rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 11 страница

[75] te hy evaṁ rahasyaṁ maṁ syante, kṛ ṣ ṇ asya vraja-mā tra-tṛ ṣ ṇ asya vraja-deś e praveś e punar lambhanaṁ vipralambhataḥ stambhanam eva lapsyate | vraja-janasyā tra praveś aś ca tathā veś a eveti | atha vraja-janaḥ sa ca svayam api na yā syati | jñ ā tī n vo draṣ ṭ um eṣ yā maḥ [BhP 10. 45. 13] iti rahasya-tvad-vacanasya bhavadbhis tu nā gamyatā m iti svā rasya-bhaṅ ga-prasaṅ gaḥ syā d iti |

Vasudeva and others certainly share a secret among themselves. “If Kṛ ṣ ṇ a, who desires only Vraja, goes there, he will be stunned out of separation from them. If the people of Vraja come here, they will end in a similar condition. ” The people of Vraja will not come here on their own. You told them ‘You should all return to Vraja, dear father. We shall come to see you. ’” But you will also not know the secret meaning of your words since that will destroy the naturalness of the situation.

[76] tathā svā rasyam api tā dṛ ś a-tan-mantraṇ ā -yantraṇ ayā, na tu svatantratayā | kiṁ ca, tava cetasi yaḥ ko’py anyaḥ saṅ kocaḥ samprati sampratī tiṁ vinā rocamā natā ṁ pratipannavā n asti | so’pi vraja-bhū mā v ā vrajanā di-varjane sā hā yakaṁ muhur nirvā hayitā |

This condition continues by the advice and arrangements of Garga, not by itself. Another restriction (Will I will marry a kṣ atriya maiden or a cowherd girl? ) does not manifest at that time in your awareness. But that restriction will also act as your assistant for not going to Vraja.

[77] vraja-janaṁ prati tad idaṁ tu vedavad aparatantraṁ mantraṁ nivedayiṣ yasi | samprati ca bhavatā ṁ sambandhe jarā sandhā dibhiḥ kṛ tā nusandhe tatrā pi nirbandhā t kaṭ akena dhā ṭ ī ghaṭ ayiṣ yate iti |

Independent like the Vedas, you will then inform the people of Vraja. “Jarā sandha and others thinking fearfully thinking I am in Vraja will persistently attack Vraja with their troops. ”

[78] tathā sminn uddhava-dvā rā pitrā diṣ u vā cika-patrikā,

You will then send a letter through Uddhava to your father and mother.

yathā —

sambandhā d vaḥ samantā d aham api sa tathā yā mi taṁ vṛ ṣ ṇ i-vṛ nde

yuṣ mā kaṁ prā ṇ a-yogya-praṇ aya-bhuvi tathaivā vanaṁ saṁ vidhitse |

kintv eṣ ā mū rtir atra svayam api tu bhavat-pā rś va-vartī mamā tmā

kiṁ vā mū rtiś ca tasmin bhavati hi bhavatā ṁ sphū rtir eva pramā ṇ am ||40||

“I exist only because of my relation with you. I desire to protect the Vṛ ṣ ṇ is with affection like my very life, similar to yours. My body remains in Mathurā but my soul remains by your side. Or, my body and soul remain in Vraja. The proof is that I appear as a sphū rti before you. ”

kiṁ ca—

ā yā syā mī ti kiṁ jalped baddhaḥ praṇ aya-rajjū bhiḥ |

yena baddhas tu tasyecchā m anicchā ṁ cā nuyā ti saḥ ||41||

Bounding by ropes of prema to the people of Vraja, why do you say “I will return? Bound by those words, you simply follow the desire of the people of Vraja that you return there and follow your disinclination for staying in Mathurā.

[79] ś rī -vasudevā dī nā ṁ deva-dviḍ -upadravasya vidravaḥ khalu bhavad-abhimata eveti tu mayā matam eva |

You and I both agree that the demons must stop disturbance to Vasudeva.

[80] atha purastā d uddhava-darś ana-mā treṇ a ca te parama-sukhaṁ prā psyanti | yataḥ —

aparicaye’py avalokā d bhaktaṁ bhaktaḥ piparti kṛ ṣ ṇ asya |

svaramā trā t tad-gā nā rambhaḥ sujanaṁ pramodayati ||42||

Just by seeing Uddhava the people of Vraja will become most joyful because a devotee of Kṛ ṣ ṇ a gives joy to another devotee just by being seen, even not knowing him, just as the singer makes the listener joyful just by the first notes at the beginning of a song.

[81] tataś ca tava viś leṣ ā n nava-navā rtā s te tvad-vā rtā m eva vā rtā m anuvartamā nā ḥ ś ī ghram iva viyanti kiyanti mā sā vā sarā ṇ ī va taṁ katicin mā sā n vā sayitvā paryavasā ne tad-dvā rā sambhā vanā m evā pekṣ ya mudrita-mukhena svasti-mukhena sandekṣ yanti,

Though pained by separation, on hearing news of you, they will recover. Quickly several months pass like days. After having Uddhava stay for several months they will send a sealed letter through Uddhava, expecting your return:

yathā —

ī ś varas tvam iti so’yam asmā kaṁ

uddhavaḥ samupadiś ya gacchati |

putra tat tu na vayaṁ sma man-mahe

ś rī ś a tā kim u sute na rocate ||43||

Uddhava came and told us that you are the Supreme Lord. O son! We do not consider that you could be the husband of Lakṣ mī because that is not befitting as our son.

kiṁ ca—

yady aho suta bhavā n adhī ś varas

tarhy api sphuratu te padā bjayoḥ |

prī tir atra ca paratra naḥ sadā

kṛ ṣ ṇ atā m anu yataḥ satṛ ṣ ṇ atā ||44||

If you are the Supreme Lord, may we always have affection for your lotus feet in this life and the next, for we have desire for you as Kṛ ṣ ṇ a not as Viṣ ṇ u!

[82] kṛ ṣ ṇ a uvā ca—uddhavas tu kiṁ mā ṁ vakṣ yate?

Kṛ ṣ ṇ a said “What will Uddhava say to me? ”

[83] ṛ ṣ ir uvā ca—

vinā candraṁ ś aral-lakṣ mī r vinā puṣ paṁ madhū nnatiḥ |

vinā payodaṁ varṣ ā -ś rī r vinā tvā ṁ kā vraja-sthitiḥ || iti |

Nā rada said “Just as there is no beauty in the autumn without the moon, in the spring without flowers and in the monsoon without clouds, so the people of Vraja have nothing without you. ”

[84] kṛ ṣ ṇ aḥ sā sram uvā ca—yad vraje mama vilamba-saṁ valana-kā raṇ aṁ viś eṣ eṇ a ca varṇ aya |

Kṛ ṣ ṇ a spoke with tears in his eyes “Please explain how I can spend more days in Vraja. ”

[85] ṛ ṣ ir uvā ca—tatra bhaktaṁ bhajamā nasya kavacaṁ bibhrā ṇ asya ś atrū n nighnā nasya tava vyā saṅ gā ntaram api labdhā ntaratā m ā psyati |

Nā rada said “Supporting the devotees, putting on armor and killing the demons, you will have opportunity to meet other devotees. “

[86] kṛ ṣ ṇ aḥ sodvegam uvā ca—hanta kiṁ tat?

Kṛ ṣ ṇ a spoke with agitation. “What is that? ”

[87] ṛ ṣ ir uvā ca—yat khalu vasudeva-svasrī yā ṇ ā ṁ yudhiṣ ṭ hirā dī nā ṁ dhṛ tarā ṣ ṭ reṇ a duṣ ṭ a-bhraṣ ṭ a-rā ṣ ṭ rī -kṛ tā nā ṁ pakṣ asya puṣ ṭ ī karaṇ ā ya bhavitā | te ca tvā m eva paramā tiṣ ṭ hamā nā bhakta-vaś yatā ṁ vā vaś yamā nasya tava kaitava-rahita-bhakti-bhā ja iti | yad-arthaṁ prathamatas tā vad abhijā tam abhijā taṁ cā krū raṁ dū tatayā dū ram ā payiṣ yasi |

Nā rada said:

Vasudeva’s nephews the Paṇ ḍ avas will be cheated of their kingdom by Dhrṭ arā ṣ ṭ ra’s evil supporters, but, being endowed with pure bhakti, will gain strength from your support, since you are dependent on your devotees. For that purpose, you will first send Akrū ra, born of a good family as a messenger from Dvā rakā to Hastinā pura.

[88] prakṛ ta-vyā saṅ gaḥ punar aṅ gī bhū taḥ prabhū ta eva | yataḥ kaṁ sa-pakṣ a-nirharaṇ aṁ tadā pi tvayā kṛ tā kṛ tam eva vartsyati |

Yudhiṣ ṭ hira’s side will again become strong because you will destroy the remaining supporters of Kaṁ sa.

[89] tathā hi—varā keṣ u kaṁ sa-pakṣ ī yeṣ u cā nyeṣ u tī rtha-kā katā ṁ gateṣ u yat khalv astiḥ prā ptiś ceti tasya tatra kalatra-dvayam asti |

When the scoundrel supporters of Kaṁ sa and others like Dvivida have been destroyed, the two wives of Kaṁ sa, Asti and Prapti (daughters of Jarā sandha) will remain.

[90] tat punar vaidhavyenā ndhī bhū tam iva sva-bandhu-jana-dattā nusandhī bhavat-pitṛ tayā dhṛ tā ś vā sa-nirbandhaṁ jarā sandhaṁ gamiṣ yati |

Almost blind with grief on Kaṁ sa’s death, they will be taken by friends to their father who will console them.

yatra ca—

visrasta-keś aveś ā dyos tayoḥ kaṁ sasya bhā ryayoḥ |

drakṣ yanti vihasiṣ yanti cā ṅ gā ni pathikā api ||46||

Seeing the two wives with disheveled hair and clothing, travelers will laugh at them.

[91] tatas tat-preraṇ ayā jarā sandhaḥ prā pta-jarā sandha iva kā la-rū ptā vantaḥ bhavantam eva trayoviṁ ś ati-saṅ khyā bhir akṣ auhiṇ ī bhir abhiyā syati |

Instigated by the condition of his daughters, Jarā sandha, like old age personified, taking the form of death, will approach with an army twenty-three akṣ auhinis.

tā dṛ ś atā ṁ bhṛ ś am avidvā n kī ṭ aka iva kṛ pī ṭ a-yonim |

abhiyā ya cā bhiyā mathurā ṁ mathnann ivā variṣ yati ||47||

Like a moth going to a fire, he will fearlessly surround Mathurā as if crushing it.

tataś ca—

indv-arka-dyota-keliṁ kutuka-kalanayā nirmimā ṇ ā v adhṛ ṣ yau

jā rā sandhaṁ tad-andhaṁ tama iva kaṭ akaṁ troṭ ayantau bhavantau |

ekaṁ taṁ mā gadheś aṁ tama iva ghṛ ṇ ayā bā ḍ ham utsṛ jya parva-

prā ptaṁ sarvaṁ sva-bhaktaṁ sva-mahasi dadhatau bhā syataḥ ś aś vad eva ||48||

You two will play like the sun and the moon. Invincible, you will defeat the troops of Jarā sandha, dense as darkness. Stopping the ignorant Jarā sandha with contempt, you will support your joyful devotees in Mathurā and shine eternally.

[92] evaṁ saptadaś a-svapyati-sampā teṣ v apayā teṣ u kū ṭ ī kṛ ta-mleccha-koṭ i-traya-prakaṭ a-kaṭ akaḥ samahā yavanaḥ kā la-yavanaḥ prā tar evā tidū rataḥ sā mudra-pū ra ivā lokiṣ yate, yena nī vṛ d eva nivṛ to bhavitā |

After seventeen such attacks you will see in the distance Kā layavana one morning with thirty million soldiers, appearing like the ocean, spreading throughout the region.

[93] kṛ ṣ ṇ a uvā ca—bhū ri-dū ratayā ś ā trava-pā tratā -rahitaḥ sa kasmā d asmā kam ahitatā m ā psyati?

Kṛ ṣ ṇ a said “Why will he come from so far, though without enmity towards us, and attack us? ”

[94] ṛ ṣ ir uvā ca—yadu-varga-vā dita-gā rgyā rā dhita-bharga-vara-sphurad-upasarga-jani-sargata eva yā dava-davaṁ prati bhaya-dava-visarga-nirargale tasmin jarā sandhā nusandhā nā d eva | sa cā trā vaś ya-maraṇ a-vaś atyā m ā psyatī ti mat-preraṇ ā c ca?

Nā rada said “Since the Yadus had afflicted the dynasty of Garga, he appeared as the fire worshipped by the Garga dynasty to cause disturbance to the Yadus. Seeking out Jarā sandha, he became an invincible forest fire of fear against the forest fire of the Yadus. Inspired by me, he will be inevitably killed by you. ”

[95] kṛ ṣ ṇ a uvā ca—kathaṁ tarhi tasya garhitasya maraṇ aṁ bhavitā ?

Kṛ ṣ ṇ a said “How will the despicable fellow die? ”

[96] ṛ ṣ ir uvā ca—garhitatvam eva tattvataḥ khalv ahitaṁ kā raṇ am | prakā raṁ cā muṁ sahā syam udgā syanti—

Nā rada said “His despicable nature will be in truth the real cause. People will sing with laughter in this way:

ś ī taṁ mahas tad anusṛ tya mukunda-mū rter

mlecchā dhirā ḍ adhi tamaḥ -kaṭ u-kī ṭ a-tulyaḥ |

eṣ a jvalaj-jalanavan mucukunda-tejaḥ

saṅ gā d alaṁ valita-vismiti bhasmati sma ||49||

Imitating the cool effulgence of Kṛ ṣ ṇ a, the king of the mlecchas, an ignorant mosquito, though blazing like fire, by meeting the fire of Mucukunda will turn to ashes in an astonishing way. ”

[97] atha kṛ ṣ ṇ aḥ svagatam adhigatavā n—na jā ne yojana-ś atakam ardati tasmin durdama-durjana-saṁ marde mat-pramada-satra-vraja-tulya-vrajaḥ parikṣ iptatayā vikṣ ipta-cittaḥ kutra vā vrajiṣ yati?

Kṛ ṣ ṇ a thought to himself “When he causes affliction that spreads for a hundred yojanas, I do not know where the people of Vraja, numerous as a forest, who give me bliss, scattering about into small groups, will go. ”

[98] ṛ ṣ is tu tad-abhiprayan prathayati sma—kā myakataḥ paś cimā yā ṁ diś i giri-taṭ a-gata-gariṣ ṭ hā ṭ avī m aṭ iṣ yati | kintu bhavatā yā davā nā m iva vraja-bhavanā nā m aritas taniṣ yamā ṇ a-santā pa-santā nā bhā vā ya tad idaṁ cintayiṣ yate |

Understanding Kṛ ṣ ṇ a’s mind, Nā rada explained “They will go to the west of Kā mya-vana to a large forest near a mountain. But you will think as follows in order to remove their suffering from enemies just as you will do for the Yadus.

[99] samprati ś araṇ ā gatatayā kṛ ta-mad-anusaraṇ ā nā ṁ yā davā nā m avanā ya yuktatayā niyukta ivā smi |

[100] tatas tatra gariṣ ṭ haṁ prakoṣ ṭ hā ntaraṁ vidheyam | hanta yadi govardhana-dharaṇ ataḥ —

I should do as I will do for the Yā davas, who take shelter of me with devotion.

In Vraja also I should construct a huge fortress. Ah! I lifted Govardhana.

tasmā n mac-charaṇ aṁ goṣ ṭ haṁ man-nā thaṁ mat-parigraham |

gopā ye svā tma-yogena so ‘yaṁ me vrata ā hitaḥ || [BhP 10. 25. 18]

I must therefore protect the cowherd community by my transcendental potency, for I am their shelter, I am their master, and indeed they are my own family. After all, I have taken a vow to protect my devotees.

ity anusṛ tya kṛ ta-rakṣ ā ṇ ā ṁ mat-prā ṇ ā vali-lakṣ ā ṇ ā m iva vrajā dhyakṣ ā ṇ ā ṁ yady arayas te ca rayā d vighna-nighnatā ṁ kariṣ yanti | tadā sarvam eva kharvaṁ syā t | teṣ ā m aṭ avī ṣ u go-koṭ i-lakṣ a-rakṣ akā ṇ ā ṁ rakṣ ā ca prakoṣ ṭ ha-ghaṭ anayā durghaṭ ā |

If the enemies cause great obstacles for the people of Vraja, whom I protect and take as my very life, all sorts of problems will occur. But protecting the billions of cowherds in the forest by constructing a fort will be difficult.

[101] tathā —

rahī -bhū tam arū -bhū taṁ cakṣ ū -bhū taṁ manī -kṛ tam |

yasya yat tat kathaṁ tena tyajyatā ṁ vyajyatā m api ||

How can one give up an object which has been obtained alone, with suffering, is attractive to the eye and mind?

iti nyā yena tatra samprati gamanam api tatrakī ya-saṅ koca-viś eṣ ata eva viś eṣ ataḥ prasahya mahyaṁ na rocate | saṅ kocā ntaraṁ tu tasya nā ntarī yakam eva manye | tataḥ samprati sā kṣ ā n mama tatra sthitim api na lakṣ ayā mi, tasmā t teṣ u bahiḥ -ś aś vad-udā sī natā -vinyasanam eva mayi tad-udā sī natā yā ṁ pravī ṇ atā m ā carati |

According to this logic, going there now is not attractive to me because of certain afflictions related to that. I do not consider the affliction caused by the enemy to be extreme. Therefore I will not consider going to Vraja now. By establishing superficial indifference to them, their indifference to me can also be skillfully established.

[102] tata eva ś atravas tatra mad-bahiraṅ gatā yā jā nā nā gṛ hṇ ī ran iti |

[103] tad evaṁ vrajata udā sī nā yamā nasya tava tā dṛ ś a-cintā -mā treṇ ā cintya-ś aktyā drā g eva dū rataḥ samudrā ntaḥ -purī -viś eṣ asya vyaktyā tatra ca yadū nā ṁ jhaṭ iti prasaktyā tam urī kariṣ yasi | tad-anantaram eva kā la-yavane kā lavad ā cariṣ yasi | mucukundaṁ ca prati mukundatvaṁ kunda-sundara-danta-kandalita-manda-hā sa-maya-samaya-racana-vacana-vilā sataḥ kṛ pā m ullā sayiṣ yasi |

Seeing my indifference to Vraja the enemy will not attack Vraja.

Showing indifference to Vraja, you will think only of Mathurā. You will suddenly manifest a city far away in the ocean by my inconceivable powers. When the Yadus become attached to the place you will live there. When the Yadus enter Dvā rakā, you will attack Kā layavana like death itself. You will show mercy to Mucukunda with pastimes of words while you gently smile and show your teeth beautiful as kunda flowers.

[104] atha mathurā m eva rā meṇ a saha sahacara-yadu-kumā ra-vṛ taḥ pratigatya patyabhā vavataḥ puruṣ ā mleccatas tā n mleccha-yodhā n nidhanam eva rodhayamā nas tad-amā na-dhanā ni nija-rā jadhā nī ti dvā rakā ṁ hā rayann api mleccha-paricchadatayā manasi nā cchatā ṁ maṁ syase |

You will return to Mathurā with Balarā ma and some of the youngsters of the Yadu family. Without Kā layanava, the mlecchas will be killed, making unintelligible sounds. You will take their unlimited wealth to Dvā rakā but will not consider it pure since it was used by the mlecchas.

[105] atha punaḥ punar jā ta iva sa rā jā jarā -jā taḥ pū rva-pū rvavad eva madhupurī m avaruddhā nas tad-dhana-hartṝ ṇ ā ṁ bhartṝ n yuṣ mā n eva pratabhigamiṣ yati |

Jarā sandha will attack Mathurā as previously and face you, the protectors of his wealth, which was previously taken from him.

[106] tataś ca tad-dhanā nā m avarakṣ aṇ ā ya nija-janā nā ṁ rakṣ aṇ ā ya cā kṣ ā ma-ś yā ma-ś ubhra-vapuṣ au parama-puruṣ au kutuka-viś eṣ ā d avyañ jita-ruṣ au ś ubhavantau bhavantau sa-dravam apadravantau tad-dharṣ ata iva vastutas tu tad-dharṣ ataḥ pravarṣ aṇ ā khyaṁ girim ā rokṣ yathaḥ |

In order to protect the wealth and your own people, you two supreme, indestructible men, shining white and black, hiding your anger for fun, endowed with all auspiciousness, will quickly run as if from fear of his arrogance, but actually out of joy, and climb the mountain called Pravarṣ aṇ a.

[107] ā ruhya ca taṁ tu druhadbhiḥ prasahya dahyamā nam ujjhantā v ekā daś a-yojana-samuttuṅ ga-ś ṛ ṅ gā d utplutya bhū ri-dū raṁ yuvā ṁ patiṣ yathaḥ | patitvā ca dvā rakā -patitā m ā gamiṣ yathaḥ |

You then will leave the mountain when the evil fellows set the mountain on fire and jump from its peak eleven yojanas high. Falling far away, you will arrive at Dvā rakā.

[108] sa tu vā ṁ pratā pam avidan nija-paś cā t-tā pa-pā pa-pā dapa-bī jā yamā nam abhiś ā paṁ hṛ di vā paṁ vā paṁ gṛ ham avā psyati | gī rvā ṇ a-ś reṇ yā kā ś a-vā ṇ yā tu hasiṣ yate—

Not knowing your powers, Jarā sandha will return home, with repentance, sowing the seeds of a curse from the tree of sin in his heart. He will be the object of ridicule from the devatā s speaking in the sky.

mṛ dhe tu vijitaṁ purā tvam asi yad-dvayenā munā

sa saptadaś a-bā rakaṁ vijita eva kiṁ tad-girā |

aho sakutuka-drave prakaṭ am adya cā jī yathā

jarā -suta na yad-dhruvaṁ tam adasī yamā narcchitha ||50||

What is the use of speaking of the victory of the two brothers, and your defeat seventeen times? How astonishing! O son of Jarā! Running comically like a goat today, you could not catch up with them.

[109] kṛ ṣ ṇ a uvā ca—labdha-durgā ṇ ā ṁ yadu-vargā ṇ ā ṁ balaṁ vā teṣ ā ṁ balam eva vā valambanaṁ vidhā ya tadā pi kiṁ vrajaṁ nā vrajiṣ yā mi |

Kṛ ṣ ṇ a said “Why will I not go to Vraja, since the Yadus have the fortress, and are supported by their troops and bodily strength? ”

[110] ṛ ṣ ir svagatam ā ha sma—aho tā dṛ ś i saṅ koce’py etā dṛ g-asyotkaṇ ṭ hā mā dṛ g-antabuddhiṁ kuṇ ṭ hayati iti |

Nā rada said to himself “In spite of hiding it, his longing causes pain in the hearts of people like me. ”

[111] spaṣ ṭ aṁ tu spaṣ ṭ aṁ kā raṇ am ā caṣ ṭ a—ekasmin kaṁ se dhvaṁ site bahavas tat-sambandhi-bā ndhavā jarā sandhavat kaṁ sā yiṣ yante, katham ā gamanaṁ syā t?

