī ḍ ana-deha-bhā k || [BhP 10. 33. 35] ity atrā ntaraṅ gā n prati tv ayam arthaḥ: gopī nā ṁ kā ś cid vyū ḍ hā ḥ kā ś cid avyū ḍ hā iti dvidhā tra loka-mā tra-prasiddhā nā ṁ vastutas tu nitya-siddhā nā ṁ sarvataḥ ś reyasī nā ṁ tat-preyasī nā m anyā sā m api nā nā -bhā va-samṛ ddhā nā ṁ kumā rī taruṇ ī -vṛ ddhā nā ṁ, tathā yathā -sambhavaṁ tā sā ṁ patī nā ṁ tad-upalakṣ itatayā kumā ra-tatī nā ṁ, kiṁ bahunā? sarveṣ ā m api tad-eka-jī vā nā ṁ vraja-jī vā nā ṁ yā ni tat-tad-upacitatā cita-tadī ya-krī ḍ ā -sā dhana-dehā ni, tad-ā saktaḥ sann antaḥ -ś abdā bhihite mahite jagan-netrā d antar-hite sadā bhave sva-vaibhave yaś carati krī ḍ ati | sa eṣ a evā dhyakṣ aḥ kadā cij jagat-pratyakṣ aḥ san krī ḍ ati | tasmā n nija-preyasī bhiḥ samam anā dita eva mithunateti kathanā d aupapatyam asya nopapatty-arham, kintu parama-vyomā dhipa-lakṣ mī -nā rā yaṇ avad dā mpatyam eva tad-arhaṁ bhavatī ti | In Ś rī dhara Svā mī ’s commentary on the Bhā gavatam he says that ṛ ṣ abhasya jaguḥ kṛ tyā ni means “the gopī s sang about the activities of their husband. ” When Parī kṣ it asks questions, Ś ukadeva makes it clear that the relationship with Paramā tmā is the relationship with the husband, in order to understand the external situation of the gopī s marrying other men: He who lives as the overseeing witness within the gopī s and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes. Among the gopī s some were married and some were unmarried. These two types are famous in the three worlds. Actually the best gopī s are eternally perfect. Others are endowed with various bhā vas and may be unmarried, youthful or elder, having husbands (patī nā m). This word includes those who were unmarried as well. All the inhabitants of Vraja, whose life was Kṛ ṣ ṇ a alone, had bodies suitable for spiritual pastimes. The Lord, attached to those bodies, dwelled within (antaḥ ) them. This means that, invisible to the eyes of the world, he played, using his powers. Sometimes he plays within the vision of the world (adhyakṣ aḥ ). Therefore he has an eternal conjugal relationship with the gopī s. Thus it is not proper to call Kṛ ṣ ṇ a an upapati. Like Lakṣ mī and Nā rā yaṇ a in Vaikuṇ ṭ ha, he is married to the gopī s. tad idaṁ, jayati jananivā saḥ [BhP 10. 90. 48] ity ā dau vraja-pura-vanitā nā ṁ vardhayan kā ma-devam iti pura-vanitā bhiḥ saha tā sā ṁ saha-pā ṭ hā d draṣ ṭ avyam | ś rī mā n uddhavas tu, etā ḥ paraṁ tanu-bhṛ to bhuvi gopa-vadhvaḥ [BhP 10. 47. 58] ity ā dā v ā sā m anugatiṁ mumukṣ u-mukta-mad-vidha-bhaktā api vā ñ chanti ity uktvā kṛ ṣ ṇ e paramā tmani vṛ ndā vana-carya imā ḥ kva, tad-ī dṛ ś a-bhā va-vyabhicā ra-duṣ ṭ ā s tv anye kveti vadan kṛ ṣ ṇ e paramā tmani hy eṣ a rū ḍ ha-bhā va iti pratyakṣ ato darś ayann ā su mā hā tmya-viś eṣ aṁ darś ayati, nā yaṁ ś riyo’ṅ ge [BhP 10. 47. 60] ity ā dau ś rī -prabhṛ tibhyaḥ punar api viś eṣ ayati ca |' In the verse starting jayati jananivā saḥ, it is stated vraja-pura-vanitā nā m vardhayan kā ma-devam. He increases the love of the women of Vraja and the city. The two types of women are mentioned together (and thus they should be similarly married). Uddhava has also said “these cowherd wives (vadhvā ḥ ) accepting bodies on earth are most exalted. ” He states that the devotees such as himself--those desiring liberation and those liberated--aspire to follow them. Are the women wandering in the forest, contaminated with illicit desire for Kṛ ṣ ṇ a? Or do they have the highest level of spiritual love (rū ḍ ha-bhā va) for Kṛ ṣ ṇ a? Having shown this, he indicates their greatness. They are superior to Lakṣ mī in the verse beginning nā yaṁ ś riyo ‘ṅ ge.

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