Gopalacampu 1.27.29

1.27.29

[54] yatra khalu rakṣiṇī-vargas tāh sarvataḥ samacakṣiṣṭa | yena svata eva kṛṣṇasya ca tad-vaśyatā jātā | tad evaṃ vidhureṇa sarvatra ca tatra vidhure sati-
padyāṃ paśyati veṇum ākalayati preṣyādikaṃ preṣayaty
anyaṃ kṛtsnam upāyam ācarati yat kāntaḥ sa-kāntaḥ purā | tad gurvādi-nirodha-bandha-vidhiṣu prauḍheṣu hākarṣaṇaṃ
jajñe niṣphalanam eva yena ca tayor marmāṇi bhedaṃ yayuḥ || [55] tatra cobhayor manaḥ-kathā, yathā-
na prāg dṛṣṭir amuṣya yat priya-janasyāsīt tad uccaiḥ sukhaṃ
manye sā bata sāmprataṃ samabhavad yat tasya tad duḥkham | tasya svasya ca yā krameṇa mamatā jātādhunā sā dvayaṃ
cūrṇīkartum athecchatīha kim ahaṃ kartāsmi kartā sa kim || rātrāv adyātimātraṃ praṇayi-janam ahaṃ taṃ dadarśāpy asau māṃ
naitāvan-mātram atra pratinava-madanaṃ hanta pasparśa ca drāk | yady eṣa svapna eva sphurati na hi tadāpy ātmanaḥ prāṇa-rakṣāṃ
manye jāgrad-daśā vā tad api na hi hahā kṛṣṇa-kānte kva nu tvam || śyāmāṅgam antarā dehaḥ suhṛdaḥ sarva eva ca | antar-mano-bhidas tāpaṃ dadhate vahni-jālavat || iti |
evaṃ saṃcakrudhus te te rurudhuś ca vadhur yadā | tadā kṛṣṇas tīrtha-yātrāṃ tṛṣṇayā cchadma nirmame || yadā kṛṣṇānuraktābhiḥ sā yātrā tābhir ākali | mano-rājyaṃ tadā prājyam acāyi niracāyi ca || yadā pratasthe govindo vindan śakaṭam unnatam | tadā dṛk-pakṣiṇāṃ tābhir lakṣitā bandhu-vicyutiḥ || rātriṃ rātriṃ vasanti sma yatra te tatra niścitam | abhūd amūṣu samprāptir vidhor dākṣāyaṇīṣv iva || tathā hi-
tābhiḥ svasya vidūrakābhir abhisāro' dyan-madābhis tadā
gaty-arthaṃ kṛta-vāsakābhir udita-prollāsi-tat-kelibhiḥ | kābhiścit parivañcitābhir ativyāptābhir udvāsita-
dvandvābhir vividha-sva-kelim abhajat tasmin sa kṛṣṇaḥ pathi || yarhi ca tīrthaṃ yātā gokulalokāstadā harirvidadhe | guṇajīvistrīveśaṃ tāsāmāsattisaukhyāya || [56] tatra jyotir-mantra-yoga-tantra-viduṣī-veṣo, yathā-
sarvajñe kiṃ trilokyāṃ sukha-kara-sadanaṃ kṛṣṇa-goṣṭhaṃ kim asminn
ājīvyaṃ kṛṣṇa-gānaṃ kim atula-bhavika-prāpaṇaṃ kṛṣṇa-lipsā | kiṃ bhogyaṃ kṛṣṇa-rūpaṃ pariṇatir iha kā kṛṣṇa-labdhiḥ samantād
ity evaṃ rādhikāyāṃ prativacana-kṛtī pātu naḥ kṛṣṇa-dambhaḥ || [57] dūtī-veśo yathā-
kāsi preśyā kimīyā tava tam anugatā kiṃguṇā tasya tulyā
tatra syāt kiṃ pramāṇaṃ vijana-gṛha-gatā paśya me sarvam aṅgam | ity evaṃ dig-vitāna-praṇihiti-valitaṃ sa-smitaṃ tan-nidiṣṭā
rādhā-gīr-bhaṅgi-mātrāt paricitim akarod astu tat kāmya-vastu || [58] tad evaṃ śrī-rādhayā tad-viraha-cintā-saṃbādhayāpi gata-tad-bādhayā kvacid anyathānyathā ca rajany antare punaḥ punar anya-bahu-vidha-veśaṃ keśavaṃ niśāmya bhaṇitam, yathā-

[54] Where, indeed, the group of female guardians kept watch over them on all sides, by which Kṛṣṇa's subservience to them arose quite naturally. Thus, when an adversary was present everywhere, and when he became distressed:

Formerly, the lover, full of longing, would look upon her path, play the flute, send messengers and the like, and employ every other means; alas, when the strict restraints and confinements imposed by elders and others became intense, that drawing together became entirely fruitless, whereby the vital cores of them both were torn asunder. ||

[55] And in that regard, the inner thought of them both was as follows:

I think that earlier, the fact that this beloved person had not been seen was a great happiness; alas, now that sight has occurred, it has become his sorrow. The mutual possessiveness that has gradually arisen between him and me now wishes to crush both [of us]; what shall I do here, and what shall he do? ||

Tonight, to an extreme degree, I saw that beloved person and he saw me; nor was it merely that: here, alas, with ever-fresh passion, he quickly touched me. If this shines forth only as a dream, even then I do not consider the preservation of my life; or if it is the waking state, even then it is not [real]. Alas, alas, beloved of Kṛṣṇa, where indeed are you? ||

Without the dark-complexioned body, one's own body and all one's friends torment the heart within, like a net of fire. ||

When those various [relatives] thus grew furious and confined the young brides, then Kṛṣṇa, out of intense longing, devised the pretext of a pilgrimage to sacred places. ||

When that journey was perceived by those women who were deeply attached to Kṛṣṇa, their vast realm of desires was then gathered and settled. ||

When Govinda set out, mounting an elevated cart, then the separation from their friend was marked by the birds of their eyes. ||

Wherever they lodged night after night, there, certainly, his attainment among these women occurred, as that of the moon among the daughters of Dakṣa. ||

To explain:

On that road, Kṛṣṇa indulged in various private sports with those women who were far from their homes, who were filled with rising passion, who made temporary abodes for the sake of union, whose delight in those rising pastimes was splendid, while some were kept apart, some were thoroughly embraced, and the pairs were isolated. ||

And when the people of Gokula went to the sacred place, then Hari assumed the guise of a professional woman of arts, for the pleasure of their close association. ||

[56] There, his disguise as a woman learned in astrology, mantras, yoga, and tantra was as follows:

"O all-knowing lady, what in the three worlds is the abode of joy?" "The cowherd settlement of Kṛṣṇa." "What is the livelihood in it?" "Singing of Kṛṣṇa." "What is the attainment of incomparable auspiciousness?" "The longing for Kṛṣṇa." "What is the object of enjoyment?" "The form of Kṛṣṇa." "What is the final transformation here?" "The attainment of Kṛṣṇa on all sides." May Kṛṣṇa's deception, thus adept at replying to Rādhikā, protect us! ||

[57] The guise of a female messenger was as follows:

"Who are you?" "A female servant." "Whose?" "His." "Followed him?" "What are your qualities?" "Equal to his." "What proof could there be of that?" "Come into a secluded chamber and inspect my whole body." Rādhā, having smiled at his being turned toward the broad expanse of the directions, and directed by him in this way, recognized him merely from the clever turn of his words. May that desired object be [ours]! ||

[58] Thus, by Śrī Rādhā, who, though distressed by the sorrow of separation from him, had her torment removed, seeing Keśava night after night in various other disguises, it was spoken as follows: