Gopalacampu 1.30.5

1.30.5

[4] tathāpi bhagaval-līlādhikṛtim anuvartamānānāṃ sarvadopākurvāṇānāṃ na tūdākurvāṇānāṃ teṣāṃ tatraucitīm apy anaucitīṃ citī-kurvanty avipaścita iti tathaivaiṣāṃ parama-vipaścitām api vraja-vāsināṃ viniścita-nija-prema-jātīya-lasad-advitīya-sukha-prakarṣāṇāṃ nātiharṣāya syād iti cānirṇeya-vaktra-nāmnā tad-āmnātavyam iti | [5] atha sāpalāpaṃ spaṣṭam abhyācaṣṭa-
[6] śrī-hariṇāriṣṭe vidviṣṭe kliṣṭena ca kaṃsena varṣaṃ yāvan na kaścit prasthāpitaḥ | keśī ca gacchan punaḥ sva-veśma praveśitaḥ | vṛthā vairaṃ mā kṛthā iti | [7] atha mukhya-māgha-kṛṣṇaikādaśyāṃ kaścid diviṣṭhaḥ sārvadika-jñāna-mahiṣṭhas taṃ prati pratikūla eva sann anukūla iva śrī-vasudevasya rahasyaṃ vṛttam anuvṛttaṃ cakāra yena khalu rāma-kṛṣṇāv api vasudeva-sutatayodāya-sātām | [8] tataś ca tat-kṛta-pratirodhād dhantum aśakyatayā vasudeva-devakyau punar maṅkṣu loha-śṛṅkhalayā kārāgāre kruddhena satā satāṃ viruddhena tena niruddhe |
[9] nirudhya cārva-matinārva-dānavaḥ samāhūya bhūyaś ca niyuktaḥ | niyukta-mātraś cāyaṃ vrajāya kṛta-yātraḥ prātar eva tatrāyātaḥ | vrajaś cāriṣṭa-vadhād adhastān nandiśvara-girim ārabhya para-parastāt kṛta-vāsa iti dūrata eva taṃ labdhavān | [10] yatra ca sa prakharatara-khara-khura-ghṛṣṭi-cchinna-kṣoṇi-pṛṣṭhatayā goṣṭham āgacchan saṭāghaṭāmudasya nabhasy abhibhramayan bhreṣa-vaśād adabhra-bhayādabhra-pracchannatayā tat-tad-vṛtta-māṣa-cchatāṃ vimāna-paricchadānāṃ vimānān ucchādayāmāsa pūrva-pūrvamānān iva | yata eva nirjarāś ca te sphūrjad-ūrjasvalatā-varjanataḥ sa-jarā iva jātāḥ | [11] tataś ca jaṅghālagatilaṅghitāṅghripaḥ sa punarakharvagarvataḥ sarvameva dhunvannarvadānavaḥ siṃhasaṃhatiriva ghargharitanirghoṣamātatāna
|
[12] ātate ca nirghoṣe samyag-argalita-mahārgalāvarga-durghaṭṭa-vikaṭa-kaṇṭaka-kavāṭa-durghaṭa-nirgama-maty-udagra-durgāyamāṇa-gariṣṭha-goṣṭha-viśaṅkaṭa-kuṭha-śākhāvṛti-saṅghaṃ saṅghaśaḥ samullaṅghitavatyaḥ sāsnāvatyaḥ pluta-gatyā sodbhramaṃ sapady aṭavīṃ praty eva ca drutaṃ paridrutavatyaḥ | [13] tad agaṇayann eva goṣṭhasyopaśalyaṃ praviṣṭaḥ paritaś ca ghoṭamānaḥ sa deva-dviḍ-ghoṭakas tu tamariṣṭa-moṭakam eva dhorita-rīti-gaty-anviṣṭavān | [14] atha gavāṃ dravācchokāviṣṭāḥ praṣṭhagoṣṭhapativiśiṣṭāḥ sarva eva gomino lokā nijānyokāṃsi jhagiti samujjhantastadabhimukhameva paramunmukhatayā cakrumuḥ |

[4] Even so, fools consider as impropriety the very propriety of those who, following the divine command of the Lord's play, constantly assist it and never thwart it; and likewise, this might not bring supreme joy even to these greatest of wise ones, the inhabitants of Vraja, whose radiant, peerless bliss is the essence of their confirmed love; therefore it should be related with the speaker's name left unmentioned.' [5] Then he clearly stated with qualification: [6] 'When Ariṣṭa had been slain by Śrī Hari, Kaṃsa, being tormented, dispatched no one for a whole year. And when Keśin was setting out, he was made to re-enter his own palace, [with the words:] "Do not pursue hostility in vain." [7] Then on the eleventh day of the dark fortnight of the principal month of Māgha, a certain denizen of heaven, pre-eminent in knowledge of all times, though utterly hostile to him, acted as if favorable and disclosed the secret history of Śrī Vasudeva, by which indeed Rāma and Kṛṣṇa were revealed to be Vasudeva's sons. [8] Thereupon, being unable to kill them because of the obstacle that [heavenly voice] made, he, enraged and opposed to the virtuous, immediately bound Vasudeva and Devakī again in prison with iron chains. [9] And having imprisoned them, having a base mind, he summoned the horse-demon and engaged him once more. The moment he was dispatched, he set out for Vraja and arrived there that very morning. And because Vraja, having moved its dwelling-place from below Nandīśvara hill to a farther distance following the slaying of Ariṣṭa, was stationed far off, he reached it from afar. [10] And coming to the cowherd settlement, tearing the surface of the earth with the scraping of his excessively sharp, fierce hooves, tossing his mass of manes and wheeling them about in the sky, by his unsteady course he threw into confusion the airplanes—whose accessories looked like a scattered cluster of black beans due to being veiled by clouds out of immense terror—as if stripping away their former pride; on account of which those gods, because their shining vigor was removed, became as though decrepit with age. [11] And then, leaping over trees with his swift stride, shaking everything out of immense pride, that horse-demon emitted a deep, rumbling roar like a pride of lions. [12] And as that roar spread, cows possessing dewlaps, leaping in groups over the enclosure of large branching trees of that huge cowherd settlement—which was like a lofty fortress extremely difficult to exit through its rough, vast, thorny gates that were securely bolted with massive crossbars—fled swiftly at a gallop directly toward the forest in bewilderment. [13] Disregarding even that, having entered the outskirts of the cowherd settlement and galloping around, that horse of an enemy of the gods sought out the crusher of Ariṣṭa at an ambling gait. [14] Then, overwhelmed with sorrow by the flight of the cows, all the cattle-owning folk, led by the distinguished lord of the cowherd settlement, immediately deserted their own homes and marched straight toward him with faces lifted high.