Gopalacampu 1.19.19

1.19.19

ity ādibhiḥ pramita-sarvopari-mad-vaśīkāri-prema-mahimnāṃ yadyapi nāvidyādi-mayī, tathāpy eṣām anya-sādhāraṇaṃ-manyatām asahamāno' haṃ madīya-prema-sandoha-maya-mohābhilāṣa-lālanā-jālataḥ sañjāyamānām apy etāṃ tan-mayīm eva manye | [40] vastutas tu tādṛśa-premarṇenānādi-kalpata evānyebhyaḥ prattānavakāśām uttamarṇatāṃ gatānām apy eṣāṃ mayy arpita-sarvārthānāṃ gatir eva mama gatis, tad-anugatam eva ca mama paramaṃ vaibhavam, na punar ataḥ param api paraṃ sambhavati | [41] tad evaṃ jalāvitur vaibhavād api pitur mama yaś camatkāraḥ, sa tu māṃ duḥkhākaroti | tasmād eteṣāṃ yathā mayi premāveśas tathā naiteṣu mameti tad-anusandhānavatā mayā tad etad eṣām eva vaibhavam eteṣām eva śubhānudhyāna-maya-yogamāyānubhavataḥ
sāmpratam enān anubhāvayāni iti | [42] tad etad vicintanānantaraṃ dinānantare punar ādi-varāha-purāṇa-vācaka-yācaka-vipra-dvārā-pura-dvārāsthānī-sthitika-vicitra-pitrādy-ābhīra-vīra-pariṣadaṃ prati-kārtika-varti-pūrṇimā-snānam akrūrābhīṣṭa-prade brahma-hrade tūrṇam eva pūrṇa-tat-phalatāṃ sādhayati ity avadhārayan, sāratayā dhārayaṃs tat-prātaḥ sarvāṃs tān dāyādādīn ādāya satrā tatrāgatavān | [43] āgatya ca sarveṇa saha tatra nimajjya, tam utsṛjya, tīram āsajya, prakṛtitaḥ paratayā sac-cid-ānanda-ghanaṃ parama-svarūpa-rūpa-rasa-gandha-sparśa-śabdatayātmārāmāṇām apy alabhya-ghanaṃ gopānāṃ sva-niketam etaṃ golokam āvaraka-śaktim apākṛtya vyaktīkṛtavān |
[44] tiraskariṇīṃ nirākṛtya vicitraṃ divya-citram iva yaṃ khalv asya narākṛti-para-brahmaṇaḥ sva-lokatayā brahmaṇo loka ity ācakṣate | [45] yatra kila sveṣām eva madhyam adhyāsitaṃ nija-kula-tilaka-kṛṣṇākāratayā paricitaṃ kṛta-janmādi-gokula-līlā-stuti-śruti-sākṣikatayātiniścitaṃ tam etaṃ sa-lokam ālokayan vraja-lokaḥ sarva-śokaṃ vyatītya, vismayānanda-sandohataḥ pratikṣaṇam eva sukha-saṃroham avāpa | [46] tad evaṃ vyajya rajyan-manasas tān vraja-lokān golokataḥ sa daiteyārir daiteyapīḍanādi-krīḍāṃ pūrayituṃ punar vyavadhāpitavāṃś ca | [47] atha kathakaḥ samāpanam āha-

[Kṛṣṇa thought:] “Although the majesty of the love of these [cowherds], which by such statements is proven to conquer all and bring Me under its control, does not consist of ignorance or the like, still, unable to tolerate that they consider themselves ordinary like other [mortals], I consider this [delusion of theirs]—arising though it does from the snare of fond pampering and desire born of delusion made of the abundance of love for Me—to be composed of that very love. [40] In truth, however, by virtue of such a debt of love, their status as creditors has from beginningless time left no room for anyone else; and though they have surrendered everything of value to Me, their goal is My only goal, and My supreme majesty merely conforms to them—indeed, nothing higher than this is even possible. [41] Therefore, the wonder that My father felt over the splendor of the guardian of the waters grieves Me. Hence, thinking, ‘The immersion of love they have in Me is not equaled by My love in them,’ I, who keep this continuously in mind, should now cause them to experience this very majesty of their own, through the perception of Yogamāyā, which consists of their own auspicious meditation.” [42] Having reflected thus, on the following day, using an asking brāhmaṇa who recited the Ādivarāha Purāṇa, He caused the assembly of brave cowherds, including His remarkable father and others who sat in the assembly at the city-gate, to ascertain: “Bathing on the full-moon day in the month of Kārtika in the pool of Brahma, which grants Akrūra's desired goal, swiftly brings about that full fruit.” Holding this as essential, on that morning He took all of them—His kinsmen and the rest—and went there quickly. [43] Having arrived, plunging in there with everyone, coming out of it, and stepping onto the bank, He cast aside the veiling power and revealed Goloka—the cowherds’ own abode, which by being beyond material nature is condensed being, consciousness, and bliss, and which, being the supreme essential form, taste, fragrance, touch, and sound, is dense [bliss] unattainable even for those who delight in the self. [44] Removing the curtain, [He revealed it] like a wonderful celestial painting, which they indeed call the realm of Brahman, as it is the personal realm of this supreme Brahman in human form. [45] Seeing this realm along with Him—seated right in their very midst, recognized as Kṛṣṇa, the crest-jewel of their own clan, and fully ascertained by the testimony of Vedic praise of His divine plays in Gokula, such as His birth—the people of Vraja crossed beyond all grief and, from an abundance of wonder and bliss, experienced a swelling of happiness at every moment. [46] Having thus revealed it, that enemy of the Daityas, in order to fulfill His play of oppressing the Daityas and the like, veiled it again from those people of Vraja whose minds were delighting in Goloka. [47] Then the narrator spoke the conclusion: