Gopalacampu 1.31.329

1.31.329

[239] atra patīn putrān iti yad uktaṃ, tat khalu gauṇīm eva vṛttim anukramya, na tu mukhyām iti bhavat-praśnānukrameṇa prakhyāsāmi | tatra yady anyathā manyadhve, tary evam ācakṣmahe-narakādānīta-guru-kumāratayā jita-dharmarāja-dhāmā rājad-aghajin-nāmā so' yam etad anurakta-jano' py adharmasya kalayāpi spraṣṭuṃ draṣṭuṃ ca na śakyata eva | kintu lajjā-mātraṃ tasya tasya ca maryādā-paryāpakam iti vastutas tu na kevalaṃ rāgata eva tās tādṛśīṃ gati-mārgatāḥ kintv anādi-siddha-svabhāvatayā tad-vadhū-bhāvataś ceti mantra-draṣṭāro' pi niṣṭaṅkayanti | tad etad balarāmoddhavau ca suṣṭhu jānīta iti tāv api praṣṭavyau, anyathā tāsu tat-sandeśa-haratā tayor na deśa-rūpatām āsīdet |

[239] Here, as for what is said as 'husbands and sons,' that truly follows only secondary figurative usage and not primary meaning; this I shall explain following your question. If you think otherwise in this matter, then we say this: having conquered the realm of the King of Justice by bringing back his guru's son from hell, possessing the splendid name of the vanquisher of Agha, this person, even as one devoted to Him, cannot be touched or even seen by a single fraction of unrighteousness. But shame alone is sufficient to protect this and that propriety; in reality, however, those women did not attain such a path of conduct merely out of passion, but out of their nature as His wives established from beginningless time—so even the seers of mantras conclude. Both Balarāma and Uddhava know this very well, so they too should be asked; otherwise, their carrying His messages to them would not assume a fitting role.'