Vaiṣṇava-toṣaṇī 37 страница

same

After this (tataḥ ) or from the city (tataḥ ), with the directions filled with the sounds of instruments, he departed. He was surrounded by his own fierce troops and palanquins etc. This, along with the devotion, indicates the extraordinary scene. Ā naka is a kettledrum. Gomukha is a type of ā naka.

Text 15

nṛ -vā ji-kā ñ cana-ś ibikā bhir acyutaṁ

sahā tmajā ḥ patim anu su-vratā yayuḥ

varā mbarā bharaṇ a-vilepana-srajaḥ

su-saṁ vṛ tā nṛ bhir asi-carma-pā ṇ ibhiḥ

Translation

Acyuta’s faithful wives, along with their children, followed the Lord on golden palanquins carried by powerful men. The queens were adorned with fine clothing, ornaments, fragrant oils and flower garlands, and they were surrounded on all sides by soldiers carrying swords and shields in their hands.

Commentary

The women were inside the palanquins but are mentioned separately in order to describe them. Kṛ ṣ ṇ a was firmly situated (acyutam) in front of all of them. The women were completely (sam) surrounded by the soldiers, with no gaps, but nicely positioned at a distance (su) so they did not feel crowded. Nṛ -vā ji-kā ñ cana-ś ibikā bhir can also mean “with palanquins carried by men who walked quickly like horses. ”

Text 16

naroṣ ṭ ra-go-mahiṣ a-kharā ś vatary-anaḥ

kareṇ ubhiḥ parijana-vā ra-yoṣ itaḥ

sv-alaṅ kṛ tā ḥ kaṭ a-kuṭ i-kambalā mbarā dy-

upaskarā yayur adhiyujya sarvataḥ

Translation

On all sides proceeded finely adorned women — attendants of the royal household, as well as courtesans. They rode on palanquins and camels, bulls and buffalo, donkeys, mules, bullock carts and elephants. Their conveyances were fully loaded with grass tents, blankets, clothes and other items for the trip.

Commentary

Nara means palanquins carried by men. Go means bulls. Parimana means attendants like washermen. The equipment was loaded on the carts.

Text 17

balaṁ bṛ had-dhvaja-paṭ a-chatra-cā marair

varā yudhā bharaṇ a-kirī ṭ a-varmabhiḥ

divā ṁ ś ubhis tumula-ravaṁ babhau raver

yathā rṇ avaḥ kṣ ubhita-timiṅ gilormibhiḥ

Translation

The Lord’s army shone brightly in the day with royal umbrellas, cā mara fans and huge flagpoles with waving banners, fine weapons, jewelry, helmets and armor, surpassing the sun. Thus Lord Kṛ ṣ ṇ a’s army, noisy with shouts and clatter, appeared like an ocean stirring with agitated waves and timiṅ gila fish.

Paṭ a means flags. The army was most beautiful (babau). In the description the first items mentioned became visible first. The list starting with weapons is in order of the extent that the covered the body, causing beauty. The disturbance of the fish in the waves of the ocean indicates the loud sound of the army. And the fish are compared to the flags.

— — — — — — — — — — -

The army shone by its own effulgence in the day, with huge flags and the best weapons etc. surpassing the sun. Paṭ a means cloth flags. It was like the ocean with waves within which were agitated timiṅ gala fish. The flags are compared to the fish and the rays of brightness are compared to the waves.

Text 18

atho munir yadu-patinā sabhā jitaḥ

praṇ amya taṁ hṛ di vidadhad vihā yasā

niś amya tad-vyavasitam ā hṛ tā rhaṇ o

mukunda-sandaraś ana-nirvṛ tendriyaḥ

Translation

Nā rada was honored by Kṛ ṣ ṇ a, who bowed to him. All of Nā rada’s senses were satisfied by his meeting with Kṛ ṣ ṇ a. Thus, having heard the decision of the Lord and having been worshiped by him, Nā rada placed him firmly within his heart and departed through the sky.

After their departure, Kṛ ṣ ṇ a offered respects to Nā rada and worshipped him. Nā rada then departed through the sky. He was worshipped with many articles of worship (ā hṛ tā rhaṇ aḥ ). He was also worshipped by all the Yadus. Or he received presents with devotion. Why? All his senses were blissful from directly seeing the Lord who bestows the highest bliss (mukunda), or is most beautiful with teeth like kunda flowers in his mouth. From the bliss of seeing him, he lost control. Or in spite of this, placing the Lord in his heart, because his senses were blissful, he departed to Svarga to sing the Lord’s glories. Why did he go? He had heard the decision of the Lord to go to Yudhiṣ ṭ hira’s place, and Uddhava’s advice.

Or hearing about the proper treatment of the bṛ ahmaṇ a (when Bhī ma disguised himself) from Uddhava or from the questions, he departed. Another version has niś ā mya (directly realizing) instead of niś amya. Instead of vyavahṛ tam sometimes vyavasitam is seen.

— — — — — — — —

Hearing that his desires concerning the Pā ṇ ḍ avas and the imprisoned kings were satisfied, he left, but was continually thinking of Kṛ ṣ ṇ a in his heart, since his senses were blissful because of dealings with Kṛ ṣ ṇ a who destroys all suffering, even by just seeing him.

Text 19

rā ja-dū tam uvā cedaṁ bhagavā n prī ṇ ayan girā

mā bhaiṣ ṭ a dū ta bhadraṁ vo ghā tayiṣ yā mi mā gadham

Translation

With pleasing words, the Lord addressed the messenger sent by the kings: “My dear messenger, I wish all good fortune to you. I shall arrange for the killing of King of Magadha. Do not fear. ”

The Lord pleased the messenger with words like “Do not fear” or “They are my devotees. Thus very soon their desires will be fulfilled” since he was most merciful (bhagavā n). I will have him killed through Bhī ma.
— — — — — — — — —

— — — — — — — — — — — -

Remembering the Lord’s great, fathomless mercy and maintaining his vow to deliver the surrendered, Ś ukadeva speaks with a choked voice. “Do not fear. I will have Jarā sandha killed through Bhī ma. ”

Text 20

ity uktaḥ prasthito dū to yathā -vad avadan nṛ pā n

te ’pi sandarś anaṁ ś aureḥ pratyaikṣ an yan mumukṣ avaḥ

Translation

Thus addressed, the messenger departed and accurately relayed the Lord’s message to the kings. They then waited expectantly for their meeting with Kṛ ṣ ṇ a, eager for freedom in order to see him.

The kings waited to see the Lord, with full dependence on the Lord, who appeared to display his unlimited powers (ś aureḥ ). They desired freedom from prison and saṁ sā ra. Or they waited to see the Lord, whom sages also waited for.

— — — — — — — — — — — — — — — — — — — — —

The kings waited, depending only on Kṛ ṣ ṇ a (pratyaikṣ an). They developed the desire to be free from Jarā sandha in order to see Kṛ ṣ ṇ a.

Text 21

ā narta-sauvī ra-marū ṁ s tī rtvā vinaś anaṁ hariḥ

girī n nadī r atī yā ya pura-grā ma-vrajā karā n

Translation

As he traveled through the provinces of Ā narta, Sauvī ra, Marudeś a and Vinaś ana, Kṛ ṣ ṇ a crossed rivers and passed mountains, cities, villages, cow pastures and quarries.

The provinces were huge, like the ocean. Thus they had to be crossed as one crosses the ocean (tī rthvā ). Or tī rthvā indicates that they crossed rivers. The Lord removed all suffering from the people of those places (hariḥ ). He crossed the rivers and mountains of those places.

— — — — — —

Crossing mountains and rivers, he passed through different provinces and passed through cities, villages, cow pastures and mines. Sauvī ra and Pā ñ cā la were on the road he took.

Text 22

tato dṛ ṣ advatī ṁ tī rtvā mukundo ’tha sarasvatī m

pañ cā lā n atha matsyā ṁ ś ca ś akra-prastham athā gamat

Translation

After crossing the rivers Dṛ ṣ advatī and Sarasvatī, he passed through Pañ cā la and Matsya and finally came to Indraprastha.

After passing through those places, he passed through Dṛ ṣ advatī. Though in going from Dvā rakā to Indraprastha, Vinaś ana, Pā ñ cā la and other provinces were not the destination, he visited those places to give happiness to the devotees there and give benefit to all living entities. Or the places are not mentioned in order. Pā ñ cala is situated before Marudeś a (desert). He bypassed Vinaś ana.

— — — — — — — —

Even going with minimal luggage, the pace was not fast because of the palanquins.

Text 23

tam upā gatam ā karṇ ya prī to durdarś anaṁ nṛ nā m

ajā ta-ś atrur niragā t sopadhyā yaḥ suhṛ d-vṛ taḥ

Translation

King Yudhiṣ ṭ hira was delighted to hear that the Lord, whom human beings rarely see, had now arrived. Accompanied by his priests and dear associates, the King came out to meet Kṛ ṣ ṇ a.

Though Kṛ ṣ ṇ a was rarely seen by living beings, he had come close (upa-ā gatam). Yudhiṣ ṭ hira had a soft, straight-forward heart (ajā ta-ś atruḥ ). With peaceful heart, he was devoid of lust, anger and hatred at all times. Thus he was delighted.

Text 24

gī ta-vā ditra-ghoṣ eṇ a brahma-ghoṣ eṇ a bhū yasā

abhyayā t sa hṛ ṣ ī keś aṁ prā ṇ ā ḥ prā ṇ am ivā dṛ taḥ

Translation

As songs and musical instruments resounded along with the loud vibration of Vedic hymns, the King, honored by Kṛ ṣ ṇ a, went forth to meet Hṛ ṣ ī keś a, just as the senses go forth to meet the life airs.

Commentary

Hṛ ṣ ī keś a means “having hair which shone. ” Thus from far off, he shone because of his effulgence. Or, he controlled all the senses by prema. Ā dṛ taḥ means respected or worshipped. Yudhiṣ ṭ hira was respected by Kṛ ṣ ṇ a when Kṛ ṣ ṇ a came to his place, got off his chariot etc. The senses which become inactive without the life air, which leaves the body as when fainting, approach the life air when it returns.

Text 25

dṛ ṣ ṭ vā viklinna-hṛ dayaḥ kṛ ṣ ṇ aṁ snehena pā ṇ ḍ avaḥ

cirā d dṛ ṣ ṭ aṁ priyatamaṁ sasvaje ’tha punaḥ punaḥ

Translation

The heart of King Yudhiṣ ṭ hira melted with affection when he saw his dear friend, Kṛ ṣ ṇ a, after such a long separation, and he embraced the Lord again and again.

Commentary

Kṛ ṣ ṇ a was by his nature attractive to all hearts (kṛ ṣ ṇ am). But he was especially dear to Yudhiṣ ṭ hira. Kṛ ṣ ṇ a was the crest jewel among all his dear friends. And he was seeing him after a long time. Therefore repeatedly he embraced Kṛ ṣ ṇ a since he felt unsatisfied when he stopped.

Text 26

dorbhyā ṁ pariṣ vajya ramā malā layaṁ

mukunda-gā traṁ nṛ -patir hatā ś ubhaḥ

lebhe parā ṁ nirvṛ tim aś ru-locano

hṛ ṣ yat-tanur vismṛ ta-loka-vibhramaḥ

Translation

The eternal form of Kṛ ṣ ṇ a is the everlasting residence of the goddess of fortune. As soon as King Yudhiṣ ṭ hira embraced him, the King became free of suffering separation and immediately felt the highest bliss. There were tears in his eyes, and his body shook due to ecstasy. He completely forgot that he was living in this material world.

sAme

In examining the good fortune of Yudhiṣ ṭ hira and others, Ś ukadeva sings using a longer meter in two verses because of his intense prema. Yudhiṣ ṭ hira embraced Kṛ ṣ ṇ a tightly for a long time. “Embracing with the arms” is redundant, but out of bliss it expresses the oneness of the two persons. Lakṣ mī does not remain personally in other abodes since they are faulty and without sweetness. She stays there only in a shadow form. However she stays with the Lord personally because he is the shelter of all good qualities and is faultless. The Lord removes all sorrow and bestows the highest bliss (mukunda). By Kṛ ṣ ṇ a’s embrace all his suffering from separation vanished (hatā ś ubhaḥ ) and he attained the highest bliss. The long separation was excellent since it ended with the highest bliss. Since he was the Lord of men (nṛ patiḥ ), all his followers also experienced similar feelings.

Text 27

taṁ mā tuleyaṁ parirabhya nirvṛ to

bhī maḥ smayan prema-jalā kulendriyaḥ

yamau kirī ṭ ī ca suhṛ ttamaṁ mudā

pravṛ ddha-bā ṣ pā ḥ parirebhire ’cyutam

Translation

Then Bhī ma, his eyes brimming with tears, laughed with joy as he embraced his maternal cousin, Kṛ ṣ ṇ a. Arjuna and the twins — Nakula and Sahadeva — also joyfully embraced their dear friend, the infallible Lord, and they cried profusely.

As cousins they did not show undue reverence with each other. They were overwhelmed with affection. They embraced and felt bliss. Then their faces blossomed with smiles. All their senses were filled with prema. Then Nakula, Sahadeva and Arjuna shed even more tears out of joy than Bhī ma and Yudhiṣ ṭ lhira as they embraced their best friend Acyuta. All their senses were out of control because of prema (prema-java instead of prema-jala). Embracing Kṛ ṣ ṇ a, Bhī ma felt bliss. Or being blissful, Bhī ma smiled and his senses went out of control because of prema. He could not do or say anything.

The Yadus were friends. Uddhava was a greater friend. The Pā ṇ ḍ avas were the greatest friends. Thus Kṛ ṣ ṇ a was their greatest friend (suhṛ ttamam). They cried tears of joy with quivering etc. (pravṛ ddha). This should also be understood: out of prema Kṛ ṣ ṇ a was also fixed in embracing them (acyutam). Arjuna is mentioned last because he wanted to embrace Kṛ ṣ ṇ a for a long time. Or overcome with intense affection, he could not come quickly and thus arrived last. He is also mentioned last because Kṛ ṣ ṇ a was most dear friend (suhṛ ttamam). He wore the crown which Kṛ ṣ ṇ a had given him (kirī ṭ ī ).

Text 28

arjunena pariṣ vakto yamā bhyā m abhivā ditaḥ

brā hmaṇ ebhyo namaskṛ tya vṛ ddhebhyaś ca yathā rhataḥ

mā nino mā nayā m ā sa kuru-sṛ ñ jaya-kaikayā n

Translation

After Arjuna had embraced him once more and Nakula and Sahadeva had offered him their obeisances, Kṛ ṣ ṇ a bowed down to the brā hmaṇ as and elders present, thus properly honoring the respectable members of the Kuru, Sṛ ñ jaya and Kaikaya clans.

First their embraces endowed with reverence, with a general description of everyone’s bewilderment in joy, were described. They observed proper behavior from their respective positions. Now the last three Pā ṇ ḍ avas’ more intense emotions are described. Arjuna embraced him again. This shows his great friendship with him. Though not stated, it should be understood that before Arjuna offered respects as mentioned in this verse, Yudhiṣ ṭ hira and Bhī ma offered respects to him first, just as they embraced him first.

Or they did not offer respects since it would restrict their bliss. More than previously they experienced bliss. As with place, so according to time, there is special bliss in special circumstances of meeting the Lord. The conclusion is described in Bhā gavatā mṛ ta. Mā ninaḥ means respectable persons. He offered respects in a suitable manner.

Text 29

sū ta-mā gadha-gandharvā vandinaś copamantriṇ aḥ

mṛ daṅ ga-ś aṅ kha-paṭ aha vī ṇ ā -paṇ ava-gomukhaiḥ

brā hmaṇ ā ś cā ravindā kṣ aṁ tuṣ ṭ uvur nanṛ tur jaguḥ

Translation

Sū tas, Mā gadhas, Gandharvas, Vandī s, orators and brā hmaṇ as all glorified the lotus-eyed Lord — some reciting prayers, some dancing and singing — as mṛ daṅ gas, conchs, kettledrums, vī ṇ ā s, paṇ avas and gomukhas resounded.

The sutas, mā gadhas vandis and brā hmaṇ as praised the: Lord. Gandarvas sang. Subordinates or dancers danced with mrḍ angas. The list of instruments is in order to increasing cause of blissful dancing. Or out of extreme bliss, all of them praised and danced to the musical accompaniment because they saw the Lord who gives the highest bliss and destroys all pain. The list of persons is in order of increasing excellence in praising.

— — — — — — — -

The sū tas, the mā gadhas, and the Gandharvas sang and danced using instruments. The vandis and orators (upamanitriṇ aḥ ) praised the Lord. The brā hmaṇ as said, “Having protected real dharma for us and others, may you live long! ” Or, out of great joy all praised and sang using instruments because having seen him with his lotus eyes (aravindā kṣ am), all suffering ceased and all joy manifested.

Text 30

evaṁ suhṛ dbhiḥ paryastaḥ puṇ ya-ś loka-ś ikhā maṇ iḥ

saṁ stū yamā no bhagavā n viveś ā laṅ kṛ taṁ puram

Translation

Thus surrounded by his well-wishing relatives and praised on all sides, Kṛ ṣ ṇ a, the crest jewel of the justly renowned, entered the decorated city.

Commentary

Surrounded by friends, Kṛ ṣ ṇ a was praised profusely because he was famous for his attractiveness (puṇ ya) or for being dharma incarnate (puṇ ya) for the Pā ṇ ḍ avas, and was full of all attractiveness (bhagavā n).

Texts 31–32

saṁ sikta-vartma kariṇ ā ṁ mada-gandha-toyaiś

citra-dhvajaiḥ kanaka-toraṇ a-pū rṇ a-kumbhaiḥ

mṛ ṣ ṭ ā tmabhir nava-dukū la-vibhū ṣ aṇ a-srag-

gandhair nṛ bhir yuvatibhiś ca virā jamā nam

uddī pta-dī pa-balibhiḥ prati-sadma jā la

niryā ta-dhū pa-ruciraṁ vilasat-patā kam

mū rdhanya-hema-kalaś ai rajatoru-ś ṛ ṅ gair

juṣ ṭ aṁ dadarś a bhavanaiḥ kuru-rā ja-dhā ma

Translation

The roads of Indraprastha were sprinkled with water perfumed by the liquid from elephants’ foreheads, and colorful flags, golden gateways and full waterpots enhanced the city’s splendor. Men and young girls were beautifully arrayed in fine, new garments, adorned with flower garlands and ornaments, and anointed with aromatic sandalwood paste. Every home displayed glowing lamps and respectful offerings, and from the holes of the latticed windows drifted incense, further beautifying the city. Banners waved, and the roofs were decorated with golden domes on broad silver bases. Thus Kṛ ṣ ṇ a saw the royal city of the King of the Kurus.

Commentary

Taking the opportunity of the Lord’s entrance to the city, Ś ukadeva describes the city’s auspiciousness in two verses. The roads were completely drenched in water fragrant with sandalwood and the natural mada from elephants. The city especially shone (vi — rā jamā nam) with men and women having shining limbs, dressed in new cloth for this occasion. Each house had lamps and incense coming through the lattices. Among all the Kurus with great wealth, Yudhiṣ ṭ hira’s city was most attractive because he was dearest to Kṛ ṣ ṇ a.

Text 33

prā ptaṁ niś amya nara-locana-pā na-pā tram

autsukya-viś lathita-keś a-dukū la-bandhā ḥ

sadyo visṛ jya gṛ ha-karma patī ṁ ś ca talpe

draṣ ṭ uṁ yayur yuvatayaḥ sma narendra-mā rge

Translation

When the young women of the city heard that Kṛ ṣ ṇ a, the reservoir of pleasure for human eyes, had arrived, they hurriedly went onto the royal road to see him. They abandoned their household duties and even left their husbands in bed, and in their eagerness the knots of their hair and garments came loose.

Commentary

Three verses describe the good fortune of the city’s women. Their tied hair and clothing became unloosened because of their ardor. Some persons, attached to enjoyment, lie down on the bed after taking lunch. Or in the early morning they heard of Kṛ ṣ ṇ a arriving in the city and being embraced by the Pā ṇ ḍ avas.

Text 34

tasmin su-saṅ kula ibhā ś va-ratha-dvipadbhiḥ

kṛ ṣ ṇ am sa-bhā ryam upalabhya gṛ hā dhirū ḍ hā ḥ

nā ryo vikī rya kusumair manasopaguhya

su-svā gataṁ vidadhur utsmaya-vī kṣ itena

Translation

The royal road being quite crowded with elephants, horses, chariots and foot soldiers, the women climbed to the top of their houses, where they caught sight of Kṛ ṣ ṇ a and his queens. The city ladies scattered flowers upon the Lord, embraced him in their minds and expressed their heartfelt welcome with broadly smiling glances.

Commentary

The women directly saw Kṛ ṣ ṇ a surrounded by elephants etc. in profusion. Later, to see him clearly, they climbed on the roofs in order to sprinkle flowers. With their glances and excellent smiles indicating their attraction (utsmaya), they welcomed him, seeming to say, “How are you? ” in order to please him. The welcome took place by their intense glances. This is how Ś rī dhara Svā mī explains it. Or “welcoming” can refer to the general reception of a guest. Or, they welcomed him especially in order to reveal their sentiments (vi — dadhuḥ ).

Text 35

ū cuḥ striyaḥ pathi nirī kṣ ya mukunda-patnī s

tā rā yathoḍ upa-sahā ḥ kim akā ry amū bhiḥ

yac cakṣ uṣ ā ṁ puruṣ a-maulir udā ra-hā sa

lī lā valoka-kalayotsavam ā tanoti

Translation

Observing Mukunda’s wives passing on the road like stars accompanying the moon, the women exclaimed, “What have these ladies done so that the best of men bestows upon their eyes the joy of his generous smiles and playful sidelong glances? ”

Commentary

The women of the palace saw on the road the wives accompanying Kṛ ṣ ṇ a. In order that Kṛ ṣ ṇ a could enter the palace, they all left the road and came outside onto side streets. The wives moved along with Kṛ ṣ ṇ a just as stars move along with the moon. They obtained only a glimpse of him since he was surrounded by great personalities. Thus they envied the queens. What have they done so that he, the best of men, completely distributes (ā — tanoti) to them an excellent smile or a smile that gives all bliss (udā ra) and special happiness (utsava) of playful side glances, since, being the best of men, he is most suitable for service because of his beauty and qualities. Though he was capable of various sweet pastimes, only his glance is described since even by that they understood that he was most rare to attain. Or they did not want to show boldness.

Text 36

tatra tatropasaṅ gamya paurā maṅ gala-pā ṇ ayaḥ

cakruḥ saparyā ṁ kṛ ṣ ṇ ā ya ś reṇ ī -mukhyā hatainasaḥ

Translation

In various places citizens of the city came forward holding auspicious offerings for Kṛ ṣ ṇ a, and sinless leaders of occupational guilds came forward to worship the Lord.

At various places on the road the citizens gathered with auspicious items such as yogurt and rice, unlimited articles from their houses, in their hands and worshipped Kṛ ṣ ṇ a, who attracts everyone, because they were pure hearted (hatainasaḥ ) or they destroyed the sin of others. They performed worship of Kṛ ṣ ṇ a or in order to attain Kṛ ṣ ṇ a (kṛ ṣ ṇ ā ya).

— — — — — — — — — — — —

The businesses of the city are described. All the leaders were devoid of karmas on remembering him. They performed his worship (kṛ ṣ ṇ ā ya).

Text 37

antaḥ -pura-janaiḥ prī tyā mukundaḥ phulla-locanaiḥ

sa-sambhramair abhyupetaḥ prā viś ad rā ja-mandiram

Translation

With wide-open eyes, the members of the royal household came forward quickly with affection to greet Mukunda, and thus the Lord entered the royal palace.

Commentary

Now the entrance into the palace is described. He was met by the palace residents with affection, and joyful eyes, who moved quickly (sa-sambhramaiḥ ). He entered the palace gracefully with the splendor of his attendants (pra — aviś at).

Text 38

pṛ thā vilokya bhrā treyaṁ kṛ ṣ ṇ aṁ tri-bhuvaneś varam

prī tā tmotthā ya paryaṅ kā t sa-snuṣ ā pariṣ asvaje

Translation

When Kuntī saw her nephew Kṛ ṣ ṇ a, the master of the three worlds, her heart became filled with love. Rising from her couch with her daughter-in-law, she embraced the Lord.

Commentary

She had special affection since he was her nephew and the cause of joy for the three worlds. In expectation of seeing the Lord, she had previously gone to the main palace and sat there. Then on seeing him, because of intense prema, she was unable to rise from her seat, but somehow she managed to do so. She embraced him. It is later mentioned that Draupadī however was standing behind with bowed head out of great respect. She was present with Kuntī, but did not embrace Kṛ ṣ ṇ a. Sabda-smṛ ti also agrees with this interpretation. The compound sa-snuṣ ā is poetic license.

Text 39

govindaṁ gṛ ham ā nī ya deva-deveś am ā dṛ taḥ

pū jā yā ṁ nā vidat kṛ tyaṁ pramodopahato nṛ paḥ

Translation

King Yudhiṣ ṭ hira respectfully brought Govinda, the Supreme God of gods, to his personal quarters. The King was so overcome with joy that he could not remember all the rituals of worship.