[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Mixed prose-and-verse narratives](https://indike.org/pramana/in.lit.campu) › [Campūs on Kṛṣṇa and the Bhāgavata](https://indike.org/pramana/in.lit.campu.krsna) › [Gopalacampu](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu) › 1.14 # Gopalacampu 1.14 Gopālacampū 1.14 - **Language:** Sanskrit ### [1.14.2](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.2) atha pañcadaśaṃ pūraṇam > Now begins the fifteenth chapter: > — English (machine translation) (machine translation) ### [1.14.3](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.3) apūrvānurāga-caryā-jāgaryā > Awakening to the Practice of Unprecedented Love. > — English (machine translation) (machine translation) ### [1.14.4](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.4) \[1\] atha goloka-yuva-rājaḥ sakhibhiḥ saha rājamānaḥ, sāyaṃ pratyavasāya, mātur ājñām ādāya, valita-prabhāyāṃ gopa-rāja-sabhāyāṃ prati-rajanī-janita-sarvāyata-parvākṛtābhiprāye prahara-prāye gurūn anujñāpya, tad anyān prasthāpya, mahāntaḥ-puraṃ prāpya, prasū-nideśam avāpya, subala-madhu-maṅgalādibhir antaraṅga-saṅgibhiḥ saṅgataḥ sūtāṅga-jātābhyāṃ ca tābhyām anugataḥ prāg-varṇita-gokula-kamala-patra-sthitaṃ parama-sukha-satratayā pramitaṃ śrī-rādhārāma-dhāma jagāma | > Then the crown prince of Goloka, shining amidst his companions, having taken his evening meal, receiving his mother's permission, having taken leave of his elders when nearly a watch had passed—a time designed to fulfill all intentions like a full festival generated every night—in the assembly of the king of the cowherds filled with radiant light, sending off the others, reaching the great inner chambers, obtaining his mother’s instruction, accompanied by intimate companions like Subala and Madhumaṅgala, and followed by those two sons of the sūta, went to the realm of the pleasure-grove of Śrī Rādhā, which is situated on the lotus-petals of Gokula described previously and celebrated as an uninterrupted sacrifice of supreme happiness. > — English (machine translation) (machine translation) ### [1.14.5](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.5) \[2\] akasmād āgate ca tasmin sasmita-krīḍā-narma-juṣām amūṣāṃ sambhrama-bhrama-vismaya-smaya-trapā-patrapādarādara-harṣa-tarṣādayas te bhāvā yugapad eva samutpannāś citrīyamāṇatāṃ citrāyamāṇatām apy āceruḥ | atra ca, akasmād āyāntaṃ harim anubhavantī kila hriyā daśām akṣṇor nānā-drutam apidadhe sā nata-mukhī | mudā smerā bhugnā vikasitavatī kuñcitavatī sa-bāṣpā stabdhābhābhavad iti samaṃ yā na ghaṭate || \[mandākrāntā\] > When he arrived unexpectedly, there arose all at once within these maidens, who relished smiling play and teasing, emotional states such as agitation, confusion, wonder, pride, modesty, lack of modesty, respect, disrespect, joy, and thirst, which acted both like wonders and like painted pictures. And on this: > Perceiving Hari arriving suddenly, indeed out of shame > that downcast-faced maiden quickly covered the changing state of her eyes— > smiling with joy, bent, blossoming, contracted, > filled with tears, and stunned in radiance—states which could never occur together. ||15.1 > — English (machine translation) (machine translation) ### [1.14.6](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.6) \[3\] atha praguṇa-guṇālaṅkṛtā kiṅkarī-tatir vitasti-daghna-rāṅkavās taraṇena tam ativistīrṇaṃ maṇi-kīrṇam alindam āstīrṇaṃ cakre | āstīrṇasya ca tasya pratīcī-pracita-sulalita-tulikāyāṃ prācī-mukhatayā svayaṃ niviśamānaḥ śubhratārāma-cāmarādi-karābhiḥ kiṅkarībhiḥ sevyamānaḥ śrī-rādhāyā bahir api virājamāna-prāṇaḥ pāṇinā tām ādāya sva-rasa-milita-tadīya-rasa-veṇī-samāplavana-jīvanānāṃ śreṇī-kṛtānām eṇīdṛśāṃ gaṇāgra-deśa-gatatayā vāma-deśe niveśayāmāsa | > Then the host of handmaidens, adorned with noble virtues, covered that very broad, jewel-strewn veranda with a deer-wool carpet one span thick. As he seated himself facing east upon the delightfully soft mattress arranged on its western side, being served by maidens whose hands held bright, pleasant fly-whisks and other regalia—he who is the very breath of life shining externally for Śrī Rādhā—he took her by the hand and seated her on his left side, at the head of the row of doe-eyed maidens whose very life is immersion in the stream of his sweet rasa mixed with their own. > — English (machine translation) (machine translation) ### [1.14.7](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.7) \[4\] dakṣiṇatas tu kevala-tadīya-nava-taruṇimāvatāra-samucita-sevā-prakāra-kāmanārāma-prathama-vayasaḥ subalādi-savayasaḥ | \[5\] yat-paṅkti-dvayāntima-sīma-madhya-gatau tan-mithunābhimukhatābhiratau tādṛśa-praṇaya-sukumārau sūta-kumārau tasthatuḥ, yayo rāga-tālādi-sāhāyakāḥ sakhāya eva kecana sacante sma | > To the right, however, were Subala and other companions of equal age, in the flower of youth, their delight being the desire to render only that manner of service appropriate to his new descent into youth. \[5\] Between the ends of these two rows stood the two youthful sūtas, absorbed in facing that divine couple, tender with such affectionate love, accompanied by certain companions assisting with melodies, rhythms, and the like. > — English (machine translation) (machine translation) ### [1.14.8](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.8) \[6\] yau khalu dvayor api tayoḥ savayasām āvalyor ardha-maṇisara-vallyor ivāgrima-sīma-madhyam adhikṛtya mithaḥ śobhā-vinimaya-śīlatayā nīla-pītatā-viveka-vyatireka-maya-mahā-nāyakāyamānaṃ sarvatra prathita-dṛṣṭi-prasādam api mithaḥ samarpita-netra-tribhāga-rāgaṃ tan-mithunam avalokayantau dvi-tra-kṣaṇaṃ citravad ivāsthiṣātām | > Occupying the center of the foremost boundary of those two rows of companions, which were like two half-strands of pearl garlands, looking upon that divine couple who seemed like a great central gem composed of the non-difference between blue and yellow from their mutual exchange of radiance, whose favor of glances was displayed all around, yet who had cast the red hue of the corners of their eyes upon one another, they stood for a few moments as if transfixed like paintings. > — English (machine translation) (machine translation) ### [1.14.9](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.9) \[7\] tataś ca prahasya nava-ghana-śyāmenādi-śyamānatayā sāvadhānatāṃ dadhānāv ānandād ubhāv eva saṃhitāñjali-karau nāndī-karau babhūvatuḥ | > Then, having smiled and become attentive as they were instructed by the one dark as a fresh raincloud, both joyfully folded their hands and began the auspicious benediction (nāndī). > — English (machine translation) (machine translation) ### [1.14.10](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.10) \[8\] tatra vastu-nirdeśaḥ- > Therein, the statement of the subject matter: > — English (machine translation) (machine translation) ### [1.14.11](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.11) imau gaurī-śyāmau manasi viparītau bahir api sphurat tat-tad-vastrāv iti budha-janair niścitam idam | sa ko' py accha-premā vilasad-ubhaya-sphūrtikatayā dadhan mūrti-bhāvaṃ pṛthag apṛthag apy āvirudabhūt || \[śikhariṇī\] > These two, fair and dark, are reversed in their minds, and externally too, > revealing one another’s garments: this has been determined by the wise. > A certain pure love, by manifesting both of them brilliantly, > assuming physical form, appeared both separately and not separately. ||15.2 > — English (machine translation) (machine translation) ### [1.14.12](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.12) \[9\] atha namaskriyā, śrīr āsāṃ na tulāṃ bibharti nitarām ity uddhavaḥ kīrtayan yāsām aṅghri-rajo nanāma hariṇā yaḥ svena tulyo mataḥ | tāsāṃ tat-priyatā-sudhākara-tanuṃ viṣvak cakorāyite- nānenānugatāṃ samasta-mahitāṃ vandāvahe rādhikām || \[śārdūlavikrīḍitā\] > Next, the obeisance: > Proclaiming, “Śrī does not at all bear comparison to these maidens,” > Uddhava, whom Hari considered equal to himself, bowed to the dust of their feet; > we bow to Rādhikā, honored by all, who embodies the nectar-moon of their affection for Him, > and is pursued by Him as a cakora bird all around. ||15.3 > — English (machine translation) (machine translation) ### [1.14.13](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.13) \[10\] athāśīḥ, premā yo' sau rādhikā-kṛṣṇa-yugmaṃ svānandena plāvayitvā sakhīś ca | śaśvad viśvaṃ plāvayan suprasiddhaḥ so' yaṃ buddhiṃ naḥ samiddhāṃ karotu || \[śāliṇī\] > Next, the benediction: > May that love, which is widely renowned, > flooding the pair of Rādhikā and Kṛṣṇa with its own joy along with their sakhīs, > and continually inundating the entire universe, > kindle our intellect. ||15.4 > — English (machine translation) (machine translation) ### [1.14.14](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.14) iti parasparaṃ sa-vailakṣya-smitam īkṣitvā sthitayos tayoḥ snigdhakaṇṭha eva sotkaṇṭham uvāca- > As those two stood looking at each other with embarrassed smiles after this, Snigdhakaṇṭha said with eagerness: > — English (machine translation) (machine translation) ### [1.14.15](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.15) \[11\] atha śrī-kṛṣṇa-janmādi-mādhuryavad eva śrī-rādhikāyās tat-tan-mādhurī varṇanīyeti nirṇaye' py ativistīrṇatā-saṅkocanāya kiñcid eva sūcayiṣyāmaḥ | > “Now, although it is decided that the sweet charm of Śrī Rādhikā must be described just like the sweet charm of Śrī Kṛṣṇa's birth and so on, we shall indicate only a little to curtail excessive expansion. > — English (machine translation) (machine translation) ### [1.14.16](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.16) \[12\] tatra śrīmad--bhāgavate khalv etad udbhāvitam- tata ārabhya nandasya vrajaḥ sarva-samṛddhimān | harer nivāsātma-guṇai ramā-krīḍam abhūn nṛpa ||iti|| \[BhP 10.5.18\] > In that regard, this has indeed been set forth in the Śrīmad-Bhāgavata: > ‘From that day forward, O King, the cowherd settlement of Nanda became endowed with all prosperity, > and because of Hari's residence and inherent qualities, it became the playground of Ramā.’ \[BhP 10.5.18\]” > — English (machine translation) (machine translation) ### [1.14.17](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.17) \[13\] tac caivaṃ viśadayanti- > And this they elucidate thus: > — English (machine translation) (machine translation) ### [1.14.18](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.18) janmārabhya harer vraja-sthalam abhūd viśva-rddhi-yuktaṃ punar lakṣmīṇāṃ ramaṇāspadaṃ ca tad-adhiṣṭhānād viśiṣyājani | rādhā yāsu lalāsa pūrṇa-śaśabhṛn-mūrtīva tārāsu sā kāntiḥ kintv iha citra-bhāva-valitā yā kṛṣṇa-pakṣādhikā || \[śārdūla\] > “Beginning with the birth of Hari, the region of Vraja became endowed with all prosperity, and moreover > became the playground of the Lakṣmīs, born especially because of his residing there; > among whom Rādhā shone forth like the form of the full moon among the stars, > yet her splendor here, folded in wondrous love, is greater during the dark fortnight \[of Kṛṣṇa\]. ||15.5 > — English (machine translation) (machine translation) ### [1.14.19](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.19) \[14\] bṛhad-gautamīye' py eṣā sarvato labdha-viśeṣā prastūyate- > In the Bṛhad-gautamīya-tantra also, she is celebrated as possessing excellence in all respects: > — English (machine translation) (machine translation) ### [1.14.20](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.20) devī kṛṣṇamayī proktā rādhikā para-devatā | sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā ||iti | > ‘The goddess Rādhikā is declared to be composed of Kṛṣṇa, the supreme deity; > comprising all Lakṣmīs, possessing all splendor, the supreme enchantress.’ > — English (machine translation) (machine translation) ### [1.14.21](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.21) \[15\] alaṃ-lakṣmīṇām etad-ādīnāṃ lakṣmīṇāṃ janma ca śrīmat-parjanyam ārabhya dhanyatayā labhyasya puruṣa-trayasya paramātula-stotrāṇāṃ mātula-gotrāṇāṃ ye khalv āmuṣyāyaṇa-kulatā-nirbandhinaḥ sambandhinas tebhya eveti māgadhānām anusandhānaṃ sa-yatnī-bhūya yajña-patnīs tyaktavatas tasya tathāvyakta-maryādatānyathā na paryāptatām āpadyate | > The birth of these Lakṣmīs—who possess abundant charm—as the investigation of the bards diligently establishes, is from the relatives bound to illustrious lineage through the maternal uncles' clans worthy of supreme, matchless praise, beginning with the venerable Parjanya and obtained through the fortune of three generations of noble men; otherwise, the propriety visibly manifested by him who abandoned the wives of the sacrifice would not be adequate. > — English (machine translation) (machine translation) ### [1.14.22](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.22) \[16\] tad evaṃ sthiteṣu ca śrī-rādhikāyās tu sarvato' py āḍhya-kulīnāś chrīmad-vṛṣabhānutayā labdha-khyātikān mahā-gopa-payonidher janma sammatam | > This being so, it is agreed that Śrī Rādhikā was born from that ocean of milk, the great cowherd \[named\] the illustrious Vṛṣabhānu, whose lineage was of the highest nobility among all. > — English (machine translation) (machine translation) ### [1.14.23](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.23) \[17\] atra copagāyanti- > And concerning this they sing: > — English (machine translation) (machine translation) ### [1.14.24](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.24) satyaṃ bahu-suta-ratnā- karatāṃ na prāpa gopa-dugdhābdhiḥ | kintv amṛta-dyuti-rādhā- lakṣmī-jananād agāt pūrtim || \[āryā\] > True, the cowherd ocean of milk did not obtain a wealth of many gem-like sons, / but through the birth of Rādhā, the Goddess of Fortune who shines like nectar, he reached full completion. > — English (machine translation) (machine translation) ### [1.14.25](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.25) \[18\] sā khalu śrī-kṛṣṇa-janma-varṣānantara-varṣe sarva-sukha-satre rādhā-nāmni nakṣatre jāteti rādhābhidhīyate | > She was indeed born in the year following the birth-year of Śrī Kṛṣṇa, in the sacrificial session of all bliss, under the asterism named Rādhā \[Viśākhā\]; therefore she is called Rādhā. > — English (machine translation) (machine translation) ### [1.14.26](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.26) \[19\] janmānantaraṃ tasyāḥ san-mādhurī ceyaṃ kṛtāvalokena lokena kīdṛg iti pṛcchataḥ prati nirūpitā- > After her birth, people who had beheld her described to an inquirer what her exquisite sweetness was like: > — English (machine translation) (machine translation) ### [1.14.27](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.27) navendur mūrtir vā kanaka-kamalaṃ vaktram athavā cakorau netre vā visarad-amṛtaṃ dṛṣṭir athavā | apītthaṃ rādhāyāṃ yadi jita-tulāyāṃ na valate vikalpaḥ kiṃ tarhi prasajatitarāṃ tat-tad-upamā || \[śikhariṇī\] > Is her form the new moon, or is her face a golden lotus? / Are her eyes two cakora birds, or is her glance overflowing nectar? / If even such a fancy does not hold true for Rādhā, who has surpassed all comparison, / how then could those various similes adhere at all? > — English (machine translation) (machine translation) ### [1.14.28](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.28) \[20\] āstāṃ tāvad asau vraja-lakṣmīṇāṃ parama-lakṣmīr akhilāś ca tās tathā varṇyante | yathā- > Let her be for now, the supreme Lakṣmī among the Lakṣmīs of Vraja; and all of them are described in like manner, as follows: > — English (machine translation) (machine translation) ### [1.14.29](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.29) harim anu vindati śaśval lakṣmīr iti yā tu sarvataḥ khyātā | tām api kila gopāyituṃ gopī-saṃjñā jayanti tā lakṣmyaḥ || \[āryā\*\] > Although it is renowned everywhere that Lakṣmī constantly attends upon Hari, / yet to hide even her, victorious are those Lakṣmīs bearing the name of gopīs. > — English (machine translation) (machine translation) ### [1.14.30](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.30) kiṃ ca- > Moreover: > — English (machine translation) (machine translation) ### [1.14.31](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.31) kṛṣṇānurūpam apy āsāṃ vayo-vṛddhiḥ samṛddhyate | yathā candramasaḥ puṣṭis tathā tasya rucām api || \[anuṣṭubh\] > In accordance with Kṛṣṇa, their increase in age also flourished, / just as the waxing of the moon is matched by the growth of its rays. > — English (machine translation) (machine translation) ### [1.14.32](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.32) \[21\] tatra kaumāra-madhyam adhyāsīnāyāṃ śrī-rādhikāyāṃ tadānītanānāṃ keṣāñcin nārī-janānām utprekṣā yathā-paśya paśya, aruṇita-laghu-śāṭī-khaṇḍa-kamrādharāṅgī śravaṇa-galava-randhra-prota-susparśa-sūtrā | rajasi nija-sakhībhiḥ krīḍayā lola-netrā madhuri-purati-bīja-śrī-nibhā bhāti rādhā || \[mālinī\] > There, as Śrī Rādhikā entered the middle of childhood, the poetic fancy of certain women of that time was as follows: Look, look! / Her lovely lower body draped in a piece of dyed, small sari, / soft threads threaded through the holes of her earlobes, / her eyes restless in play with her companions in the dust— / Rādhā shines like the beauty of a golden seed of sweetness. > — English (machine translation) (machine translation) ### [1.14.33](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.33) \[22\] tad evam īdṛg-vayasi paryavasite tadādīnāṃ tāsāṃ saundarya-sārasya pracāraḥ sarvata eva prasarpan mātara-pitarādibhir nāpasarpayitum īśāñcakre cintayāmāse ca, na jānīmahe, durjanaḥ kaṃsaḥ kiṃ samprati sampratipatsyate iti | > Thus, when such an age was reached, the fame of the quintessential beauty of her and the other maidens, spreading everywhere, could not be suppressed by their mothers, fathers, and relatives, and they anxiously thought: 'We do not know what the wicked Kaṃsa might decide upon now.' > — English (machine translation) (machine translation) ### [1.14.34](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.34) \[23\] atha pratyaham eva pratyekam antaḥ paraspara-militāḥ santaś ca te sarve vicāritavantaḥ, sāmpratam eva pātrasātkartum etāḥ sāmprataṃ | tatrāpy āsāṃ śrīman-nanda-nandanād avaras tu na varatām arhati | avara eva hi sarvaḥ | tathā hi- > Then, every day meeting with one another in private, they all deliberated: 'It is proper to give them in marriage at this very time. And even among candidates, anyone inferior to the glorious Nandanandana is unworthy to be their bridegroom; indeed, everyone else is inferior.' To explain: > — English (machine translation) (machine translation) ### [1.14.35](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.35) kanyā dhanyatamā ramām api jitāṃ kurvanty amūr nandajaḥ svasmād ūnadaśāṃ ramā-ramaṇam apy āsādayan dṛśyate | tasmāt tulyatayā sa eva varatām arhaty amūṣāṃ tadapy āstāṃ dhāma-suhṛt-priyātma-tanaya-prāṇā hi nas tatkṛte || \[śārdūla\] > These most blessed maidens surpass even Ramā; / Nanda's son is seen bringing even Ramā's consort to a state inferior to himself. / Therefore, by equality, he alone is worthy to be their bridegroom; and besides, / let it be so: our home, friends, loved ones, self, sons, and vital breaths exist only for his sake. > — English (machine translation) (machine translation) ### [1.14.36](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.36) \[24\] atha, yadyapy adhunā yajña-sūtram alabdhavatas tasya na vivāhāvasaraḥ sambhavati, tathāpi sajjana-samājñām ācārya bhāṣā-bandhaś ca sandhātavya iti | > Then \[they reflected\]: 'Although now, as he has not yet received the sacred thread, an occasion for marriage is not possible, nevertheless, by obtaining the permission of virtuous people, a formal engagement should be concluded.' > — English (machine translation) (machine translation) ### [1.14.37](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.37) \[25\] tad etad vicārya sthitānāṃ teṣāṃ niścayāvadhāraṇa-pūrvakaṃ tan nivāraṇaṃ prati pūrvavad eva vasudeva-mantraṇayā yantrita-vicāra-vargatayāpi gargaḥ sarva-darśitayā tad idaṃ parāmamarśa- > As they remained resolved upon this, having determined their decision, Garga, in order to prevent it just as before, even though his deliberations were restricted by Vasudeva's counsel, considered this in his omniscience: > — English (machine translation) (machine translation) ### [1.14.38](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.38) \[26\] tal-līlā-kramaḥ khalv ayaṃ duratyayatayā mayāsugamas tal-līlā-śakti-prayutānām asmākaṃ ca tatra pratyag-vadācaraṇe' pi nāradavan na pratyavāyas, tathāpi tathā prathanīyam yathā tāsāṃ na pratyavāyaḥ syād, āyatyām iṣṭāpattiḥ syād, akhilāyatyāṃ pūrna-tad-āpattiś ca syāt iti | > 'This course of his divine play is indeed hard for me to comprehend because it is insurmountable; and for us, who are employed by his līlā-śakti, even if we act in an inverted manner, there is no transgression, just as with Nārada. Nevertheless, it must be arranged in such a way that there is no harm to them, that in the future the desired result is obtained, and that in the ultimate future the full realization of that \[desire\] is attained.' > — English (machine translation) (machine translation) ### [1.14.39](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.39) \[27\] tad evaṃ vimṛśan sa kila vilambam anavalambamānaḥ śrī-vrajam ājagāma | āgamya ca nijam uṭaja-taṭaṃ sa-dhyānam adhyāsīnāṃ paurṇamāsīṃ prati jagāma | gatvā ca sarvam evedaṃ nivedya punar nivedayāmāsa, mayedaṃ tāvat kartavyam, bhavatyā tu tāsāṃ yathānyatra patyādi-vyavahāraḥ satyāya na kalpate, kintu loka-pratyāyana-mātrāya tathā vyavahartavyam iti | > Reflecting thus, he came to Śrī Vraja without brook of delay. Having arrived, he went to Paurṇamāsī, who was sitting in deep meditation on the edge of her hermitage. Having gone and reported all of this, he further said to her: 'This much is to be done by me; you, on the other hand, should act in such a way that their conduct with another as a husband does not become a reality, but is merely for the sake of convincing the world.' > — English (machine translation) (machine translation) ### [1.14.40](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.40) \[28\] tad evaṃ tāṃ sambhāṣya śrīmad-vrajarāja-sambhāṣaṇaṃ nirvāhya, bāhyāvaraṇa-vāsinām āvāseṣu babhrāma | te ca tam āgatam akasmān niśāmya śāmyac-cintā-tamasaḥ sva-sva-manoratha-labdhaye lubdha-manasaḥ praṇāmādibhiḥ paripūjya kuśalam anuyujya pracchannatayā tam evārthaṃ papracchuḥ, idaṃ tāvac chaṅkitaṃ; tatra kiṃ kartavyam? iti | > Having spoken thus with her, and after having a conversation with the illustrious king of Vraja, he wandered among the dwellings of those living in the outer quarter. They, suddenly seeing him arrive, their darkness of anxiety dispelled and their minds eager to obtain their respective desires, worshiped him with obeisances and the like, inquired about his welfare, and secretly asked him about that very matter: 'This indeed is our apprehension; what should be done in this regard?' > — English (machine translation) (machine translation) ### [1.14.41](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.41) \[29\] sa tūvāca-vayam idaṃ sarvam apūrvaṃ pūrvam api jānīmahe | idaṃ ca bhavadbhiḥ sambaddhyam adhyavasitam, kintv ekā śaṅkā śaṅkur iva maṅkṣu hṛdi parivartate | yadā bhavad-aṅga-jātāṅganānāṃ vraja-rājāṅgaja-vara-kumāreṇa saha saṅgamaḥ syāt, tadā nātivilamabataḥ sarvasyāpi vrajasya tadīya-cira-vipralambha-lambhanaṃ bhavitā, kim utāmūṣām? kiṃ ca, prauḍhatām ūḍhavatīnāṃ tu sahaja-tad-anurāga-svābhāvyenādarśane' py udbhavat-tat-sphūrtīnāṃ na ko' pi tasmād vinivartanaṃ kartuṃ samarthaḥ syād ity api kadarthanāntaraṃ bhaviṣyati | tasmān nanda-kulāvataṃsāt kaṃsāc ca vañcayituṃ cañcalam evānyebhyaḥ sampradātavyā navyāḥ kanyakāḥ | > He, however, said: 'We already know beforehand all this unprecedented matter. And what you have resolved to bring about is understandable, but one doubt turns quickly in my heart like a dagger. If your daughters should unite with the excellent prince, the son of the king of Vraja, then without much delay all of Vraja will suffer long separation from him, to say nothing of these maidens! Moreover, when they have reached maturity, even in his absence his manifestations will arise due to their natural, inherent affection for him, and no one will be able to turn them away from him; this will be another torment. Therefore, to deceive the ornament of Nanda's family and Kaṃsa as well, these young maidens should swiftly be given in marriage to others.' > — English (machine translation) (machine translation) ### [1.14.42](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.42) \[30\] tad evam ādiśya prasthite yadu-purohite tat-kṛtopadeśopajātādaro nija-nija-kanyā-gopana-paro gopa-nikaro' pi tāsāṃ sampradānāya sampradānam anveṣṭuṃ suṣṭhu cintām avāpa, kintu santatam asya sā lālasā tu nālasā jātā | > When the family priest of the Yadus had given this instruction and departed, the cowherds, having developed respect for his advice and eager to hide their respective daughters, became deeply anxious to seek suitable candidates for giving them away; nevertheless, their ardent longing for that \[original match\] never grew slack. > — English (machine translation) (machine translation) ### [1.14.43](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.43) \[31\] tad evam etāsāṃ sva-tanayena pariṇayanaṃ prati vrajapati-jampatī ca pūrvam atīva tīvra-spṛhā-gṛhīta-cittāv āstām | viśeṣatas tu rādhāyā mādhurya-viśeṣāvadhāraṇataḥ | kintu gargeṇa tadvad eva nirastāv ity astamita-prayatnāv abhūtām | > Thus, the king and queen of Vraja had also previously had their hearts seized by an extremely intense desire regarding the marriage of these maidens with their son, especially through ascertaining the exceptional sweetness of Rādhā. But having been dissuaded by Garga in the very same way, they abandoned their efforts. > — English (machine translation) (machine translation) ### [1.14.44](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.44) \[32\] anutāpas tu tayor nāpajagāma, tad-bhrātṛ-paryāyāś ca tad ekānugati-maryādayā paryākulās tāsāṃ kanyānām sva-putrāya nyāsam anyāyaṃ manyamānās tataḥ parāṅ-mukhā babhūvuḥ | kiṃ bahunā? sarva eva kevala-snehatas tatra kṛṣṇa-varatāyām eva jātehatāṃ saṃhitavantaḥ samadṛśyanta | yataḥ- > \[32\] But remorse did not leave the two of them; and the ranks of his brothers, troubled by their code of absolute obedience to him, considered it improper to betroth those maidens to their own sons, and turned away from it. In short, purely out of affection, all of them were seen to cherish the desire that Kṛṣṇa alone should be the bridegroom. For— > — English (machine translation) (machine translation) ### [1.14.45](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.45) yogyena yogyasya tu nitya-saṅgamaḥ kasmai na roceta bhṛśaṃ sa-cetase | ratnena hemnaḥ śaradā saro' mbhasaḥ sitākhya-pakṣeṇa yathā sudhā-ruceḥ || \[upajāti 12\] > Whose heart would not delight exceedingly / in the perpetual union of suitable with suitable — / as of gold with a gem, the water of a lake with autumn, / or the moon with the bright fortnight? ||12 > — English (machine translation) (machine translation) ### [1.14.46](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.46) \[33\] varatā-sambhāvanā-viṣayāṇāṃ pitṛ-vargaś ca tādṛg apy anargala-karṇe-japa-labdha-saṃsarga-garga-vacana-sargata eva bhinna-cittatām āpa | \[34\] putrān apy atikramya tatra sthitānāṃ kṛṣṇa eva hi sukhasatrāyate | > \[33\] And the group of fathers of those considered as eligible bridegrooms, despite their feelings, became divided in mind solely on account of the continuous flow of Garga’s words received in secret. \[34\] For even beyond their own sons, Kṛṣṇa alone stood as a constant feast of joy for those dwelling there. > — English (machine translation) (machine translation) ### [1.14.47](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.47) \[35\] tad evaṃ jñāta-rahasyo' pi nirṇīta-nīti-praṇītaye rahasi vraja-rājam upavrajya sa ca tat-pitṛ-vargaḥ pratisvam eva tam artham arthayāmāsa, \[36\] āmuṣyakulikā kalitā dhanyāḥ khalu tāḥ kanyāḥ kṛṣṇanyāsata eva sa-nyāyatām arhanti | sa yadi bhavadbhiḥ svayam aṅgīkriyate, tadā bhaṅgībhiḥ prasaṅgam aṅgīkriyatām asmābhir iti | > \[35\] Thus, although knowing the secret, that group of fathers approached the king of Vraja in private to settle the policy, and each pleaded the matter individually: \[36\] “Indeed, these blessed maidens of noble lineage deserve propriety only by being given in marriage to Kṛṣṇa. If you yourself accept it, then let us agree to this alliance by various expedients.” > — English (machine translation) (machine translation) ### [1.14.48](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.48) \[37\] vrajarājas tu tad ākarṇyam ākarṇya sa-niśvāsam idaṃ vivarṇatayā varṇitavān, asmābhiḥ sva-putrāya sarvathā na te sambandhāḥ sandhātavyāḥ, kintu yūyam apīdaṃ vidāṃkurute | yat khalu yuṣmākam apatyāni yuṣmākam ivāsmākaṃ sneha-sātatya-vahāni samudvāhayitavyāni ca, tasmād asmābhir eva tatra tatra satrā-kurvadbhiḥ prayatanīyam | > \[37\] Hearing this, the king of Vraja paled and said with a sigh: “We cannot by any means contract these alliances for our son; but you too should know this: just as they are your children, so are they the continuous bearers of our affection and must be wed. Therefore, we ourselves must make an effort, assisting you everywhere.” > — English (machine translation) (machine translation) ### [1.14.49](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.49) \[38\] tad evaṃ sthagita-samullāse nikhile ca vrajāvāse vrajapaty-anumaty-anusāratas tāsāṃ pitaras tad-vitaram ācarituṃ ruciṃ vināpi bahir udyamam ācaritavantaḥ | \[39\] tat kumāryas tv atibālya-caryā-paryākulatayā na kiñcid api cid-amatratāṃ ninyire | > \[38\] Thus, with joy dampened throughout the whole dwelling of Vraja, following the assent of the king of Vraja, their fathers outwardly made an effort to arrange marriages elsewhere, even without any inclination. \[39\] But the maidens, occupied with their childhood activities, did not take anything to mind. > — English (machine translation) (machine translation) ### [1.14.50](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.50) \[40\] atha yā kācid vṛndāvana-gahvarataḥ sākṣāt kila yogamāyāyā vyājatas tāpasyās tatra cāhvayataḥ paurṇamāsyāḥ samabhyarṇaṃ ahar-divaṃ prāyaḥ kimapi mantrāyituṃ āgantrī dṛśyate; yā ca mānuṣy api devīyamāneti vā devy api mānuṣīyamāṇeti vā lakṣayituṃ na śakyate kintu sad-ānukūlatayā tad-vana-pālitāsiṣā-dhayiṣita-kṛṣṇa-līlatā rādhādiṣu ca parama-sneha-latā yasyām anumīyate, sā vṛndāriketi nijākhyāṃ prakhyāpayanty api jana-vṛndena lāghavād vṛndeti svenaiva nāmnā samāmnāyate | sā ca samprati sarva-śocyatā-maya-tad-vārtā-śravaṇād atīvārtā tad-abhyāsam evābhyajagāma | > \[40\] Now, a certain lady was often seen coming day and night from the caves of Vṛndāvana to confer secretly near Pūrṇamāsī, who was visibly Yogamāyā in the guise of an ascetic; and it was impossible to tell whether she was a mortal behaving like a goddess or a goddess behaving like a mortal. But because of her constant kindness, her wish to protect the play of Kṛṣṇa who guarded that forest, and her tender creeper of supreme affection for Rādhā and the others could be inferred. Though she made her name known as Vṛndārikā, people called her by her own abbreviated name, Vṛndā. And now, hearing that news that caused grief to all, deeply aggrieved, she came right into her presence. > — English (machine translation) (machine translation) ### [1.14.51](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.51) \[41\] abhyāgatām atha tāṃ japārtham āsīnāpi, paurṇamāsī tūrṇam upavrajya namaskurvatīṃ pariṣvajya śubhāśiṣā ca saṃyujya svacchamanāḥ papracchuḥ, kathyatāṃ katham asamayam idaṃ tava samāgamanam? iti | > \[41\] When she arrived, Pūrṇamāsī, though seated for her silent prayers, quickly went up to her, embraced her as she bowed, bestowed auspicious blessings, and with a clear mind asked: “Tell me, why have you come at this unseasonable hour?” > — English (machine translation) (machine translation) ### [1.14.52](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.52) \[42\] vṛndāha-bhagavati, param āpadāṃ padam ekam utpannam asti, kathaṃ tava niścintatā dṛśyate? > \[42\] Vṛndā said: “Revered lady, a supreme source of calamity has arisen. How is it that you appear unconcerned?” > — English (machine translation) (machine translation) ### [1.14.53](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.53) \[43\] paurṇamāsī uvāca-kiṃ tāvac cintā-kāraṇaṃ tat-padam? > \[43\] Pūrṇamāsī said: “What is this source of concern?” > — English (machine translation) (machine translation) ### [1.14.54](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.54) \[44\] vṛndāha-hanta, yāḥ khalu nityatayā kṛṣṇasya preyasya iti śrūyante, tāsām apy anya-sambandhaḥ sanirbandha iva dṛśyate | \[45\] paurṇamāsī uvāca-katham ivāyaṃ parāmṛśyate? > \[44\] Vṛndā said: “Alas! Even those who are heard to be Kṛṣṇa’s eternal beloveds are now seen to have alliances fixed with others.” > \[45\] Pūrṇamāsī said: “How can this be considered?” > — English (machine translation) (machine translation) ### [1.14.55](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.55) \[46\] vṛndāha-tasyānubandhaś cakṣuṣā spṛśyate | > \[46\] Vṛndā said: “Its consequence can be seen with one’s own eyes!” > — English (machine translation) (machine translation) ### [1.14.56](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.56) \[47\] paurṇamāsī uvāca-na bhaviṣyati tāsām anyenānyena saṃyoga-sambandhaḥ, yato mayā hi māyayā parā nirmāya nirmāsyate tatra pratibandhaḥ | > \[47\] Pūrṇamāsī said: “There will be no union or alliance for them with any other, because I shall create an ultimate obstacle there by illusion!” > — English (machine translation) (machine translation) ### [1.14.57](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.57) \[48\] vṛndāha-atha tathāpi lokataḥ kalaṅkaḥ śaṅkanīyaḥ | > \[48\] Vṛndā said: “Even so, public disgrace is still to be feared.” > — English (machine translation) (machine translation) ### [1.14.58](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.58) \[49\] paurṇamāsī uvāca-na syād api tasyāpi sthitiḥ, yato munayaḥ punar idaṃ gāsyanti- > \[49\] Pūrṇamāsī said: “Not even that will persist, for the sages will sing this again: > — English (machine translation) (machine translation) ### [1.14.59](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.59) nāsūyan khalu kṛṣṇāya mohitās tasya māyayā | manyamānāḥ sva-pārśva-sthān svān svān dārān vrajaukasaḥ ||\[BhP 10.33.39\] iti | > ‘The inhabitants of Vraja bore no malice toward Kṛṣṇa, / deluded by his illusion, / each thinking that their own wives / were right by their side.’ > — English (machine translation) (machine translation) ### [1.14.60](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.60) \[50\] ataeva putrotpatty-abhāvāt pāyayantyaḥ śiśūn payaḥ ity atra śiśūn ity eva payaḥ ity eva ca vakṣyanti, na tu sutān stanam iti | etad apekṣayaiva kvacit putratva-vyapadeśaś ca śrī-kṛṣṇa-parihāsa-nirdeśaś ca saṅgaṃsyate | > \[50\] Therefore, in the verse, ‘nursing infants with milk,’ they will say only ‘infants’ and ‘milk’ because of the absence of children born to them, and not ‘sons’ or ‘breast.’ In this respect alone, references to motherhood and the joking remarks of Śrī Kṛṣṇa will be harmonized.” > — English (machine translation) (machine translation) ### [1.14.61](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.61) \[51\] vṛndāha-yady evaṃ tarhy anyena tāsāṃ pāṇipīḍanaṃ punar atīva pīḍanam | yatra prāyaścittāntaram api na cintayanti tantra-vidaḥ, tat kathaṃ sāmprataṃ sva-vratam upekṣase? > \[51\] Vṛndā said: “If so, then their marrying another would still be a terrible agony. When even the masters of scripture see no other expiation for it, why do you now neglect your own vow?” > — English (machine translation) (machine translation) ### [1.14.62](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.62) \[52\] paurṇamāsī sasmitam uvāca-bhāviny, etad api na bhāvi, tvayā tu ramyānanatayā gamyatām | > \[52\] Pūrṇamāsī said with a smile: “O future one, even this will not happen. Go now with a joyful face.” > — English (machine translation) (machine translation) ### [1.14.63](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.63) \[53\] vṛndā sānandaṃ padāravindayoḥ patantī sānumodaṃ ruroda | sā tu tāṃ niravahittham utthāpya sāntvayitvā gahanāya prasthāpayāmāsa | > \[53\] Falling at her lotus feet with joy, Vṛndā wept in consent. Pūrṇamāsī gently raised her up without feigning, consoled her, and sent her off into the forest. > — English (machine translation) (machine translation) ### [1.14.64](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.64) \[54\] atha vṛndāpi tathā viśvasatī niśvasatī ca vitrāsa-rahitā dvitrāho-rātrān gamayāmāsa | dināntare tu tāsām udvāha-nirvāham ākarṇya vivarṇa-vadanā paurṇamāsy-abhyarṇaṃ punar api tūrṇam upasthānā mṛtaka-pratīkā tasthau | > \[54\] Then Vṛndā, thus trusting and breathing easily, spent two or three days and nights free from fear. But on another day, hearing that their weddings were being consummated, with a pale face she quickly returned to Pūrṇamāsī and stood like a corpse. > — English (machine translation) (machine translation) ### [1.14.65](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.65) \[55\] paurṇamāsī uvāca-kim iva vṛttaṃ vṛttam yasmād bhavaty udvṛtta-cittā dṛśyate? > \[55\] Pūrṇamāsī said: “What sort of event has occurred that you appear so distraught in mind?” > — English (machine translation) (machine translation) ### [1.14.66](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.66) \[56\] vṛndāha-mama mukhataḥ kācid apy uktir na vyaktībhavati, kim iva vaktavyam? > \[56\] Vṛndā said: “No word can come out of my mouth! What is there to say?” > — English (machine translation) (machine translation) ### [1.14.67](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.67) \[57\] paurṇamāsī uvāca-paṅkajākṣi, na kācid api śaṅkā manasi śaṅkanīyā | > \[57\] Pūrṇamāsī said: “O lotus-eyed one, no doubt should be harbored in your mind.” > — English (machine translation) (machine translation) ### [1.14.68](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.68) \[58\] vṛndā sa-rūkṣa-hāsam āha-bhagavati, katham iva? > \[58\] Vṛndā said with a bitter laugh: “Revered lady, how so?” > — English (machine translation) (machine translation) ### [1.14.69](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.69) \[59\] paurṇamāsī uvāca-yad adyāpy asiddha-nirvāha eva tāsāṃ vivāhaḥ | > \[59\] Pūrṇamāsī said: “Because even today, their marriage is completely unconsummated.” > — English (machine translation) (machine translation) ### [1.14.70](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.70) \[60\] vṛndāha-vicakṣaṇe, tam etaṃ cākṣuṣam eva vidhāya sarve' py ācakṣate | > \[60\] Vṛndā said: “O wise lady, everyone declares that they have witnessed it with their very eyes!” > — English (machine translation) (machine translation) ### [1.14.71](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.71) \[61\] paurṇamāsī uvāca-samprati tā bālikāḥ kutra? > \[61\] Pūrṇamāsī said: “Where are those young girls right now?” > — English (machine translation) (machine translation) ### [1.14.72](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.72) \[62\] vṛndāha-tad idam api śrutam, yad atibālakatayāvagatāḥ pitṛ-geha eva tā nidhāya te gatā iti | > Vṛndā said: “This too has been heard: that recognizing them to be mere infants, they left them in their father's house and departed.” > — English (machine translation) (machine translation) ### [1.14.73](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.73) \[63\] paurṇamāsī sa-praṇaya-roṣam uvāca-atha kathaṃ mat-kathanaṃ na pratyeṣi yat kiṃvadantīm eva muhur vadantī vartase? > \[63\] Paurṇamāsī spoke with affectionate indignation: "Why do you not believe my words, when you keep constantly repeating mere hearsay?" > — English (machine translation) (machine translation) ### [1.14.74](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.74) \[64\] vṛndā sānandam uvāca-bhagavati, tad etad ṛtam anṛtam eva bhavatu, kintu mayā nāyaṃ sandhir anusandhīyate | > \[64\] Vṛndā joyfully said: "Noble lady, let this matter be true or false, but I cannot make sense of this connection." > — English (machine translation) (machine translation) ### [1.14.75](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.75) \[65\] paurṇamāsī sahāsam uvāca-na lokenātathyaṃ kathyate, na ca grathyate sma tāsām udvāha-bandhah | > \[65\] Paurṇamāsī said with a smile: "The world does not speak an untruth, nor was the bond of marriage tied for them." > — English (machine translation) (machine translation) ### [1.14.76](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.76) \[66\] vṛndāha-nedaṃ ca budhye | > \[66\] Vṛndā said: "And I do not understand this." > — English (machine translation) (machine translation) ### [1.14.77](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.77) \[67\] paurṇamāsī uvāca-yuktam evedam, yataḥ- > \[67\] Paurṇamāsī said: "This is only proper, because: > — English (machine translation) (machine translation) ### [1.14.78](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.78) tvayy api līlā-śaktyām, avasara-nāmnī bhaved vibhoḥ śaktiḥ | tvām api yā bhramayantī, tasmiṃs tasmin pravartayati || \[udgīti\] > Even upon you, the energy of divine play, there acts the energy of the Lord named Occasion, / which, bewildering even you, engages you in this or that." > — English (machine translation) (machine translation) ### [1.14.79](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.79) \[68\] vṛndā sa-kāku prāha-tarhi svayam evedaṃ rahasyaṃ prakāśyatām? > \[68\] Vṛndā said imploringly: "Then let this secret be revealed by you yourself." > — English (machine translation) (machine translation) ### [1.14.80](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.80) \[69\] paurṇamāsī kṣaṇaṃ hasitvā nīcair uvāca-yugapad eva, devi, sarveṣu tādṛg-duḥsvapna eva kevalaṃ jāgara-kalpatayā mayā kalpitaḥ | > \[69\] Paurṇamāsī, laughing for a moment, said in a low voice: "Simultaneously for all, O noble lady, just such a bad dream alone was fashioned by me to seem like waking reality." > — English (machine translation) (machine translation) ### [1.14.81](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.81) \[70\] vṛndā viśvasya niśvasya ca punar uvāca-tathāpi tāsāṃ tathā khyātir api na yuktā | > \[70\] Vṛndā, having believed and sighed, spoke again: "Even so, such a reputation for them is still not proper." > — English (machine translation) (machine translation) ### [1.14.82](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.82) \[71\] paurṇamāsī uvāca-sāpi na bhaviṣyati, yato munaya eva punaḥ punar idaṃ gāsyanti, tatra tapanyāṃ tāḥ pṛcchatīḥ prati durvāsāḥ, sa vo hi svāmī \[Gtu 2.27\] iti; rāsaprasaṅge ca bhagavān bādarāyaṇiḥ, kṛṣṇavadhvaḥ \[BhP 10.33.7\] iti; uddhava-sandeśe svayaṃ śrī-kṛṣṇa eva ca, ballavyo me madātmikāḥ \[BhP 10.46 |3\] iti | tad idaṃ gacchoddhava vrajaṃ saumya pitror naḥ prītim āvaha iti vallabhābhimānitām ātmani vyajya śrī-kṛṣṇasya vacanaṃ brāhmaṇādīnāṃ mama brāhmaṇīty ādivat | tathā, mām eva dayitaṃ preṣṭham ātmānaṃ manasā gatāḥ \[BhP 10.46 |4\] iti pracuraṃ pracuratārdha-padyena ca tābhir api bahir-dṛṣṭyā paraṃ tatra kvacid upapatitvaṃ pratīyate, śaśvad antar-dṛṣṭyā tu patitvam evānubhūyata iti sūcyate, yathā ca, api bata madhu-puryāṃ ārya-putro' dhunāste? iti | > \[71\] Paurṇamāsī said: "That too will not endure, because the sages themselves will sing this again and again. There, to them inquiring in the \[Gopāla-\]Tāpanī, Durvāsas says: 'For he is your husband'; and in the context of the rāsa-dance, the venerable Bādarāyaṇi says: 'the wives of Kṛṣṇa'; and in the message through Uddhava, Śrī Kṛṣṇa himself says: 'The cowherd women are mine, their minds absorbed in me.' Thus, in: 'Go, gentle Uddhava, to Vraja; bring joy to our parents,' Śrī Kṛṣṇa's words, by expressing the sentiment of their being his beloveds to him, are like a brāhmaṇa's saying 'my brāhmaṇī wife' and so forth. Likewise, in: 'absorbed in me alone as their darling, their dearest self, with their mind,' by this and the subsequent half-verse, it is indicated that only through an external viewpoint is their status as paramour perceived there at times, while through the perpetual internal viewpoint his status as husband is indeed experienced; as also in: 'Ah, does our noble husband now abide in the city of Madhu?' > — English (machine translation) (machine translation) ### [1.14.83](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.83) athāgame ca mantra-draṣṭāro gopī-padānantaraṃ janety asyānte vallabheti | \[72\] tad idaṃ tridhā niruktam apy āgamasya rahasya-rītitayā kramāt pūrva-pūrva-pakṣasya tūttara-pakṣatvaṃ vyañjitam | yathā gautamīya-tantre, > Now, in the scripture too, the seers of mantras \[place\] after the word 'gopī' the word 'jana', and after this, 'vallabha'. \[72\] Although this is explained threefold according to the esoteric manner of the scripture, each successive view expresses the ultimate conclusion over the preceding views. As in the Gautamīya Tantra: > — English (machine translation) (machine translation) ### [1.14.84](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.84) gopīti prakṛtiṃ vidyāj janas tattva-samūhakaḥ | anayor āśrayo vyāptyā kāraṇatvena ceśvaraḥ | sāndrānandaṃ paraṃ jyotir vallabhatvena kathyate || > "One should know 'gopī' as nature, and 'jana' as the collection of fundamental principles. / The shelter of these two, pervading them and acting as their cause, is the Lord; / the supreme light of dense bliss is spoken of as 'vallabha' (beloved). > — English (machine translation) (machine translation) ### [1.14.85](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.85) athavā gopī prakṛtir janas tad-aṃśa-maṇḍalam | anayor vallabhaḥ proktaḥ svāmī kṛṣṇākhya īśvaraḥ || > Or rather, 'gopī' is nature, and 'jana' is the host of its portions. / The beloved of these two, the master, is said to be the Lord named Kṛṣṇa. > — English (machine translation) (machine translation) ### [1.14.86](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.86) kārya-kāraṇayor īśaḥ śrutibhis tena gīyate || > Therefore he is sung by the Vedic scriptures as the Lord of cause and effect. > — English (machine translation) (machine translation) ### [1.14.87](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.87) aneka-janma-siddhānāṃ gopīnāṃ patir eva vā | nanda-nandana ity uktas trailokyānanda-vardhanaḥ ||iti | > Or he is indeed the husband of the cowherd women perfected over many births, / called Nandanandana, who increases the joy of the three worlds." > — English (machine translation) (machine translation) ### [1.14.88](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.88) \[73\] atra prathamā prakṛtiḥ pradhānam, dvitīyā svarūpa-śaktiḥ | tattvāni mahad-ādīni aṃśāḥ, jñāna-śakti-balaiśvarya-vīrya-tejāṃsy aśeṣataḥ | bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ || > \[73\] Here, the first 'nature' is the unmanifest material nature, the second is the intrinsic energy. The principles are the cosmic intellect and the rest. The portions are: / 'Knowledge, power, strength, sovereignty, virility, and splendor in their entirety, / denoted by the word 'Bhagavat', devoid of base qualities and the like,' / as stated in the Viṣṇu Purāṇa. 'Of those perfected over many births' indicates his status as spoken of in the Śrī Bhagavad-gītā: 'Many births of mine and of yours have passed, O Arjuna.' 'Indeed the husband' means that the occasional appearance of paramourship is merely illusory. And the word 'vā' ('or') is intended to make known that this alone is the final conclusion. > — English (machine translation) (machine translation) ### [1.14.89](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.89) iti viṣṇu-purāṇoktāḥ \[ViP 6.5.79\] | aneka-janma-siddhānāṃ iti, bahūni me vyatītāni janmāni tava cārjuna \[Gītā 4.5\] iti śrī-bhagavad-gītā-vadanāditvam eva bodhayati, patir eva iti kadācid upapatitva-vyavahāras tu māyika evety arthaḥ | vā-śabdas tv asyaivottara-pakṣatā-bodhanāya | > —as stated in the Viṣṇu Purāṇa. The phrase "of those perfected over many births" conveys only the fact that \[these births\] were spoken of in the Śrīmad Bhagavad-gītā: "Many births of mine have passed, and of yours, O Arjuna." The words "truly the husband" mean that any treatment of Him as a paramour at times is merely illusory. Moreover, the word "or" (vā) is meant to indicate that this is the final conclusion. > — English (machine translation) (machine translation) ### [1.14.90](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.90) \[74\] ataevāprakaṭa-līlāyāṃ prakaṭam eva brahma-saṃhitā tathānusaṃhitavatī yatra brahmā prāha- > \[74\] For this very reason, regarding the unmanifest līlā, the Brahma-saṃhitā plainly composed the text, where Brahmā said: > — English (machine translation) (machine translation) ### [1.14.91](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.91) ānanda-cin-maya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ | goloka eva nivasaty akhilātma-bhūto govindam ādi-puruṣaṃ tam ahaṃ bhajāmi ||iti||\[5.48\] | > "I worship that Govinda, the primal person, / who, as the self of all, dwells in Goloka alone / with those who are infused with the aesthetic rasa of conscious bliss, / \[his\] personal forms, \[his\] partial manifestations." > — English (machine translation) (machine translation) ### [1.14.92](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.92) \[75\] atra kalātvān nija-rūpatve svataḥ-siddhe' pi nija-rūpatayeti punar upādānam, na tu prakaṭa-līlā-madhyavat parakīyābhāsatayopalakṣitābhis tābhir ity artha-jñāpanārtham | > \[75\] Here, although being his personal forms is self-established on account of being his partial manifestations, the restatement 'as his personal forms' is for the purpose of making known the meaning: 'not with those marked by the semblance of belonging to another, as is the case in the manifest līlā.' > — English (machine translation) (machine translation) ### [1.14.93](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.93) \[76\] tathā ca tatraiva śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ ity atra yuktiṃ ca darśitavān | śrī-parama-puruṣayor aupapatyaṃ nāstīti | kāśī-khaṇḍe ca dharma-rājaḥ, gopī-pate yadu-pate vasudeva-sūno iti | saṅgīta-śāstre ca, gopī-patir ananto' pi vaṃśa-dhvani-vaśaṃ gataḥ iti | bhaviṣyat-kāvyeṣu śrī-gīta-govinde patyur manaḥ kīlitam iti | > \[76\] And so, right there, in 'The goddesses of fortune are the beloved consorts, the lover is the supreme person,' he also showed the logical reason: between Śrī and the supreme person there is no paramourship. And in the Kāśīkhaṇḍa, the King of Dharma \[says\]: 'O husband of the gopīs, lord of the Yadus, son of Vasudeva!' And in the treatise on music: 'Even the infinite one, the husband of the gopīs, came under the sway of the sound of the flute.' In future literary works, in the Śrī Gītagovinda: 'the mind of the husband was transfixed.' > — English (machine translation) (machine translation) ### [1.14.94](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.94) \[77\] etad abhiprāyeṇaiva lakṣya-bhedenoktam- > \[77\] With this very intent, by difference of target, it was said: > — English (machine translation) (machine translation) ### [1.14.95](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.95) tvām aprāpya mayi svayaṃ-vara-parāṃ kṣīroda-tīrodare śaṅke sundari kāla-kūṭam apiban mūḍho mṛḍānīpatiḥ | itthaṃ pūrva-kathābhir anya-manaso vikṣipya vakṣo' ñcalaṃ rādhāyāḥ stana-korakopari milan-netro hariḥ pātu vaḥ ||iti | > "Not obtaining you, who were intent on self-selection of a groom upon me in the midst of the shore of the ocean of milk, / I suspect, O fair one, that the foolish husband of Mṛḍānī drank the deadly poison. / Diverting her whose mind was distracted by such previous tales, and tossing aside the edge of the cloth upon her chest, / may Hari, his eyes meeting the flower-buds of Rādhā's breasts, protect you!" > — English (machine translation) (machine translation) ### [1.14.96](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.96) anyatra ca, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ iti | bhagavac-chaṅkarācārya-kṛte yamunā-stotre ca, vidhehi tasya rādhikā-dhavāṅghri-paṅkaje ratim iti | > And elsewhere: 'the servant of the servant of the servant of the lotus feet of the husband of the cowherd women.' And in the Yamunā-stotra composed by the venerable Śaṅkarācārya: 'Grant him love for the lotus feet of the husband of Rādhikā.' > — English (machine translation) (machine translation) ### [1.14.97](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.97) \[78\] lalita-mādhave śrī-rādhikādīnāṃ tathā-varṇanaṃ tu sphuṭam eva nirvarṇitam | ujjvala-nīlamaṇau sākṣāt-kathanayā kumārikāṇāṃ sākṣād anya-sambandhābhāva-prathanayā ca parāsām api yad eva samṛddhimad-ākhya-sambhoge lalita-mādhavānusāreṇa sphuṭam aṅgīkṛtam asti | > \[78\] But in the Lalitamādhava, such a description of Śrī Rādhikā and the others is depicted quite clearly. In the Ujjvalanīlamaṇi, by the explicit statement that the maidens had no direct relation with another, and by proclaiming the absence of any other connection for the other \[women\] as well, which is explicitly accepted in accordance with the Lalitamādhava in the enjoyment known as abundant, \[this very conclusion is upheld\]. > — English (machine translation) (machine translation) ### [1.14.98](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.98) bhāvārtha-dīpikāyāṃ ca, ṛṣabhasya jaguḥ kṛtyāni \[BhP 10.33.21\] ity atra ṛṣabhasya patyuḥ iti kṛṣṇavadhvaḥ iti svayam uktam idam eva patitvaṃ śrī-parīkṣit-praśnottare paty-antarābhyupagama-vādenaiva hi bahir-aṅgānām bodhāya paramātmatayā śrī-bādarāyaṇinā bodhitam: gopīnāṃ tat-patīnāṃ ca sarveṣām api ca dehinām | yo' ntaś carati so' dhyakṣaḥ eṣa krīḍana-deha-bhāk ||\[BhP 10.33.35\] ity atrānataraṅgān prati tv ayam arthaḥ: gopīnāṃ kāścid vyūḍhāḥ kāścid avyūḍhā iti dvidhātra loka-mātra-prasiddhānāṃ vastutas tu nitya-siddhānāṃ sarvataḥ śreyasīnāṃ tat-preyasīnām anyāsām api nānā-bhāva-samṛddhānāṃ kumārītaruṇī-vṛddhānāṃ, tathā yathā-sambhavaṃ tāsāṃ patīnāṃ tad-upalakṣitatayā kumāra-tatīnāṃ, kiṃ bahunā? sarveṣām api tad-eka-jīvānāṃ vraja-jīvānāṃ yāni tat-tad-upacitatācita-tadīya-krīḍā-sādhana-dehāni, tad-āsaktaḥ sann antaḥ-śabdābhihite mahite jagan-netrād antar-hite sadābhave sva-vaibhave yaś carati krīḍati | sa eṣa evādhyakṣaḥ kadācij jagat-pratyakṣaḥ san krīḍati | tasmān nija-preyasībhiḥ samam anādita eva mithunateti kathanād aupapatyam asya nopapatty-arham, kintu parama-vyomādhipa-lakṣmī-nārāyaṇavad dāmpatyam eva tad-arhaṃ bhavatīti | > And in the Bhāvārtha-dīpikā, regarding the words "they sang the deeds of the bull \[among men\]" \[BhP 10.33.21\], \[Śrīdhara Svāmin\] himself stated: "of the bull, that is, of the husband; \[hence\] the wives of Kṛṣṇa." This very husbandship was taught by Śrī Bādarāyaṇi as His being the Supersoul, in reply to Śrī Parīkṣit's question, solely by adopting the assertion of other husbands for the understanding of outsiders: "He who moves within the gopīs, within their husbands, and within all embodied beings, He is the overseer, assuming a body for sport" \[BhP 10.33.35\]. Here, however, toward those who are not intimate, the meaning is as follows: with respect to the gopīs—some of whom are popularly known here in the world as married and some as unmarried, but who in reality are eternally perfected, most auspicious above all, His beloveds, along with others endowed with varied emotional states, whether young maidens, youthful women, or elders—as well as their husbands so far as possible, which indicates their gatherings of young boys, > in short, the bodies of all the inhabitants of Vraja, whose sole life is He, which bodies are instruments of His pastimes arranged and accumulated in various ways—He who, attached to them, moves and sports in His own eternal glory, designated by the word 'within', hidden from the eyes of the world; that very overseer, becoming visible to the world at times, sports. Therefore, since their union as a couple with His own beloveds is described as being without beginning, paramourship is not admissible in His case; rather, conjugal partnership alone is appropriate, like that of Lakṣmī and Nārāyaṇa, the lords of the supreme sky. > — English (machine translation) (machine translation) ### [1.14.99](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.99) tad idaṃ, jayati jananivāsaḥ \[BhP 10.90.48\] ity ādau vraja-pura-vanitānāṃ vardhayan kāma-devam iti pura-vanitābhiḥ saha tāsāṃ saha-pāṭhād draṣṭavyam | śrīmān uddhavas tu, etāḥ paraṃ tanu-bhṛto bhuvi gopa-vadhvaḥ \[BhP 10.47.58\] ity ādāv āsām anugatiṃ mumukṣu-mukta-mad-vidha-bhaktā api vāñchanti ity uktvā kṛṣṇe paramātmani vṛndāvana-carya imāḥ kva, tad-īdṛśa-bhāva-vyabhicāra-dṛṣṭās tv anye kveti vadan kṛṣṇe paramātmani hy eṣa rūḍha-bhāva iti pratyakṣato darśayann āsu māhātmya-viśeṣaṃ darśayati, nāyaṃ śriyo' ṅge \[BhP 10.47.60\] ity ādau śrī-prabhṛtibhyaḥ punar api viśeṣayati ca |' > This may be seen from their being recited together with the women of the city in "Victorious is the dwelling of the people... increasing the desire of the women of Vraja and the city" \[BhP 10.90.48\] and elsewhere. Śrīmān Uddhava, moreover, stating in "These cowherd wives alone bear a body on earth..." \[BhP 10.47.58\] and elsewhere that even seekers of liberation, the liberated, and devotees like himself desire their path of devotion, says: "Where are these women, whose behavior is in Vṛndāvana, in Kṛṣṇa, the Supersoul? And where are others, who are seen to deviate from such love?"—thus showing visibly that this is fixed, mature love in Kṛṣṇa, the Supersoul; he shows their particular greatness and further distinguishes them from Śrī and others in "This \[grace\] was not upon the breast of Śrī..." \[BhP 10.47.60\] and elsewhere. > — English (machine translation) (machine translation) ### [1.14.100](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.100) \[79\] atha sānandāpi vṛndā punaḥ papraccha-katham īdṛśī prakriyā nātipriyā, nānyathā kriyate sma bhavatyā? bhavatyāḥ khalu nāśakyaṃ tarkyate | > Then Vṛndā, though filled with joy, asked again: "Why was such an arrangement, not very pleasant, not altered by you? Surely nothing is deemed impossible for you." > — English (machine translation) (machine translation) ### [1.14.101](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.101) \[80\] paurṇamāsī uvāca-rasa-viśeṣa-sampādayitrī līlāvaśyakatāvasara-vaicitrīyaṃ sītāyā rāvaṇa-gṛha-gativan nāsmābhir apy anyathā kartuṃ śakyate | rasa-viśeṣaś caivam eva saṅgacchate | bhrama-janitatvād aślīlatā-viśliṣṭe para-sambandhasyābhāsa-mātre dṛṣṭe sati tāsāṃ para-nivāraṇa-kuṇṭhitānām utkaṇṭhā-vardhanataḥ sphurad-akharva-sukha-gatyāṃ sarvāyatyāṃ viśrānta-bhrama-nitānta-sthiratā-nirata-kānta-prāptitas tasyātīva dīptatā-prāptir iti | tathā ca bhaviṣyat-kāvyeṣu śrīmad-ujjvala-nīlamaṇau pramāṇī-kṛtaṃ prācāṃ matam | tatra mūlaṃ yathā- > Paurṇamāsī said: "This manifold wonder of the necessity of the divine play, which produces a special aesthetic rasa, cannot be altered even by us, just like Sītā's going to Rāvaṇa's abode. And the special rasa is brought about only in this way: since it arises from an illusion, when there is seen only a semblance of a connection with another, devoid of impropriety, then—owing to the increase of longing in those women who are restrained by the obstruction of others—in the future when their glorious, immense joy unfolds, through the attainment of their beloved who is entirely devoted to supreme stability with illusion having subsided, that \[rasa\] attains an exceeding brilliance. And thus in future works, in the venerable Ujjvala-nīlamaṇi, the opinion of the ancients is cited as authority. There the root \[text\] is as follows: > — English (machine translation) (machine translation) ### [1.14.102](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.102) laghutvam atra yat proktaṃ tat tu prākṛtanāyake | na kṛṣṇe rasaniryāsasvādārtham avatāriṇi ||\[1.21\] iti | > "The baseness that is stated here belongs to an ordinary hero, / but not to Kṛṣṇa, who descends to taste the essence of aesthetic rasa." \[1.21\] > — English (machine translation) (machine translation) ### [1.14.103](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.103) pramāṇaṃ yathā, neṣṭā yad aṅgini rase kavibhir paroḍhā tad gokulāmbujadṛśāṃ kulam antarena | āśāṃsayā rasavidher avatāritānāṃ kaṃsāriṇā rasikamaṇḍalaśekhareṇa ||\[5.3\] iti | > The authority is as follows: / "That a woman married to another is not desired by poets in the principal aesthetic rasa / applies except to the group of lotus-eyed women of Gokula, / who were brought down through desire for the ordinance of rasa / by Kaṃsāri, the crest-jewel of the circle of connoisseurs." \[5.3\] > — English (machine translation) (machine translation) ### [1.14.104](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.104) \[81\] atra rasotkarṣasya tarṣata eva kaṃsāriṇāvatāritānām iti tāsāṃ nityaṃ tan-nija-preyasītayā vihāras, tad-avatāra-samaya eva tu rasa-maya-mahotkarṣāya māyayā paroḍha-vyavahāra ity ato na doṣaḥ, pratyuta parama-guṇa eveti bhāvaḥ | iha cāvatāritānām iti devī-caratāṃ sādhāraṇa-lakṣmī-caratāṃ ca na pracārayati, nāyaṃ śriyo' ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṃ nalina-gandha-rucāṃ kuto' nyāḥ? \[BhP 10.47.60\] ity anena virodhāt | tenaivānyatamatānyathā-kāritayā tadīya-parama-lakṣmītvam eva tāsāṃ lakṣyata iti | > Here, from the phrase "brought down by Kaṃsāri out of thirst for the excellence of rasa," their sport is eternally as His own beloveds, but at the very time of His descent the conventional conduct of being married to others is produced by divine illusion for the sake of the supreme excellence filled with rasa; therefore there is no fault, but on the contrary a supreme virtue—this is the purport. And here, the expression "brought down" does not proclaim that they are goddesses or ordinary forms of Lakṣmī, because that would contradict: "This grace was not upon the breast of Śrī, His absolute beloved, nor upon the celestial women endowed with the fragrance and luster of the lotus; whence for others?" \[BhP 10.47.60\]. By that very fact, as it sets aside the status of any other, their nature as His supreme Lakṣmī alone is indicated. > — English (machine translation) (machine translation) ### [1.14.105](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.105) tad evaṃ ca nirūpya punar apy āha sma-tādṛśaṃ parama-rahasyam ākāśāya ca na prakāśanīyam | kintu- > Having thus determined this, she spoke again: "Such a supreme secret must not be revealed even to the sky. But— > — English (machine translation) (machine translation) ### [1.14.106](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.106) rādhādīnāṃ kevalānāṃ kevalo nanda-nandanaḥ | varaḥ syāt kevalaṃ tasmāt ke balāt kuryur anyathā? || \[anuṣṭubh\] > Nandanandana alone must be the husband / of Rādhā and the others alone. / Therefore, who could by force / make it otherwise? || > — English (machine translation) (machine translation) ### [1.14.107](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.107) yataḥ, vraja-lakṣmī-janatāyā harir iha ramaṇaḥ paraṃ na paraḥ | katham atha cakora-jāter vṛttiś candrād bhaved anyaḥ? || \[upagīti\] > For: / Hari alone is the lover of the assembly of Vraja's goddesses of fortune, and no other. / How could the livelihood of the cakora bird ever be anything other than the moon? || > — English (machine translation) (machine translation) ### [1.14.108](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.108) \[82\] atha vṛndā tu, bhavatu yāthākathācaṃ | yad idam ācitam, tad ācitam eva | kintv āyatyāṃ sarva-sukha-samutthāpanaṃ bhavad-abhyutthānam eva gaty-antarāya bhavitā iti prārthya namaskṛtya ca calitā | > Then Vṛndā said: "Let it be as it may. What has been arranged, is arranged indeed. But in the future, your arising, which will bring forth all happiness, will be the only resort." Having thus prayed and offered obeisance, she departed. > — English (machine translation) (machine translation) ### [1.14.109](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.109) \[83\] paurṇamāsī tu prāha- > Paurṇamāsī, however, said: > — English (machine translation) (machine translation) ### [1.14.110](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.110) avacam avocam uvāca ca, vacmi hi vaktāsmi vakṣyāmi | ucyāsam idaṃ vacyāṃ vacāni no ced avakṣyaṃ na || \[anuṣṭubh\] > "I have spoken, I spoke, and I have said; I speak indeed, I shall speak, and I will say; / may I speak this, I should speak, let me speak—if not, I would not have spoken." || > — English (machine translation) (machine translation) ### [1.14.111](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14.111) \[84\] tad evaṃ tāsāṃ khelā-mātra-vilāsinīnāṃ sva-vāsinīnāṃ mātara-pitarādibhir antaḥ-puryām asūryampaśyatayā dhūtākarṇana-kṛṣṇa-varṇanatayā ca paritaḥ parītaṃ vāritānām api dīpyamāna-kaiśora-sāmīpya-samiddhaḥ sva-bhāva-siddhaḥ kṛṣṇa-bhāvaḥ svayam udbhūtavān vāridā-gamana-samayaṃ samayā kāsāñcid vallī-jātīnāṃ pallava iva | yataḥ- hṛdayam anaṅgas tāsām aviśad vayasaḥ kramād eva | śyāmāṅgaḥ sa tu sāṅgaṃ viveśa sahasā tataḥ pūrvam || \[anuṣṭubh\] > Thus, in those women who delight solely in play, who abide in their own homes, though surrounded and restrained on all sides by their mothers, fathers, and others keeping them secluded from the sun within the inner chambers and warding off their hearing the description of Kṛṣṇa, their love for Kṛṣṇa, naturally established and kindled by the near approach of blooming youth, arose spontaneously, like the sprout of certain creepers near the time of the arrival of rain-clouds. For: / Desire entered their hearts only gradually with age, / but that dark-limbed one, with all His limbs, entered suddenly even before that. || > — English (machine translation) (machine translation) _First 110 of 258 passages. [Read on](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu~en-mt.1.14.2) — English, machine translation ## Linked texts (5) - [Rādhākṛṣṇārcanadīpikā](https://indike.org/pramana/in.sampradaya.vaisnava.gaudiya.acara.radhakrsnarcanadipika.144) — Jīva Gosvāmin 1550, Sanskrit - [Ujjvalanīlamaṇi](https://indike.org/pramana/in.art.alamkara.rasa.ujjvalanilamani.3.33) — Rūpa Gosvāmin 1540, Sanskrit - [Sārasaṃgraha (Rūpa Kavirāja)](https://indike.org/pramana/in.darsana.acintyabhedabheda.sarasamgraha-rupa-kaviraja.15.122) — Rūpa Kavirāja 1745, Sanskrit - [Prītisandarbha](https://indike.org/pramana/in.darsana.acintyabhedabheda.pritisandarbha.p1161) — Jīva Gosvāmin 1535, Sanskrit - [Siddhāntaratna](https://indike.org/pramana/in.darsana.acintyabhedabheda.siddhantaratna.2.23) — Baladeva Vidyābhūṣaṇa, Sanskrit --- Source: [https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.14) · Pramāṇa