[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Mixed prose-and-verse narratives](https://indike.org/pramana/in.lit.campu) › [Campūs on Kṛṣṇa and the Bhāgavata](https://indike.org/pramana/in.lit.campu.krsna) › [Gopalacampu](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu) › 1.27 # Gopalacampu 1.27 Gopālacampū 1.27 - **Language:** Sanskrit ### [1.27.2](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.2) athaikonatriṃśaṃ pūraṇam > Now begins the twenty-ninth chapter, > — English (machine translation) (machine translation) ### [1.27.3](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.3) rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam > entitled 'The Secret Play Full of Solitary Curiosity'. > — English (machine translation) (machine translation) ### [1.27.4](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.4) \[1\] atha rātri-kathāṃ punaḥ snigdhakaṇṭhaḥ prathayāmāsa- > \[1\] Then Snigdhakaṇṭha once again narrated the story of the night: > — English (machine translation) (machine translation) ### [1.27.5](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.5) yadā rāsād vāsaṃ rahasi yayur ābhīra-vanitās tadā śaṅkāṃ jagmuḥ svayam api tu nāsāṃ gṛha-janāḥ | yad anyās tad-rūpā vyadhita hari-māyā prati-gṛhaṃ yathāmībhir jñātaṃ nivavṛtira etāḥ patha iti || \[2\] atha tad-anantara-rātri-santatīr nānā-rasa-rāsa-vilāsādibhir ativāhayati śrī-govinde vṛndā tu vividha-sāhāyakaṃ samāharati sma, yathā- > When the cowherd women went secretly from the rāsa-dance to their home, / they themselves felt fear, but their household members did not. / For Hari's māyā produced other forms identical to them in every house, / so that they thought, 'These women have returned from the road.' // > \[2\] Then, as glorious Govinda spent the succession of subsequent nights in pastimes such as the rāsa-dance of manifold rasas, Vṛndā provided diverse assistance, as follows: > — English (machine translation) (machine translation) ### [1.27.6](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.6) upavrajaṃ nyasyati sā tamālān dīprauṣadhīś ca vraja-dūra-deśe | ity ādi tatrābhisṛtau sa-vṛndā vṛndā hareḥ sevanam ācacāra ||tadā ca- acīcakāsad vipināny ājīhayad iha priyāḥ | rāsāyata-tvarad-rātrīr atrāmūr ajajāgarat || ārarambhata rambhorūr lambhaṃ lambhaṃ tato hariḥ | hārān iva vihārāṃs tān kāraṃ kāraṃ dadhe hṛdi || \[3\] kadācana caurya-caryayā tāsāṃ gṛham āyāti | tatreyaṃ dik- sāhāyye lalitāyāḥ kalayan veśaṃ viśākhāyāḥ | viparīte viparītaṃ harir aviśat tamasi veśma rādhāyāḥ || \[4\] tatrāndhe tamasi kāmyamāna-vāmyām āliṃ pratyāli-cchala-vacanam- > Near Vraja she planted tamāla trees, / and luminous herbs far from Vraja; / accompanied by her attendant host, Vṛndā thus rendered / service to Hari for their nocturnal trysts. // > And at that time: > He illuminated the groves and summoned his beloveds here; / he kept these women awake through nights that sped by like the rāsa. // > Then Hari constantly embraced those women of lovely thighs as he attained them; / like necklaces, he held those pastimes constantly to his heart. // > \[3\] Sometimes he would go to their home by way of stealth. In that regard, this was the manner: > With Lalitā's help, assuming the dress of Viśākhā, / Hari entered the house of Rādhā in the impenetrable darkness by reverse disguise. // > \[4\] There, in the blinding darkness, to the sakhi whose perverse behavior was desired, a deceitful speech of a counter-sakhi was spoken: > — English (machine translation) (machine translation) ### [1.27.7](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.7) susakhīyati te subhrūr asau gopa-matallikā | śape tubhyaṃ lapeyaṃ ca svayaṃ sakhyam urīkuru || \[5\] tatra kathaṃcid api tad-āgamane vṛddhābhiḥ kiṃcid ivāvagate kuñjāneva sva-līlayā kañja-locanas tābhiḥ samaṃ rañjayati | \[6\] tatra tat-preyasyā vṛddhābhivañcanā-cañcutā, yathā- yas tvāṃ rātriṣu vṛddhe mām api devo vibhīṣayate | sa tu mantribhir utkalito goṣṭhāt kuñjān vimardayati ||\[7\] tasmād atrānyathā māvagās tatra ca māgā iti dhvanitam | > 'O fair-browed one, this best of cowherdesses acts like a true friend to you; / I swear to you and speak: accept her friendship yourself.' // > \[5\] When somehow his arrival was even slightly detected by the elder women, the lotus-eyed one would delight the bowers with them in his divine play. > \[6\] There, the cleverness of his beloved in deceiving the elder women was as follows: > 'O old woman, the god who terrifies you in the nights terrifies me as well; / driven from the cowherd settlement by his ministers, he is trampling the bowers!' // > \[7\] Therefore, the implied meaning was: 'Do not understand otherwise in this matter, and do not go there.' > — English (machine translation) (machine translation) ### [1.27.8](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.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: > — English (machine translation) (machine translation) ### [1.27.9](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.9) bhūṣaṇam agni-prāyaṃ bhūṣaṇa-nibham agnim apy asau rādhā | tvad-virahe yā kalayati sā katham anyaiḥ samādheyā || tasyāḥ prāṇā bhavān sā ca bhavat-prāṇā iti sphuṭam | etad-vācā laghūkartuṃ prāṇantīṃ māṃ tu dhik prabho ||\[13\] athotkaṇṭhitā | tatra ca taṃ prati sakhī-vacanam- tām eva prerayaty uccair utkaṇṭhā tvāṃ tu naiti sā | iti tasyām asau kṛṣṇa vitṛṣṇā-śarma nāñcati || > "That Rādhā, who in separation from you regards ornaments as like fire / and even fire as like ornaments—how can she be consoled by others? // > You are clearly her life-breath, and she is your life-breath; / yet fie on me, O Lord, who remain alive to lighten this with words!" // > \[13\] Now, the utkaṇṭhitā \[the woman anxious in waiting\]. And there, the female friend's words to him: > "Yearning intensely impels her alone, but she does not come to you; / therefore, O Kṛṣṇa, toward her he does not attain the happiness of freedom from desire." // > — English (machine translation) (machine translation) ### [1.27.10](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.10) asraiḥ kampair vivarṇa-cchavi-kula-valanair gadgadai romaharṣaiḥ svedaiḥ stambhair vimohair murahara dalita-prāya-dehāṃ vidhāya | na tyaktuṃ na grahītuṃ katham api suśakā prāṇa-ghātāvarodhād utkaṇṭhā kaṇṭha-lagnāśana-kavala-nibhāṃ tāṃ tu duḥkhākaroti || parama-guṇas tvaṃ mādhava doṣāpūrṇa-prabhāvo' si | katham iva tāṃ guṇa-rūpā- kṛtim adhicittaṃ samadadhyāḥ || > 'O Murahara, having almost shattered her body with tears, tremblings, / changes of complexion, rolling about, choked words, horripilations, / perspirations, stupors, and fainting spells, / a longing—impossible either to cast off or to swallow, like a mouthful of food stuck in the throat / due to the obstruction of the breath of life—causes her immense torment. // > You are of supreme virtues, O Mādhava; / your power is filled with the night; / how could you fix in your mind / that form of pure virtue?' // > — English (machine translation) (machine translation) ### [1.27.11](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.11) \[15\] athābhisārikā | tatra tāṃ prati kasyāścid utprāsa-vacanam- sandhyāyāṃ kva nu yāsi lola-nayanāpy agrāyanaikāgrahā tatrāpy agratamaṃ sthalaṃ kim api tac cetasy alam bibhratī | sā caiṣā na hi budhyate tava gatir dṛṣṭvā tamālaṃ muhur viṣṭabdhā dhṛta-bhaṅgi-saṅgi-savayo-madhye muhur līyase || > \[15\] Now the abhisārikā \[the woman going out to meet her lover\]. In that connection, the sarcastic words of a certain friend to her: > "Where indeed are you going at twilight, O restless-eyed girl, eager only to hurry forward, > carrying in mind above all some foremost spot? > And your gait is not understood at all: seeing a tamāla tree, again and again > you freeze, and then vanish repeatedly among your companions who move with graceful steps!" > — English (machine translation) (machine translation) ### [1.27.12](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.12) ambara-maṇi-saṃvalitaṃ caramācalam adhijagantha pūrvādrim | śaṅke yan nija-kṛtyaṃ kartuṃ kṛṣṇāntikaṃ yāsi || > "Having reached the western mountain joined with the sun, the jewel of the sky, you have now reached the eastern mountain. > I suspect that in order to carry out your own duty, you are going near Kṛṣṇa." > — English (machine translation) (machine translation) ### [1.27.13](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.13) \[16\] tatrābhisāro, yathā- anyāś cābhisaranti bhāva-valitāḥ śubhra-kṣapāyāṃ kṛtaiḥ śubhrair veṣa-varair vidhāya pihitaṃ svaṃ satyam etad-vacaḥ | tasmin gopa-varāṅganāḥ punar amūḥ kāntāṅga-saṅga-smṛter jātānandatayā smita-dyuti-vṛtās teṣāṃ vyadhur vyarthatām || sāmānādhikaraṇyaṃ tejas-tamaso raho kalitam | kavayanty api yat kṛṣṇa-bhrāntiṃ tamasi vraja-strīṇām || ārambhād api kampate hṛdayakaṃ prasthānataḥ stambhate pāda-dvandvam aho manasy anumilan dehaṃ niruddhe priyaḥ | yāsāṃ gopa-nata-bhrūvām abhisṛtau tāsāṃ paraṃ kāraṇaṃ daivaṃ yan nayate tad-antikam amūs taṃ vā balāt karṣati || > \[16\] Her abhisāra is as follows: > Other women too, moved by love, go to meet their beloved in the bright night, their bodies concealed by fine white garments they have put on; this saying is true. > Yet on that night, those fair wives of the cowherds, covered in the radiance of their smiles from the joy born of remembering the touch of their lover's limbs, rendered those garments useless. > The coexistence of light and darkness was observed in secret, > since poets describe the women of Vraja mistaking darkness for Kṛṣṇa. > From the very beginning their hearts tremble; once they set out, their pairs of feet freeze. > Ah, the beloved, entering their minds, holds back their bodies! > For these cowherd women with arched brows, the supreme cause in their abhisāra is > fate, which either brings them to his side or forcefully draws him to them. > — English (machine translation) (machine translation) ### [1.27.14](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.14) \[17\] kadācit kācit kāṃcid divāpi kṛṣṇa-samīpaṃ chalataḥ saṃvalayati, yathā- āli paśya paritaḥ śikhi-vṛndaṃ bhīti-rīti-rahitaṃ naṭad asti | bāḍham asya viharann adhigamyaṃ navya-nīrada-varaḥ pratibhāti ||\[18\] atra nirjanatvaṃ madhya-sthita-kṛṣṇatvaṃ ca dhvanitam | atha vāsakasajjā- puṣpāṇy ācinute vicitya cinute talpaṃ vrajasyāṅganā yan nāsti trijagaty api sphuṭam aho vaikuṇṭha-vīthiṣv api | evaṃ vāsaka-sajjikā lasati sā chāyā-dvitīyā yadā saṅginy-ācita-saṅgatiḥ punar asau vettīva kiñcin na hi || tatra cotkaṇṭhāvaśyāyāṃ tasyāṃ taṃ prati sakhī-vacanam- talpaṃ kṛtvā bhavad-abhigamaṃ cintayantī samantāt tatrādṛṣṭe bhavati samaya-kṣepa-leśākṣamā sā | cakre cakrāṅkita-kara mahā-kampa-sampad-vihastā śasta-kalpaṃ kṛtam api ca tat kalpayantī viśīrṇam || > \[17\] Sometimes a certain woman, under some pretext, leads another near Kṛṣṇa even during the day, as in: > "Look, friend, all around, a flock of peacocks > is dancing, free from fear! > Surely a supreme fresh cloud, roaming about, > appears within their reach!" > \[18\] Here solitude and Kṛṣṇa standing in the midst are hinted at. > Now the vāsakasajjā \[the woman prepared for her lover's arrival\]: > The woman of Vraja gathers flowers and, having selected them, prepares a bed > such as clearly does not exist in the three worlds, ah, not even in the lanes of Vaikuṇṭha! > When she shines thus as a vāsakasajjikā, with only her shadow as her companion, > she, having gathered the company of her friends, understands as it were nothing at all. > When she has fallen under the sway of longing, the friend's words to him: > "Having made the bed, thinking of your arrival from every side, > since you were not seen there, unable to bear even the slightest delay of time, > she, her hands helpless with intense trembling, O you whose hands are marked with the discus, > made that which had been prepared most splendidly into something scattered and broken." > — English (machine translation) (machine translation) ### [1.27.15](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.15) \[20\] atha vipralabdhā | tatra ca taṃ prati sakhī-vacanam- bhuktiṃ muktiṃ ca tanute na paraṃ bhavad-āgamaḥ | bhaktiṃ vyanakti ca vyaktaṃ suhṛtsu parameśvara || > \[20\] Now the vipralabdhā \[the woman deceived by her lover's failure to come\]. In that connection, the friend's words to him: > "Your arrival produces not only worldly enjoyment and liberation; > O supreme Lord, it also clearly manifests the devotion among your friends." > — English (machine translation) (machine translation) ### [1.27.16](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.16) \[21\] atha khaṇḍitā | tatra ca taṃ prati sakhī-vacanam- kuryās tvaṃ khaṇḍitāṃ kāṃcin nakharādy-aṅga-saṅgataḥ | taṃ vinā yāṃ tathākārṣīs tatra te mahatī kalā ||\[22\] khaṇḍitāṃ prati tasyāḥ suhṛd-upālambha-racanaṃ tad-dūtī-vacanam- mānini vacmi tvām aham iha suhṛdāṃ tava śṛṇotu vṛndaṃ ca | sahajā yā nija-vṛttir govinde svayam upāsva tām eva || \[23\] tatra kaṭhorāyamānāṃ prati ca- > \[21\] Now the khaṇḍitā \[the woman offended by signs of another woman on her lover\]. In that connection, the friend's words to him: > "You might make some woman a khaṇḍitā through contact of limbs with fingernails and the like; > that you made her so without that—in that lies your great skill!" > \[22\] The reproaching of her friend toward the khaṇḍitā, spoken by her messenger: > "O proud girl, I tell you here, and let the circle of your friends listen: > your own natural disposition toward Govinda—worship that very disposition yourself!" > \[23\] And toward her as she becomes harsh: > — English (machine translation) (machine