Aloud he indicated the reason. “When Kaṁ sa will be killed, his many friends will become like him, just like Jarā sandha. How will you be able to go? ”

[112] kṛ ṣ ṇ a uvā ca—darś ana-mā trā rtham api na syā t |

Kṛ ṣ ṇ a said “I will not go just to see them? ”

[113] ṛ ṣ iḥ sarū kṣ a-hā sam uvā ca—nahi nahi |

Nā rada said with a rough laugh “No, no. ”

[114] kṛ ṣ ṇ a uvā ca—katham iva?

Kṛ ṣ ṇ a said “Why? ”

[115] ṛ ṣ ir uvā ca—vasudevā dy-anujñ ā ṁ vineti vijñ ā pitam eva |

Nā rada said “You can go only with Vasudeva’s permission. That I have already told you. ”

[116] kṛ ṣ ṇ a uvā ca—tarhy ā gamanam eva na bhavitā |

Kṛ ṣ ṇ a said: “Then I will not go? ”

[117] ṛ ṣ ir uvā ca—bhavitā, kintu kā la-vilambitayā | bhavā ṁ s tu vrajā gamanaṁ manasi-kṛ tya vivā ha-kṛ tya-vimukhatayā sthā syati, kintu tad api vyabhicariṣ yati |

Nā rada said “You will go but after a long delay. And since you will go to Vraja you will feel antipathy for getting married, but this will create disturbance. ”

[118] kṛ ṣ ṇ a uvā ca—hanta kiṁ tatra kā raṇ am?

Kṛ ṣ ṇ a said “Oh, what is the cause of this? ”

[119] ṛ ṣ ir uvā ca—raivata-nā mā kaś cit prā cī naḥ surā jā druhiṇ a-vihitatayā rauhiṇ eyā ya yadā duhitaraṁ vitariṣ yati, tadā vasudeva-devaky-ā dibhir ī ḍ itair vivā hā ya bahudhā vihitā mreḍ itaiḥ kṛ taḥ sa ca prayatnas tvayā sapatna iva nā numodiṣ yate |

Nā rada said:

When an ancient king named Raivata is engaged by Brahmā and gives his daughter to Balarā ma, Vasudeva and Devakī will request you several times to get married. But you, like an enemy, will not permit that effort.

[120] tad evam eva vā sara-ś ate gate kadā cit kaś cid udvijamā na iva dvijanmā vijane santaṁ bhavantam ā vrajiṣ yati | ā vrajya ca sa dhanyā tmā pitṛ -paravatyā ś ca para-sā tkṛ ti-maya-svabhayā vṛ tatayā pā vṛ tā yamā nā yā bhī ṣ maka-kanyā yā ḥ sanyā yā ṁ patrikā ṁ sā patrapam iva tvayy arpayiṣ yati | tasyā ḥ saṅ kṣ epatas tv ayam artha-vikṣ epaḥ —

After a hundred days have passed one brā hmaṇ a will approach you in private with a disturbed mind. That auspicious brā hmaṇ a will with shyness offer you a judicious letter written by Rukmiṇ ī who is dependent on her father and expresses herself boldly, fearing that she will be offered to another person. A summary of the contents follows.

tava svabhā venā kṛ ṣ ṭ ā svasya vā tvayi keś ava |

kṛ ṣ yeya ced balā d anyenā sū n madhye jahā my aham ||51|| iti |

“O Keś ava! I am attracted to you because of your nature or because of mine. If someone else takes me by force I will give up my life. ”

[121] tataś ca marma-spṛ ś ā dharma-dṛ ś ā vidharmā d bhayaṁ bhā vayamā nas tvam anyathā -manyamā natā ṁ na lapsyase | kiṁ bahunā, vivā ham api nirvā hayiṣ yase |

From the point of view of urgent dharma, you will not reject this since you fear adharma. What more can be said? You will finally marry her.

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