Gopalacampu 1.25.13

1.25.13

atha savitṛ-sutāyā dhanya-vanyā-pradeśe viracita-bahu-veśe tā virejuḥ sa-kāntam | tam anu paraparasmin vāsare kāryam anyad vilasitam anukāntaṃ sūcayāmāsa kāntaḥ || [mālinī] atha bhramara-dampati-vraja-janaḥ pratisvaṃ nijā- layād anugatiṃ dadhad bhavika-gītavad gītavān | aho kim iva so' pi taṃ nija-ramā-yutaṃ tad-vana- prabhuṃ pramitavān anuvrajati tatra sarvatra ca || [pṛthvī]
[10] atha snigdhakaṇṭhaḥ papraccha-
rātrīḥ kiñcin mātra-śeṣatvam āgād bambhramyante smāpi tasmin sapatnyaḥ | krīḍā-tṛṣṇā dhṛṣṇag evāṅga jātā hā kiṃ cakre tatra kṛṣṇāṅganābhiḥ? || [śālinī]
[11] tatra madhukaṇṭha uvāca-tataś ca tad-vanasya nirvarṇana-pūrvakaṃ varṇanaṃ vidhāya, keli-kalāpe vidhīyamāne-
anyo' nyaṃ nihnutānveṣaṇa-kṛti-vihṛtiṃ preyasībhir murārir yāṃ cakre sā rahas tan-mithuna-mithunatā-kāraṇaṃ jāyate sma | yatrānviṣyānuyātā vividha-gati-vapuḥ-sphūrtinā tena yā yā kuñjāntas taṃ gṛhītvā pṛthag apara-dṛśāṃ dūratāṃ sāñcati sma || [sragd] kathañcana dadarśa yā kvacid apīha kṛṣṇānvitāṃ vadhūṃ rahasi kām api svayam idaṃ-vidhā kācana | pratītim agaman na hi sphuṭam amūṃ tamālānvitāṃ sphuṭat-puraṭa-yūthikāṃ sapadi manyamānā hṛdi || [pṛthvī] śiñjitaṃ vihaga-kākalī-kulair gānam anya-bhṛta-sambhṛta-svaraiḥ | rūpam apy atha tamāla-campaka- śreṇibhir muhur avāri tādṛśām || [rathoddhatā] yatra santamasam asti santataṃ tad vanaṃ na para-durgamaṃ param | kuñja-madhya-lasad-oṣadhī-śriyā
tatra tatra mithuna-rddhi-vardhi ca || [rathoddhatā] atha rahasi girāṃ vilāsa-kamraṃ calad-amalāṅga-vikāsi-romaharṣam | smara-valayi-kalā-spṛhātilolaṃ didivur alaṃ yugalāni tatra tatra || [puṣpitāgrā]
[12] atha krama-vaśād adbhuta-bhayānaka-raudra-bībhatsa-vatsala-karuṇa-vīra-hāsya-śānta-śṛṅgāra-rasāḥ śṛṅgārānukūlatayā yathāyogaṃ rasayitum āsāditāḥ | [13] yathā-

Then, in the blessed forest region of the Yamunā, having adorned themselves in manifold attire, they shone together with their beloved. After that, on the following day, the beloved indicated another undertaking, a playful sport to be enjoyed sequentially.

Then the flock of bee-couples, following along individually from their abode, sang like an auspicious song. Ah, how could they too have measured that lord of the forest accompanied by his own Goddess of Fortune, whom they followed everywhere?

[10] Then Snigdhakaṇṭha asked:
“The night had only a little remainder left, and the cowherd maidens were wandering about in it; / a thirst for play had boldly arisen—alas, my dear friend, what did Kṛṣṇa do there with the women?”

[11] To this Madhukaṇṭha said:
And then, having first described that forest, when the suite of playful sports was undertaken—

Murāri performed with his beloveds a pastime consisting of hiding and seeking one another, which in secret became the cause for pair after pair to be formed. Searching therein, whichever maiden pursued him—who manifested varied movements and bodies—she took him into an inner bower and distanced herself from the gaze of others.

If any woman somehow saw anywhere in this secret place a certain bride accompanied by Kṛṣṇa, she herself did not clearly perceive it as such, immediately thinking in her heart that this was merely an unfolding golden jasmine entwined around a tamāla tree.

The jingling [of their ornaments] was repeatedly veiled by flocks of soft-chirping birds, their singing by cuckoos full of notes, and even the appearance of such couples by rows of tamāla and campaka trees.

That forest, in which continuous thick darkness reigned, was not merely impassable to strangers, / but through the splendor of luminous herbs shining within the bowers, it also increased the romantic fortune of the couples here and there.

Then in secret, charming with the play of words, with trembling pure limbs radiating horripilation, and exceedingly agitated by desire for the art of love that encircles the mind, pairs played sportively in abundance here and there.

[12] Then, in due course, the aesthetic rasas of the wondrous, the terrifying, the furious, the odious, the parental-affectionate, the pathetic, the heroic, the comic, the peaceful, and the amorous were brought into experience in accordance with their fitness, so as to favor the amorous rasa. [13] Namely: