Sri Vraja-riti-cintamaniThe Cintamani Jewel of Vraja
by Srila Visvanatha Cakravarti Thakura
translated by Kusakratha dasa
Chapter 1
Text 1
ya2 2oka -riti -srut-i piti -mat-ra22okottaratmanubhave pramodam
muktvaiva muktah sprhayanti yasyai
tam krsna 2z2a -vraj -abhumim ide
yat of which; 2oka riti -of the nature; sruti by h ea r ing; piti d r i n k i n g ;matrat fr om only; loka th e m a te r ial world; uttara be y o nd; atma t h e
Supreme; anubhave in the experience; pramodam bl i ss; muktva re j e c t ing;eva certainly; muktah li b e ra ted souls; sprhayanti ye a rn af ter; yasayi w h i c h ;tam tha t; krsna of K rs na; 2z2a pastimes; vrajabhumim Vr a jabhumi; ide I
glorify.
Let me glorify Vrajabhumi, the place where Sri Krsna enjoys transcendental
pastimes. Simply by drinking with their ears the nectarean description ofVrajabhumi, the liberated souls abandon the bliss of impersonal Brahman andyearn to attain the land of Vraja.
Text 2
sri krsna caitany-a rasa sv-arupa-madvaitam anandam ihadi nityam
2okair amrsyam vraja 2oka va-syambhaj any avasyam sucito 'py avasyam
sri krsna -of Sri Krsna; caitanya transcendental; rasa me l lows; svarupam t h e
form; advaitam un p a ra l le led; anandam bl i ss fu l; iha h e r e ; adi tr a n s cendental;nityam eternal; lokaih by t he condi t ioned souls; amrsyam in c o nce ivable;vraj a loka by -the residents of Vraja; vasyam subdued; bhaj ani le t me worship;
avasyam inevi tably; sucitah pu r i f i ed; api al s o ; avasyam in e v i tab ly.
With a pure heart let me worship Vrajabhumi, which is the form of the
sweetness of meditation on Sri Krsna, which is eternal, transcendental, blissful,and peerless, and which, although it cannot be understood by ordinary people, iseasily understood by its residents.
Note: Srila Visvanatha Cakravarti Thakura has concealed the names Sri KrsnaCaitanya, Nityananda, and Advaita in the first two lines of this verse.
Text 3
kavyam kaveh kavyataya prasiddham
kavyasya kavyam cayato 'pi kavyam
tad eva kavyam mama kavya ka-vyam
vrajanka kav-yam param astu kavyam
kavyam the poem; kaveh of t he poet; kavyataya by i ts poet ic qualit ies;
prasiddham is celebrated; kavyasya of the poem; kavyam th e poe t ry; ca a l s o ;yatah because; api al s o; kavyam po e m; tat thi s ; eva ce r t a in ly; kavyam
poem; mama my; kavya among poems; kavyam poem; vraja of Vraja; ankawith the mark; kavyam po e m; param be s t ; astu sh o u ld be; kavyam p o e m .
A poet's poem becomes famous because of its quality of being poetic. I shall
boldly declare that this poem of mine is the most poetic and best of all poems, for
it glorifies the transcendental land of Vraja.
Text 0
caitanya rupod-ita ritim -ekamekantam abhyastum aham samihe
tat tat tadiyan-uga tokta bhavo
bhavocito dhyeya ito na kavyam
caitanya by Sri Caitanya Mahaprabhu; rupa and Sr i la Rupa Gosvami; uditaritam described; ekam so le; eka antam -sole; abhyastum to a t tempt; aham I ;
samihe desire; tat tat tadity-a a-nugata -by Their fol lowers; ukta de s cr ibed;bhavah mel lows of ecstatic love; bhava ucitah -phi losophically sound; dhyeyahthe proper object of meditation; itah co m p ared to which; na kavyam th i s bookis hardly poetic at all.
I yearn to be able to write as well as Lord Caitanya's Rupa Gosvami, but Icannot write as well as he, and neither can I write as well as his followers who
wrote many wonderful, perfect books, which everyone should read and remember.Compared to their books my li t tle book can hardly be considered poetic.
Text 5
vaikuntha kotyas cita -asate 'lam
brahmanda kotyo 'pi cito 'cito 'pi
sarvatra vrndavanam etad evayatha sa krsnah pulinasanadau
vaikuntha of Va ikuntha planets; kotyah mi l l i o ns; citah sp i r i t ua l ; asate ar e ;alam greatly; brahmanda of un i ve rses; kotyah mi l l i o ns; api ev e n; ci tahcollected; acitah ma ter ia l; api al s o ; sarvatra in a l l respects; vrndavanam
Vrndavana; etat th i s ; eva c e r ta in ly; yatha ju s t as; sah He ; krsna Sr i K rs na ;pulina of the bank of the Yamuna; asana ea t ing lunch; adau and per formingother pastimes.
Millions of material universes and even millions of spiritual Vaikuntha planets
are not very significant in comparison to Vrndavana, where Sri Krsna enjoyedlunch with His friends on the Yamuna's sandy bank, and enjoyed many othertranscendental pastimes.
Text 6
idam ghani bhu-ta cid -eka -rupa-m
vrndavanam yatra vasanti sarvesri krsn-a 2i2a p-ari-vara rupa
yathaiva krsnah sa tathaiva te 'pi
idam th i s; ghani bhuta -completely; cit sp i r i t ua l ; eka rupa-m i n fo rm;vrndavanam Vrndavana; yatra wh e r e ; vasanti re s ide; sarve al l ; sri krsna -o fSri Krsna; 2z2a in transcendental pastimes; parivara of companions; rupah i n
the forms; yatha ju s t as; eva ce r ta in ly ;; krsnah Krsna; sah He; ta tha i n t h a tway; eva certainly;; te th e y ; api a l s o .
Sri Krsna s friends and associates, who enjoy pastimes with Him as equals,reside in this perfectly spiritual abode of Vrndavana.
Text 7
sarve ghani bhuta c-id eka -rup-astathapy aho prakrtavat pratita
parasparam cestitam apy amisamvraj aika 2$2eti ca-matkaroti
sarve all of them; ghani bhuta p-erfectly; cit sp i r i t ua l ; eka so l e ; rupahwith forms; tathapi ne ve r theless; aho Oh; prakr tavat as i f mater ia l; pratitabelieved; parasparam mu t ua l ; cestitam ac t i v i t ies; api al s o; amisam o f t he m;vraj a in Vraja; eka so le ; 2z2a pastimes; iti th u s ; camatkaroti ch a r m s .
All these associates of the Lord have spiritual bodies, although their forms andactivities appear ordinary and material to the conditioned souls. These associatesof the Lord are enchanted by Lord Krsna's charming pastimes in Vraja.
Text 8
ya pancamavasthiti g-ami sa-mvittad vr-t ti ru-pas tad an-any a vr-t ty a
j ananti krsnam nij am eva bandhumtam prakrtam manya jana na citram
ya which; pancama fi f t h ; avasthiti co n d i t i on; gami att a i n e d; samvitknowledge; tat of tha t; vrt ti co n s i s t ing; rupah wh o se forms; tat ana-nyawithout anything else; vrttya wi th ac t ions; jananti un d e r s tand; krsnam S r i
Krsna; nijam as the ir own; eva ce r ta in ly; bandhum fr i e nd and relative; tamHim; prakrtam ma t e r ia l; manya janah pe o p l e ; na th i s is no t; ci t ramwonderful.
Although their forms and and actions are filled with spiri tual knowledge, thepeople of Vraja know Krsna as their friend and relative: an ordinary person. This isnot at all surprising.
Text 9
sarvottamanam api sarvatah syat
sva nyun-a bhav-ah prabhu bhakt-i sakty-apratyaksam ikse vraj a 2oka -etam
tam prakrtam manyatame cid arcye
sarva uttama-nam of the most exalted devotees; api even; sarvatah i n a l lrespects; syat mayb e; sva ow n ; nyuna bh a v ah c o n c e p t i on o fbe ing the leastimportant; prabhu of t he Lord; bhakti of d e v o t i ona lserv ice; saktya by t he
potency; pratyaksam di r ec t ly; ikse I see; vraj a of Vraja; 2okah the residents;etam Him; tam Hi m ; pr a k r tam or d i n a r y ; manyatame co ns ider; cit sp i r i t ua l ;arcye worshippable.
