Gopalacampu 1.11.41

1.11.41

[31] tad etad aguṇa-guṇa-guṇagaṇa-nidhānasya tasya niravadhānam api na citram adhyasyati | [32] eṣa hi prema-maya-līlāveśa-vaśyatām āpannaḥ kadācid avaśyaṃ paśyann apaśyann iva bhavati | tadā hi sadya evedaṃ pratyapadyata | āṃ brahmaṇaḥ khalv idaṃ karma | mama punar etāvantaṃ kālaṃ sañjaṅghanya-māna-sakhi-saṅgha-praṇayāsaṅga-vaśāl laṅghita-jñānatayā na tad-anusandhānaṃ jātam | na ca tena virodhitayedam ācaritam, kintu mayi prema-sthema-saṃhitasya tasya vraja-hitasya samprati mad-vaibhavaṃ prati viśeṣa-vīkṣā-pratīkṣā jātety evam evācaritam | yata eva khalu māyā-vaibhavatas tad ananya-sthāna-sthitaṃ-manyam evānyatra vanya-bhūmāv ākṛṣya punas tatraiva puline pratikṛṣya tat-tad-vṛndam anenāgopāyi, tato na virodhi-buddhir asau | virodhiṣu mad-buddhi-vīryayor
nidrāgame' pi jāgarukatā kalitā | tato vayaṃ bhakte tasmin narma-karmaṭhatām eva ghaṭayiṣyāmaḥ | tatra ca prāyaḥ śrīmat-pitṛ-caraṇābhiprāya-mayatayā yā mama yogamāyā sāhāyakam āyāti | yadi tām eva samprati cāvalambeya, tadā svayam eva tat-tad-rūpatāṃ labheya | nānyad dhi mad-dhitānāṃ teṣāṃ sāmyaṃ bhajed iti-[33] yena ca śatānandasya vrajānandasya ca mandatā-mandatāṃ vindeta, tad evaṃ cintayann eva, saha-suhṛl-loka-śokaṃ cintayāmāsa, hanta, hanta, kathaṃ tān māṃ vinā tāntān vinā samayaṃ gamayiṣyāmi? iti | tataś ca,
yasya yasya ca śucā guṇa-rūpaṃ
cintayann abhajata svatayātha |
tasya suṣṭhu dhuta-bhedatayā'sau
jajñivān prayatanaṃ vyatiricya || [svāgatā]

[31] Now, even this inattention on the part of him who is the treasure-house of a host of virtues beyond ordinary qualities does not suggest any surprise. [32] For, having fallen under the sway of absorption in divine play filled with love, he sometimes inevitably appears to see and yet not see. At that moment, he immediately realized: "Ah, this is indeed the work of Brahmā! Yet, for such a long time, because my awareness was overwhelmed by the intense bond of affection with the group of friends being repeatedly injured, that investigation did not occur to me. Nor was this done by him out of hostility; rather, for him who is fixed in firmness of love for me and devoted to the welfare of Vraja, there has now arisen an expectation to witness my special majesty—thus he acted. Since, by the power of his illusion, he took away that very group, which considered itself in no other place, to another part of the forest, and then brought them back and hid them right there on that riverbank, this was not done with a hostile intent. Toward enemies, even when sleep comes upon my intellect and valor, wakefulness is maintained. Therefore, toward that devotee, we shall simply display skill in playful jest. And in that regard, my yogamāyā, which largely embodies the intention of the venerable feet of my father, will come to my assistance. If I rely upon her right now, then I myself will assume those respective forms; for nothing else could equal those who are dear to me—[33] and in this way the sluggishness of Brahmā and the joy of Vraja will diminish and increase respectively." While thus reflecting, he contemplated the sorrow of his companions: "Alas, alas, how shall I pass the time without those who are distressed without me?" And then: / / Meditating with sorrow on the qualities and form of each one, / he then assumed their nature as his own; / with all distinction completely shaken off, / he became that very one, without any special effort.