Gopalacampu 1.30.6

1.30.6

[15] yān samagrān apy atikramya samyag-rabhasam agrata eva gacchaṃs chātāsacchāta-karmā rāmāvara-janmā rāmam apy atikramyābhyamitrīyatayā citrīyate sma | [16] tataḥ samagra-vyagratāṃ gatā vraja-janāgraṇyas tam abhikramamāṇaṃ pratyācakṣāṇās tad etad ācakṣata |
ayaṃ vājī vajrat-tanuruha-tatir vajri-vijayī
nija-dhvāna-sphūrjād-vijita-divija-projjhita-pathaḥ | bhavāṃś chāyā-prāya-prabhava-nava-tāpiñcha-tulitas
tatas tvaṃ mā yāsīḥ sapadi puratas tasya purataḥ ||[17] tad evam atyāhite pratyāsanne mātara-putrayor apīdaṃ vivadanam āsīt-
putra kva gacchasi hayaṃ kalayāmi mātaḥ
proddāma-durvyavasitaḥ khalu hanta so' yam | kiṃ naḥ kariṣyati sa vā vigata-svasādī
tvaṃ yāhi geham aham asmi vicetanaḥ kim || [18] tataś ca kṣobhāt prodbhāvita-dhārṣṭyā goṣṭhādhīśam api sedaṃ nirdiṣṭavatī-
mayā bālyān naiva tvayi gṛha-patāv uddhura-vacaḥ
prayuktaṃ kiṃ tv adya prakaṭayitum iṣṭaṃ niśāmaya | kathaṃ na tvaṃ sarvaiḥ saha sapadi gṛhṇāsi pṛthukaṃ
kathaṃ vā nānye' pi pratihayam ayanti vraja-pate ||[19] anādita eva ditīkṛta-diti-tanujaḥ śrī-rāmānunajas tu tad evaṃ varṇyamānam avakarṇya vihasya mātaraṃ viśvāsya viśva-viśvāsāspada-sukhadas taṃ sāsūkṣaṇaṃ kṣaṇaṃ nirīkṣya svam upahvaram ānetum āhvayata | [20] sa ca pūtanāriṇāhūtas tat-tejasāpy antaḥ paribhūtaḥ śūraṃ-manyatayā tasminn adhūtaḥ prathamatas tāvan nija-parākrama-kramaṇāya kramaśaḥ pratyag-gaty-anukrama-mantharatayā vikramamāṇas taṃ prati samprati yamunāṃ yāvad avakāśa-kṣoṇīṃ viśrāṇitavān | dūratas tu nijābhidravasya tejasvitā bhaved iti kṣoṇīṃ viśrāṇya ca kṛṣṇaṃ nidhāryatayā nirdhārya devāry-arvā garvād dharyakṣa-lakṣasyeva garjitam arjann ari-pakṣaṃ tarjati sma | [21] tataś ca sarvaṃ
yugapad aririṣatīva cikariṣatīva jigariṣatīva ca tasmiṃs tad-asahamānaḥ sahasā siṃha-nādaṃ bṛṃhayan siṃha-saṃhananaḥ sa ca kṛṣṇas taṃ dhṛṣṇajam abhisāgraham abhigraham eva jagrāha | samagra eva vrajaś ca vyagratayā tad-anugatim iti sthite sa tu tat paśyann utteritākhyayā gatyā tam eva roṣāda-mandam abhyavacaskanda, yatra-
vyoma so' yam atiyan nirāplavat
tat pibanniva mukhaṃ vyadīdarat | evam aṅghri-yugalena yad vyahaṃs
tac ca tat-pratigataṃ harir vyadhāt || tataś ca-
drāg-ucchalac-caraṇa-puccham atuccham etam
ucchūna-roma-tati-gucchavad unnamayya | cikṣepa cāpaśataka-kṣiti-lakṣitāgre
ḍiṇḍīra-piṇḍam iva vāridhi-bhaṅga-saṅghaḥ || sa labdha-saṃjñaḥ punar utthitas tadā
vyādāya vaktraṃ tarasāpatad dharim | so' py asya vaktre bhujam uttaraṃ hasan
prādān mahā-dardūrakasya nāgavat || divyāhivat kṛṣṇa-bhujaś ca tad-galā-
vaṭe sphuṭaṃ vīra-rasād avardhata | mahā-viṣa-jvāla-hatā ivāpi tad-
radās tadā petur amuṣya tejasā || dantā nipetuḥ samaindriyāṇy apy
uddhūtim āpur vapur āpa kampam | jarātra tat kālam uditya mṛtyuṃ
pratīkṣamāṇā kila vartate sma || yadāsya kaṇṭhaṃ rurudhe sa tad-bhujas
tadākhilāṅgāni vidīrṇataṃ yayuḥ | tasyaiva śokād iva tāni yat paraṃ
tadāśrayāṇy eva bhavanti sarvaśaḥ || viśantaṃ keśinaḥ kaṇṭhaṃ kṛṣṇa-dor-daṇḍam eva kim | jagat-prāṇāśanaṃ matvā tasya prāṇā vidudruvuḥ || ekaṃ dvāraṃ ruddham etad galākhyaṃ
man-niṣkrāntau tāni bhūyāṃsi kuryām | itthaṃ kiṃ tat-prāṇa-vargaḥ samantāc
chidrāṇy ācaryātha tasmāt pratasthe || tasya prāṇe nirgate deha-gehāt
kārṣṇo bāhur nirgataḥ prāghuṇābhaḥ | gehaṃ tac ca svāminaṃ taṃ vinābhūt
khaṇḍaṃ khaṇḍaṃ diṣṭataḥ kiṃ ca naṣṭam ||keśikaṇṭhā-vaṭāt tena nirakoṣi yadā bhujaḥ | tadā svabhāvam evāptaḥ saṃhāre divya-bāṇavat ||

