rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 17 страница

[308] tatra bahu-mahasā ś rī -rā ma-vivahane jā te taṁ jā taṁ samā sataḥ samā sā ṁ samam eva tvat-kṛ ta-vivā ham eva varṇ ayiṣ yanti—

Poets briefly describe your marriage to the many gopī s which took place after Balarā ma’s marriage with many girls which will be completed with great festivity.

go-dhuṅ nyarbuda-geha-geha-balavad-vā dyā navadya-dhvani-

prollā sita-vraja-maṇ ḍ ale diviṣ adā ṁ vā ditra-citre mahe |

ā dā na-pratidā na-dā na-vacanodā raiḥ sadā rair narair

nirvyū ḍ hā murajid-vivā ha-paṭ alī jñ ā tā na tat-tad-bhidā ||113||

In Vraja village filled with the sweet sound of sturdy instruments rising from ten million cowherd houses, with a colorful festival of music from the devatā s, the marriages of Kṛ ṣ ṇ a with women took place, accompanied by polite voices expressing giving, receiving and giving in exchange. All the details cannot be understood.

[309] tad evam aṅ gī kā reṇ a ca—ye yathā mā ṁ prapadyante tā ṁ s tathaiva bhajā my aham [Gī tā 4. 11] iti bhavataḥ samā dhiḥ samā dhī yeta |

In accepting them, your promise is accomplished as expressed in the words “according to the way in which my devotee surrenders to me, I respond to my devotee. ”

[310] atra ye yathā iti ye yad-icchayetety evam eva vivikṣ itam | yataś ca sā dhā raṇ a-fjanam anvanurā ga-laṅ ghita-loka-dharma-maryā dā -saṅ ghā nā m aṅ ganā ntarā ṇ ā m apy antar-vṛ ttis tat-tad-gṛ hiṇ ī -pada-spṛ hiṇ ī dṛ ś yate | kim uta bhavantam anu santata-priyā ṇ ā ṁ mā yā -mayā tyayā d eva labdhā nyathā -bhā va-prā yā ṇ ā m?

gopyaḥ kim ā carad ayaṁ kuś alaṁ sma veṇ ur

dā modarā dhara-sudhā m api gopikā nā m [BhP 10. 21. 9] iti tad-vā kya-vyakta-tā dṛ ś ā bhiprā yā ṇ ā ṁ svatas tā dṛ ś ā bhiprā yatve saty api bhramara-gī tā yā m api bata madhu-puryā m ā rya-putro ‘dhunā ste [BhP 10. 47. 21] ity ā dau, bhujam aguru-sugandhaṁ mū rdhnyadhā syat kadā nu ity anena tadī yaṁ prakaṭ aṁ tathā svī kā raṁ prā rthayamā nā nā ṁ bhavad-gṛ hiṇ ī -bhā va-spṛ hā -bṛ ṁ haṇ am iti sthite tathaiva tad yojayituṁ ś akyata iti | sarveṣ ā m asmā kaṁ dhairya-paryā paṇ am evam eva bhavatā cariṣ yate |

The words ye yathā mean “in whatever way the devotee chooses. ” In terms of ordinary people, one sees that women who have trespassed the rules of dharma and public opinion because of their attachments, desire in their hearts to be the wife of the person for whom they have attachment. What to speak of those who are your eternal consorts and those who have attained sentiments as your wife after overcoming the disease of mā yā. How much more they desire to be your wife!

My dear friends, what auspicious activities must the flute have performed to enjoy the nectar of Kṛ ṣ ṇ a’s lips independently and leave only a taste for us gopī s, for whom that nectar is actually meant!

This verse reveals the gopī s’ sentiments. Spontaneously they show the desire to be Kṛ ṣ ṇ a’s wives.

O Uddhava! It is indeed regrettable that Kṛ ṣ ṇ a, our dear husband, 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?

This verse from the song of the bee shows clearly their prayer to be accepted as his wives. Their desire to be your wives increases. When this takes place, marriage becomes possible. You should satisfy the patience of all of us now.

yataḥ —

gatā nā m utpattyā tvayi ratim api tvad-vivahanā n

nirastā nā ṁ tvat-prā pty-abhilaṣ ita-saṁ nyasta-jagatā m |

amū ṣ ā m utkaṇ ṭ hā yadi hata-phalā tarhi valatā ṁ

kathaṁ vā viś vā sas tvayi muraharā smā kam abhitaḥ ||114||

They have had prema for you since their birth. They gave up hope of marrying you. They gave up the world with a desire to attain you. O Kṛ ṣ ṇ a! If their desire remains unfulfilled, how can we have any faith in you?

[311] tad etad avadhā ya madhukaṇ ṭ henā mukta-kaṇ ṭ ham anusandhī yate sma—aho! tad etat-paryantaṁ phalam ā gatā yā bhagaval-lī latā yā mā dhurya-prasavitā |

Understanding this, Madhukaṇ ṭ ha with choked throat began to consider:

Ah! The Lord’s pastimes are now bearing fruit, bringing the greats sweetness!

tathā hi—

prā g-dū ra-priyatā tato guru-jana-dhvasta-prayatnā tmatā

tat paś cā c chruti-loka-laṅ ghi-rabhasā d guptā priyā ṅ gī kṛ tiḥ |

tasmā d dū ra-mahā -viyoga-ciratā tat-prā ntam udvā hataḥ

prā ptaṁ cen mithunaṁ mitho hari-ramā -rū paṁ sukhaṁ kiṁ param ||115|| iti |

First they longed for him in pū rva-rā ga, and then they were completely devastated in their efforts by the elders. Then they secretly accepted Kṛ ṣ ṇ a by trespassing the rules of scripture and local custom. Then they suffered long separation when he left for Mathurā. After that, if from marriage Kṛ ṣ ṇ a and the gopī s are together, how much happiness will arise!

[312] atha prakṛ ta-tat-kartṛ ka-kathā |

Madhukaṇ ṭ ha then returned to the subject.

[313] kṛ ṣ ṇ a uvā ca—tatas tataḥ ?

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

[314] ṛ ṣ ir uvā ca—tataś ca sarveṣ ā ṁ gataye duhituḥ pataye tubhyaṁ kautukā vahā ni bahū ni yautukā ni parama-dhanyā ṁ nija-nija-kanyā ṁ ca prasthā pyate | gopā ḥ sopā dhyā yā ḥ sadā tadā dhyā yaṁ dhyā yaṁ divas-pṛ thivyā v api svā nanda-samudra-mudrite kariṣ yanti |

Nā rada said “The fathers, creating joy for all, will send you their precious daughters along with bliss-giving gifts. The cowherds and their priests, meditating constantly, will spread their ocean of joy in the heavens and earth.

[315] kṛ ṣ ṇ a uvā ca— tatas tataḥ ?

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

[316] ṛ ṣ ir uvā ca—tatra ca kavi-lokā nā ṁ ś lokā v etā v udeṣ yataḥ —

yarhy ā yā tā vraja-nṛ pa-gṛ haṁ rā dhikā dyā s tadā sā ṁ

sva-jyotsnā bhis tad alam abhavad dhema-dhā ma-prakā ram |

golokā khyaṁ padam udayitā yat tu tasya prakā ś as

tā sā ṁ ś rī ṇ ā m anugata iti dyotanaṁ yatra jā tam ||116||

Nā rada said:

At this festival, poets will produce two verses:

When Rā dhā and the other gopī s came to Nanda’s house they made the house radiant with their effulgence. The real form of Goloka was manifest. Its appearance was dependent on the gopī s. For this reason Goloka appeared in Gokula.

asaṅ khya-gaṇ ana-snuṣ ā -gaṇ a-nivā sam ā kasmikaṁ

kathaṁ vraja-patī tadā vidadhatus tathā tac chṛ ṇ u |

gṛ hī iva taruṇ a-vrajā yad iha bhā nti yā vat-spṛ haṁ

vanā ny upavana-prabhā ṇ y ati-sahasra-saṁ sthā ny api ||117||

Hear how Nanda and Yaś odā instantly created unlimited houses with unlimited attendants. Like the houses, the forests which were present multiplied into thousands of attractive forests and groves.

