Gopalacampu 1.27.8

1.27.8

[8] atha sakhyāḥ-
satyaṃ jarati mad-ālyā vara-yuji gaṇḍe makara-vataṃsāṅkaḥ | na mayā likhitaḥ kutukān na mṛṣā-muṣyāḥ sapatnyā ca ||[9] atra mama sakhītvena tasyāś ca sapatnītvena virodha-lakṣaṇā-prāpter mayaiva likhita iti tayā dhvanitam | [10] tad-anuvādinā kavinā tu tasya mrṣātvam iti |
[11] atha vraja eva vighna-nighnatayā proṣita-bhartṛkā varṇyate | [12] tatra śrī-kṛṣṇasya bhāvanā-
rādhāṃ paśyasi jalpasi spṛśasi ca svātmann athāliṅgasi
svasmiṃs tat tad anukriyām api tayārabdhāṃ bhajan nandasi | viśrambhaṃ na hi manyase tadapi ced anyāṃ daśāṃ yāmitas
tat-prāptiṃ manuṣe tayā kathaya bho kiṃ te sukhaṃ setsyati || [12] śrī-kṛṣṇaṃ prati sakhī-vacanam-

[8] Now the speech of the female friend:
'Truly, old woman! On the cheek of my sakhi, who is united with the best [beloved], the mark of the makara-earring / was not drawn by me out of playful curiosity, nor falsely by her rival wife.' //
[9] Here, since an apparent contradiction arises from the fact that she is a friend while the other is a rival, the implied sense conveyed by her is: 'It was drawn by me alone.' [10] But for the poet who repeats it, the sense is its falsity.
[11] Now, she whose husband is abroad is described even while in Vraja due to being obstructed by impediments. [12] In that regard, the meditation of the glorious Kṛṣṇa:
'O my soul, you see Rādhā, speak to her, touch her, and embrace her; / and delighting in that imitation begun by her within yourself, you rejoice. / If you still do not believe in intimacy, and from this go to another state, / and imagine obtaining her through that—tell me, will your happiness be achieved?' //
[12] The female friend's words to the glorious Kṛṣṇa: