Rāsa-līlā Begins; Divine Multiplication; Moral Doubt and Its Resolution
ततो दुन्दुभयो नेदुर्निपेतु: पुष्पवृष्टय: । जगुर्गन्धर्वपतय: सस्त्रीकास्तद्यशोऽमलम् ॥ ४ ॥
tato dundubhayo nedur nipetuḥ puṣpa-vṛṣṭayaḥ jagur gandharva-patayaḥ sa-strīkās tad-yaśo ’malam
Pagkaraan, umalingawngaw sa langit ang mga tambol na panglangit at bumuhos ang ulan ng mga bulaklak. Ang mga pinuno ng Gandharva, kasama ang kanilang mga asawa, ay umawit ng dalisay na kaluwalhatian ni Śrī Kṛṣṇa.
As stated here, Lord Kṛṣṇa’s glory in dancing the rāsa dance is pure spiritual bliss. The demigods in heaven, in charge of maintaining propriety in the universe, ecstatically accepted the rāsa dance as the ultimate religious affair, completely different from the perverted reflection of romance we find in this mundane world.
They signify divine celebration and approval—heavenly beings honor Kṛṣṇa’s transcendental līlā by music and flower offerings.
Śukadeva Gosvāmī narrates these events to Mahārāja Parīkṣit while describing the unfolding of the rāsa-līlā.
Even the exalted celebrate by glorification (kīrtana); in modern life, one can cultivate devotion by regularly hearing and chanting Kṛṣṇa’s names and qualities.