Gopalacampu 1.19.15

1.19.15

pāśi-pāśena sambandhas tvayy āsīn neti kā kathā |
tad-bhayenāpi nāsīt tvat-putrasyāsya prabhāvataḥ ||tad uktaṃ varuṇenāsya karuṇāṃ vīrya-bhīruṇā |
govinda nīyatām eṣa pitā te pitṛ-vatsalaḥ || iti | [anuṣṭubh]
[34] atha dināntare kṛṣṇam antareṇa sabhāntare niviṣṭā gopa-kula-śiṣṭā vraja-patiṃ prati tatratyaṃ citraṃ papracchuḥ | [35] sa ca loka-pālasya tasya taṃ mahodayam aihika-lokānām āloka-pathātītam astokaṃ ślokayāmāsa | tatra ca-mitrāṇi, citraṃ śrūyatām iti tad-vāsināṃ kṛṣṇe bhaktim atiriktāṃ varṇayāmāsa | [36] tad-varṇanāntaraṃ tu nija-nijam antaram anu vismitānāṃ tasminn īśvaratālambhaka-sambhāvanayā sarveṣām eva seyaṃ bhāvanā-yadi cānaśvara-pratipatti-vaśād ayam īśvaras, tathāpy autpattika-sneha-sampatti-viṣayāśrayatā-maya-nirāmaya-sukha-dāyīti tu sadā mukhya-vyatīta-sarva-tarṣaṃ samutkarṣaṃ draṣṭuṃ suṣṭhu muhur ullasaty eva naś ceto-vṛttiḥ | tac ca kim anena nirbādhaṃ sādhayiṣyate? iti | [37] eṣa cāśeṣāṇām eṣāṃ
svāpara-paryāya-jñātitayā svābhedena vijñāyamānānām etad abhijñāya, kāruṇya-jāta-yantraṇayā śīghratā-paratantratayā cintitavān- [38] aho, ete ca te te mama parama-svajanā, mayi pāramaiśvaryaṃ paryālocya sarvato' py asambhavaṃ mad-vaibhavam anubhavitum icchanti, kintu nānubhavanti yata eva loka-pāla-vaibhava-mātraṃ camatkāra-pātraṃ kurvanti | tādṛśaṃ tad vaibhavaṃ punar eṣāṃ svagati-mayam eva | tat tu tan-mayam api yan nānubhavanti, tat khalv avidyā-kāma-karma-nirmitoccāvaca-gatimati jagati viracitam avatāram anu sarva-sādhāraṇaṃ-manyatayā buddhi-bādhāta eva | sā caiṣām,

"What need to say that there was no contact with the snare of the bearer of the noose in your case? / Even fear of him did not exist, through the prowess of this son of yours! // For it was said of his compassion by Varuṇa, terrified of his valor: / 'O Govinda, let him be taken! This is your father, fond of his father!'" // [34] Then on another day, when seated in another assembly without Kṛṣṇa, the elders of the cowherd clan questioned the lord of Vraja about the marvel that took place there. [35] And he celebrated in verse, at no small length, that magnificent splendor of that guardian of the world, which surpasses the visual range of people of this world. And in that context he described: "Friends, hear the wonder!"—the extraordinary devotion of the inhabitants there toward Kṛṣṇa. [36] Following that description, astonished within their own minds, all of them had this thought arisen from the possibility of his being God: "Even if he is God by virtue of indestructible recognition, still, as the giver of flawless joy consisting in being the object and locus of inborn riches of affection, the disposition of our minds repeatedly leaps with delight to clearly behold that superiority which completely surpasses every [other] desire! And will that be accomplished by him without impediment?" [37] And he, knowing this about all of them—who were regarded without difference from himself, as kin sharing the same identity—deliberated, constrained by the pain born of compassion and overcome by urgency: [38] "Ah, these very people are my foremost kin; discerning supreme lordship in me, they wish to experience my majesty, which is impossible from every perspective, yet they do not experience it, precisely because they treat merely the splendor of a guardian of the world as an object of astonishment. And yet that kind of splendor of theirs belongs entirely to their own state. But the fact that they do not experience it, even though they consist of it, is surely due to an impediment of the intellect because of regarding me as ordinary, following my descent manifested in a world that has high and low states fashioned by ignorance, desire, and karma. And of them: