Passage 1
जनक उवाच— कोऽयं सुखितनामास्ति महाभागो महोन्नतः। यद्गृहे भगवान् रामः पूर्णः श्रीपुरुषोत्तमः। नित्यं विहरति स्वच्छैर्विलासैर्बुद्ध्यगोचरैः॥१॥
Janaka said: Who is this greatly blessed and exalted one named Sukhita, in whose house the blessed Rāma, the complete and glorious Puruṣottama, eternally sports through pure delights beyond the intellect?
Passage 2
का च माङ्गल्यका देवी महोदारा मनस्विनी। यद्गर्भरत्नमभवद्रामो राजीवलोचनः॥२॥
And who is the noble-minded and exceedingly generous goddess Māṅgalyakā, in whose womb lotus-eyed Rāma became the treasured jewel?
Passage 3
श्रीशुक उवाच— तावेतस्यैव पितरौ परब्रह्मस्वरूपिणः। ययोर्गृहे करोत्येष रसलीलामयीं क्रियाम्॥३॥
Śrī Śuka said: They are the parents of this very Lord whose form is supreme Brahman; in their house he performs acts filled with rasa-līlā.
Passage 4
अन्यावेतस्य पितरौ कौसल्यादशरथाभिधौ। यदा मर्यादामालम्ब्य भवत्येष सुखप्रदः॥४॥
His other parents are named Kausalyā and Daśaratha when this giver of bliss assumes the way of royal propriety.
Passage 5
एतौ त्वमर्यादरसलीलासुखरसेशितुः। पितरौ खलु गोपालौ माङ्गल्यासुखिताभिधौ॥५॥
But Māṅgalyā and Sukhita are the cowherd parents of the Lord of the blissful rasa-līlā that lies beyond those boundaries.
Passage 6
कर्दमो देवहूतिश्च पुरा कल्पे बभूवतुः। ययोः कपिलरूपेण साक्षाद्विष्णुरवातरत्॥६॥
In an earlier kalpa they were Kardama and Devahūti, to whom Viṣṇu himself descended in the form of Kapila.
Passage 7
योगाचार्येण तेनेतौ परां सिद्धिमवापितौ। विरजापरपारस्थौ परब्रह्मरसस्पृशौ॥७॥
That master of yoga brought the two to supreme perfection; established beyond the far shore of Virajā, they touched the rasa of supreme Brahman.
Passage 8
मुक्तौ लीलातनुं धृत्वा पितृभावेन भावितौ। जुषेते परमं सौख्यं माङ्गल्यासुखिताभिधौ॥८॥
Liberated, they assumed līlā-bodies and became imbued with parental love. Under the names Māṅgalyā and Sukhita, they enjoy supreme bliss. Rāma Promises to Become Their Son
Passage 9
तत्रैतयोः कदाचित्स्वं रूपं मङ्गलालयम्। प्रभुर्दर्शितवान् रामो निजलोकप्रतिष्ठयोः॥९॥
Once there, Lord Rāma showed his own all-auspicious form to the two who were established in his personal realm.
Passage 10
प्रमोदवनमध्यस्थं नीलनीरदविग्रहम्। द्विभुजं चरणाम्भोजरणन्नूपुरमण्डितम्॥१०॥
He stood in the midst of Pramodavana, his body like a dark raincloud, two-armed, with ringing anklets adorning his lotus feet.
Passage 11
मुखचन्द्रपरिभ्राजदलकावलिवेष्टितम्। बिम्बोष्ठं चारुनयनं मञ्जुलं बालकेलिभिः॥११॥
Locks of hair encircled his shining moonlike face; his lips resembled bimba fruit, his eyes were lovely, and his childish play was captivating.
Passage 12
रूपमत्यद्भुतं दृष्ट्वा दम्पती तौ सलालसौ। बभूवतुरतीवास्य स्वपुत्रत्वाय कर्हिचित्॥१२॥
Seeing this exceedingly wondrous form, the couple became intensely eager that he might one day become their own son.
Passage 13
तदा सोऽन्तर्हितो भूत्वा व्योमवाण्या जगाद ह। ज्ञातो वां मया तावद्दुर्घटोऽसौ मनोरथः॥१३॥
He then disappeared and spoke through a heavenly voice: “I have understood this difficult longing of you both.
Passage 14
अपि पूर्वजन्मनि पुत्रो जातो वां कपिलाह्वयः। ज्ञानशक्त्यैव सम्पन्नो न त्वनेन स्वरूपतः॥१४॥
In a previous birth I became your son named Kapila, endowed with the power of knowledge alone and not with this present form.
Passage 15
ज्ञानक्रियोभययुतं स्वरूपमिदमद्भुतम्। कथं वां पुत्रभावेन प्राप्नुयादितरार्भवत्॥१५॥
This wondrous form possesses both knowledge and the power of action. How could it become your son merely as some ordinary child?
Passage 16
अयमप्युदितो भावो वैकल्पमपि नेष्यति। तस्मादागन्तुके कल्पे युवां सारस्वताभिधे॥१६॥
Yet the feeling that has arisen in you will admit no alternative. Therefore, in the coming kalpa called Sārasvata—
Passage 17
अपि मां पुत्रभावेन प्राप्स्यथः पुरुषोत्तमम्। मुक्तौ लीलातनुं धृत्वा पितृभावेन भावितौ॥१७॥
you two, liberated and assuming līlā-bodies imbued with parental love, will obtain me, Puruṣottama, as your son.
Passage 18
प्राप्स्यथः परमं सौख्यं माङ्गल्यासुखिताभिधौ। तावद्युवां परं भावं वात्सल्यरसरञ्जितम्॥१८॥
Named Māṅgalyā and Sukhita, you will attain supreme bliss. Until then, extend toward me the highest feeling colored by parental rasa.
Passage 19
मयि जुष्टं वितनुतामेतद्वां परमं तपः। अनेन भावरूपेण तपसानन्यगामिना॥१९॥
Let this supreme austerity of yours unfold as loving service directed toward me, an exclusive tapas whose very form is this bhāva.
Passage 20
अचिरादेव वै पूर्णो भविता वां मनोरथः। इति दत्त्वा वरं तत्र दम्पत्योर्मुक्तयोस्तयोः॥२०॥
Before long your longing will indeed be fulfilled.” Having granted this boon there to the liberated couple—
Passage 21
प्रभुः पुत्रत्वमगमन्माङ्गल्यासुखिताख्ययोः। इत्थं ते कारणं प्रोक्तं तयोः पुत्रोऽभवद्यथा॥२१॥
the Lord became the son of those called Māṅgalyā and Sukhita. Thus I have told you the reason he became their son. Eternal Associates Enter Purified Souls
Passage 22
वस्तुतस्तस्य साकेते नित्यः परिकरोऽखिलः। नित्यः श्रीसुखितो गोपो नित्या माङ्गल्यका च सा॥२२॥
In truth, his entire retinue in Sāketa is eternal. The cowherd Śrī Sukhita is eternal, and Māṅgalyakā is eternal as well.
Passage 23
नित्या गावश्च गोपाश्च नित्या श्रीसहजेश्वरी। आविश्य तं तमत्यर्थं विशुद्धं मुक्तिरूपिणम्॥२३॥
The cows, cowherds, and glorious sovereign Sahajā are eternal. Entering this or that exceedingly pure soul whose nature is liberated—
Passage 24
कञ्चिज्जीवं समुद्धर्ति कल्पे कल्पे युगे युगे। यथैव सुभगा नाम काचिद्ब्राह्मणकन्यका॥२४॥
she raises a certain jīva in kalpa after kalpa and age after age, just as she did a brahmin girl named Subhagā.
Passage 25
ब्रह्मावर्ते जनिं लब्ध्वा वैधव्यं समुपागता। सा जाता रामभक्त्यैव सहजानन्दिनीसखी॥२५॥
Born in Brahmāvarta, the girl became a widow; through devotion to Rāma alone, she became a companion of Sahajānandinī. Subhagā's Earlier Life
Passage 26
जनक उवाच— कथमेषा कथा ब्रह्मन् श्रोतुं त्वत्तोऽभिकामये। सहजानन्दिनीसख्या जन्मप्रस्तावनामयी॥२६॥
Janaka said: Holy one, I wish to hear from you this account concerning the birth of Sahajānandinī's companion.
Passage 27
श्रीशुक उवाच— आसीन्मालवके देशे सूत्रकारस्य कन्यका। परचक्रोपद्रवेण वेश्याहस्ते गता तु सा॥२७॥
Śrī Śuka said: In the land of Mālava there was a ritualist's daughter. During the violence of an invading army, she fell into the hands of a courtesan.
Passage 28
बान्धवा निधनं प्राप्तास्तस्याः कालक्रमेण वै। पितृभ्रातृमुखाः सर्वे सानूढैव वयोन्विता॥२८॥
In the course of time all her relatives, beginning with her father and brothers, died, while she came of age in captivity.
Passage 29
वेश्याभिस्तु कृता वेश्या नित्यमुद्विग्नमानसा। शोचन्ती स्वकुलं भूयः परहस्तगतावशा॥२९॥
The courtesans made her live as one of them, but her mind remained constantly distressed. Powerless in others' hands, she mourned again and again for her lineage.
Passage 30
अहो मे क्व गता माता क्व च योनिप्रदः पिता। क्व वा भ्रात्रादयः सर्वे हा धात्रा भ्रंशितास्म्यहम्॥३०॥
“Where has my mother gone? Where is the father who gave me birth? Where are all my brothers and the rest? Alas, fate has cast me down.
Passage 31
किं करोमि क्व गच्छामि वेश्याहस्तगतावशा। अपि मे क्वापि भूयोऽपि लप्स्यते कुलमुज्ज्वलम्॥३१॥
What shall I do, and where shall I go, helpless in a courtesan's hands? Will I ever regain a stainless lineage anywhere?
Passage 32
धिगीदृशीमवस्थां मे देहान्तश्च कथं भवेत्। इति चिन्तासमायुक्ता सोद्वेगतरमानसा॥३२॥
Shame upon this condition of mine! How will my life come to an end?” Absorbed in such thoughts, her mind became still more anguished.
Passage 33
अकुर्वती जनैः सङ्गं स्वरविद्यामशिक्षयत्। गन्धर्वैः कुशलैस्तत्र नानादेशसमागतैः॥३३॥
Refusing sexual contact with anyone, she learned the art of melody there from skilled musicians who had come from many lands.
Passage 34
नृत्यविद्यामशिक्षच्च गायनैर्नृत्यकारिभिः। इत्येवं वर्तमानाऽसा पुरुषैः सङ्गवर्जिता॥३४॥
She also learned the art of dance from singers and dancers. Living in this way, she remained free of relations with men.
Passage 35
तां विद्यां जीवनीकृत्य निजवृत्तिमकल्पयत्। कुलस्त्रीणां गतिं दृष्ट्वा तुतोष च मुमोद च॥३५॥
Making those arts her livelihood, she established her own means of support. Seeing that she had maintained the way of honorable women, she felt satisfied and rejoiced. Rebirth as Nandaśarman's Daughter
Passage 36
ततः कालवशात्सा वै जरती पञ्चतां गता। ब्रह्मावर्ते समभवत्कन्यका नन्दशर्मणः॥३६॥
In time she grew old and died. She was then born in Brahmāvarta as the daughter of Nandaśarman.
Passage 37
आख्यया सुभगा नाम रामभक्तिपरायणा। अतीवरूपलावण्यवेषालङ्कारभूषिता॥३७॥
Named Subhagā, she was wholly devoted to Rāma and adorned with extraordinary beauty, grace, dress, and ornaments.
Passage 38
तस्या मातोज्ज्वला नाम महौर्जितवती तु सा। ताभ्यां पितृभ्यां सा नित्यं पाल्यमाना दिने दिने॥३८॥
Her mother was named Ujjvalā, a woman of great vigor. Nurtured daily by those two parents, Subhagā grew.
Passage 39
ववृधे रूपलावण्यवयःशीलगुणान्विता। तस्या लोकोत्तरं रूपं तेजश्चातिमनोहरम्॥३९॥
She matured endowed with beauty, grace, youth, character, and virtue. Her transcendent form and radiance were exceedingly captivating.
Passage 40
विलोक्य मातापितरौ चिन्तायुक्तौ बभूवतुः। अहो इयं वरतमा कन्या कस्मै प्रदीयताम्॥४०॥
Seeing her, her mother and father became anxious: “This girl is supremely excellent—to whom should she be given?
Passage 41
नास्या रूपसमो भर्ता लभ्यते धरणीतले। इति चिन्तासमायुक्तौ निद्रां न समुपेयतुः॥४१॥
No husband equal to her beauty can be found upon the earth.” Filled with this concern, they could not sleep.
Passage 42
सा तु चन्द्रमुखी कन्या स्वभावादेव सुव्रता। रामभक्तिपरा नित्यमेकादश्यामुपोषिणी॥४२॥
The moon-faced girl was virtuous by nature, always devoted to Rāma and fasting on Ekādaśī.
