rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 16 страница

tatas tata eva ca duḥ saha-preṣ ṭ ha-viraha-tī vra-tā pa [BhP 10. 29. 10] ity ā dy-ukta-tā dṛ g-avasthā bhyo’pi mahā nurā gataḥ pī ḍ anā d bahula-dahanā kā ra-kā rā gā ra-vasatiṁ -manyatayā nigī rṇ a-sarva-kṣ aṇ aṁ kṣ aṇ am api kalpaṁ manvā nā ḥ samprati tadī ya-mahā -viraha-vaha-samayam atī tya cā tmā naṁ tad-upekṣ yatā m apy utprekṣ ya lajjā -mā tra-paryavasā nam ā sajya ca dhik-kṛ taṁ -manyā daś amī m api daś ā ṁ tanvā nā ḥ | kiṁ bahunā, bahir-antaḥ -sukumā ratā yā m api kaumā rata eva vyā dhā nubiddha-snigdha-kā nana-pratyā satty-aparityā gi-mṛ gī vat prakhara-darā pā ra-para-pā ravaś ya-labdha-vicitra-durgati-samplutatayā paś yatā ṁ ś ṛ ṇ vatā m api hṛ dayaṁ dhunvā nā raso’yam iti manyamā nena niṣ karuṇ a-kautukena kenacid evopekṣ ituṁ ś akyante, na punar anyena |

Paurṇ amā sī will say:

Smiling and consoling them I gave them hope. If you desire it, they can by fate fall into the greatest suffering by not attaining the love of their life. They will dry up with feelings of dread on falling into the hands of other husbands. Their minds will wilt in close contact with what is dear (Kṛ ṣ ṇ a) and later what is detestable (so-called husbands). Because of continual fear they will end up scolding and opposing their so-called husbands. It is stated “For those gopī s who could not go to see Kṛ ṣ ṇ a, intolerable separation from their beloved caused an intense agony that burned away all impious karma. ”

In such a state, because of their great attraction, they fall into the greatest suffering. They consider their houses to be like prisons full of fire and consider a moment which swallows up all festivals to be like a kalpa. Passing their time in great separation from him, indifferent to his slighting them, they end up in a state of shame. Thinking themselves most unfortunate, they seem about to die. What more to say? Tender within and without, because of their youthful state they are like deer that cannot leave the place near the attractive forest where the hunter lurks. They have attained misery at complete mercy of deep fear. Their condition will make the hearts of all who see or hear about it tremble. Considering their condition, no one except the merciless or the disinterested can be indifferent to them.

[269] tau sā sraṁ vakṣ yataḥ —samprati tā ḥ kā ṁ gatiṁ matiṁ cā sā dayanti?

Nanda and Yaś odā will then speak with tears in their eyes “What is their condition and mentality now? ”

[270] sā vakṣ yati—

kurvanti maunaṁ krandaṁ vā ś ū nyaṁ paś yati vartma vā |

kṛ ṣ ṇ aṁ vā ñ chanti mṛ tyuṁ vā tā sā m evaṁ vidhā gatiḥ ||109||

Paurṇ amā sī will say “Now they are silent and crying. Sometimes they are vacant in their minds and sometimes they look at the road. Sometimes they desire Kṛ ṣ ṇ a and sometimes they desire to die. ”

[271] punas tau sā sraṁ vakṣ yataḥ —samprati tā ḥ prati vatsasya kā vidhitsā ?

They will say with tears in their eyes “What does Kṛ ṣ ṇ a desire for them? ”

[272] sā vakṣ yati—tad etat paś cā d api niś cī yatā m | yat khalu preyasā ṁ premā kṣ emaṁ tad-bhā vanā maya-premā nurū pam eva sva-sthemā naṁ labhate | na tu svā graha-grahilatā m iti |

Paurṇ amā sī will say “Let that be considered later. Since the gopī s’ prema is auspicious and has reached a level of steadiness similar to prema, full of thoughts of Kṛ ṣ ṇ a, it does not completely overpower them with passion. ”

[273] tau vakṣ yataḥ —manyā mahe tathā py asmattaḥ saṅ kocaṁ rocayiṣ yati |

Nanda and Yaś odā will say “That is what we think. We will act with some caution on this. ”

[274] sā vakṣ yati—bhavatā ṁ hṛ di sadā vidyotamā naḥ so’yaṁ tad api vetti, tasmā n nitā ntaṁ nā nyathā kariṣ yati | kiṁ bahunā, bhavad-ā ś ravam anu sarveṣ ā m eva saṁ ś ravaḥ pratibhā ti | kim uta tasya?

Paurṇ amā sī will say “Kṛ ṣ ṇ a, who is always residing in your hearts, knows about this. Therefore he will not act against your desire. All people accept what you desire, what to speak of Kṛ ṣ ṇ a. ”

[275] tau vakṣ yataḥ —tarhi garga-niṣ edha-vedhasya kā cikitsā ?

They will say “What is the cure for this cause of pain, which Garga forbade? ”

[276] sā sa-hā saṁ vakṣ yati—sa khalu lī lā -naiyatyam eva tatratya-doṣ atayā dhyastavā n | sva-yajamā na-hita-samī hita-sahitatayā, na tu parama-ś ubha-niveś a-veś a-rū pā ṇ ā m ā sā ṁ kleś a-leś a-praveś adā sadeś atā sambhavati |

Paurṇ amā sī will say with a smile “For the necessities of pastimes Garga has shown the fault of such actions to assist the desires of his sponsor Vasudeva. But for these women with the most beautiful clothing and ornaments there should be not a speck of suffering. ”

[277] tau vakṣ yataḥ —sampraty asmā bhiḥ kim iva sopā nam upeyam?

They will say “Should we seek some remedy? ”

[278] sā vakṣ yati—sopā naṁ mayā copeyam, bhavadbhis tu sarva eva vraja-janā bhojanā ya praṇ ayena nimantrya nimantryantā m | tarhy antaḥ -paṭ ī -kṣ epā n naṭ ī nā m ā kā ra iva tat prakaṭ ī bhaviṣ yati |

Paurṇ amā sī will say “I will find the method. You should invite all the people of Vraja for a feast and consult with them. When the curtain will be withdrawn, everything, like the forms of actors, will be visible. ”

[279] tau vakṣ yataḥ —yathā jñ ā payanti vijñ ā nā cā rya-varyā ḥ |

They will say “You are best of the wise ā cā ryas. We will do as you say. ”

[280] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[281] ṛ ṣ ir uvā ca— tataḥ sā pratyakṣ ata eva tā v abhi bahulam abhivadantī gṛ hā ya prahā payiṣ yati |

Nā rada said “Speaking to Nanda and Yaś odā many topics, Paurṇ amā sī sent them home. ”

[282] atha kathakasya manaḥ -kathā —tataś ca pū rṇ imā manasi viviveca—ś rī -kṛ ṣ ṇ a-lī lā yā m anā di-siddhaṁ ś rī mad-bhā gavatam eva mukhyaṁ pramā ṇ am |

The reciter thought to himself:

Paurṇ amā sī then began to consider that Kṛ ṣ ṇ a’s pastimes are eternal. Ś rī mad-bhā gavatam is the main proof.

[283] tatra yā khalu rā sa-yoge yoga-mā yā m upā ś ritaḥ [BhP 10. 29. 1] ity anena nitya-vyakti-svarū pa-ś akti-vṛ tti-viś eṣ akā yā yogamā yā tan-nirvā hakatayā bā darā yaṇ inā samudī ritā, sā punar aham eva | tatra tena rā saṁ prakā ś aṁ parī kṣ it-pariṣ adi varṇ ayitvā tatra prā ptam avarṇ a-tritayaṁ nirasya rasyatayā samā hitam | tathā samprati vraje’pi tat-prasaktam iti jñ ā tvā mayā pi samā dheyam | tatra tejī yasā ṁ na doṣ ā ya [BhP 10. 33. 29] itivad atrā pi yadyapi narakā d ā nī tā ity ā dinā tal-lepa-sambhā vanā payā pitaiva |

Ś ukadeva has written that Yoga-mā yā, a special function of Kṛ ṣ ṇ a’s svarū pa-ś akti, has produced the rā sa-lī lā with the words yoga-mā yā m upā ś ritaḥ (Rā sa took shelter of yoga-mā yā ). I am that Yoga-mā yā. Describing the rā sa-lī lā in the assembly of Parī kṣ it, avoiding the criticism mentioned three verses by Parī kṣ it (SB 10. 33. 26-28), Ś ukadeva made arrangements so that the audience could appreciate the taste. This criticism is possible to occur in Vraja also:

The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.

Knowing this I should solve the problem. Of course Kṛ ṣ ṇ a can bring back from hell the son of his guru. Thus the possibility of unfavorable elements is removed by Kṛ ṣ ṇ a’s presence.

[284] atha para-dā ra-vā ra-samā hā ra-kā raṇ ā n ā cā raś ca yathā gopī nā ṁ tat-patī nā ṁ ca [BhP 10. 33. 35] ity anena yaṁ parihā ram ā pitas tathā trā pi tā ś ca na kevalaṁ rā gata eva tā dṛ ś ī ṁ gatim ā gatā ḥ ity ā dinā tā su tadī ya-nityā ṅ ganā -bhā va-vyaṅ gataḥ sa ca sā ṅ gī -kṛ taḥ |

He has associated with the wives of other men. There is the statement:

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.

This statement rejects any bad conduct on his part. But not only by attachment did the gopī s make him their only object. His association with the other women becomes suitable because they are his eternal consorts.

[285] tathā pi nā sū yan khalu kṛ ṣ ṇ ā ya [BhP 10. 33. 37] itivad asū yā bhā savattayā sambhā vitā s tat-patiṁ -manyā ḥ samā dhā tavyā ḥ | tac ca tad-rahasyaṁ pū rvaṁ guptam ā sī d iti mā yā -dvā rā yathā -guptaṁ samā hitam | sā mprataṁ tu vyaktam abhū d iti tathā tad-dvā rā vyaktam eva samā dheyam | yena ca sarveṣ ā m api sarva-samā dhā nam ā dheyaṁ bhavitā, anyathā tat-tat-karaṇ aṁ vṛ thā -paraṁ syā t iti |

Bewildered by Kṛ ṣ ṇ a’s mā yā the people of Vraja did not hate him for his conduct. Thus the problem of hatred arising in the so-called husbands is solved. The secret of the gopī s’ eternal relationship with him was concealed previously. Just as it was concealed by mā yā, now it became revealed by mā yā. That problem is thus resolved. This will be the final solution for all of them (the husbands, the gopī s and Kṛ ṣ ṇ a). The illusory mā yā forms will become useless.

[286] atha spaṣ ṭ am ā caṣ ṭ a--[287] ṛ ṣ ir uvā ca—dinā ntare tu sarva-nimantraṇ ā yā ṁ yathā -vṛ ttā nte vartite sarvā ḥ sā dhā raṇ a-mahodayā ḥ ś rī -rā dhā dayaś ca tatrā gamiṣ yanti | kintu pū rvata eva jana-saṅ gī ta-vrajeś a-nirmitā naṅ gī kā ratā m ā tmano duḥ kha-bhaṅ gī -saṅ gitā ṁ maṁ syanta eva | tava ca rū kṣ atā -vī kṣ aṇ ena tā ḥ sū kṣ mā ṅ gatā ṁ gamiṣ yanti | tatra sā mpratam anyā sā ṁ svasamā na-kanyā nā m aṅ gī kā reṇ a hṛ t-kamale’pi bhaṅ gitā m ā patsyante |

The reciter then began speaking aloud.

Nā rada said: When all will be invited on another day, when all the news has been given, and the festival has been celebrated in the normal way, Rā dhā and the other gopī s will come. They thought they could dissipate Kṛ ṣ ṇ a’s sorrow by coming, though from previous times, Nanda had not permitted them to meet in public. Seeing your thin body, Rā dhā and others will become thin. They will show crookedness in their hearts by your accepting other young girls like themselves (Dhanyā and others).

[288] tathā ca bhā vī ś lokaḥ —

dā va-trastā mṛ ga-duhitaraś candrahī nā ś cakoryaḥ

srastā vṛ kṣ ā n nava-kalatikā nī ra-riktā ḥ ś apharyaḥ |

ū rja-prā ntā d bahir apagatā hanta navyā bja-nā lyo

yadvad dṛ ṣ ṭ ā hari-virahitā rā dhikā dyā ś ca tadvat ||110||

A future verse expressing their condition:

Rā dhā and the gopī s, in separation from Kṛ ṣ ṇ a, were like fawns caught in a forest fire, like cakora birds without the moon, like limp creepers without a tree for support, like fish without water, like lotus stems pulled from the mud.

[289] tad evaṁ tā sā ṁ kṛ cchrā yamā ṇ ā nā m amitā bhyamita-tā dṛ ś varī ś rī -vrajeś varī tu bā ṣ pa-pū rṇ a-nayanā paurṇ amā sī ṁ nirvarṇ ayiṣ yati | sā tu vadiṣ yati—sarve sarvato’py anvicchantu | yathā dyatana-nimantraṇ ataḥ kaś cid api na paś cimatā m añ cati |

When Yaś odā will sees their most unhealthy state of suffering, with eyes full of tears she will look at Paurṇ amā sī and say “Everyone should have the same desire. No one should be opposed to today’s invitation. ”

[290] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[291] ṛ ṣ ir uvā ca—tatas tad-ā karṇ ana-mā trataḥ sarve sarvato nirvarṇ anā ya saṅ gatya satvaram eva cā gatya yathā vat kathayiṣ yanti | teṣ u kā ś cin mahilā s tu kiñ cid apy aprastutya ś rī -rā dhikā dikā ḥ pratyapū rvatā pū rvaṁ drakṣ yanti | tataḥ paurṇ amā sī vakṣ yati—kim iva paś yatha? kim iva ca kiñ cin na kathayatha?

Nā rada said:

Hearing this everyone came together to look. Coming quickly they began to converse. Among them some women gazed at Rā dhā and the other gopī s with strong emotion without making any proposal. Paurṇ amā sī then said “What do you see? Why do you not speak? ”

[292] tā vakṣ yanti—kim iva vakṣ yā maḥ, yataḥ sarvair ā hataṁ manyeta |

The women will say “What should we say because everyone will take it as false? ”

[293] paurṇ amā sī vakṣ yati—tathyaṁ cet kathyatā m, mayi kṛ ṣ ṇ a-mā tari ca |

tā s tu nī cair vakṣ yanti—tatrā py etā sā ṁ rā dhikā dikā nā ṁ dhṛ ta-tulyatā -pū rtī r apaś yā maḥ |

paurṇ amā sī spaṣ ṭ aṁ vakṣ yati—anyā ś ca punar acchaṁ gacchantu |

Paurṇ amā sī will say “If it is the truth, say it to me and to Kṛ ṣ ṇ a’s mother. ”

They will say in a quiet voice “We have seen forms completely similar to Rā dhā ’s and the other gopī s. ”

Paurṇ amā sī will say “Let all the other women go there. ”

[294] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[295] ṛ ṣ ir uvā ca—tato bahala-kutū hala-vahā bahulā mahilā s tatra tatra gatvā jñ ā ta-tā dṛ ś a-tattvā ḥ punaḥ paurṇ amā sy-ante labdha-sattvā s tadvad evā vartayiṣ yanti | vā rtā caiṣ ā vraja-rā ja-sabhā -paryantaṁ paryavasiṣ yati | vraja-rā jaś ca paurṇ amā sī m anu tū rṇ am ā sā dya prasā dya ca vakṣ yati—bhagavati parama-vismā panam idam asmā n bodhaya |

Nā rada said:
Then all the women full of curiosity will go to Rā dhā to comprehend her form and then come back to Paurṇ amā sī in proper consciousness. What they see they will tell her and then go to Nanda’s assembly. Nanda, quickly approaching Paurṇ amā sī, will speak with joy “O noble woman! Please tell us about this most astonishing news. ”

[296] paurṇ amā sī vakṣ yati—bhavat-kanyā -bhā vā bhimā ninyā m ā ryā yā m idam ā ś caryaṁ paryavasyati | bhavā ṁ s tu sarva-vrajasthaṁ strī -puṁ sa-vrajam eka-sabhā nugataṁ karotu |

Paurṇ amā sī will say “There will be astonishment concerning your thoughts about having only unmarried girls as Kṛ ṣ ṇ a’s wives. Have all the men and women of Vraja meet together. ”

[297] ś rī -kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[298] ṛ ṣ ir uvā ca—tad etad avadhā rya jñ ā ta-kā rya-gatinā vraja-bhū patinā tad-abhihite tathā -vihite tava hitavatī paurṇ amā sī mahitā yā ṁ tasyā m eva sabhā yā m ā hita-brahmā sanam ā sī nā kim api praṇ ihitavatī bhavitā | tad-avyavahitam eva ca siṁ ha-pṛ ṣ ṭ hā hitam ahita-vigrahā mahā yudhā ṣ ṭ aka-veṣ ṭ itā devī -gaṇ a-sevitā devī nabhasaḥ sarabhasam avatariṣ yati | avatī rṇ a-mā trā ca paurṇ amā syā vrajeś varayoḥ kṛ ṣ ṇ a-kṛ ṣ ṇ ā grajayor anyeṣ ā m api bhū mi-spṛ ś ā m abhū mi-spṛ g-mā ninī yathā -nyā yam abhivā danā dikam ā kā ś ata eva prakā ś ayiṣ yati |

Nā rada said:

Hearing this, Nanda, understanding what to do, called everyone. Paurṇ amā sī, your benefactor sitting on the chief seat suitable for meditation in the excellent assembly, will concentrate her mind. Upon concentration, Devī will appear in the sky with her attractive body placed on a lion’s back, surrounded by eight great weapons, served by her followers. Immediately Paurṇ amā sī, Nanda, Yaś odā, Kṛ ṣ ṇ a and Balarā ma, as well as the inhabitants of earth, will offer suitable respects and worship her, as she floats in the sky, not touching the earth.

[299] tataḥ sā ś caryaṁ paryavolokamā neṣ u teṣ u devī vakṣ yati—kathaṁ veha sandehaḥ kriyate? pū rvata eva tā vad ubhaya-vidhā etā nā pū rvatayā mantavyā ḥ | pū rvā sā ṁ sajā tī yā dvitī yā hi yogamā yā jñ ayā garga-vighnaṁ nighnatyā mā yayā mayā nirmitā ḥ | saṁ jñ ā yā ś chā yā -vat ratyā s tan-mā yā -kalpitā vac ca |

As all look at her in amazement, she will speak. “Why do you have doubt? Before their marriage, the girls assumed two forms. Do not think this is so astonishing. Among them, those who are his eternal consorts have taken two forms. On the order of Yogamā yā I have created these forms to counter the forbiddance uttered by Garga. The second forms are like the form of Chā yā that I created from Saṁ jñ ā, Sū rya’s wife, or the form of Rati created in Ś ambara’s house. ”

[300] tā ś cemā gṛ ha-gṛ hā t saṁ gṛ hṇ ā mi iti tathā hnā ya sā pahnavaṁ kula-vadhū -madhye vidhā ya punar vakṣ yati—lakṣ yatā ṁ kula-pā likā bhir ubhaya-vilakṣ aṇ atā | yat parama-lakṣ mī -lakṣ mā ṇ i prā g-ā gatā nā m eva lakṣ yante nā rvā g-ā gatā nā m | tathā maṇ i-tattva-dṛ ś ā m iva tā dṛ ś ā ṁ dṛ ṣ ṭ ibhir eva netrā nandaka-saundarya-viś eṣ a-vṛ ṣ ṭ is tā bhya eva labhyā, na tv anyā sā ṁ, na ca punar ā bhyaś cā kcikya-cikvaṇ a-kā ca-tulyā bhyaḥ |

Saying “I will take the forms from each house” she will then enter among the women unseen and will say “You women should see the difference in the two forms. Those who have come here first have the mark of Mahā -lakṣ mī. Those who have come later (the mā yā forms) do not have this mark. As a trained jeweler can immediately see the special beauty in a diamond which gives joy to the eye, so a trained person can see the beauty of these women which gives great joy to the eye. Others cannot see this. And the women created by mā yā are simply like the glittering of glass. ”

[301] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

Kṛ ṣ ṇ a said “Then what happens? ”

[302] ṛ ṣ ir uvā ca—atha sarvā bhis tathā tad ā ś caryaṁ sā kṣ ā tkā ryamā ṇ am avadhā rya tad-ā ryā ṇ ā ṁ samajyā yā ṁ nivedayiṣ yate—hanta yathā vad eva devī vadatī ti | tataḥ ś rī -vraja-rā ja-vacanaṁ —tarhy adhunā kiṁ vidheyam?

