rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 14 страница

kiṁ ca—

sā ṅ gaṁ yā vad vaibhavaṁ ca vrajaḥ kṛ ṣ ṇ aṁ vrajiṣ yati |

sa-kṛ ṣ ṇ am anukṛ ṣ ṇ aṁ yo dhā syate ca sa-rā makam ||89||

sadvā daś a-skandham evaṁ ś rī -bhā gavatam ī kṣ ate |

yathā -ś akti-budho’nyasya ś akti-prati na vidyate ||90||

Vraja and its limbs, which are endowed with all powers, like Kṛ ṣ ṇ a and are suitable for Kṛ ṣ ṇ a, which cause nourishment, will attain Kṛ ṣ ṇ a along with Balarā ma.

The twelve cantos of Bhā gavatam have been examined for this truth using power of intelligence. There is no other means.

[200] tad evaṁ vimṛ ṣ ya tu ś rī -devarṣ iḥ spaṣ ṭ am ā caṣ ṭ a— [201] yadā tvaṁ rā jasū yataḥ sukhaṁ sambhū ya svā laya-calanā rambhaṁ sambhā vayiṣ yasi, tadā vakrabhā va-cakrataḥ ś akram api jigī ṣ ur dantavakras tvā ṁ kevalaṁ sarva-caṅ kramaṇ a-cakravalaṁ vitarkayan balena balena ca vinā bhū tena tvayā kevalena gadā yuddham adhvany anivicchan madhupurī m ā gantum urī kariṣ yati | tā m ā gatya ca gatyantaraṁ cintayan man-mukhatas tava dvā rakā -saṁ mukha-prasthā naṁ ś ā lva-saṁ sthā panaṁ cā sthā ya sadyas tvā ṁ praty eva duḥ sthā tmatayā prasthā syate |

Thinking in this way, Nā rada then spoke:

When you leave the rā jasū ya sacrifice to return home, Dantavakra, desiring to defeat Indra by deceit, will begin to think that everyone is defeated solely by your cakra. Thus he will go towards Mathurā with a desire to fight you on the road when you are alone without troops or Balarā ma. Coming to Mathurā and thinking differently, he will hear from me that you have killed Ś ā lva and are departing for Dvā rakā. He will then begin departing from Mathurā with a sad heart.

[202] tadaiva ca mano-juti-vibhū ti-mayena mayā kathanayā nija-vraja-gamanā ya tad evā spadam ā spadaṁ kurvallabdha-manorathas tā dṛ ś a-divya-rathaś ca tvaṁ tat-kṣ aṇ am eva mathurā -pura-dvā ri prā pta-gati-prathas taṁ gadā vantaṁ niṣ krā mantaṁ drakṣ yasi, srakṣ yasi ca tvā ṁ prati krā mantaṁ taṁ prati gadā ṁ srakṣ yante ca, pratyastrā ṇ ī va tvad-ā bhimukhyena karū ṣ a-mukhyena tena caidyenaiva sā tma-jyotiṣ kā niṣ kā sya prā ṇ ā ḥ |

Traveling at the speed of the mind, I will inform you of this. Mounting your divine chariot, you will then journey to the gate of Mathurā, fulfilling your desire and making a powerful basis for returning to Vraja. You will see him with a club, coming out of Mathurā. You will throw your club at him as he runs towards you. Like Ś iś upā la of the Cedi family, Dantavakra, coming towards you, will give up his life just as he will give up his weapons, shining with the light of his soul.

[203] tatra ca ś lokaḥ khalv ayam—

bhī masyā haṁ tulya-saṁ vid-gadā yā

dvandvā ghā te mā dhavaṁ mā gadhā bham |

jitvā rā jyaṁ mā thuraṁ sā dhayiṣ yā my

evaṁ naṅ kṣ aty eṣ a ko dantavakraḥ ||91||

There is a verse about this:

“I am equal to Bhī ma in using the club. Conquering he who is born in the Madhu dynasty and is equal to Jarā sandha, I will reign over Mathurā. ” Thinking in this way, insignificant Dantavakra will be killed.

tataś ca—

dantavakra-citā -vahni-prā ye krodhe tava svayam |

vidū rathaś ca bhavitā dū rataḥ krū ra-kī ṭ avat ||92||

When your anger begins to burn like the funeral pyre of Dantavakra, Vidū ratha, like a cruel insect, will be burned in that fire from far away.

[204] tad evaṁ dantavakraṁ vidū ratham api vidū ratas tadā gadā -cakra-ghā taṁ ghā tayitvā sva-vacana-satyaṅ kā raḥ svajana-hṛ d-rujā m agadaṅ kā raḥ svī ya-mukhā nā m astuṅ kā raḥ ś rī mad-vraja-virā jamā na-rā ja-kumā raḥ svaka-vraja-kulam eva bhavā n mathurā -bhavā n anuyokṣ yate | tat tu sarvaṁ pragā ḍ ha-bhā vam avagā ḍ haṁ kurukṣ etrā d ā gater arvā g-bhavad-ā gamana-maryā dā bhyantarī ṇ a-kā laṁ kā lam iva cā layituṁ punar api sudinā yamā natā ṁ pratipā layituṁ samprati yamunā -pā rī ṇ aṁ jā tam ity avakalayyā nukā mī nena nija-divya-vimā nena samuttī rya diviṣ adbhiḥ kusumair avakī ryamā ṇ aḥ sahasā tad-vā saṁ cā sat tu mud yokṣ yate |

Killing Dantavakra with your club and Vidū ratha with your cakra from far away, you will make your words “I will come to Vraja” true. You will cure the mental pain of the people of Vraja and protect your best devotees. You will ask people living near Mathurā about the people of Vraja who will be immersed in a deep state on the other side of the Yamunā. After returning from Kurukṣ etra, waiting until your coming, they will remain passing their days, thinking each day it will happen. Crossing the river by your divine chariot which goes anywhere you desire, you will be showered with flowers by the devatā s. You will then be eager to put on cowherd dress.

[205] uttī rṇ e ca tvayi sarvataḥ kī rṇ ena ninitā ś eṣ eṇ a ratha-ghargharita-viś eṣ eṇ a tvad-ā gamanam eva manvā nā s tvat-parimala-valanena tu niś cinvā nā ḥ sarva-vidhā eva tvad-ekā dhvā nataḥ pradhā vanam eva tanvā nā ḥ ś rī man-nandā dy-abhidhā nā ḥ sannidhā naṁ vinā pi ś ikhaṇ ḍ i-maṇ ḍ alavad amī mā rtaṇ ḍ a-maṇ ḍ ala-stha-megha-khaṇ ḍ am iva divya-rathā rū ḍ haṁ tvā m agū ḍ haṁ niś ā mya samya-gū ḍ ha-pramada-bahala-kolā halaṁ kalayiṣ yanti |

Crossing the river, Nanda and others will understand your coming by the all-pervading, incomparable grinding sound of your chariot and will confirm this with the fragrance of your body. They will run towards you to offer their lives. Even before you are close, they will make a blissful clamour on clearly seeing you situated your chariot, just as peacocks joyfully see the clouds situated on the sun.

[206] kalayantaś ca stambha-sveda-romodbheda-svara-bheda-rodana-vibheda-pralaya-mayatayā spandanam apy avindamā nā ḥ syandanā d dū ratas tad-avasthā eva sthā syanti |

Making an uproar, they will not be able to move because their bodies will be overcome with paralysis, perspiration, hairs standing on end, choking of voice, weeping, and fainting. They will remain at a distance from the chariot.