Passage 43
कार्तिकव्रतिनी चैव माधवे शाकसंयमा। औत्पत्तिकज्ञानयुक्ता शुचिः प्रयतमानसा॥४३॥
She observed vows in Kārttika and abstained from greens in the month of Mādhava. Possessing innate knowledge, she was pure and disciplined in mind.
Passage 44
राम रामेति जल्पन्ती श्रीपते राघवेति च। जगद्धर्तास्तु मे भर्ता काङ्क्षन्तीति मुहुर्मुहुः॥४४॥
Again and again she murmured, “Rāma, Rāma; Lord of Śrī; Rāghava,” longing: “May the sustainer of the world alone be my husband.”
Passage 45
वयोऽन्वितापि न तरां चकमे प्राकृतं नरम्। वरचिन्तातुरी दृष्ट्वा पितरावभिकाङ्क्षती॥४५॥
Though she had reached marriageable age, she did not desire any mortal man. Seeing her parents distressed over finding a groom, she continued to long for the divine beloved.
Passage 46
साक्षाल्लक्ष्मीपतिं कान्तं स्वभावादेव तत्त्ववित्। अथ तस्याः पिता चक्रे काले पाणिग्रहोत्सवम्॥४६॥
Knowing the truth by nature, she desired Lakṣmī's Lord himself as her beloved. In due course, however, her father arranged her wedding celebration.
Passage 47
सुपर्वाख्येन विप्रेण भार्गवेण निरायुषा। विवाह्य विधिवत्तां तु कन्यकां नन्दशर्मणः॥४७॥
A short-lived Bhārgava brahmin named Suparvā duly married Nandaśarman's daughter.
Passage 48
पथि स्वसदनं गच्छन् दष्टः कृष्णाहिना मृतः। सा सुन्दरी तथा वीक्ष्य तमुत्क्रान्तासुमातुरा॥४८॥
While traveling toward his own home, he was bitten by a black serpent and died. Seeing that his life had departed, the beautiful girl was overwhelmed with grief. The Heavenly Voice Redirects the Young Widow
Passage 49
अनुगन्तुं मतिं चक्रे तावदाहान्तरिक्षगीः। अलं शोकेन ते तन्वि नासौ भर्ता तवात्मनः॥४९॥
She resolved to follow him in death, but then a heavenly voice said: “Slender girl, enough of grief. He is not the husband of your true self.
Passage 50
भज श्रीरामचरणं त्वं जीवस्व म्रियस्व मा। यावदायुः प्रवर्तस्व साधुभिः सेविते पथि॥५०॥
Worship Śrī Rāma's feet. Live; do not die. For the whole span of your life, proceed upon the path served by the holy.
Passage 51
भजन्ती परया भक्त्या स्वात्मभर्तारमच्युतम्। इति श्रुत्वा व्योमगिरं संनिवृत्ताभवत्ततः॥५१॥
Worship with supreme devotion the imperishable Lord, husband of your own soul.” Hearing this heavenly speech, she turned back.
Passage 52
पत्युस्तस्यानुगमनात् सुभगा भजनोत्सुका। विलप्य लोकरीत्या सा मृतं भर्तारमादरात्॥५२॥
Eager for worship, Subhagā refrained from following that husband in death. She respectfully lamented the dead man according to worldly custom.
Passage 53
आनीता स्वपितुर्गेहं भ्रातृभिः पुनरेव सा। तत्रस्था सा रामं भेजे प्रेम्णा लोकोत्तरेण च॥५३॥
Her brothers brought her back to her father's house. Remaining there, she worshiped Rāma with transcendent love. Nārada's Instruction and Subhagā's Vision
Passage 54
उपदिष्टा नारदेन वैष्णवप्रवरेण सा। षडक्षरं राममन्त्रमुपासांचक्र उच्चकैः॥५४॥
Instructed by Nārada, foremost of Vaiṣṇavas, she fervently worshiped through Rāma's six-syllable mantra.
Passage 55
वैष्णवं कर्म कुर्वाणा तत्सेवौपयिकं भृशम्। कायेन मनसा वाचा चक्रे सा वैष्णवं तपः॥५५॥
Performing Vaiṣṇava acts fully suited to his service, she practiced Vaiṣṇava austerity with body, mind, and speech.
Passage 56
तीर्थेष्वायतनेष्वन्येष्वतिपुण्यतमेषु च। कुर्वती विविधां भक्तिं चचार सुभगाह्वया॥५६॥
The woman called Subhagā traveled among sacred fords, shrines, and other supremely holy places, practicing devotion in many forms.
Passage 57
वैष्णवाख्येन तपसा शोषयामास सा तनुम्। सदाचाररता भक्ता विशुद्धहृदया च सा॥५७॥
Through austerity called Vaiṣṇava she emaciated her body. Devoted to righteous conduct, she was a bhakta of purified heart.
Passage 58
भक्त्या वशीकृत्य रामं वर्तमाना शुभे पथि। कदाचित्स्वप्नमध्ये सा ददर्श निजवल्लभम्॥५८॥
Continuing on the auspicious path and bringing Rāma under the sway of her devotion, she once beheld her own beloved within a dream.
Passage 59
रामं सहजया युक्तं प्रमोदवनमध्यगम्। नवीननीलमेघाभं पीताम्बरसमुज्ज्वलम्॥५९॥
She saw Rāma united with Sahajā in the midst of Pramodavana, resembling a fresh dark raincloud and radiant in yellow garments.
Passage 60
सुवर्णसूत्रकटककुण्डलादिविभूषितम्। अत्युदारमुखं रुच्यं स्वभावमधुराकृतिम्॥६०॥
He was adorned with a golden cord, bracelets, earrings, and other ornaments. His exceedingly noble face was beautiful, and his form was naturally sweet.
Passage 61
तस्य वामाङ्गसंसक्तां सहजानन्दिनीं प्रियाम्। कमलाद्यकरां देवीं स्मयमानां गुणोज्ज्वलाम्॥६१॥
At his left side clung his beloved Sahajānandinī, the Goddess holding a lotus and other emblems, gently smiling and radiant with virtues.
Passage 62
सद्यो निर्मुक्तनिद्रा सा प्रोत्थिता तदनन्तरम्। अस्मार्षीद्वल्लभं रामं यथोक्तमधुराकृतिम्॥६२॥
At once freed from sleep, she rose and remembered her beloved Rāma in the sweet form just described.
Passage 63
सहजानन्दिनीप्रेमभक्तिक्रीतं प्रियं तु सा। विज्ञाय सुभगा चक्रे सहजाराधने मतिम्॥६३॥
Understanding that her beloved had been purchased by Sahajānandinī's loving devotion, Subhagā resolved to worship Sahajā.
Passage 64
भक्त्या समाराध्य तु सा सहजां रामवल्लभाम्। रामभक्तिं परां लेभे सुभगा सुभगाकृतिः॥६४॥
By devotedly worshiping Sahajā, Rāma's beloved, the beautiful Subhagā obtained supreme devotion to Rāma. Love for Sahajā as the Cause of Rāma-Bhakti
Passage 65
अन्यदत्यद्भुतं राजंस्तस्या भक्तिस्वरूपके। उपलब्धे महारत्ने प्रकाश उपजायते॥६५॥
O king, when that great jewel is obtained, another exceedingly wondrous illumination arises within the nature of her devotion.
Passage 66
रामभक्तेर्विशुद्धायाः श्रीभक्तेश्च विशेषतः। श्रीभक्ती रामभक्तिश्च भक्तिद्वयमुदाहृतम्॥६६॥
Two devotions are taught: pure devotion to Rāma and, more particularly, devotion to Śrī.
Passage 67
सहजानन्दिनीरक्तिः श्रीभक्तिरिति शब्दिता। श्रीमद्रामचन्द्रे भक्तिः सा वै रामविशेषिता॥६७॥
Attachment to Sahajānandinī is called devotion to Śrī; devotion directed to glorious Rāmacandra is specifically called Rāma-bhakti.
Passage 68
रामभक्तेर्हेतुभूता श्रीभक्तिः प्रेमरूपिणी। प्रेमरूपा स्वयं साक्षात्सहजानन्दिनी प्रिया॥६८॥
Śrī-bhakti, whose form is love, is the cause of devotion to Rāma; beloved Sahajānandinī is herself directly the embodiment of love.
Passage 69
तस्माद्भक्तिं ददात्येषा सहजाराधिता भृशम्। रसिकेन्द्रवरो रामः पुरुषोत्तमशब्दितः॥६९॥
Therefore, when Sahajā is worshiped intensely, she grants devotion to Rāma, supreme king of rasikas and the one called Puruṣottama.
Passage 70
कल्याणगुणसम्पन्न आदिलक्ष्मीरतिप्रदः। तदालिङ्गितवल्ली सा तद्वश्यत्वप्रदायिनी॥७०॥
He is endowed with auspicious qualities and gives delight to primordial Lakṣmī. She is the creeper embraced by him and grants the power to bring him under love's sway.
Passage 71
यावन्नाराधिता सा वै कथं रामः प्रसीदति। अतः श्रीरामवश्यार्थं सहजाराधयेद्भृशम्॥७१॥
How can Rāma become pleased before she has been worshiped? Therefore one should worship Sahajā intensely in order to bring Śrī Rāma under the sway of love.
Passage 72
या प्रसन्ना सती सद्यः स्वात्मैकत्वं ददात्युत। यथा श्रीसहजा देवी सुभगा प्रीतिवत्सला॥७२॥
When pleased, she immediately grants unity with her own self, just as the loving and gracious goddess Śrī Sahajā did for Subhagā.
Passage 73
स्वात्मैकत्वमदात्तस्यै सुभगायै स्वरूपतः। सुप्रसन्ना कदाचित्सा आदिलक्ष्मीः परा स्वयम्॥७३॥
Supremely pleased, primordial Lakṣmī herself once gave Subhagā essential unity with her own self. Sahajā Appears and Grants Her Own Identity
Passage 74
सुभगायाः परप्रेम्णा प्रत्यक्षा समभूत्ततः। अशोकवनमध्यस्था श्रीरामानन्दरूपिणी॥७४॥
In response to Subhagā's supreme love, she appeared directly, standing in the middle of an aśoka grove and embodying Śrī Rāma's bliss.
Passage 75
चन्द्रानना तडिद्गौरी वामे कमलधारिणी। दक्षिणेऽभयदानाढ्या सानन्दकलहासिनी। मधुरालापिनी रामा वरं ब्रूहीति सादरम्॥७५॥
Moon-faced and lightning-fair, she held a lotus in her left hand and bestowed fearlessness with her right. Smiling softly in joy and speaking sweetly, Rāmā respectfully said, “Choose a boon.”
Passage 76
श्रीसहजोवाच— सहजाहं प्रेमरूपा श्रीरामार्धाङ्गरूपिणी। प्रेम्णानेन तव प्रीता स्वात्मैक्यं दातुमुत्सहे॥७६॥
Śrī Sahajā said: I am Sahajā, the embodiment of love and the very form of Śrī Rāma's other half. Pleased by this love of yours, I desire to give you unity with my own self.
Passage 77
धन्यासि सुभगे देवि त्वं मद्रूपासि भाविनि। मया सम्प्रीतया वत्से दत्तं स्वात्मैक्यमेव ते॥७७॥
Blessed are you, goddess Subhagā; in the coming manifestation you are my own form. Child, being fully pleased, I give you identity with my very self.
Passage 78
अधुना सुभगेत्याख्या त्वामालम्ब्य भविष्यति। या पूर्वं सुभगा नाम सुभगा सैव भामिनी॥७८॥
Henceforth the name Subhagā will manifest by taking you as its support. The radiant eternal companion formerly named Subhagā will be this very Subhagā.
Passage 79
श्रीशुक उवाच— इत्थं श्रीः स्वस्य माहात्म्यं दत्त्वा तस्यै कृपान्विता। आगामिनि भवे सैव सुभगाख्या भविष्यति॥७९॥
Śrī Śuka said: Thus compassionate Śrī gave her own divine greatness to the girl, who in the coming birth would become the one named Subhagā.
Passage 80
एवं सुखितगोपोऽपि तथा माङ्गल्यका प्रसूः। नित्ये धाम्नि स्वरूपेण तिष्ठतः सर्वदा प्रभोः॥८०॥
In the same way, the cowherd Sukhita and mother Māṅgalyakā eternally abide in their own forms within the Lord's eternal abode.
Passage 81
परितुष्टः प्रभुस्ताभ्यां भक्त्याऽत्यन्तविशुद्धया। दत्तवान् पितृतादात्म्यं देवहूत्यै कर्दमाय च॥८१॥
Completely pleased by their utterly pure devotion, the Lord granted Devahūti and Kardama identity with his eternal parents.
Passage 82
एवं सर्वोऽपि लीलाया नित्यः परिकरः किल। आविर्भावतिरोभावैः क्रीडति प्रभुणा सह॥८२॥
Thus the entire retinue of the līlā is indeed eternal and plays with the Lord through recurring manifestations and withdrawals.