Gopalacampu 1.27.30

1.27.30

seyaṃ bhiṣag-asitāṅgī mama hṛd-dāhaṃ cikitsituṃ labdhā | spṛśatī sakhi kara-nāḍīm anyāṅgaṃ dhik kutaḥ spṛśati || śyāmā vaiṇavikīyaṃ
vidūra-vāsā niśārdham udbhūtam | sakhya-sthalam idam alpaṃ
tan mama talpaṃ tu saṃkucad bhavatu || kavir iyam atulā bhavatu śyāma-vyaktiḥ svadhīta-tad-vidyā | asmākaṃ raha eṣā katham iva jānāti tan na jānāmi || śyāmā citra-karīyaṃ citraṃ vijane prakāśayati | mām iva kām api yatra sva-tulita-puṃsānvitāṃ sakhi vyadhita || rahasi tad etad vadmi tvayi sakhi na paratra kutrāpi | tāmbūlikīyam asitā mohana-mantraṃ vijānāti || seyaṃ mālā-kārī-mūrtir mālāḥ prasārayati | tasya śyāmala-mūrteḥ kasmāt puṣpeṣu vāsanāṃ tanute || phala-vikrayiṇī śyāmā phalam iha vividhaṃ prasārayati | bilvaṃ kevalam atha kiṃ gṛhṇaty asmān vilokayati || seyaṃ śyāmā na satī hāra-vyatihāra-sambhavad-dravyā | aparicitāpi svayam atha maṇisara-paridhāpanaṃ vaṣṭi || yad-avadhi
tad-aguru-sattvaṃ tasyā gṛhṇāmi gandha-jīvinyāḥ | tad-avadhi guravo mayi sakhi kṛṣṇam akṛṣṇaṃ ca bruvate ||[59] atha śrīvatsa-lakṣaṇasyāpy etad-upalakṣaṇaṃ bahu-racanaṃ vacanaṃ lakṣaṇīyam, yathā-
sīvana-vijñā svayam api para-śilpānāṃ vilokanāt kartrī | sāhaṃ praṇayi-vyaktir lokaya gopi sva-hṛd-gatāṃ colīm || aham iha rañjana-kārī śyāmābhikhyā jagad-gata-khyātiḥ | yā mama vastraṃ vaste vikasati hṛt-kañja-rañjanāpy asyāḥ || darpaṇa-kārmuka-vidruma-muktā vikretum īhase spaṣṭam | gūḍhaṃ sampuṭa-yugalaṃ kretum ahaṃ tu vrajastri pṛcchāmi || saṃvāhana-nipuṇātmā sutanur ahaṃ tava niṣevaṇaṃ lipsuḥ | mat-sparśāṃśaja-saukhyaṃ subhage brāhmaṃ sukhaṃ jayati || [60] tatra ca sati-
kaṅkaṇa-kāri-strīvad-veśaṃ
keśavam upetya yāḥ kāścit | dakṣiṇa-vāma-caritraṃ tenus
tan na hi karavāmahe sadasi || andhakāra-maya-pakṣa-lakṣitām
ambikā-vana-gatiṃ vidhāya tām | yady adiṣṭam abhavan murāriṇā
miṣṭam iṣṭam ataniṣṭa tad bahu ||[61] tad evaṃ sati-
kaṃsārer hṛdayābja-sambhavad-alī-vīthīyamānā vraja-
preyasyaḥ sphuṭam antarāntara-padaṃ yātāḥ kramād antataḥ | evaṃ ced bhavatān na tatra ca vayaṃ saṃdihya vibrūmahe
rādhā yat kila karṇikā-sthitim agād asmākam atrāgrahaḥ ||

“This dark-limbed female physician was obtained to cure the burning of my heart. / O friend, she touches the pulse of my hand; why does she touch another limb? Shame!” // “This dark female flute-player / has her dwelling far away, and midnight has arisen. / This place of friendship is small; / may my bedstead become narrow.” // “Let this peerless poet be a dark person who has mastered that lore herself. / How does she know our secret? That I do not understand.” // “This dark female painter displays a marvelous painting in a secluded place, / wherein, O friend, she has depicted someone like me, accompanied by a man equal to herself.” // “O friend, I tell you this in secret, nowhere else to anyone: / this dark betel-leaf seller knows an enchanting mantra!” // “This female garland-maker in bodily form offers garlands. / Why does she instill a desire for flowers in that dark-formed one?” // “A dark female fruit-seller displays various fruits here. / Why does she take only the bilva fruit and look upon us?” // “This dark woman is not chaste, possessing items obtained from bartering necklaces. / Even though unknown, she herself desires to put a pearl necklace [upon me].” // “From the moment / I take the essence of that aguru from that female perfumer, / from that moment, O friend, the elders speak of black and not-black to me.” // [59] Now, the speech that is an indication of the one who bears the mark of Śrīvatsa, rich in various arrangements, should also be noted, as follows: / “I am skilled in needlework myself, and also, from observing others' arts, a seamstress. / I am a loving person; O cowherdess, look at the bodice upon your heart!” // “I am a female dyer here named Śyāmā, famed throughout the world; / she who wears my cloth, her heart-lotus's delight also unfolds.” // “You visibly seek to sell mirrors, bows, coral, and pearls; / but I, O woman of Vraja, ask to buy the hidden pair of caskets!” // “I am a slender woman skilled in massaging, desirous of attending upon you. / O fortunate one, the joy born of a fraction of my touch surpasses the bliss of Brahman!” // [60] And when that occurred: / Approaching Keśava, who was dressed / like a female bangle-maker, certain [gopīs] / performed favorable and adverse deeds, / which we surely shall not speak of in an assembly! // After Murāri went to the Ambikā forest, / which was characterized by the dark fortnight, / if that which occurred was not decreed [by destiny], / he accomplished that abundant sweet wish! // [61] That being so: / Becoming like a line of female bees born from the lotus of Kaṃsāri's heart, / the beloved women of Vraja clearly reached step by step, one after another, their ultimate place. / If it happened thus, we do not speak of it with doubt: / our insistence here is that Rādhā indeed reached the position of the pericarp!