translation) ### [1.27.17](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.17) mānāgni-maya-dṛg-vāṇaṃ muñca tvaṃ kiṃ nu garvasi | rādhe kṛṣṇaś ca dṛk-paryak-parjanyāstraṃ vimokṣyati || > "Shoot your arrow of sight made of the fire of pique; why do you boast? > O Rādhā, Kṛṣṇa too will release the cloud-weapon of his gaze from all sides." > — English (machine translation) (machine translation) ### [1.27.18](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.18) \[24\] atha sambhramād āgatasya nakharādi-sparśāt kṣatāyamāna-raktimnā samaktasya kāntasya vacanaṃ tasyāḥ prativacanaṃ ca | dayite dayita kathaṃ tvaṃ malina-mukhī dhig na vetsi hā kim idam | nakha-radana-kṣatam ūhet tvayi supte supti-rākṣasī cakre ||\[25\] atha tasyāḥ sakhyā saṃvādaḥ- jalade vilasati vidyud bibhyati hṛdayāṇi bhīrūṇām | hasasi hariṃ kimu mugdhe na hi hṛdi citraṃ stuve' ham etasya ||\[26\] atha tasyāḥ kṛṣṇaṃ prati- > \[24\] Then the words of the lover, who arrived in confusion, smeared with the redness resembling wounds from the touch of fingernails and the like, and her reply: > \[Kṛṣṇa:\] "O beloved!" > \[Rādhā:\] "O beloved, why do you have a dark face? Fie, alas, do you not know what this is?" > \[Kṛṣṇa:\] "One would think that while you were asleep, the demoness of sleep made this wound of nail and tooth on you!" > \[25\] Now her dialogue with her friend: > "When lightning flashes in a cloud, the hearts of timid women tremble. > O simple girl, why do you laugh at Hari? No indeed, I praise the wonder in his heart!" > \[26\] Then her words to Kṛṣṇa: > — English (machine translation) (machine translation) ### [1.27.19](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.19) āvṛṇutāmaruṇāṃśur nakha-pada-sindūra-cihnāni | añjanam api kṛṣṇābhaṃ tat tu tavauṣṭhaḥ sphuṭaṃ kurute || pūrvāṃ haritam ākramya niṣkrāman kṛṣṇa-nīradaḥ | nihnute śaśabhṛl-lekhāṃ harid-antara-lajjayā || strī-bhāvam ākalayituṃ kamaṭhānukāraṃ gacchan-mahādri-talam āśritavān bhavān yat | tac cājitasya na tavānucitaṃ yatas tvaṃ svāṃ devatāṃ ramayituṃ sudhayodyato' si || māmapi hitvā krīḍasi tāmapi hitveti nānṛtaṃ vacanam | ekaṃ tatra jahāteranyadrūpaṃ dadhāter hi || nīrasā sarasā veti viviktir nātikāminām | paśya vaṃśyā mukhaṃ nāyaṃ pibann ujjhati mādhavaḥ ||\[27\] tatra śrī-kṛṣṇasya vacanam- rādhe vapuṣā tanvī komala-hṛdayātisūkṣmādhīr asi ca | mānaḥ katham etāvān māti tvayi tat tu pṛcchāmi || mukham abjaṃ tava rasanā pallava-patrī kathaṃ vacaḥ krūram | āṃ jñātaṃ kila yasmāt tan-mūlaṃ bhāti hṛd-vajram ||\[28\] bhavatu ca- yathā me rocate māno na prasādas tathā tava | yatra svādhīnatā-vyaktiṃ kuruṣe tāḍanena ca || ardito' pi ruṣā rādhe līlābjenāsmi nārditaḥ | hanta mat-kaṇṭakair etat tvad-aṅghri-suhṛd ardyate ||\[29\] tad evam upavadamāne tasmin punas tasyā vacanam- > "The reddish morning ray covered the marks of red vermilion from fingernails; > yet the collyrium that shines dark—that your lip clearly reveals." > "Coming out after conquering the eastern quarter, the dark cloud > conceals the crescent moon out of shame before the other quarters." > "In order to observe the nature of a woman, you, taking the form of a tortoise, > sought refuge at the base of the great mountain; > that is not unfitting for you who are unconquered, since you > are intent on delighting your own deity with nectar." > "'Leaving me also you sport, and leaving her also'—this saying is not false; > for one \[meaning\] is from the root hā ('to abandon'), and the other form is from the root dhā ('to hold')." > "'Is she devoid of rasa or full of rasa?'—there is no such discernment for those exceedingly lustful. > Look, this Mādhava, drinking from the flute's mouth, does not abandon it." > \[27\] Śrī Kṛṣṇa's words in this regard: > "O Rādhā, you are slender in body, gentle-hearted, and of exceedingly subtle intellect; > how does so much pique fit inside you? That I ask." > "Your face is a lotus, your tongue a tender leaf; how is your speech cruel? > Ah, I understand: it is because its root, your heart of thunderbolt, shines forth!" > \[28\] "And furthermore: > Just as your pique pleases me, your favor does not; > for in pique you manifest your independence, even by striking me." > "Though tormented by anger, O Rādhā, I am not tormented by your toy lotus; > alas, this friend of your feet is tormented by my thorns!" > \[29\] When he was speaking thus, her words again: > — English (machine translation) (machine translation) ### [1.27.20](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.20) nirvṛty-ambudhi-kumbhajaḥ sthiti-mahā-meghāvalī-mārutaḥ prāṇānāṃ pavanāśanas