[207] tvaṁ punaḥ sahasā rathā d avatī rya teṣ ā ṁ pathā yathā -vī ryaṁ dhā van sakala-gī rvā ṇ a-vikī ryamā ṇ a-kusumā di-vā ditrā di-kṛ tamā naḥ sarvathā py asambhā vita-samā naḥ paramā saktyā sarvā n api tā n anarvā cī na-ś aktyā ca pṛ thak pṛ thag eva ca yugapad eva ca saṅ gacchan samā liṅ gaṁ s tat tad aṅ ga-saṅ gataṁ svā ṅ gam api na tato bhinnam aṅ gī kariṣ yasi |

Quickly dismounting from your chariot, you will run towards them on the path as fast as you can. Though the devatā s will be playing music and showering flowers, you will not be aware of this respect. With great attachment, by your inconceivable ś akti, you will approach each one of them individually, embrace each one and associate with each person Your limbs and their limbs will become non-different.

[208] te ca tathā ś okā panudaṁ datta-mudaṁ tvā ṁ labhamā nā ḥ sarve janyavas tvad-ananyaṁ -manyā bhaviṣ yati |

Having attained you, the destroyer of lamentation and giver of bliss, all people will become one with you in their minds.

[209] tathā ca gā syate—

yadā yā taḥ kṛ ṣ ṇ aḥ punar api yadū nā ṁ nagaratas

tadā gopā ḥ so’pi prati-nijam adhur moda-nivaham |

vyatiś liṣ ṭ ā yarhi pratijanam idaṁ nā jani manā g

ayaṁ kṛ ṣ ṇ aḥ kṛ ṣ ṇ aḥ kim aham iti tarhi sphuṭ ataram ||93||

Concerning this it is sung:

When Kṛ ṣ ṇ a came from the Yadu city, the cowherds each felt bliss. When they embraced, they and Kṛ ṣ ṇ a could not tell clearly “He is Kṛ ṣ ṇ a” or “I am Kṛ ṣ ṇ a. ”

yataḥ —

yadvat kalyantimā nā ṁ sukṛ ta-virahiṇ ā ṁ satya-dharmā vatā raḥ

pṛ thvī -sthā nā ṁ mahā vagraha-hata-vapuṣ ā ṁ varṣ ukā bda-pracā raḥ |

ā kū pā ra-hradā nā ṁ muni-hṛ ta-payasā ṁ navya-gaṅ gā -prasā ras

tadvad goṣ ṭ ha-sthitā nā ṁ tava viraha-rujā ṁ hanta te saṅ ga-sā raḥ ||94||

The medicine of your association gives great bliss to the people of Vraja separated from you, like the satya dharma avatā ra for the impious people at the end of Kali-yuga, like the raincloud for people suffering from great drought, like a new Gaṅ gā for all oceans and all lakes when dried up by Agastya.

[210] atha cirā ya pratimā vat labdha-tvat-pariṣ vaktiṣ u vraja-jana-vyaktiṣ u pū rvam avyaktī bhā vam ā pannā madhumaṅ gala-pū rṇ ā bhyarṇ ā paurṇ amā sī sa-vṛ ndā vṛ ndā ca samam apracchannatā ṁ gacchantī tu sukha-saṁ mū rcchanā n mū rcchā m iva gatā bhyas tā bhyaḥ sā bhyasū yam iva kramā d bahir vṛ ttiṁ yacchantī tad-vanikā yā ṁ tan-nikā yam upaveś ayiṣ yati |

They will remain embracing you for a long time, motionless as statues. Pauṇ ā mā sī, previously not revealing her emotions, along with Madhumaṅ gala and Vṛ ndā, surrounded by her associates, will simultaneously appear. Finding that the people had fainted from happiness, scolding them, they will bring them back to consciousness and make them sit down.

