rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 13 страница

Balarā ma will make such arrangements and thus give the people faith that Kṛ ṣ ṇ a will return. Leaving his beloveds in Vraja, he will return to Dvā rakā as if devoid of thoughts. He will console you and you will return to Vraja after doing some duties.

[168] kṛ ṣ ṇ a uvā ca—kiyā n avaś eṣ as tā vā ṁ ś ca viś eṣ aḥ kathyatā m |

Kṛ ṣ ṇ a said “Please tell me how long those duties will last? ”

[169] ṛ ṣ ir uvā ca—kramaś a eva prakaramaṇ ī yaḥ | tathā hi—vrajaṁ prati calitavati sakala-guṇ a-tantre balabhadre puṇ ḍ raka-maṇ ḍ ala-patiḥ kṛ trima-vā sudevatayā citrita-rū pas tvā ṁ spardhayā vardhamā na-garvaṁ sā dhu-krodha-samudbodhanam evaṁ sandekṣ yati—

Nā rada said:

This will gradually happen. After Balarā ma, endowed with all qualities, goes to Vraja, Pauṇ ḍ raka will disguise himself as a falst Vā sudeva and proudly compete with you and produce anger in your devotees.

vā sudevo’vatī rṇ o’ham eka eva na cā paraḥ |

bhū tā nā m anukampā rthaṁ tvaṁ tu mithyā bhidhā ṁ tyaja || [BhP 10. 66. 5] iti |

“I am the one and only Lord Vā sudeva, and there is no other. It is I who have descended to this world to show mercy to the living beings. Therefore give up your false name. ”

[170] pratisandekṣ yanti tu taṁ yadavaḥ, yathā —

puṇ ḍ ra-keś a sa bhavā n abhū d dhariḥ

kā ś i-rā ḍ na kim ihā bhavac chivaḥ |

mitratā m aś ivatā ṁ tathā sajann

anyathā prathitavā n sa tu tvayi ||70||

vṛ ttā ntenā munā tu tvad-vṛ ttā ntaḥ so’yam ī kṣ ate |

kṛ tā ntenā cireṇ a tvaṁ kṛ tā nta iva vartase ||71|| iti |

The Yadus will answer him.

“If you are Vā sudeva, why does the king of Kā ś i as your friend not become Ś iva? Kṛ ṣ ṇ a, as your enemy, will destroy you. By your message, we see that Kṛ ṣ ṇ a is your destroyer. You will soon be dead by the hands of Yama. ”

[171] kṛ ṣ ṇ a uvā ca—tatas tataḥ ?

Kṛ ṣ ṇ a said “Then what will happen? ”

[172] ṛ ṣ ir uvā ca—tatas tad-vadhā nantaraṁ tvaṁ tu taṁ tan-mitraṁ kā ś ī rā jam api prā ptanā ś ī -kariṣ yasi | tayoḥ ś ivā dya-pacitir apy apacitim eva kariṣ yati | tataś ca—

Nā rada said:

After killing him you will kill his friend the king of Kā ś ī. Their worship of Ś iva and others will also end.

yadā satrā yitā tatra kā ś ī ś a-tanayas tadā |

tasmā t kaṣ ṭ ā yamā naḥ sann aṣ ṭ im uccair aṭ iṣ yati ||72||

When the king of Kā ś ī ’s son performs a sacrifice of revenge after the death of his father, receiving difficulties from this, he will be destroyed.

[173] atha rā mas tu dvividaṁ rā ma-senā grā m agrā maṇ yaṁ vidann api haniṣ yati | yathā ca kathayiṣ yanti—

ā ś ritya rā maṁ dvividaḥ svecchayā narakaṁ ś ritaḥ |

iti tan-niṣ kṛ tiṁ kurvan rā mo’nyas tam adaṇ ḍ ayat ||73||

Then Balarā ma, though knowing Dvivida to be the best of Rā ma’s generals, will kill him. This will be described:

Having taken shelter of Rā ma, Dvivida later took shelter of Naraka. To free him of sin the other Rā ma (Balarā ma) killed him.

[174] ś rī -rā ma uddiś ya ca vandi-vṛ ndā ni vandiṣ yante—

hā lā lohita-locane hala-bhṛ ti vyā koṣ a-ś oṇ ā bja-yug-

gaṅ gā -bhrā nti-bharā karā madhukarā ḥ koṭ ir gatā ḥ kū ṭ atā m |

kiṁ ca kṣ auṇ i-ś aṭ hā haṭ ā d agharipos tejaḥ prasuptaṁ yaś asy

udbuddhaṁ kila vardhituṁ tad iti te vā rdhiṁ gatiṁ saṅ gatā ḥ ||74||

The euologizers praise Balarā ma:

When Balarā ma’s eyes turned red from drinking liquor, mistaking him for the Gaṅ gā with blossoming red lotuses, swarms of bees became attracted to him. Suddenly he woke up with agitation, in order to increase Kṛ ṣ ṇ a’s latent powers related to his fame, caused by the violence of cruel men on earth.

[175] kṛ ṣ ṇ a uvā ca—hanta maharṣ e! bā ṭ a-ghaṭ ita-nyā yenā pi mama vraja-sambandhibhiḥ samaṁ samanvayaḥ kiṁ na bhavitā ?

Kṛ ṣ ṇ a said “O great sage! When will I meet with the people of Vraja as if meeting a traveler on the road? ”

[176] ṛ ṣ ir uvā ca—bhavitā | yatas tad eva vṛ ttaṁ kramataḥ kramate sma |

Nā rada said:

This will happen since that event will follow from certain arrangements.

[177] tathā hi—yadā rā mas tī rtha-yā trā ṁ kariṣ yati, yasyā ś cā nte bhī ṣ mā di-ś ā ntatā -prā nte duryodhana-vadhaḥ sampatsyate, tasyā ḥ prā g yadā kadā pi sū ryoparā gaḥ sā garavat parva-garimā ṇ am ā gantā | yaś caivaṁ varṇ ayiṣ yate—

Balarā ma will go on pilgrimage and after that ends, when Bhī ṣ ma and other warriors will give up fighting, Duryodhana will be killed. But before the pilgrimage when there is a solar eclipse there will be a huge festival like the ocean. This is described.

grasta-sū ryeṇ a tamasā tamasā vyā pi tad dinam |

udite hari-vaktrendau smerā jani kumudvatī ||75|| iti |

When the sun is devoured the day becomes dark. When the sun of Kṛ ṣ ṇ a rises, the lotuses bloom.

tadā tu—

kaṁ sa-pratā pitā ḥ sarve vayaṁ yā tā diś aṁ diś am |

etarhy eva punaḥ sthā naṁ daivenā sā ditā ḥ svasaḥ ||76|| iti | [BhP 10. 82. 21]

Harassed by Kaṁ sa, we all fled in various directions, but by the grace of Providence we have now finally been able to return to our homes, my dear sister.

[178] ś rī -vasudeva-vacanā t kaṁ sa-vadhā n nā tivyavadhā na-kā le kuru-bhuvi suvimala-jā tī yā bhā ratī yā ḥ prajā ḥ prā yaḥ prayā syanti | yatra yudhiṣ ṭ hirograsenā di-saṁ saktā nā ṁ bhavadī ya-mahiṣ ṭ ha-bhaktā nā ṁ samā gamaḥ parameṣ ṭ hi-goṣ ṭ hī m api kaniṣ ṭ hā ṁ kariṣ yati |

According to Vasudeva’s statement, not too long after the killing of Kaṁ sa almost all the pure descendents of Bhā rata assembled at Kurukṣ etra. There, the assembly of Brahmā will be dwarfed by the gathering of great devotees including Yudhiṣ ṭ hira and Ugrasena.

[179] kiṁ bahunā, bhavā n api tatra bhavitā | vraja-vā si-tatir api vrajitā | yataḥ parimilanā ya parasparam adhikam abhikatā ṁ gatā nā ṁ lakṣ ya-mā traṁ tvad-ā dikaṁ lakṣ yate |

Of course, you will also go there. The people of Vraja will also go there since they will have an intense desire to meet and to see you alone.

[180] kṛ ṣ ṇ aḥ sā sram uvā ca—tatas tataḥ ?

Kṛ ṣ ṇ a said with tears in his eyes “Then what will happen? ”

[181] ṛ ṣ ir uvā ca—tataś ca—

yathā rka-tapto jala-bindur indunā

nidā gha-dagdhaṁ vipinaṁ payomucā |

viṣ ā rditaṁ vā rbhavatā vilokyate

saṅ gā t tathā tvad-virahī tvayā vrajaḥ ||77||

Nā rada said “Like water heated by the sun touched by the moon, like a forest scorched by the sun touched by a cloud, like poisonous water touched by you, the people of Vraja separated from you will be revived by meeting you. ”

[182] kṛ ṣ ṇ aḥ sa-gadgadam uvā ca—tatas tataḥ ?

Kṛ ṣ ṇ a said in a choked voice “Then what will happen? ”

[183] ṛ ṣ ir uvā ca—tataś ca—

mā tā tā taḥ pitṛ -sahacarā bhrā taro bandhu-vargā

dā sā hṛ dyā s tava nija-janā ḥ kecid anye ca tatra |

prā psyanti tvā ṁ bhavati ca bhaviṣ yanti te’nanya-cittā s

teṣ v ā veś ā d bahuṣ u bhavitā naika-cetā bhavā ṁ s tu ||78||

Nā rada said:

Your mother, father, your father’ brothers, friends, servants, affectionate relatives and others will meet you. They will be completely dedicated to you. But you, absorbed in so many of them, will not able to concentrate on a single person.

tataś ca—

tvaṁ vrajeti nija-prema gopayann iva vatsyasi |

vrajas tu sva-guṇ ais tatra sarva-preyā n bhaviṣ yati ||79||

You will stay there, concealing your prema for the people. They will all be dear to you by their individual qualities.

tatra ca—

yadā yadā drakṣ yati tā ṁ bhavā ṁ s tadā

pū rṇ aṁ samū rṇ o lavitā dṛ ś or jalam |

bhavantam apy evam amī yathā munā

kaṇ ṭ hā ntam antar hṛ dayaṁ nirotsyate ||80||

When you see them, your eyes will flow with teaers. When they see you their tears will cause obstruction from their throats to their hearts.

[184] tad evaṁ vaiś ā kham ā rabhya varṣ ā yā vad atiharṣ ā t tvā ṁ nirṇ imeṣ am eva nirvarṇ ayantas te vraja-vā sinaḥ saṁ vatsyanti | tad-ante sad-anū kaṭ ayā labdha-mū ka-sthitiṣ u ś rī man-nandā diṣ u teṣ ā m ā nakadundubhi-prabhṛ tī nā ṁ parama-snigdhā ntaḥ -karaṇ atā ṁ vilocya jā ta-putra-pautrā valokanena kṣ iti-vipakṣ a-pakṣ a-prā yatā vakalanena ca svasminn aviś vasti-srastitaḥ samā ś vastim api vilokya sarva-ś lokya-caritaḥ sahā yī kṛ ta-balarā moddhava-rohiṇ ī katayā taiḥ saha nija-vṛ ndā vana-vraja-darś anam ekā nte mantraṇ ā -pū rvakaṁ vicintya niś cintya ca ś rī man-nandā dī n sa-sā ntvaṁ mā thurā n eva prasthā payiṣ yasi |

From Vaiś ā kha month to the monsoon season, the people of Vraja will remain there, gazing at you with unblinking eyes. At the end of the monsoon season Nanda and others will stand there silently but politely, observing the great affection in the hearts of Vasudeva and others and the trust arising from confidence on seeing the birth of sons and grandsons and the destruction of most of the enemies of the earth. They will begin praising you. Taking the help of Balarā ma, Uddhava and Rohiṇ ī, you will deliberate with the people of Vraja in private about seeing Vraja and Vṛ ndā vana, contemplating and deciding what to do. Then after consoling Nanda and the people of Vraja, you will send them back to Mathurā.

[185] idam eva bā darā yaṇ ir apy ā ha tataḥ kā maiḥ pū ryamā ṇ aḥ sa-vrajaḥ saha-bā ndhavaḥ [BhP 10. 84. 67] ity ā dinā kṛ ṣ ṇ e kamala-patrā kṣ e saṁ nyastā khila-rā dhasaḥ [BhP 10. 65. 6] iti pū rvoktes tvad-ā gamana-tā tparyā eva teṣ ā ṁ kā mā iti | prasthā pana-samayatas teṣ ā ṁ viś eṣ ā vasthā -varṇ anaṁ tu tat tad asmā kaṁ buddhim ā stṛ ṇ otī ty alam ativistareṇ a |

Ś ukadeva speaks of this:

Then, after Vasudeva, Ugrasena, Kṛ ṣ ṇ a, Uddhava, Balarā ma and others had fulfilled his desires and presented him with precious ornaments, fine linen and varieties of priceless household furnishings, Nanda Mahā rā ja accepted all these gifts and took his leave.

Since “Those cowherds, had dedicated everything to lotus-eyed Kṛ ṣ ṇ a” they desired that he return. My intelligence cannot describe their condition on departing for Vraja without Kṛ ṣ ṇ a. I shall not describe it further.

[186] kṛ ṣ ṇ a uvā ca—asmad-avasthā ṁ tu varṇ aya |

Kṛ ṣ ṇ a said “Please describe my condition. ”

[187] ṛ ṣ ir uvā ca—kuru-sthalā t kuś asthalam ā gatya sthitaḥ sa bhavā n pā ṇ ḍ ava-rā jena rā jasū ya-mantraṇ ā yā smad-dvā rā nimantritaṁ sann indraprasthaṁ prasthā syate |

Nā rada said:

You will return to Dvā rakā from Kurukṣ etra and stay there. Yudhiṣ ṭ hira will invite you to the rā jasū ya sacrifice through me and you will go to Indrapastha.

[188] tataś ca satvaraṁ gatvā bhī ma-prabhṛ taye dik-sī ma-vijaya-yaś ā ṁ si dattvā bhī ma-dvā rā jarā sandhaṁ hatvā tat-kṛ ta-bandhā ni nṛ pa-vṛ ndā ni mocayitvā vijitena rā ja-vrajena yudhiṣ ṭ hiraṁ rocayitvā rā jasū yena yā jayiṣ yasi |

Going there quickly, you will give glory to Bhī ma and his brothers for conquering all directions, and kill Jarasandha by means of Bhī ma. You will free the kings he imprisoned, please Yudhiṣ ṭ hira by all the conquered kings and have the rā jasū ya sacrifice performed.

tatra jarā sandha-ghā tanaṁ, yathā —

bandhaṁ bandhaṁ yam anu mumuce taṁ jarā sandham enaṁ

hanyā m addhā svayam atha yadi ś ravyam etan na tarhi |

itthaṁ kṛ ṣ ṇ a tvam iha kalayan bhī masenena yuddhā d

dharmyā d daitya-prakṛ tim amukaṁ ghā tayiṣ yasy asy upetya ||81||

The killing of Jarā sandha is described:

“I bound up Jarā sandha and then released him. If I now kill him it will not be pleasant to hear. Thinking in this way Kṛ ṣ ṇ a destroyed Jarā sandha, of demonic nature, through Bhī ma in a righteous battle. ”

[189] milad-artana-giri-garta-vartamā na-nṛ pā ṇ ā ṁ kṛ payā mocanam, yathā —

kā rā gā rā ndha-tā misra-bandhā d andhā yitā n nṛ pā n |

svarū pa-dṛ ṣ ṭ ibhiḥ sṛ ṣ ṭ a-dṛ ṣ ṭ ī n parikariṣ yati ||82||

The release of the kings imprisoned violently in a mountain cave is described.

You will restore the sight of the kings blinded by bondage in the dark prison by showing them your form.

[190] rā jasū yam, yathā —

nirjitya kṣ itipati-maṇ ḍ alā ni pā ṇ ḍ oḥ

putrais tā ny anugamitā ni saṅ ghaṭ ayya |

cedī ś aṁ sadasi nihatya tad-viruddhaṁ

teṣ ā ṁ tad-viracayitā si rā jasū yam ||83||

yajñ e tasmin nṛ loko nṛ pati-tad-adhipā vipra-viprarṣ i-varyā ḥ

svargasthā ḥ svarga-pā lā s tridaś a-munivarā ḥ kiṁ ca vedhā ḥ ś ivā ś ca |

dṛ ṣ ṭ yā ś rutyā pi tat tad bahuvidha-bhagavad-rū pa-vṛ ndasya vijñ ā ḥ

paś yanto rū pam etat tava kim api muhur vismariṣ yanti sarvam ||84||

The rā jasū ya sacrifice is described:

Defeating all the kings through Yudhiṣ ṭ hira and making them obedient, you will then kill Ś iś upā la who opposes Yudhiṣ ṭ hira and have the rā jasū ya sacrifice performed.

At the sacrifice men, kings, emperors, brā hmaṇ as, brā hmaṇ a sages, lesser devatā s, major devatā s, sages of heaven, Brahmā, and Ś iva, knowledgeable of the many forms of the Lord by seeing and hearing, on seeing your form lost memory of everything else.

[191] tad evaṁ rā jasū yaṁ santā nya kuntyā ḥ santā nā n sammā nya yadā dvā rakā yā ṁ gantā si, tadā sā dhū nā ṁ ś alyaṁ ś ā lvaṁ lohamaya-vyoma-cā ri-pū ryā parā g eva tā m ā vā rya dṛ ṣ ṭ vā pū ryamā ṇ a-pā ñ cajanyaḥ sannā ti-prayatnatas taṁ deva-sapatnaṁ haniṣ yasi |

Performing the sacrifice and establishing Yudhiṣ ṭ hira on the throne, you will return to Dvā rakā. You will then see Ś ā lva, like a lance in the devotees, surrounding Dvā rakā with his flying city made of iron. You will then blow your conch with great care and kill the enemy.

tataś ca—

krudhyan krudhyat-saubha-puraṁ vyomā dhva dvā rakā rudham |

dhvaṁ sayiṣ yasi tad yadvat tripuraṁ tripurā ntakṛ t ||85||

Just as Ś iva killed Tripura you will in anger destroy the city called Saubha in the sky which obstructed Dvā rakā.

[192] atra ca gā yanti—

ū ḍ umbare kṛ mis tā van nijā ḍ ambara-garvitaḥ |

yā van na danti-dantā nā m antaḥ patati tat-phalam ||86||

They sing of this city:

As long as the ū ḍ umbara fruit does not fall on the teeth of an elephant the insect on the fruit remains swollen with pride.

[193] kṛ ṣ ṇ a uvā ca—adyā pi kati-vilambā vraja-bhū -gatiḥ ?

Kṛ ṣ ṇ a said “From this point how much longer before going to Vraja? ”

[194] ṛ ṣ ir uvā ca—ā yatā v evā yā tā ś rū yatā m |

Nā rada said “Later you will go. Please listen. ”

[195] tad etat procya maharṣ iṇ ā manasi procyate sma—eṣ ā ca kalilokair viralair evā vakalayiṣ yate | asyā hi bahirmukhā n pratyavaguṇ ṭ hayitum antarmukhā ṁ s tū tkaṇ ṭ hayituṁ maharṣ ibhiḥ parokṣ a-prā yī -kṛ tā yā ḥ khalv asmad-ā di-saṁ vā damayyā ḥ ś rī -bhā gavata-bhā rata-pā dmā dī nā m eka-vā kyatā -karaṇ ata eva ś akyā pratī tir iti | tad idaṁ ca kiñ cana mad-upadeś a-nidigdhaṁ madhukaṇ ṭ ha-snigdhakaṇ ṭ hā bhyā ṁ prā pta-kṛ ṣ ṇ opakaṇ ṭ hā bhyā ṁ kṣ ī ra-kaṇ ṭ hā bhyā m api sva-kaṇ ṭ hā d eva campū -dvayam apū rva-racanayā sampū rṇ aṁ kurvadbhyā m uttara-campū ttara-bhā gam añ cadbhyā ṁ tat-tac-chā stra-mata-vistā raṇ ayā prastoṣ yate, tad eva samasya vicā ryate |

When he said this, Nā rada said to himself:

Very few people of Kali-yuga will be able to see Kṛ ṣ ṇ a returning to Vraja. The sages have generally made it invisible in order to hide this fact from the materialistic people and create longing in the devotees. However it is possible to see this return to Vraja by examining similar statements made in Bhā gavatam, Mahā bhā rata and Padma Purā ṇ a. And Snigdhakaṇ ṭ ha and Madhukaṇ ṭ ha, who will attain association with Kṛ ṣ ṇ a, who will have sweet throats and will produced two campus of remarkable composition, will explain what I am teaching, similar to what is mentioned in those scriptures, in the Uttara Campu. They will compile and discuss this.

[196] yadā ś ā lva-yuddham udbuddham, tadā pā ṇ ḍ avā nā ṁ durodara-daṇ ḍ a iti vana-parva-kathā | ś ā lvasya tu prā ṇ ā n daṇ ḍ ayitvā madhu-pura-dvā ri vakratā -caṇ ḍ aḥ savidū ratha-dantavakraḥ khaṇ ḍ a-khaṇ ḍ aś aḥ khaṇ ḍ itaś ca, tenā nena bhaviteti pā dmottara-khaṇ ḍ a-prathā | tad-anantaraṁ ca punar vrajā gamanam asya mahā deva-devyā ḥ saṁ vā da-rahasya-maye tatraiva spaṣ ṭ aṁ niṣ ṭ aṅ kyate | yat khalu satya-saṅ kalpatayā nalpa-samajñ ā -vijñ ā tā nā ṁ ā yā sye iti dyotakaiḥ [BhP 10. 41. 17], ā gamiṣ yaty atidī rgheṇ a [BhP 10. 46. 34] ity ā di-bahutarā d bhagavad-bhā gavatā nā ṁ pratijñ ā nusā rā t ś rī mad-bhā gavatenā py udbhā vitam | na kevalaṁ pratijñ ā -mā traṁ tatra pratī ti-pā trī kṛ tam, kintu tad-ā gatir apy adhigatī kṛ tā ḥ |

When Ś ā lva is killed, the Paṇ ḍ avas will gamble and be exiled. That is explained in Vana-parva of Mahā bhā rata. After killing Ś ā lva, Kṛ ṣ ṇ a will demolish extremely crooked Dantavakra along with Vidū ratha at the gate of Mathurā. This is explained in Padma Purā ṇ a, Uttara Khaṇ ḍ a. After that, Kṛ ṣ ṇ a’s return to Vraja is clearly described in a confidential discussion between Ś iva and Parvatī in Padma Purā ṇ a. This is also indicated in Bhā gavatam in the many promises, filled with the potency to come true, which Kṛ ṣ ṇ a made to many famous devotees (SB 10. 41. 17, 10. 46. 34). Not only should he promise, but the words should be true. He should go there.

[197] tathā hi prathame dvā rakā -prajā -vacane—yarhy ambujā kṣ ā pasasā ra bho bhavā n kurū n madhū n vā tha suhṛ d-didṛ kṣ ayā [BhP 1. 11. 9] iti pratyakṣ aṁ lakṣ yate | na ca tat tu kā lā ntara-gatam | kurukṣ etra-yā trā yā ṁ hi sphuṭ am asya vacanaṁ tasya tat-kā latā m eva racayati |

First examine the statement of the inhabitants of Dvā rakā. His return to Vraja is evident when they say “O lotus-eyed Lord, whenever you go away to Mathurā, Vṛ ndā vana or Hastinā pura to meet your friends and relatives, every moment of your absence seems like a million years. ” This did not happen in some other kalpa. When going on pilgrimage to Kurukṣ etra he clearly speaks of the time frame:

tathā hi—

api smaratha naḥ sakhyaḥ svā nā m artha-cikī rṣ ayā |

gatā ṁ ś cirā yitā ñ chatru-pakṣ a-kṣ apaṇ a-cetasaḥ || [BhP 10. 82. 41] iti |

My dear girī friends, do you still remember me? It was for my relatives’ sake that I have stayed away so long, intent on destroying my enemies.

[198] vidū rathā ntaś atruvadham evā vavadhim atra karoti nā nyad iti | tad evaṁ sthite tad-anantaraṁ ca labdhā ntaratayā tenā nena teṣ ā ṁ prakṛ ti-jā gocara-prakṛ ti-svapadā virbhā vanaṁ ca tatra pā dma evodbhā vaitam | tad api brahma-hrada-majjana-tad-unmajjanā d anantaraṁ tad-darś itavata etasya caitadī yā nā ṁ cā bhiprā yeṇ a ś rī mad-bhā gavatenā bhipretam | api naḥ svagatiṁ sū kṣ mā m [BhP 10. 28. 12] iti, na veda svā ṁ gatiṁ bhraman [BhP 10. 28. 14] iti, gopā nā ṁ svaṁ lokaṁ [BhP 10. 28. 15] iti, kṛ ṣ ṇ aṁ ca tatra chandobhiḥ stū yamā nam [BhP 10. 28. 18] ity anena | ataeva skā nde—

vatsair vatsatarī bhiś ca sarā mo bā lakair vṛ taḥ |

vṛ ndā vanā ntaragataḥ sadā krī ḍ ati mā dhavaḥ ||

sadā sthiti-prayogaś cā tra vaikuṇ ṭ ha-nā thasya dhruva-gajendrā dy-artham anyatra gamanena vaikuṇ ṭ ha iva ś rī -vrajendra-nandanasya mathurā di-gamanena sadā vṛ ndā vana-ramaṇ am api na bā dhyate |

This states that he will not return until killing the slast enemy, Vidū ratha. After that, finally having the opportunity, Kṛ ṣ ṇ a appeared in his own abode before the cowherd people by his svarū pa-ś akti, invisible to materialistic people. This is stated in the Padma Purā ṇ a. Similarly, after submerging the people of Vraja in Brahma-hrada and bringing them out he showed them his abode according to their desire. Bhā gavatam reveals Kṛ ṣ ṇ a’s intentions by this incident.

They thought, “Will the Supreme Lord bestow upon us his transcendental abode? ”

People do not know their real destination. Hari revealed to the cowherd men his abode, which is beyond material darkness. They were especially amazed to see Kṛ ṣ ṇ a himself there, surrounded by the personified Vedas, who were offering him prayers.

Skanda Purā ṇ a says that Mā dhava and Balarā ma, surrounded by the cows, calves and cowherd boys, play eternally. The word sadā (eternally) in that verse indicates that Kṛ ṣ ṇ a always performs pastimes in Vraja even if he goes to Mathurā or Dvā rakā, just as Viṣ ṇ u resides eternally in Vaikuṇ ṭ ha though he may appear in this world to Dhruva or Gajendra.

[199] atredaṁ vicā rayā maḥ —

jananī -veś a-sambandhā bhā sā t pū tanikā pi sā |

jananī -gatim avrā jī d iti kaimutya-yogataḥ ||87||

upakṛ ṣ ṇ aṁ kṛ ṣ ṇ a-ghoṣ aḥ sugo-gopaṁ tad ā psyati |

atiduḥ khaṁ duṣ pratī paṁ tad golokaṁ sa-ś arma ca ||88||

We should consider the following.

When Pū tanā showed false affection by dressing up as a nurse and attained the position of a nurse, what can one say about the prosperity of Vraja, the cowherds and cows near Kṛ ṣ ṇ a? Goloka destroys suffering, destroys the prosperity of demons and gives happiness to all.

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