Text 11.27

यथा वा,
गुण-गण-रस-लीलैश्वर्य-रत्नैर् लसन्तो
  बहव इह जगत्यां सन्ति धन्या यदीत्थम् ।
वदत वदत^[1] लोका आकरः किन्त्व् अमीषां
  व्रज-पति-सुत एको निश्चितः श्री-मुनीन्द्रैः ॥

yathā vā,
guṇa-gaṇa-rasa-līlaiśvarya-ratnair lasanto
  bahava iha jagatyāṃ santi dhanyā yadīttham |
vadata vadata^[2] lokā ākaraḥ kintv amīṣāṃ
  vraja-pati-suta eko niścitaḥ śrī-munīndraiḥ ||

guṇa—of virtues; gaṇa—of a multitude; rasa—of relishment; līlā—of pastimes; aisvarya—and of opulence; ratnaiḥ—with the jewels; lasantaḥ—resplendent; bahavaḥ—many [people]; iha—here; jagatyām—in the world; santi—are; dhanyaḥ—wealthy; yadi—if; ittham—in this way; vadata—all of you should say; vadata—all of you should say; lokāḥ—O people; ākaraḥ—the mine (the origin, source); kintu—however; amīṣām—of those [qualities and so on]; vraja-pati—of the king of Vraja; sutaḥ—the son; ekaḥ—only; niścitaḥ—is ascertained; śrī-muni-indraiḥ—by the best resplendent sages.

Hey people, if this is what you are saying: “Many individuals in the world have qualities, rapturous enjoyment, a wealth of fun pastimes, and jewels,” then keep talking, yet the best sages have determined that only Kṛṣṇa, the prince of Vraja, is the source of those. (Govinda-līlāmṛta 17.26)

Commentary:

Paṇḍita-rāja Jagannātha says vidhi-ābhāsa is simply a form of ākṣepa, and so he does not count vidhi-ābhāsa as a separate ornament. This is his example:

tapo-nidhe kauśika rāmacandraṃ ninīṣase cen naya kiṃ vikalpaiḥ |
nirantarālokana-puṇya-dhanyā bhavantu vanyā api jīva-bhājaḥ ||

“O Viśvāmitra, O you whose wealth is austerity, if you want to bring Rāmacandra to the forest, then take Him away. Why should I hesitate to give you permission? Let those who have life, and even the inhabitants of the forest, become fortunate by virtue of always looking at Him” (Rasa-gaṅgādhara).

Jagannātha explains that the literal sense “Bring Him to the forest” culminates in a prohibition, and the word jīva-bhājaḥ (those who have life) suggests this: “If you take Him away from me, I will not be able to stay alive.”^[3]

Footnotes and references:

[1]:

Vṛndāvana Cakravartī points out that another reading of Govinda-līlāmṛta is: vadata vadatha: vadata vadatheti pāṭhe, yūyaṃ vadatha cet vadata kintu... (Sadānanda-vidhāyinī).

[2]:

Vṛndāvana Cakravartī points out that another reading of Govinda-līlāmṛta is: vadata vadatha: vadata vadatheti pāṭhe, yūyaṃ vadatha cet vadata kintu... (Sadānanda-vidhāyinī).

[3]:

atra putra-snehākulasya daśarathasya vākye nayeti vidhir bādhito mā nayeti niṣedhe paryavasito’nyathā tu mama prāṇa-viyogo bhaviṣyatīty arthaṃ vyanaktīti vidhy-ābhāsa-rūpo’yam ākṣepaḥ (Rasa-gaṅgādhara, Kāvya-mālā edition p. 424).