Gopalacampu 1.30.7

1.30.7

ante muktaṃ tena gūtham ity uktaṃ yuktam iṣyate | tādṛśāṃ mukti-kṛt-kṛṣṇa-kṛpā yā sātiyuktikā || dvidhākṛtaṃ keśi-dehaṃ varṇayanti dvidhākṛtam | jarāsandha-nibhaṃ kecit kecit karkaṭikā-nibham ||[22] tad evam aśva-daiteye vapuṣā labdha-dvaite svarūpeṇa tu labdhādvaite pramanasāṃ vikīrṇa-sumanasāṃ sumanasāṃ kṛṣṇābhiprāyam abhiprayatām uktir yathā-
āsyaṃ vyādāḥ sapadi nikhilaṃ mad-vapus tvaṃ
garītuṃ tatrāhaṃ tat parikalayituṃ tad-gale bāhum ādhām | tenaivāsīr yadi vigalita-prāṇakas tarhi tāvad
garvinn arvann ahaha sahasā sāhasaṃ kiṃ nv akārṣīḥ || iti |

That dung was discharged by him in the end is said to be fitting; / for the mercy of Kṛṣṇa, which effects liberation for such as him, is entirely beyond logical reasoning. // Some describe Keśin's body as split in two like Jarāsandha; / others describe it as split in two like a cucumber. // [22] Thus, when the horse-demon had obtained duality in body but non-duality in his true nature, the utterance of the joyful gods, who scattered flowers and understood Kṛṣṇa's intention, was as follows: / 'You opened your mouth at once to swallow my entire body, / and I placed my arm in your throat to measure it; / if you lost your life from that alone, / then, O proud horse, alas, why did you perform such a rash act all of a sudden?' // Thus.