अस्य रूपस्य ते युक्ता भार्याहं वरवर्णिनी।
मया सह सुखं सर्वान्दण्डकान्विचरिष्यसि॥
asya rūpasya te yuktā bhāryāhaṁ vara-varṇinī
mayā saha sukhaṁ sarvān daṇḍakān vicariṣyasi
asya = this; rūpasya = to beauty; te = of Yours; yuktā = suited; bhāryā = a wife; aham = I [will be]; vara-varṇinī = as a woman of charming complexion; mayā = me; saha = with; sukham = happily; sarvān daṇḍakān = about the entire forest of Daṇḍaka; vicariṣyasi = You will wander.
1 Technical note: vara-varṇinī manohara-varṇa-viśiṣṭā.
2 Note that in the previous chapter Śūrpaṇakhā told Rāmacandra that she would eat up Lakṣmaṇa and Sītā, and then marry Rāma and wander about with Him. Now she no longer wants to eat up Lakṣmaṇa. She wants to marry Lakṣmaṇa and wander about the forest with Him. Therefore, the author Śrī Vālmīki has described her as kāma-mohitā and not as prema-mohitā—she wasn’t bewildered by selfless affection for Lakṣmaṇa (or even for Rāma, for that matter). Śrī Rādhārāṇī and the other young gopīs who danced with Kṛṣṇa in rāsa were attracted to Him by prema for Him, not by kāma for Him. Therefore, they kept away from Kṛṣṇa’s brother Balarāma who had His own young gopī consorts, who were exclusively attracted to Him. See Caitanya-bhāgavata, Ādi 1.22-28 with the commentaries of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura wherein he quotes from Śrīla Sanātana Gosvāmī, Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī in this regard. That Kṛṣṇa’s young gopī consorts are exclusively chaste to Him has been well established by Śrīla Jīva Gosvāmī in his authoritative Kṛṣṇa-sandarbha.