Gopalacampu 1.25.27

1.25.27

[29] sa eṣa rāsotsava-viśeṣaś ca nivṛtta iti bahir eva vṛttaṃ nāntaḥ, yataḥ-
rāsotsavaṃ kila samāpya gṛhādi-kṛtya- vyagrāś ca tan-mayatayā vraja-vāma-netrāḥ | nānā-vilāsa-maya-nartana-gīta-vādyaṃ sākṣād iva vyadadhatātra ca tat tad eva || [vasantatilakā]
netā yeṣu tu rāsa-keliṣu bhavet kṛṣṇaḥ svayaṃ nāyikāḥ śrī-jaitra-vraja-subhruvo, rasa-kathās tatraiva nirlāñchanāḥ | tat-tad-varṇanam eva kāvya-vibudhāḥ kārtsnyena kuryuḥ paraṃ kintu śrī-śuka-sammataṃ na yad idaṃ pūryeta taiḥ sarvakaiḥ || [śārdūla]
[30] snigdhakaṇṭha uvāca-hanta, catvāras te kumārakāḥ kva gatāḥ? |
[31] madhukaṇṭha uvāca-pūrvam ārūḍha-mahā-taravaḥ paścān nija-prabhoḥ sva-gṛha-vartmānuvartanam avadhāya, dūra-cariṣṇutayā tūṣṇīm evānuvartiṣṇutām avāpuḥ iti |
[32] tad evaṃ madhukaṇṭhaḥ prathitam api rāsa-līlā-varṇanaṃ triyāmāniyamataḥ saṃkṣipya tadīya-samādher vikṣipyamāṇatā-sañjanāya sāñjalir vyañjayāmāsa-
sa īdṛg vallabho labdhas tvayā śrīmati rādhike | yaṃ bheje rāsa-rabhasāt trilokī nāyikā-nibhā || [anuṣṭubh]
[33] atha kañja-netraḥ kṛtāñjalitayā pratīkṣitānujñā-sārau sūta-kumārau svāntikam āhūya bhūyaḥ paricaskāra nijānām aṅgānām aṅganānām api pariṣkāra-dravyeṇa |
[34] yad anu dāna-parvaṇā sarva eva bhāsamānaḥ sabhā-sajjanaḥ pratyekam eka-vyaktir api kriyā-lāghavād bahu-vidha-nibhāṃ vyaktim avāpa |
[35] tato brāhma-muhūrte muhūrta-viśramāya sarva eva sva-sva-dhāma jagāma |
iti śrī-śrī-gopāla-campūm anu
rāsa-prapañca-pañca-pūraṇī-pūraṇam nāma
saptaviṃśaṃ pūraṇam
||27 ||

[29] That special festival of the rāsa came to an end only outwardly, not within, because:

Though concluding the rāsa festival and busy with household duties,
the fair-eyed women of Vraja, absorbed entirely in Him,
performed again and again right there those very same dances, songs, and instrumental music
composed of various playful amours, as if in His direct presence. ||56

Only where Kṛṣṇa Himself is the hero and the heroines
are the splendid, triumphant fair-browed damsels of Vraja in these rāsa pastimes
are stories of aesthetic rasa truly spotless.
Let the wise masters of poetry describe these alone in their entirety;
yet, because this is not fully approved by Śrī Śuka, it cannot be wholly fulfilled by all of them. ||57

[30] Snigdhakaṇṭha said: "Ah, where have those four young sages gone?"
[31] Madhukaṇṭha said: "Having previously climbed high trees, and afterwards perceiving that their Lord was following the path toward His home, due to their wandering from afar they simply followed along in silence."
[32] In this way, though the description of the rāsa-līlā was extensive, Madhukaṇṭha abbreviated it according to the rule of the three watches of the night, and in order to awaken him from that deep absorption, he expressed with folded hands:

Such a beloved has been gained by you, O beautiful Rādhikā,
whom the three worlds, like a singular heroine, worshiped out of eager passion for the rāsa! ||58

[33] Then the lotus-eyed one, having called to His presence with folded hands the two sūta boys who were awaiting the essence of His permission, honored them again and again with the ornaments of His own limbs and of the women.
[34] Thereupon, by that festival of giving, every virtuous member of the assembly shone forth, and though each was a single person, by the swiftness of His activity each seemed to appear manifold.
[35] Then, at the auspicious hour of Brahmā, everyone returned to their respective abodes to rest for a moment.

Thus ends the twenty-seventh chapter,
entitled "The Completion of the Five-Fold Exposition of the Rāsa,"
in the venerable Gopālacampū. ||27