tanuvanī-naidāgha-dāvānalaḥ | so' yaṃ te viraho yayā bata mayā soḍhastayā vā kathaṃ soḍhuṃ hanta na śakyate nava-navaḥ padmāpate durnayaḥ || \[30\] evaṃ rudatīṃ sakhīm ālakṣya sakhī taṃ prāha- anurāgavatī sandhyā svaccho' yaṃ vāsarastataḥ | sthāne tayā tasya saṅgo na rātryā malinātmanā ||\[31\] tvayi tu tad-etad-viparītaṃ pratīyate tato na svacchateti vyañjanā | tataḥ sā māninī punas tām āha- dīpa-jvālā mama hṛdi gatā sneham uddhūya vakre cakre yena pratihati-mitā taṃ kathaṃ nindasi tvam | nirdvandvāhaṃ sapadi bhavitāsmy eva so' py eṣa nānā- gopī-saṅghāt pramadam ayitā hanta kiṃ kasya duḥkham || \[32\] atha tasya tad-bāṣpāpasāraṇāya vyāja-racanaṃ vacanam- mīnād api tan-muktā- phalam udbhavatīti ratna-śāstrārtham | paśyann iva mama hastas tava mukham abhiyāti mānini prasabham || \[33\] tataś ca sā vimukhī-bhavantī manasīdaṃ vadantī kalahāntaritā-bhāvam āsasāda | aiṣīstvaṃ yadi mānasa mānenāmuṃ vaśīkartum | vaśage' py asmin kṛṣṇe tyajasi na kiṃ taṃ vṛthā-bhūtam ||\[34\] tadā ca sakhī tam uvāca- yā tava hṛdaya-vidāraṃ nakharair akaron murārāte | tāṃ manuṣe priya-dayitāṃ jvalati tu tasmād dṛg asmākam || yā khalu mānam amānaṃ dadhire tvan-māna-jīvanā dayitā | ghaṭate gopī-vallabha tasyāḥ sphuṭam asugamaḥ sugamaḥ ||\[35\] iti sakhīṣu parāṅ-mukhīṣu bahu taṭasthatāṃ ghaṭayan dūra-deśīya-deśam aṭati sma yadāsau, tadā tu- rādhāyā dṛṣṭa-mānāyāḥ sṛṣṭa-romāñca-sañcayāḥ | vaiṇava-dhvani-jātīyā jīyāsuḥ kīcaka-svanāḥ || \[36\] tad avagamya vāmāyā vacanam- na vadasi paruṣaṃ ruṣaṃ na dhatse manasi ca tatra kathaṃ kṛtāparādhe | hari hari satataṃ vimānitāhaṃ tvayi bata śarma kadāpi nāparādhe ||\[37\] tatra tasyā manaḥ-kathā- > Agastya to the ocean of delight, wind to the mass of great clouds of enduring life, / serpent to the breath of life, summer forest fire to the grove of the body— / by me, alas, who have endured this separation from You, / how can ever-new, O Lord of Padmā, misbehavior not be endured? || \[30\] Seeing her friend thus weeping, the confidante said to him: > Loving is the twilight, and clear is this day; / hence his union with her is appropriate, not with the night of dark nature. || \[31\] “In you, however, the opposite of this is perceived, so there is no clarity”—such is the implied sense. Then the offended woman said to her again: > The flame of a lamp entered my heart, shaking off affection, / by which \[the flame\] was restrained in that crooked \[lamp\]; how can you blame him? / I shall immediately become free from all duality; / and he too will obtain joy from the host of various gopīs; alas, what sorrow is whose? || \[32\] Then his words, fabricating a pretext to wipe away her tears: > ‘Even from a fish that pearl / is born’—as if recalling this meaning of the gem treatises, / my hand, O proud lady, / goes forcefully toward your face. || \[33\] And then, turning her face away and saying this in her mind, she arrived at the state of a woman separated by a quarrel (kalahāntaritā): > If you, O mind, wished to subjugate him through injured pride, / why, even when this Kṛṣṇa is subdued, do you not abandon that \[pride\] which has become useless? || \[34\] And then her confidante said to him: > She who tore your heart with her nails, O foe of Mura— / her you consider your beloved; therefore our eyes burn. || She indeed who maintained pride and no pride, your beloved whose life is your respect— / for her, O beloved of the gopīs, difficult access clearly becomes easy access. || \[35\] Thus, when the confidantes turned away and he, showing great indifference, wandered off to a distant place, at that moment: > Producing a mass of horripilation on Rādhā who was seen \[abandoned by him\] in pride, / may the sounds of the hollow bamboos, resembling the sound of a flute, triumph! || \[36\] Understanding that, the perverse woman's speech: > You speak no harsh word, nor do you hold anger / in your mind towards him who committed the offense, why so? / Hari, Hari! I am constantly dishonored; / alas, towards you I have never found happiness when an offense was made. || \[37\] There, the inner thought of her mind: > — English (machine translation) (machine translation) ### [1.27.21](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.21) mānaṃ kurviti vakti sā priya-sakhī mānaṃ na vedmi sphuṭaṃ kauṭilyena yadi prasidhyati sa tat kauṭilyam evātra kim | hā tasya smita-kañja-cāru-nayanaṃ śyāmasya man-mānasaṃ draṣṭuṃ vāñchati hanta kaṣṭam aparāṃ sphūrtiṃ kathaṃ gacchatu || āgas-kṛte' pi tasmai rajyati hṛdayaṃ khalaṃ tad etan me | tyaktuṃ tad api na śakyaṃ katham iva sa hariḥ parityājyaḥ ||tataś ca- balān mānaṃ śikṣayantīr api tatra sakhī-tatīḥ | rādhayā sārdham ākarṣan jīyād veṇu-kala-svanaḥ ||\[38\] tasyā mukham avakalayya tat-tad-upamā-jātiyatayā saṃśayya sthitavantaṃ kāntaṃ prati sakhī-vacanam- tasminn api vidhu-buddhiṃ kartuṃ mā kṛṣṇa sāhasaṃ kārṣīḥ | sarvaṃ jetṛ tad etad bhrū-dhanur anu netra-vāṇam utkṣipati ||tataś ca- > ‘Display injured pride!’ says that dear friend, but I clearly do not know pride; / if it is established by crookedness, what is the use of crookedness here? / Alas, my mind longs to see the charming lotus-eyes of that dark youth's smile; / alas, how can it turn to any other manifestation? || Although he committed an offense, this wicked heart of mine feels love for him; / even so, it cannot be abandoned; how could that Hari ever be renounced? || And then: > Drawing along with Rādhā even the groups of confidantes / who were forcibly teaching her pride, may the sweet sound of the flute be victorious! || \[38\] The confidante's words to her lover, who stood doubting as he looked at her face, comparing it to various objects: > Do not be so bold, O Kṛṣṇa, as to mistake that for the moon! / Following this brow-bow that conquers all, she shoots the arrow of her eyes! || And then: > — English (machine translation) (machine translation) ### [1.27.22](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.22) bhramarīvāmbujāraṇyaṃ śapharīva jalāśayam | kṛṣṇaṃ labdhvā pūrvameva dṛṣṭā sābhūnna tūttaram ||atha svādhīnabhartṛkā | nityaṃ yā yācitāpi priyatama-hariṇā necchati sparśa-mātraṃ vācā seyaṃ muhus taṃ nidiśati rasanām apy aho saṃvarītum | tan manye nūnam asyāvayava-samuditir divya-sīdhu-prakāraḥ saṅgād apy aṅga yasya prabhavati muhur unmāda-lakṣmīr amūdṛk || tatra ca vakti rūpaṃ yadā kṛṣṇas tadā sā rādhikādhikam | śṛṇoti naiva tat tasya paśyantī rūpam adbhutam || \[39\] etad-anantaraṃ sakhīnāṃ nibhṛtālāpaḥ- api līlāyitam anayā campakalatayā tamālādhaḥ | prāgalbhyāt punar etāṃ tad upari ramaṇa-spṛhāṃ vedmi || \[40\] atha śrīmat-parama-rūpa-gurūpadeśa-maya-svapna-kalitaṃ prātastana-lalita-rāga-saṃvalitaṃ lalitā-gītam- jāgaraṇād atha kuñja-vare | vīkṣita-bhāskara-ruci-nikare ||kāntā-nidrā-bhaṅga-kare | api saṅkalita-sva-parikare ||mama dhīr majjati kaṃsa-hare | mauli-śikhopari-piñcha-dhare ||\[dhruvam\] > Like a female bee to a lotus grove, like a śapharī fish to a body of water, / she who had obtained Kṛṣṇa was seen as before, but not afterwards. || Now, the woman whose husband is subservient (svādhīnabhartṛkā): > She who, though constantly begged by her dearest Hari, does not desire even a touch, / repeatedly directs him with her voice, oh, to restrain even his tongue! / Therefore I think that the collection of his limbs is surely a kind of divine nectar, / from the contact of which, O friend, such supreme fortune of madness repeatedly arises! || And there, when Kṛṣṇa speaks of beauty, then that Rādhikā / does not even hear it, looking all the more at his wondrous beauty. || \[39\] After this, the confidential conversation of the friends: > Has play been enacted by this campaka creeper under the tamāla tree? / Yet from her bold desire, I perceive her longing to sport on top of him. || \[40\] Then the song of Lalitā, received in a dream consisting of the instruction of the glorious supreme guru Rūpa, accompanied by the morning Lalita rāga: > Upon waking in the excellent bower, / when the mass of the sun's rays was seen, // causing the break of the beloved's sleep, / gathering together his own companions, // my mind drowns in the slayer of Kaṃsa, / who wears a peacock feather atop the crest of his crown. // \[Refrain\] > — English (machine translation) (machine translation) ### [1.27.23](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.23) muhur ullāsita-yuvati-kare | samamanyā bahir anaya-care ||ghana-gahanādhvani gamana-pare | tatra ca bahu kṛta-sukha-vitare ||āśāstambhita-viraha-gare | dhāmni sanātana-śarma-hare ||iti|| > who repeatedly delighted the hand of the maiden, / leading another outside contrary to rule, // devoted to going along the dense forest path, / and there bestowing abundant happiness, // who checks the poison of separation by hope, / the abode that takes away the sorrow of Sanātana. // Thus. || > — English (machine translation) (machine translation) ### [1.27.24](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.24) \[41\] dināntare sakhī-saubhāgyam- kiṃcid vilokya kuñje sakhyāḥ prāgalbhyam ekāntāt | smerā karam anu muralīṃ prāgād barhāvaliṃ śirasi || > \[41\] On another day, the fortune of a confidante: > Seeing somewhat the boldness of her friend from a secluded place in the bower, / smiling, she went to the flute in his hand and first placed the peacock feathers upon her head. || > — English (machine translation) (machine translation) ### [1.27.25](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.25) \[42\] tāṃ prati śrī-rādhā kim apīdam ācārya provāca- śete mañju-nikuñja-talpam anu sa preyān iti preyasi tvāṃ veṇuṃ kila hartum asya kutukāt prāhaiṣam asmi drutam | taṃ tu tvaṃ parihṛtya cāgatavatī śrānteva ca prekṣyase tad-vartmāny adurī-cakartha rabhasā yan mādṛśāṃ durgamam || > \[42\] Toward her, Śrī Rādhā, practicing something of this kind, said: > ‘My beloved sleeps on a couch in a charming bower’—thinking this, O dearest friend, / I sent you in haste, eager indeed to steal his flute. / But you, avoiding him, have returned and look as if exhausted; / you have eagerly made near those pathways which are impassable for the likes of me. || > — English (machine translation) (machine translation) ### [1.27.26](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.26) \[43\] tad evaṃ tāsāṃ tasya ca prāvṛṣija-kṛṣivad daiva-vaśata eva vaśe vaśaṃvade tad-anantaraṃ vasanta-pañcamīm anu vasanta-rāgaṃ janayan gopāla-janībhir militvā śrīmān gopālaḥ khalu khelati sma | \[44\] tathā hi-tasyāṃ pañcamyām utkaṇṭhita-ṣaṭ-pada-khaṇḍita-tuṇḍa-mudrākula-mukula-maṇḍalatayā prathamam unmīliteṣu keṣucit puṇḍrakeṣu śrīman-mādhava-rādhādīnām abādham āgamanam asambhāvya bhṛśam unmanāyamānāyāṃ vṛndāyāṃ sumanāyamānā kācid āli-pālir āgamya tām ullāsitavatī-\[45\] sakhi vṛnde ! katham iva mandatāṃ vindase ? āgamya ramyam idam avagamyatām | \[46\] vṛndāha--kīdṛśam ? \[47\] sā prāha-yādṛśaṃ bhavad-abhirucitam | \[48\] vṛndāha-kathyatāṃ tathyam | \[48\] sā prāha-kācid ālī mādhavī-maṇḍalam anu mādhavaṃ mādhava-prakāśa-darśanataḥ samujjṛmbhita-rādhā-vipralambha-bādhaṃ nibhālya tām ullolayāmāsa | ullolya ca saṅgataś calantī sakhībhir idaṃ vasanta-rāgeṇa gāyantī vallabham api lambhayāmāsa | \[49\] gānaṃ yathā- kṛṣṇa-vanaṃ sakhi bhāti saraṅgam | bhavatīm iva laghu netum adhīśaṃ | sevita-madhura-sa-saṅgham ||\[dhruvam\] jāgaram itam iva mādhavikāśatam anukṛta-jṛmbhā-bhaṅgam | cumbati madhupa-gaṇe kṛta-bhaṅgi smārayati priya-saṅgam ||sarasa-rasālaja-mukula-kulaṃ paripulakayad iva samam aṅgam | ākāritam iva tava kurute pika-kalam anukalayad anaṅgam ||tvāṃ celā-kali-candana-marutā vāsayatānulavaṅgam | karṣati madhuripu-madhu-parvodita-vīṇā-veṇu-mṛdaṅgam ||nītāyāṃ tvayi mādhavi mādhava-mādhava-gāna-taraṅgam | kirati parāga-cayaṃ locanam iva naṭayati cāru-kuraṅgam ||iti sā labdhvā vallabham aniśaṃ manasā valitāsaṅgam | jayati nirupama-rūpiṇi madhye yamunā-mānasa-gaṅgam ||\[51\] atra ca padyam ekaṃ gadyate- vana-ruci-ruciraḥ śrīmān madana-vinodāya nunna-gopīkaḥ | abhitaḥ surabhita-deśaḥ sahacari paśya mādhavaḥ sphurati || > \[43\] Thus, while their \[desire\] and his became submissive purely by the power of destiny, like farming born of the rainy season, thereupon, on Vasanta-pañcamī, generating the Vasanta rāga, the glorious Gopāla indeed sported together with the cowherd maidens. \[44\] For example: on that Pañcamī, when certain puṇḍraka flowers had just opened with their clusters of buds agitated by their seals broken by the beaks of longing bees, Vṛndā felt deeply despondent, deeming the unimpeded arrival of glorious Mādhava, Rādhā, and the others impossible. Then a certain cheerful female companion approached and cheered her up: \[45\] "Friend Vṛndā! Why do you look so gloomy? Come and learn of this charming thing!" > \[46\] Vṛndā said, "What is it like?" > \[47\] She said, "Just as you would desire." > \[48\] Vṛndā said, "Tell the truth!" > \[48\] She said, "A companion, noticing Mādhava amidst the cluster of mādhavī vines afflicted by the pain of separation from Rādhā awakened by the sight of spring's manifestation, agitated her \[with desire\]. Having agitated her, moving in company with female friends and singing this in the Vasanta rāga, she brought her to her beloved. > \[49\] The song is as follows: > 'O friend, the forest of Kṛṣṇa shines passionately, / as if to swiftly lead its master to you, / served by a charming assemblage. \[refrain\] > With hundreds of mādhavī blossoms awakening, as it were, imitating the charm of a yawn, / as swarms of bees kiss with graceful movements, it reminds one of union with the beloved. / The clusters of juicy mango buds, making the entire body thrilling with horripilation, as it were, / cause the soft call of the cuckoo, summoning, as it were, to awaken love. / Fragrant with the breeze carrying clove blossoms, sandalwood, and cardamoms, / it attracts with the vīṇā, flute, and mṛdaṅga resounded in the spring festival of the enemy of Madhu. / When you are led into the mādhavī bower, it scatters waves of songs for Mādhava in springtime; / it scatters heaps of pollen and makes the lovely deer dance like a flirtatious eye.' > Thus having attained her beloved, always mentally detached from all else, / she triumphs, possessing incomparable beauty, between the Yamunā and the Mānasa-gaṅgā. \[50\] > \[51\] And here one verse is recited: > 'Splendid with the radiance of the forest, glorious, / having urged the gopīs on for the pleasure of love, / with the region fragrant on all sides— / look, companion, Mādhava shines forth!'" > — English (machine translation) (machine translation) ### [1.27.27](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.27) \[52\] tad evaṃ niśamya tatra vindamānāṃ vṛndām anu punar evaṃ darśayāmāsa, yathā- > \[52\] Thus having heard this, she showed it again to Vṛndā, who was standing there, as follows: > — English (machine translation) (machine translation) ### [1.27.28](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.28) rādhā harir api pulaki-vasantam | gāyati nija-nudam anu vikasantam ||dhruvam|| upadiśate diśi diśi guṇayantam | pikam anu pañcamam aticirayantam ||vāsantī-madhu rahasi dhayantam | śaṃsati madhuliham anugāyantam ||madhu-rasamanu gānaṃ ramayantam | rasayati vinimitam adharam ayantam ||malayaja-surabhi-dhuraṃ khañjantam | kavayati gandhavahaṃ prasajantam ||vādya-gaṇaṃ guṇa-valita-dig-antam | anunṛtyati mad-alola-dṛg-antam ||capalāghana-sama-rucim anu taṃ tam | naṭayati śikhi-gaṇam api nipatantam ||kirati cūrṇam anu pūrṇad-anantam | samam ālīla-lalanābhir anantam ||śrama-jala-kaṇa-gaṇam anu vilasantam | vahati parāga-bharaṃ rucim anantam || iti | \[53\] atha tāvatīṃ gatim apy asahamānāḥ sahamānā guravaḥ kuravam ācarya paryavasthayā tāsāṃ svatantratām āvārya sarvato nirodham udbodhayāmāsuḥ | > "Rādhā and Hari too, thrilling with spring, / sing in response to its blooming, urging each other on. \[refrain\] > He instructs the cuckoo that is practicing in every direction, / lingering long on the fifth note. > He praises the bee sipping the honey of the spring creeper in secret, / humming alongside him. > He makes the song delightful with the sweet rasa of honey; / tasting, he touches her lowered lower lip. > He portrays the breeze wandering, burdened with the fragrance of sandalwood, / clinging tightly. > To the musical instruments enveloping the horizons with melody, / he dances along with eyes rolling in intoxication. > Like a cloud of lightning, / he makes the flock of peacocks alight and dance. > He scatters powder endlessly with the playful maidens, / filling \[all directions\] endlessly. > He bears an endless charm with heaps of pollen / glistening upon droplets of perspiration." Thus. > \[53\] Then, unable to endure even so much freedom of movement, the elders of the Sahamāna clan, raising a hue and cry, blocked their independence by standing in opposition and set up confinement on all sides. > — English (machine translation) (machine translation) ### [1.27.29](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.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: > — English (machine translation) (machine translation) ### [1.27.30](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.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! > — English (machine translation) (machine translation) ### [1.27.31](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.31) \[62\] atha samāpanam- sudarśanasya śāpāntakārī rādhe sudarśanaḥ | atikāntas tavāvāti-kāntaḥ so' yaṃ bakāntakaḥ || > \[62\] Now, the conclusion: / “O Rādhā, he who ended the curse of Sudarśana is himself beautiful to behold (sudarśana); / surpassing in beauty, that slayer of Baka, your deeply beloved, protects you.” > — English (machine translation) (machine translation) ### [1.27.32](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27.32) iti śrī-śrī-gopāla-campūm anu rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam ekonatriṃśaṃ pūraṇam ||29|| > Thus ends the twenty-ninth chapter, entitled “Play in the Dense Secrecy Carrying Secret Curiosities”, in the venerable Gopālacampū. //29 > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu~en-mt.1.27.2) — English, machine translation --- Source: [https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.27) · Pramāṇa