[211] tathā ca kathayiṣ yanti—

kṛ ṣ ṇ aṁ madhya-gataṁ vidhā ya pitarau tad-bhrā taraḥ strī -gaṇ ā s

tan-mitrā ṇ i kuṭ umba-saṁ valanayā cā nye cirā t prā ptitaḥ |

muñ cantaḥ sphuṭ am aś ru tasya sukhadaṁ cā rū pa-cā raṁ ciraṁ

vismṛ tya sthagita-kriyā ḥ samabhavan mū kā ś ca vaisvaryataḥ ||95||

his will be described:

Meeting him after a long time, his mother, father, uncles, the women, his friends, and others all surrounded Kṛ ṣ ṇ a, treating him as their family. Weeping they forgot how to serve him properly, and stood motionless, without speech because of choked voices.

[212] tvaṁ tu tatra strī -kumā raṁ putra-pautraṁ kubja-vā manaṁ dā sī -dā sam api sarvaṁ yathā yathaṁ toṣ ayiṣ yasi | [213] dā rukas tu dā ruvad eva dū rasthitas tat-prema-vaś yatayā kautukam iva drakṣ yati |

You will then appropriately satisfy the women children, sons, grandsons, hunchbacks, dwarfs and servants. Dā ruka will remain at a distance, watching with curiosity since you are controlled by their prema.

[214] tataś ca tatrā sī nā paurṇ amā sī kupitevā lapiṣ yati—ahaha kim idam avidanta iva kurvantaḥ stha? pathi pariś rā ntam imaṁ katham iva na viś rā ntaṁ kurutha |

Paurṇ amā sī, sitting there, will speak as if angry “Oh! What are you doing like ignorant fools? He is tired from the journey. Why are you making him tired? ”

[215] tad evaṁ jā ta-camatkā rā bhyā ṁ tat-pariś rama-kā tarā bhyā ṁ mā tara-pitarā bhyā m ubhayataḥ sva-sva-bhajanā kṛ tā liṅ ganamaya-praṇ aya-ceṣ ṭ itaḥ sarvair eva ca parito veṣ ṭ itaḥ sva-goṣ ṭ ha-prakoṣ ṭ ha-madhyaga-ś akaṭ a-ghaṭ ā -ghaṭ ita-vā ṭ am avā psyasi |

Astonished at your powers, your mother and father will be pained for making you fatigued. You will then serve them with affection without embracing them and then, surrounded by all of them, go to place enclosed by carts in the center of the village.

[216] tataś ca te sarve bhavat-paricaryā -maya-parisaryā kṛ taḥ sambharamam evā cariṣ yanti, na tu kā rya-kramam |

All will zealously engage in service to you, but not in the proper order.

tathā hi—

yarhy ā gantā sy aghahara cirā d dvā rakā tas tadā te

sarve’py ete vraja-jani-janā ś reṣ ṭ ha-madhyastha-nighnā ḥ |

dhā vanto’pi pratidiś am aho tat-tad-ekaika-kā ryaṁ

kurvanto’pi sthagita-kṛ titā m eva yā syanti hanta ||97||

O killer of Agha! When you com from Dvā rakā after a long time all the people, high, medium and low in status come running and perform appropriate service, but remain motionless in doing so.

yadyapi gopā ḥ samyak paricarituṁ tvā ṁ na tarhi ś akṣ yanti |

tad api na tat-pramadā mṛ ta-bhogā s tvā mī sadaiva pokṣ yanti ||98||

Though the cowherds cannot engage in their services perfectly, enjoying the bliss of that service they satisfy you.

[217] tad ā rabhya ca—

kiṁ bhoktavyaṁ kvā sitavyaṁ svapanī yaṁ kva vā munā |

iti mā trā di-dhī -yā trā nā trā yā syati tṛ ptatā m ||98||

Starting from the time he came, they think “What will he eat? Where will he sit? Where will he sleep? ” Mother, father and others will have no end in thinking about this.

sakhā yante sukhā dhī nā vismariṣ yanti sarvakam |

smariṣ yanti tu tā ṁ tvat-kā ṁ punaḥ saṁ ś leṣ a-navyatā m ||99||

All friends will forget their misery and simply remember their new association with you.

dā sā ś ca tava dā ś ā rha punar ā ś ā ṁ sva-mū rtiṣ u |

dhā syanti sevā -sudhayā vidhā syanti yad ā plavam ||100||

O descendant of Dā ś ā rḥ a! When your servants become absorbed in serving you they nourish their desire by the nectar of that service.

gā vaḥ prā gvad bhavat-sphū rti-prabhā va-sthita-tad-daś ā ḥ |

tadvad eva sadaivā mū r dhā syanti pramadaṁ tvayi ||101||

The cows, seeing your form just as they did previously, continually increase their affection for you.