Nā rada said:

All the women, seeing this with astonishment, and confirming the facts, went to the assembly and informed the elders. “Ah! All that Devī said was true. ”

Nanda then said “Now what shall we do? ”

[303] devī vakṣ yati—bhojane nirvṛ tte man-nirvartitā ḥ sva-sva-pati-gṛ ham anuvartantā m | parā s tu kṛ ṣ ṇ a-mā tra-pati-sammati-parā yaṇ ā ḥ sva-sva-pitṛ -gṛ ham | mayā tu yamunā -taṭ eṣ ṭ a-praś astā laye sthā syate, yathā yadā mā tṛ -caraṇ air ā jñ ā pyate, tathā tadā vyavahartavyam |

Devī will say “After finishing your meal, let the mā yā forms go to their respective houses of their husbands. The real forms who take Kṛ ṣ ṇ a as their husband should go to their fathers’ houses. I will stay in an attractive residence on the bank of the Yamunā. When the mothers give the order, all activities will be performed. ”

[304] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

Kṛ ṣ ṇ a said “Then what happens? ”

[305] ṛ ṣ ir uvā ca—tad evam ā pracchana-pū rvakam ā pṛ cchya pracchannā yā ṁ devyā ṁ sarveṣ u ballava-valayeṣ u pracchanneṣ u varṇ ā nā ṁ vara-varṇ inī bhir varṇ yamā naṁ tad ā karṇ ya bhavata-pativratā s tu tat-kṣ aṇ ā d eva jū rit-parityakta-mū rtikā vyakta-nija-kā nti-sphū rtikā ś ca bhaviṣ yanti |

Nā rada said:

Giving her orders joyfully, Devī then disappeared. All the cowherds became joyful. Hearing about this from brā hmaṇ a women, the real gopī s immediately gave up their withered bodies and shone with brilliance.

tathā hi—

rā hu-grā sā d iva ś aś i-kalā vā ridā d ṛ kṣ a-mā lā

varṣ ā dharṣ ā t pulina-rucayaḥ sparś anā d dī pa-lakṣ myā ḥ |

niṣ kramyā mū ḥ para-paribhavā t tat-kṣ aṇ aṁ vindamā nā ḥ

kā ntiṁ svī yā ṁ nayana-kadanaṁ mocayeyur janā nā m ||111||

Like the moon coming out of Rā hu’s mouth, like constellations emerging from clouds, like river sand gleaming after a shower, like a lamp glowing after refueling, the gopī s coming out of humiliation of being anothers’ wife immediately attained their true brilliance and extinguished the suffering in everyone’s’ eyes.

tatra ca—

tā rā su candra-valayasya kalā ḥ kalā su

tasyā ticā ru dadhate sphuraṇ aṁ yathā ś rī ḥ |

gopā ṅ ganā hvaya-ramā su viś ā khikā di-

sakhyaḥ sakhī ṣ u ca tathā vṛ ṣ abhā nu-putrī ḥ ||112||

Just as the digits of the moon show brilliance among the stars and the beauty of the moon shows brilliance with its digits, so the sakhī s like Viś ā khā show beauty among all the gopī s and Rā dhā shows the most beauty among all the sakhī s.

[306] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[307] ṛ ṣ ir uvā ca—tato devyā deś a-veś a-vaś ā yathā yathaṁ te vihitavanta eva | tathā pi vidhiṁ vinā na saṅ grā hyā s tā itii ś rī -vraja-rā jā dibhir vihite ca tasmin vivā ha-vicā re bhavā ṁ s tv agrajasya vivā hā rtham ā gṛ hya taṁ tad-artha-rakṣ ita-kaumā rā dvā rakā ta ā gatya kadā cit tena prasā dī -kṛ ta-sva-vihā rā ḥ | kā ś cin nitya-kiś orikā vidhinā ca vivā hya nairapekṣ yam ivā vagā hya vigata-pū rvā ś aṅ kaḥ parama-lalita-mā dhava-samayam ā lambyā laṅ kṛ ta-pū rṇ a-manorathā ṅ kaḥ ś rī -vraja-rā ja-gṛ hiṇ ī -muhur ā graha-gṛ hī tatayā ś anair eva sva-vivā ham aṅ gī kā ra-saṅ ginaṁ kariṣ yati |

Nā rada said:

Dearing to fulfill Devī ’s instructions every one will start making arrangements. Nanda and others will feel that the marriages cannot take place without following proper rules. Considering this, you will become eager to get Balarā ma married. You will have him marry according to Gandharva rites to girls who had protected their youth and enjoyed pastimes with him when he came from Dvā rakā and marry him to other eternally youthful girls according to proper rites. Giving up previous worries of criticism, being indifferent to such worries, at the time of most beautiful spring, ornamented with the fulfillment of all desires, you will finally accept marriage at the insistence of your mother.

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