[317] tad etad avadhā ya madhukaṇ ṭ henā mukta-kaṇ ṭ haṁ punar anusandhī yate sma—

[318] bā ḍ haṁ vivā hā dibhir asaṅ koce virocamā na eva gopa-jā tibhir nā rī bhiḥ saha gopajā ti-yogya-veś a-dhā riṇ as tasya lī lā -nairantaryam api tadocitatayā paryā locitaṁ pā dmottara-khaṇ ḍ e dantavakra-vadhā nantara-tad-vrajā gamane

Hearing this Madhukaṇ ṭ ha began to think:

The eternal pastimes of Kṛ ṣ ṇ a wearing cowherd dress with the gopī s, which appeared without restriction when his marriages took place, are described as such in the Padma Purā ṇ a, Uttara-khaṇ ḍ a, after he killed Dantavakra and came to Vraja.

yathā —

kā lindyā ḥ puline ramye puṇ ya-vṛ kṣ a-samā vṛ te |

gopa-nā rī bhir aniś aṁ krī ḍ ayā mā sa keś avaḥ ||

ramya-keli-sukhenaiva gopa-veṣ a-dharo hariḥ |

baddha-prema-rasenā tra mā sa-dvayam uvā sa ha || [PadmaP 6. 252. 19-27]

Kṛ ṣ ṇ a played all day with the cowherd women on the charming bank of the Yamunā covered with pure trees. Wearing the dress of a cowherd, he stayed two months absorbed in the rasa of prema filled with the happiness of pleasurable pastimes.

kiṁ ca—

yaḥ kaumā ra-haraḥ sa eva hi varas tā eva caitra-kṣ apā ḥ

ity ā dy apy adhiyan kayā cid uditaṁ gopā likā -gī r iti |

bhā vonmā daja-gā na-nṛ tya-vivaś aḥ ś rī -guṇ ḍ icā -parvasu

ś rī -caitanya-tanur mataṁ sa bhagavā n aṅ gī kariṣ aty adaḥ ||118||

“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. ” The lord in the form of Caitanya Mahā prabhu, quoting these words of a gopī stated (though actually by some other woman), will accept this suitable mood during the Guṇ ḍ ica festival while dancing and singing uncontrollably out of madness.

[319] tad ī dṛ g eva bhā vini vidagdha-mā dhava-lalita-mā dhavā hvaye pū rvottara-nā ṭ aka-dvaye sarva-racanā yā ḥ parama-phalatayā sarvā nte prakā rā ntareṇ ā vakalpate—

tavā tra parimṛ gyatā kim api lakṣ ma sā kṣ ā d iyaṁ

mayā tvam upasā ditā nikhila-loka-lakṣ mī r asi |

yathā jagati cañ catā caṇ aka-muṣ ṭ i-sampattaye

janena patitā puraḥ kanaka-vṛ ṣ ṭ ir ā sā dyate || [LalM 10. 10]

In the future Rū pa Gosvā mī will write Vidagdha-mā dhava and Lalita-mā dhava in sequence. In these works, at the very end, as the supreme result of all arrangements, the marriage is undertaken in another manner (Candrā valī and Rā dhā appear in Dvā rakā and marry Kṛ ṣ ṇ a).

Kṛ ṣ ṇ a says:

I have been searching for some sign of you, and now I have found you. I worship you, the goddess of fortune, who reigns over all worlds. You are a shower of gold raining upon a person who has fallen in the universe and is wandering about for a treasure of chick-peas

iti ś rī -kṛ ṣ ṇ a-vā kyā dinā,

sakhyas tā militā nisarga-madhura-premā bhirā mī kṛ tā

yā mī me samagaṁ s tu saṁ stavavatī ś vaś rū ś ca goṣ ṭ heś varī |

vṛ ndā raṇ ya-nikuñ ja-dhā mni bhavatā saṅ go’yaṁ raṅ gavā n

saṁ vṛ ttaḥ kim ataḥ paraṁ priyataraṁ kartavyam atrā smi me || [LalM 10. 36]

iti pū rṇ a-manorathā ṅ ka-pū raka-ś rī -rā dhā -vā kya-paryantena granthena |

Rā dhā ’s words also state the final goal in the act called Fulfillment of Desires:

In this forest of Vṛ ndā vana I have found my beautiful, charming, and affectionate gopī friends, I have found my sister Candrā valī, and all her friends. I have obtained Yaś odā the queen of Vraja as my mother-in-law, and I have also attained your company, which brings me the greatest happiness. What can be more pleasing to me than all these things?

[320] tad idam eva ś rī mad-bhagavad-bhakti-rasā mṛ ta-sindhu-nidhi-rū pa-ś rī mad-ujjvala-nī lamaṇ ā v api sarva-rasa-paripā ṭ ī -pū rti-sā ra-mū rti-samṛ ddhimad-ā khya-sambhogatayā darś itam |

In Ujjvala-nī la-maṇ i, the jewel in the ocean of Bhakti-rasā mṛ ta-sindhu and Bhā gavatam, this marriage as the conclusion is shown thought the type of sambhoga (enjoyment) called samṛ ddhimat, the essence of all perfected rasas.

[321] teṣ ā m upā sanā -vā sanā cedṛ ś y eva tadī ya-ś lokenā valokyate—

gopeś au pitarau tavā cala-dhara ś rī -rā dhikā preyasī

ś rī dā mā subalā dayaś ca suhṛ do nī lā mbaraḥ pū rvajaḥ |

veṇ ur vā dyam alaṅ kṛ tiḥ ś ikhidalaṁ nandī ś varo mandiraṁ

vṛ ndā ṭ avy api niṣ kuṭ aḥ param ato jā nā mi nā nyat prabho || iti |

Rū pa Gosvā mī ’s desire for worship of Kṛ ṣ ṇ a and the gopī s in this manner is similar. That is shown in this verse:

O holder of Govardhana! Lord of the cowherds! O Lord! I know nothing except your mother and father, Rā dhā and the dear gopī s, Ś rī dā ma, Subala and other friends, Balarā ma, your flute, its music your ornaments, the peacock feather, your place in Nandī ś vara, the forest of Vṛ ndā vana, the garden near your house. [20]

[322] atha punaḥ ś rī -kṛ ṣ ṇ a-nā rada-saṁ vā daṁ madhukaṇ ṭ haḥ kaṇ ṭ hataḥ prakaṭ ayā mā sa—

Then Madhukaṇ ṭ ha revealed the conversation between Kṛ ṣ ṇ a and Nā rada by speaking aloud.

[323] ṛ ṣ ir uvā ca—tad evaṁ mā sa-dvitaye sarveṣ ā m eva paramā nandena labdha-vyatyaye datta-vrajoddhavaḥ kadā cid bhavā n rā moddhavā bhyā ṁ samaṁ saṁ mantrya ś rī -vrajamahendrā dī n parama-gauravā d ā mantrya nivedayiṣ yati—adhunā yady ā jñ ā rā jñ ā m ā jñ ā yeta | tadā syandano’yaṁ sadā ruko dvā rakā ṁ vindeta |

Nā rada said:

Everyone will be blissful for two months. One day, along with Balarā ma and Uddhava, calling everyone for a festival, you will address Nanda and the others with great devotion “If you allow I send Dā ruka to Dvā rakā on the chariot. ”

[324] atha parama-hṛ dayā lutā maya-dayā lur asau ś rī -vraja-rā jas tu vakṣ yati—yathā tatra ś rī mad-bhrā tṛ -prabhṛ tī nā ṁ bhṛ ti-bhuk-paryantā nā ṁ duḥ khaṁ na syā t tathā ca prathanī yam |

Filled with heart-felt compassion, Nanda will say “Make arrangements so that from my brother Vasudeva down to the hired employees all will be without grief. ”

[325] bhavā n vakṣ yati—sarvathā sarveṣ ā m ā dṛ tyā s tatra-bhavatā ṁ bhṛ tyā s tatra pradyumnā dayaḥ pradyotanta eva | tathā pi bhavatā m apū rtiś cet tadā bhavad-ā rā dhana-vaś atayā sman-mū rti-vyū ham api tatra nā rā yaṇ aḥ pā rayiṣ yati |

You will say “Respectable and worshipable servants and Pradyumna and others are always there. But if you are not satisfied, Nā rā yaṇ a, under control by your worship, can arrange another form of mine to reside there. ”

[326] punar vraja-rā jo vakṣ yati—rohiṇ ī -rā mavad ayam uddhavaś cā smad-eka-sampad-uddhavas tasmā d ayam api tathā caraṇ ī yaḥ |

Nanda will say “Like Rohiṇ ī and Balarā ma, Uddhava is the very incarnation of festivity endowed with wealth. He should also be made to stay here. ”

[327] bhavā n vakṣ yati—yatra bhavad-icchā, tad vā kiṁ na setsyati? kintv ā jñ ā ntaraṁ jñ ā paya |

You will say “Cannot whatever you desire be fulfilled in a glance of the eye? Give some other order. ”

[328] vrajarā jo vakṣ yati—jaivā tṛ ka! bhavatā m akrū rā di-racitenā ticiraṁ bhavatā viraheṇ a cirā ya tarv-antimaḥ sarva eva jī vaḥ suṣ ṭ hu durjī vanam avā pa | tato na kim api pratyeti | tatas tvad-viraha-parihā rā ya nā nya-jana-locana-gocaraḥ syā m iti prā rthayate | tato niḥ ś alā kam ā laya-viś eṣ aṁ saṁ ś leṣ aya |

Nanda will say “May you live long! By your long separation arranged by Akrū ra, and Vasudeva, all beings down to the trees suffered. Therefore no one should perceive that you are here. To prevent feelings of separation from you, you should not be visible to other people. This is my request. Therefore take a special residence free of disturbance. ”

[329] bhavā n vakṣ yati—hanta! vṛ ndā vana eva tā dṛ ś aṁ prakā ś a-vṛ ndaṁ vartate | yat khalu brahma-hrade nimajjya punas tasmā d unmajjya ca bhavadbhiḥ pū rvam apy apū rvaṁ dṛ ṣ ṭ am asti | ś atā ṅ gasyā sya kā maṅ gā mitayā tat-praveś itā pi prativeś ī yate | tato yathā jñ ā pyate prā jñ ā nā ṁ rā jñ ā |

You will say “Oh! In Vṛ ndā vana such manifestations are present. Previous by entering and emerging from Brahma-hrada you saw that spectacular place. Since my chariot goes wherever you desires, enter into that manifestation, and live there. Whatever you, the wisest person, say, will happen. ”

[330] vraja-rā jo vakṣ yati—vatsa! tad eva pracchannaṁ vanaṁ gacchā maḥ |

Nanda will say “O child! We will go to that hidden forest. ”

[331] tataḥ sa-pratiś rava-ś ravaṇ aṁ bhavā n vakṣ yati—yathā mahecchā nā m icchā tathaiva setsyati | punaś ca tiryag avekṣ ya pā rś va-lakṣ yaṁ dā rukam ā dekṣ yasi—sā rathe! tathā rathaṁ prathaya, yathā sarva eva vrajas tatrā ntar-bhavaṁ s tad-dhā ma praviś aṁ ś ca dhā ma-grā mataḥ svar-vā sinā m api dṛ g-ā rā matā ṁ nā sī dati |

Hearing this promise, you will say “Things will happen according to the desire of great persons. ”

You will give a counter order to Dā ruka waiting at your side “O charioteer! Widen the chariot so that all the people of Vraja can ride in it to Goloka. The people of Svarga will not have the pleasure of seeing this. ”

[332] atha tena sū tena tu tathā kṛ ta-prathe rathe sarva eva vraja-prā ṇ i-vrajaḥ svairaṁ niviś amā nas taṁ deś aṁ praviveś a |

Dā ruka enlarged the chariot and all the living beings of Vraja boarded it at will and entered into Goloka.

[333] tad evaṁ sati—

utsarpaj-jyotir-ā lī -vibhava-vaś atayā taṁ rathaṁ tū rdhva-bhā jaṁ

carmā kṣ ā menire tarhy uparigatatayā tat-padopā sakā ś ca |

kṛ ṣ ṭ vā brahma-hradā t prā g api murajayinā lambhitā gomino yā

tā ṁ vṛ ndā raṇ ya-madhye gatim iha sugatā s tadvidaś cā rv apaś yan ||119||

Though the chariot will enter Goloka, because of the power of the light emanating from the chariot, people with material eyes will think that the chariot went to the upper planets and devotees will think it went to Vaikuṇ ṭ ha. Joyfully attaining that place to which Kṛ ṣ ṇ a had taken them after pulling them from Brahma-hrada in Vṛ ndā vana the cowherds, recognizing the place, will gaze at it with pleasure.

tatra parjanya-varyā ś ca ye gatā ḥ prā g-adṛ ś yatā m |

drakṣ yante te’pi tatraiva tad ā ś caryaṁ bhaviṣ yati ||120||

They will see Parjanya and others who had previously disappeared and become astonished.

tataś ca—

vṛ ndā raṇ ye sa-kalpa-druma-vividha-latā -mañ ju-kuñ jā di-dhanye

ghoṣ e cintā maṇ ī ndra-prathita-nilayatā -citta-vṛ tti-pramoṣ e |

rā mā dyaiḥ kā ma-dhug-gavy-anugati-kutukī lakṣ a-lakṣ mī -prakā ra-

ś rī -gopī -prā ṇ a-sā raḥ sa jayati nitarā ṁ gopa-goptuḥ kumā raḥ ||121||

Accompanied by Balarā ma and his friends, enthusiastically following the desire cows, the young cowherd Kṛ ṣ ṇ a, the very life of the gopī s, who are equivalent to millions of Lakṣ mī s, eternally resides, in Vraja, in the forest of Vṛ ndā vana, resplendent with pleasant groves made of desire trees and various creepers, attracting the heart with houses made of touchstone.

[334] atha snigdhakaṇ ṭ ha uvā ca—tatas tataḥ ?

Snigdhakaṇ ṭ ha said “Then what happened? ”

[335] madhukaṇ ṭ ha uvā ca—tad evam anyaṁ ca vṛ ttā ntaṁ varṇ itavā n | ś rī mā n vraja-sukha-varṣ ī devarṣ iś ca parasparaṁ harṣ itā ṁ prapannaḥ sa-bā ṣ pa-romaharṣ ā dhibhiḥ sampannaḥ snigdha-saṁ vā da-vicchedataḥ parikhidya ś anair eva ca vicchidya sva-sva-varmā nuvartate sma | ś rī mad-vrajendra-nandanas tu tat-kathā -paryantā nandena paryā ptaḥ sarvaṁ tad-duḥ kha-jā tam ā cchannatā m ā pannam eva cakā ra | tatra bhagavantaḥ ś rī -devarṣ i-caraṇ ā yad-yad-bhā vitayā samudbhā vitavantas tat sarvam abhū d eva |

Madhukaṇ ṭ ha said:

Nā rada told this and other news. Nā rada who showers joy on the Vraja was pleased and Kṛ ṣ ṇ a was pleased. With tears in their eyes and hairs standing on end, they felt pain because the affectionate conversation had ended. Slowing separating, they went on their way. Kṛ ṣ ṇ a was happy with this talk and obliterated up all topics giving sorrow. Whatever Nā rada has predicted for the future came to pass.

[336] tad-anantaram api yathā vrajasya rā jñ ā nujñ ā pitam | tathā vā sudeva-prasā dā d vasudeva-pravī ṇ ā nā ṁ tad-vartma-vī kṣ ā dī nā nā ṁ dā ruka-kathita-tat-tad-vṛ ttā bhoga-bhoga-pī nā nā ṁ svalpa-kā latā -mā paka-mā yā dhī nā nā ṁ tad-ā gamanā ś ayā bahir evā sī nā nā ṁ tad-iṣ ṭ a-siddhir indhā mbabhū veti |

After that, as Nanda will permit, by the mercy of Kṛ ṣ ṇ a, Vasudeva and others, who will be looking for him coming on the road, bursting with the news brought by Dā ruka, dependant on the desire of Kṛ ṣ ṇ a which is quickly executed, sitting outside Dvā rakā with the hope that he will come, have their desires fulfilled.

[337] tad evam ā karṇ ya sarve’pi sabhā sadaḥ procuḥ — tatas tataḥ ?

Hearing this all in the gathering said “Then what will happen? ”

[338] madhukaṇ ṭ ha uvā ca—tataś ca sarva-sukhā rā mā bhyā ṁ ś rī -rohiṇ ī -rā mā bhyā ṁ gopocita-veṣ ā dy-abhiniveś a-labdha-sakhi-gaṇ a-praveś oddhavenoddhavena ca sā rdham asminn eva goloka-nā make parama-duravaloke loke parama-vibhavavatā ṁ bhavatā ṁ madhye vibhavann eva so’yaṁ virā jate |

Madhukaṇ ṭ ha said “After entering Goloka Kṛ ṣ ṇ a, qualified with sweetness, amidst grandeur, remains there with Rohiṇ ī and Balarā ma, abodes of all happiness, and with Uddhava who joyfully enters among the friends dressed as a cowherd, in Goloka, invisible to non-devotees, in his own abode. ”

[339] punaḥ sarve’py ū cuḥ — tatas tataḥ ?

All again spoke “Then what happened? ”

[340] madhukaṇ ṭ ha uvā ca—tataś ca sarvataḥ prasarad-amanda-bhavad-ā nanda-kallola-lolan-manastayā vayam apy ā gamya bhavad-bhavadī ya-kṛ pā -mā tra-gamyaṁ ramyaṁ vā sa-varyam ajarya-saṅ gamam ā sā dayā ma |

Madhukaṇ ṭ ha said “With minds unsteady because of waves of bliss spreading everywhere, we also have come and attained that best attractive place, filled with friendship, attainable by your mercy alone. ”

[341] ś rī -vrajarā ja uvā ca—kathaṁ katham iti kathyatā m |

Nanda said “Please explain how this happened. ”

[342] madhukaṇ ṭ ha uvā ca—pū rvaṁ tā vad asmadī yā nā ṁ duṣ prā rabdha-vaś ā d adya ś vaś cicaliṣ a-yā trā su yā trā yā ṁ vilambanam ā sī t | tatra ca sati ś rī mad-vraja-prā ṇ asya yaduṣ u saṅ kramaṇ am avakarṇ ya prā ṇ a-viyojanam ivā sī t | cirā ya tu vraje tat-prati-saṅ kramaṇ aṁ cā karṇ ya sadyaś calitum udyame kṛ ta-prakrame tad-anugata-vraja-janasya tasya martya-loka-pathā d antardhā nam avadhā rya vā ridhi-praveś am udyacchatā ṁ dayā -varṣ i-devarṣ i-caraṇ ā carita-nideś am upaniṣ at-kṛ tya jī vikā kṛ tya ca ś rī -vṛ ndā vanā gamanaṁ jā tam | jā te cā gamane tat-tat-padaṁ kṛ ṣ ṇ a-rū pya-krī ḍ ā spadatayā nirū pya mū rcchā nantaraṁ jā garam ṛ cchatā m asmā kam akasmā d atrā nupraveś aḥ kathaṁ jā ta iti na yathā tathyaṁ prathayituṁ ś akyate sma |

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