ś iś avaḥ paś avaś caiva vayā ṁ si ca payā ṁ si ca |

ye’nye hṛ dyā janā hṛ dyā s tava teṣ ā ṁ tu kā kathā ||102||

When the babies, animals, birds and Yamala arjuna trees show love for you, how much more will those who are close to you, like the wives of the brā hmaṇ as, show love for you?

[218] kū rmasyeva smaraṇ ā nubhā vena tava tena tvadī yā ḥ pū rvavad eva hi te sthā tā raḥ | tathaiva vrajā d baladevaḥ kuś asthalī m ā sā dya tvayi nivedayiṣ yati |

As the young turtles maintain their life by the thoughts of their mother, your people maintain themselves by thinking of you. Balarā ma, on returning to Dvā rakā, informed you of their condition.

yathā ś rī -hari-vaṁ ś e—

tathaivā dhvaga-veś ena sopaś liṣ ṭ e janā rdanam |

pratyagra-vana-mā lena vakṣ asā bhivirā jatā ||

upaviṣ ṭ aṁ tadā rā maṁ papraccha kuś alaṁ vraje |

bā ndhaveṣ u ca sarveṣ u goṣ u caiva janā rdanaḥ ||

pratyuvā ca tadā rā mo bhrā taraṁ sā dhu-bhā ṣ itam |

sarveṣ ā ṁ kuś alaṁ kṛ ṣ ṇ a yeṣ ā ṁ kuś alam icchasi || [HV 83. 53, 55-6] iti |

Hari-vaṁ sa describes this:

Wearing traveler’s dress and shining with a garland on his chest, Balarā ma embraced Kṛ ṣ ṇ a. He sat him down and inquired from him about the welfare of Vraja, his friends and all the cowherds. Balarā ma answered his brother sweetly. “O Kṛ ṣ ṇ a! You who ask about their welfare are the welfare of all of them. ”

[219] tad evaṁ sthite’pi tadā tava sadā vrajā vasthiti-pratī tis tu teṣ ā ṁ nā tijaniṣ yate | syandanaṁ tad atra tad-avastham eva sthā pitam astī ty anā sthā -bhā vanayā |

In this situation, they will not fully believe that you will stay there forever. They will think that you will not stay for your chariot will still be waiting.

[220] kiṁ ca, tava savayasaḥ pravayasaḥ pratī daṁ pratī pam ā vedayiṣ yanti | priya-vayasyasya nā tisaumanasyaṁ manasy abhyasyate | yato janitā nurā ga-janatā su tā su prā g iva nā nurā gaṁ jā garam ā gamayati | tā ś ca tathā dṛ ṣ ṭ vā lagita-duḥ kha-sthagitatayā ś uṣ kā iva tiṣ ṭ hanti |

Your friends will point out the unfavorable indication to the elders. “Kṛ ṣ ṇ a’s mind is not at all in a good condition, because he did not show the same attraction to persons for whom he had such attraction previously. ” Seeing this, the people will become dried up with grief which will stop up their hearts.

[221] tad etad ā karṇ ayantaḥ prā pta-kadanā ntaratayā vivarṇ a-vadanā nte tvan-mā tara-pitarā dayaḥ kā taratā m avā psyanti |

Hearing this, all residents including your mother and father will feel intense pain, and their faces will fade because of inner grief.

[222] tvaṁ tu jantu-mā tra-citta-jñ as tad vijñ ā ya svayam eva tā n vijñ ā payiṣ yasi—kathaṁ bhavanto nā dyā py ā nandā d udbhavanto dṛ ś yante |

But you know the hearts of all beings. Understanding their condition, you will ask them. “Why do you not appear full of bliss these days? ”

[223] sarve tu sagadgadaṁ gadiṣ yanti—asmā kam ā nanda-kā raṇ aṁ tvad-avadhā raṇ a-padavī ṁ vindata eva |

All will speak with choked voices “You know the cause of our grief. ”

[224] atha tvaṁ vakṣ yasi—bā ḍ haṁ kintu yena bhavadbhiḥ sandihyate, so’yaṁ ś atā ṅ gaḥ sā ṅ ga-bhavat-kā rya-saṅ gamanā ya saṅ ge rakṣ itatayā lakṣ yate | yathā vā nyathā jñ ā payatha, tathā prathayiṣ yā mi | etad eva prā g eva niveditaṁ mayā —

You will say “Yes, but this chariot which is the cause of your doubt I have kept near by for your use. I will explain how you have given misunderstood my statements. I have previously explained:

yā ta yū yaṁ vrajaṁ tā ta vayaṁ ca sneha-duḥ khitā n |

jñ ā tī n vo draṣ ṭ um eṣ yā mo vidhā ya suhṛ dā ṁ sukham || [BhP 10. 45. 23] iti |

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends.

[225] jñ ā tī n iti yuṣ man-madhyata evā sau vā saḥ sambhaviṣ yati, draṣ ṭ um iti tatra ca yuṣ mad-darś anam evā smā kaṁ puruṣ ā rtha ity arthaḥ | yad vā draṣ ṭ um iti darś ana-viṣ ayī -bhavitum ity arthaḥ | athā pi bhū man mahimā guṇ asya te viboddhum arhaty amalā ntarā tmabhiḥ [ BhP 10. 14. 6] ity atrabodha-viṣ ayī -bhavitum itivad etad uddhavena ca bhavatsu samudbuddhaṁ cakre—

The word jñ ā tī n (relatives) indicates that I will live amongst you. I say that I will see you, because seeing you is the goal of my life. Or I will make you the object of my vision.

In the sentence “Nevertheless, it may be possible for them to realize (viboddhum) your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart” viboddhum similarly means “to make the object of realization. ”

Concerning this Uddhava has informed you:

ā gamiṣ yaty adī rgheṇ a kā lena vrajam acyutaḥ |

priyaṁ vidhā syate pitror bhagavā n sā tvatā ṁ patiḥ ||

hatvā kaṁ saṁ raṅ ga-madhye pratī paṁ sarva-sā tvatā m |

yad ā ha vaḥ samā gatya kṛ ṣ ṇ aḥ satyaṁ karoti tat || [BhP 10. 46. 34-5] iti |

Infallible Kṛ ṣ ṇ a, the Lord of the devotees, will soon return to Vraja to satisfy his parents. Having killed Kaṁ sa, the enemy of all the Yadus, in the wrestling arena, Kṛ ṣ ṇ a will now surely fulfill his promise to you by coming back.

[226] sā tvatā ṁ patir api pū rṇ a-ṣ aḍ aiś varya-sampattir api pitror yuvayor vrajeś itroḥ parama-sukha-ś riyaṁ sadā svalā lanā -rū paṁ priyaṁ vidhā syate | tatrā py acyuta evā vasthā syate, yatas tat tato hetor adyā pi satyaṁ ś apathaṁ karoti, kurvann eva vartata ity arthaḥ | tad anenaiva nayena bhavatā ṁ praṇ ayarṇ aṁ vinayeya, na tu manā g api gamanā gastvena |

Though Kṛ ṣ ṇ a is the lord of the Yadus (sā tvatā m patiḥ ), full of the six great qualities, he accepts the position (priyaṁ vidhā syate) of being the abode of the highest joy, the darling of Nanda and Yaś odā. He is infallible (acyutaḥ ) because he will remain with you without fail for he is promising even today to stay. This means he remains keeping this promise. He will repay debt of your prema, without any trace of fault caused by leaving.

tathā hi—

pitrā di-pratirū pa-rū pa-vasudevā di-pratī ghā tajā d-

duḥ khā t kaṁ sa-vinā ś anā rtham agamaṁ ś ī ghrā ṁ nivṛ ttiṁ vidan |

tatrā sī t suhṛ dā ṁ manoratha-tatir yuddhā yatir durhṛ dā ṁ

caivaṁ tad-vyasanaṁ samā pya yadi ca prā gā ṁ kva vā yā my aham ||103|| iti |

I came to Mathurā to kill Kaṁ sa, since he was afflicting Vasudeva, who is non-different from Nanda, thinking that I would quickly kill him and return. I had to fulfill the desires of his friends and fight with many other demons. If I return after solving these disturbances, where else will I go?

[227] tataḥ ś rī -vrajeś varā numatyā pratyā sannā ḥ sarve’pi prā rthayiṣ yante | evaṁ ced iha ca tava dvā rakā -vad eva bahala-gṛ ha-bṛ ṁ haṇ ā ya spṛ hayā maḥ | anyathā -karaṇ aṁ tu yad asmā kam adhanyatā ṁ vahatī ti |

Taking the permission of Nanda, all present will then request you “If you remain here then we desire that you have many wives. If this does not happen it will bring us misfortune. ”

[228] tad etad ā karṇ ya bhū miṁ nirvarṇ ya tvaṁ tu tasminn asantuṣ ṭ a iva cetasi cintayitā si—gṛ ha-ś abdaḥ khalv ebhir gṛ hiṇ ī -paryā yatayā paryavasā yitaḥ | tatra ca hanta mama svā ntaṁ kī dṛ ś aṁ vā mī vidhā syantī ti |

Hearing this, you will look at the ground and then think with a discontented heart. “They have used the word gṛ ha (house) to mean wife. What do the cowherds think is in my mind? ”

[229] atha punar vibhā vayitā si—bhavatu, pū rṇ a-jñ ā na-tū rṇ a-vidhā nā ca paurṇ amā sy atra sarvaṁ ś arma nirmā syati, na tv anyathā karmatā ṁ dhā syatī ti | vaktavyaṁ tu vakṣ yasi | tarhi rohiṇ ī -mā tā rauhiṇ eya-bhrā tā ca dvā rakā gā rā d ā kā raṇ ī yau | tā v eva sarvam arvā g-bhā vyaṁ nivedayiṣ yataḥ |

You will again think. “Let that be. Paurṇ amā sī who quickly arranges things with perfect knowledge will produce all happiness concerning this request. She will not do otherwise. ” Then you will speak. “Rohiṇ ī and Balarā ma should be called from Dvā rakā. These two will reveal all later situations. ”

[230] atha punar dā ruka-sā rathiṁ prati prathayiṣ yasi—bho sā rathe! sarathaḥ prathamā nayā tyantī natayā bhavā n yadu-bhavanam ā sā dya sadyaḥ ś rī mad-bhrā taraṁ tan-mā taraṁ ca prā payeti | punar vicā rya vakṣ yasi—hanta! tam uddhavam apy ā nayeti |

Then you will give an order to your charioteer Dā ruka. “O charioteer! Your power to travel is famous. Go to the Yadus’ house immediately and bring my brother and Rohiṇ ī. ” Thinking again, you will say “Oh! Also bring Uddhava. ”

[231] tatas tad-vandanā ruke dā ruke pavanam anuharamā ṇ ena yā nena muhū rta-mā trā rdhatais taiḥ sā rdham ā gate tasmin vismita-manasaḥ ś rī man-nandā dayaḥ paramā nandā ś ayatayā sahasā bhavad-ā gamanavad eva sahasā mahasā todyamā nā todya-vrajaṁ tan-nijā layam ā neṣ yanti |

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