[15] Passing beyond all of them and rushing completely forward, the younger brother of Rāma, whose actions are razor-sharp and unblemished, even bypassed Rāma, exciting wonder as he moved straight toward the enemy. [16] Then the leaders among the people of Vraja, overtaken by total agitation, saw him advancing and cried out this: / 'This horse has hairs as hard as thunderbolts and conquers the wielder of the thunderbolt; / with his road cleared by the gods who are defeated and roaring with his neighing. / But you resemble a fresh tāpiñcha tree that has the nature of tender shadow; / therefore, do not rush ahead into his presence!' // [17] Thus, when disaster drew so close, there was also this dispute between mother and son: / 'Son, where are you going?' 'Mother, I am going to deal with the horse.' / 'Alas, his reckless malice is unrestrained!' / 'What will he do to us, or is he without any master to ride him?' / 'Go inside the house!' 'Am I a fool?' // [18] Then, emboldened by agitation, she also addressed the lord of the cowherd settlement with these words: / 'Never since my childhood have I spoken harsh words to you, the master of the house, / but today I wish to make my feelings known—listen! / Why do you not seize the child at once along with everyone, / or why do the others not also charge against the horse, O lord of Vraja?' // [19] But the younger brother of Śrī Rāma, who from beginningless time rends the sons of Diti, disregarded what was thus being spoken, smiled, reassured his mother, and—bestowing joy as the refuge of all universal faith—looked for a moment upon that evil-eyed [demon] and summoned him to come near to him. [20] Summoned by the enemy of Pūtanā, yet inwardly overpowered by his splendor, he deemed himself a hero and remained unshaken before him; first of all, to launch his prowess, he stepped back slowly step by step, yielding ground as far as the Yamunā so that he could make a space for a charge. Thinking that his charge would possess greater force from a distance, having yielded the ground and having resolved that Kṛṣṇa was the target to be slain, the steed of the enemy of the gods roared with pride like a pride of lions, menacing his enemy's party. [21] And then, as [the demon] seemed all at once to wish to crush, tear, and swallow everything, Kṛṣṇa, unable to tolerate that, suddenly raised a lion-like roar; having the powerful frame of a lion, he directly embraced a full confrontation with that audacious brute. While all of Vraja was agitatedly running behind him, the horse saw that, and with a galloping stride called utteritā, furiously lunged at him without delay, wherein— / Transcending the sky, he leaped forward, / and opened his mouth as though to swallow it; / whatever he struck with his pair of hooves, / Hari dealt with by counter-strikes. // And then— / Swiftly raising this huge creature, whose hooves and tail were thrashing / and whose cluster of hairs was bristling, as though it were a tuft of grass, / he hurled him ahead to a spot marked at a distance of a hundred bow-lengths, / just as a host of ocean waves hurls a ball of sea-foam. // Having regained consciousness, he rose again at that moment, / and opening his mouth, he charged swiftly at Hari. / He too, smiling, thrust his left arm into his mouth, / just as a serpent [enters] the mouth of a great frog. // Like a divine serpent, Kṛṣṇa’s arm visibly swelled in the cavity / of his throat out of heroic sentiment; / and struck as if by the flame of deadly poison, / his teeth then fell out from its brilliance. // His teeth fell out, all his sense faculties were shattered, / and his body shook violently; / old age, rising at that moment, / surely stood there awaiting his death. // When that arm of his choked his throat, / then all his limbs split apart, / as if out of sheer grief for it, / since they depend upon it alone in every way. // Did his vital breaths flee away, / thinking that Kṛṣṇa's club-like arm / entering Keśin's throat was the consumer / of the life-breath of the entire universe? //JGc_1,32_10// 'This single door named the throat is blocked; / I shall make many doors for my departure'— / was it thinking this that the host of his life-breaths / made openings all around and then departed from it? // When his life-breath had departed from the house of his body, / Kṛṣṇa's arm came out, resembling an honored guest; / and without its master, that house / fell to pieces, destroyed by fate. // When he withdrew his arm from the cavity of Keśin's throat, / it returned to its natural form, / like a divine arrow after destroying [its mark]. //