Although they are the most exalted, by the influence of the potency of puredevotion to the Lord they think themselves the most lowly and insignificant. Ihave with my own eyes seen how the people of Vraja think themselves ordinary
even though the great saints worship them.
Text 10
tenaiva tasyaiva vasas tathaivatatraiva nityam vi2asaty a2am sah
atyantikair eva rahasya rasyair
madhurya purair am-ita prakasyai-h
tena because of this; eva ce r ta inly; tasya by t he m; eva ce r t a in ly; vasah
defeated; tatha in that way; eva ce r ta inly; tatra am o ng them; eva ce r t a in ly ;
nityam eternal ly; vi2asati pe r fo rms pastimes; a2am great ly; sah H e ;atyantikaih wi th g reat; eva ce r ta in ly; rahasya co n f i dent ia l; rasyaih me l l o ws ;madhurya of s w eetness; puraih wi th f loods; amita un l i m i t e d; prakasyaihwith manifestations.
Defeated by their humbleness, Sri Krsna eternally enjoys pastimes in theirmidst. In their presence He manifests a limitless flood of the sweetness of the most
confidential transcendental mellows.
Text 11
ato 'tra ya prakrta loka-vatta
272a par-aisvarya vise-sa var-sasaivati rasy-a cid acit -pra-sasya
madhurya sasy-a mahatam upasya
atah therefore; atra he r e ; ya wh i c h ; prakr ta l ikav-atta as if ord inary andmaterial; 2i2a of pastimes; para su p reme; aisvarya of o pu lence; visesa
specific; varsa shower; sa th a t ; eva ce r t a in ly; ati ve r y ; rasya ne c t a rean;cit spi r i tual; acit ma t e r ia l ; prasasya co ns idered; madhurya of sweetness;
sasya with -the quality; mahatam by the advanced transcendentalists; upasyaworshipable.
Even though it appears to be material, the opulent sweet nectar shower of LordKrsna's pastimes is worshiped by the great devotees.
Text 12
vrndavanam gokula dhama -gostham
vraj am ca namani subhani yasyatadiya lokiyam -acintya krtyam
vanchami kincid dayayaiva tesam
vrndavanam Vrndavana; gokula dhama -Gokula-dhama; gostham Gostha;
vraj am Vraja; ca al s o; namani na m e s; subhani au s p ic ious; yasya o f wh i c h ;
tadiya lo k i yam o f i t s r es idents; acintya in c o nc ievable; krtyam wi t h ac t iv i t ies;vanchami I aspire to attain; kincit so m e; dayaya by t h e mercy; eva ce r ta in ly ;tesam of them.
I pray that by the mercy of its inconceivable residents I will attain the place thatbears the auspicious names Vrndavana, Gokula-dhama, Gostha, and Vraja.
Text 13
tac caty acintyam c-id ananya saram
cid anya bhavam ca tad ekam eva
avantaraneka v-ibhedam ekam
grama aranyani gavam nivasah
tat tha t; ca a l s o; ati v-ery; acintyam in c o nc ievable; cit ananya-saramcompletely spiritual; cit an-ya bh-avam appearing to be material; ca a lso; tatthat; ekam one; eva ce r ta in ly; avantara wi t h i n ; aneka ma n y ; vibhedamdivisions; ekam one; gramah vi l l a ges; aranyani fo r e s ts; gavam nivasah cow
pastures.
Vrndavana cannot be understood by conditioned souls, for although it may
appear to be material, all its villages, forests, and cow-pastures are perfectlyspiritual.
Text lk
sarvasya kascit prakatah prakasahsada bhrsam prakrtavaj j anadyaih
yah prakrtair evayuto pi 2z2aprakatya kale -prthu varny-a vat sy-at
sarvasy of the entirety; kascit so me th ing; prakatah ma n i f es t; prakasah
present in the world; sada always; bhrsam gr e a t ly; prakrtavat l i k e mat ter ;j ana adya-ih by the ordinary condit ioned souls; yah wh i c h; prakr ta ih w i t hmaterial elements; eva cer ta inly; yutah en d o w e d ;api e v e ; 2i2a o f Lo rdKrsna's pastimes; prakatya of man i festation; ka2e at the t ime; prthu ab u n dant ;
varnya vat w-i th descriptions; syat may be.
Some portion of transcendental Vrndavana beocmes visible in this world at the
time of Lord Krsna s manifest pastimes. Conditioned souls think Vrndavana ismaterial, although actually it is spiritual, and beyond their abil ity to understand ordescribe.
Text 15
tat tac chir-obh-utam apara sobham
nandisvaram sadhu gana va-dantinandisvaram tam ca yadiya rupam
sri nanda r-aj a2aya -raj aman-am
tat tat siro b-hut-am -as the crown of Vrndavana; apara li m i t l ess; sobhamwith splendor; nandisvaram Na nd isvara Hil l; sadhu ganah -the devotees; vadanti
say; nandisvaram Nandisva-ra Hi22; tam that; ca a l s o; yadiya of L o rd S iva;rupam the form; sri nanda ra-j a of -Nanda Maharaja; raj a a2aya t-he capitol;raj amanam mani fested.
The devotees declare that Nandisvara Hill, the form of Lord Siva now shining as
Nanda Maharaja s capitol, is an endlessly beautiful crown decorating Vrndavana.
Text 16
yadiya p-urvottara d-aksinesuvasanti loka hrta sa-rva so-kah
sanau purah sriyuta na-nda ra-j a
puri puranamatatah purana
yadiya of wh ich; purva pr e v i ous; uttara top; daksinesu on the southern
side; vasanti res ide; lokah pe o p le; hrta sa-rva sok-ah free from all suffereing;sanau purah on the summit; sriyuta na n d a - ra ja o f S r iman Nanda Maharaja;
puri the city; purana of the Puranas; amatatah accord ing to the opinion;
purana very ancient.
On its eastern, northern, and southern sides people free from all unhapinessreside. On its summit is Nanda Maharaja's palace, which the Purana's describe asexisting since ancient times.
Text 17
pracira raji r-acita masarairgrhany alam marakatani yasyah
stambhah praba2aih pata2ani hemna
yesam vrttih sa sphatikair vibhati
pracira raj i -walls; racita constructed; masaraih of sapphires; emeralds;
grhani homes; a2amgreate2y; marakatani co ns t ructed of emeralds; yasyah o fwhich; stambhah co lumns; prabalaih of c o ra l; patalani roofs; -hemna of gold;yesam of which; vrt t ih wi n d o w s; sa that; sphatikaih of c rys tal; vibhatishine.
Nanda Maharaja s capitol is enclosed by a great wall built of sapphires. The
homes within the capitol are made of emeralds, with coral pil lars, golden roofs,and crystal windows.
Text 18
vaidurya jata vad-abhi samuhamaha maho ni-la man-mdr-a jat tah
maha pratihar-a varo pi y-asyahtat kauravindo vi2asaty a2am sa
vaidurya of lapus lazuli; j atah fa sho ined; vadabhi of sp i res; samuhahmultitudes; maha mahah -splendid; nila mani of -sapphires; indra ja of t he best;attah pa laces; maha wi th g reat; pratihara of g a tes; varah th e best; api a l s o ;
yasyah of which; tat of t h a t ; kauravindah ma de of rubies; vilasati sh i n es ;alam greatly; sa th a t capi to l .
Nanda Maharaja s palace is made of glistening sapphires, with lapus lazuli roofs
and large gates made of rubies.
Text 19
mukhya pra-kosthe catur ala-ye 'syabhandara ge-ham varunasya disyam
sri kr-sna va-sah subha da-ksina sth-ah
sri ram-a dh-amottara dis-y udeti
mukhya pr imary; prakosthe in t he courtyard; catuh fo u r ; alaye i nresidences; asya of that palace; bhandara geham t h e t r e asury; varunasya o f
Varuna; disyam in t he d i rect ion; sri krs-na of Sri Krsna; vasah the res idence;subha auspicious; daksina in t he south; sthah si t u a ted; sri rama o f L o r dBalarama; dhama the residence; uttara in t he nor thern; disi di r e c t ion; udetiis manifest.
In the center of Nanda Maharaja s palace is a courtyard. The royal treasury is inthe western part, Lord Balarama's residence in the northern part, and Lord Krsna's
residence in the southern part of the palace.
Text 20
pracyam grham tadrsam eva yatra
pracy amsa y asy any atara prako-sthesva putra -bhadr-aya nij esta devam
narayanam sevata eva nandah
pracyam in the east; grham ho use; tadrsam li ke th i s; eva ce r ta in ly ; ;
yatra wh ere; pracyamsa in the east; yasya of wh ich; anyatara an o t he r ;
prakosthe in the courtyard; sva his own; putra so n ; bhadraya f o r t heauspiciousness; nij a own; is ta wo r s h i ppable; devam di e t y; narayanam L o r dNarayana; sevate serves; eva ce r ta inly;; nandah Ma h a ra ja Nanda.
In the eastern part of the palace is a temple where, in order to obtainauspiciousness for his son, Nanda Maharaja serves his Deity, Sri Narayana.
Text 21
kosalayasyanvita daksinam-se
krsnasya dhamnah subha pascime -stiya paka sala dvay-a madhya eva
visrama dhamanu-ru radhikayah
kosa alayasya of the t reasury; anvita en d o wed; daksina amse in t he south;krsnasya of Krsna; dhamnah of t he residence; subha auspic ious; pascime i nthe west; asti is ; ya wh i c h ; paka s-ala ki t c hen; dvaya of t he two; madhye i nthe midst; eva cer ta inly;; visrama d-hama past ime abode; anuru l i t t l e ;
radhikayah of Sr imati Radharani.
South of the treasury and west of Lord Krsna's residence is the little kitchen
where Sri Radhika enjoys cooking pastimes.
Text 22
krsnasya dhamno nvita dak-sinamse
pakalayasyapi viraj amanaharama aste sarasi ca yatra
raho manojnam bahu geh-a ved-ih
krsnasya of Lord Krsna; dhamnah of t he residence; anvita en d owed;
daksina in the southern; amse pa r t ; pakalayasya of t he k i tchen; api a l s o ;viraj amanah is mani fest; aramah a garden; aste is ; sarasi a l ake; ca a l s o ;yatra wh ere; rahah se c luded; manoj nam pl easant and lovely; bahu w i t h
many; geha gazebos; vedih and concealed places.
South of Krsna's residence and the kitchen is a secluded garden, where there isa pleasant lake and many hidden courtyards and cottages.
Text 23
yat parsvay-oh santi purani godhuhambhurini caruni samany alam taya
pascat tu nandisvara eva raj atenandisvaro 'yam satatam sa vandate
yat of which; parsvayoh on the two shoulders; santi ar e ; puraniresidences; goduham of the cowherd men; bhurmi ma n y ; caruni l o v e l y ;samani al ike; alam gr e a t ly; taya by t h a t ; pascat be h ind; tu i n d e e d ;
nandisvarah Nand isvara Hil l; eva ce r ta in ly; rajate is man i fested; nandisvarahLord Siva; ayam to tha t; satatam co n s tant ly; sah he; vand-ate of fers respectfulobeisances.
The cowherds' many beautiful homes rest on two sides and Nandisvara Hill issplendidly manifest behind them. Lord Siva repeatedly offers respectful obeisancesto the hill.
Text 20
tesam api pranta g-ataty agamya
pracira r-aji manijata j-ataratna2aye ratnaj a d-eha2ike
muktadi r-atnava2i toranali
tesam of them; api al s o ; pranta ga-ta on the boundary; ati v e r y ; ag amyaimpassable; pracira ra-ji wa l l s ; manij ata jata ma de of jewels; ratna of j ewe ls ;
a2aye the abode; ratnaja of j e w e ls; deha2ike at the threshold; mukta w i t hpearls; adi beginning; ratna je w e ls; avali wi t h m a n y; to rana ga t e s; a2imany.
Each cowherd's home is surrounded by an impassable jewel wall with manyjewel entrance-ways and many gates studded with pearls and other jewels.
Text 25
yan iksamana nigadanti bhuyovimana vasa-n iti martya loka-h
vaikuntha vasa-n iti naka nath-ahvaikuntha gas t-e rasa sara -sara-m
yan which; iksamanah seeing; nigadanti sa y; bhuyah ag a in; vimanah o f
the demigods; vasan homes; iti t h u s ; martya lokah -the ea-rth residents;vaikuntha of Vaikuntha; vasan the homes; iti t h u s ; naka natha-h t h edemigods; vaikunta gah -the residents of Vaikuntha; te th e y; rasa of n e c tar ;
sara of the best; saram the best.
Seeing these cowherd men's homes, human beings proclaim them morewonderful than the residences of the demigods, demigods proclaim them more
wonderful than the residences in Vaikuntha, and the Vaikuntha-vasis proclaimthem more wonderful than the sweetest nectar.
Text 26
purah pratihara varasya -yasyahsamantatah parsva yugasya -rasyah
purohitanam ca purohitanamtatah paresam ca tatah paresam
purah before; pratihara varasya -of the doorkeeper; yasyah of which;
samantatah on a ll s ides; parsva yu gasya o f b o th s ides; rasyah pl e asantresidences; purhitanam of p r iests; ca a lso; purohitanam pr i e s ts; tatah a f t e r ;
paresam of others; ca and; ta tah af t e r ; paresam of o the rs .
Within the walls of each cowherd man's compound were the homes of a
gatekeeper, priests, and other associates.
Text 27
tatah paresam ca purah kramenasreni mukhanam paritah paritah
tatas ca vithi krama p-anya v-ithivithi ca madhye parato hi vithi
tatah then; paresam of o thers; ca a l s o; purah be f o re; kramena one a f teranother; sreni a servies; mukhanam of t he most important; paritah paritahestablished; tatah th en; ca a l s o ; vi thi pa t h ; krama pa-nya vit-hi a marketplace;vithi pa th; ca a l s o ; madhye in t he m idd le; paratah be y ond; hi ce r t a in l y ;
vithi the path.
Around the cowherd men's homes are many other houses, a marketplace, androads leading in many directions.
Text 28
prantesu yasya nagarasya yasyahsrngatakakhyan abhito 'bhitas tah
sreni krta-h sutra nipat-a patahiva pratita bahu pany-a vithy-ah
prantesu at the entrances; yasya of wh ich; nagarasya of t he town; yasyahof which; srngataka cr ossroads; akhyan na m ed; abhitah abhitah ev e rywhere;tah they; sreni a ser ies; krtah do n e ; sutra nipata -patah -l ike a string; iva a s
if; pratitah br o ught; bahu wi t h m a ny; panya vithya-h marketp laces.
Near the entrances of the city are many crossroads and marketplaces.
Text 29
nana manina-m ghatitaghatani
lasat pataka -vara mauktik-anampralamba kantas t-aruvad vasante
pravala vara pr-aghan-ah vipanyah
nana of var ious; maninam je w e ls; ghaititaghatani ne c k laces; lasatsplendid; pataka flags; vara wi t h e xce l lent; mauktikanam of pear ls; pralambakantah la rge garlands; taruvat li ke a t ree; vasante are; pravala v a r a
praghana wi th excel lent blossoms; vipanyah for sale.
In these marketplaces are many stores where jewel necklaces, splendid flags,
pearl-necklaces, and blossomed-flower garlands as large as trees are offered forsale.
Text 30
kacid vasanta s-riya evayadvannana p-rasunair ati s-aurabhas tah
kascln mah a sal2a v-ara Lv a2amnana vi-dha dr-avya su-gandhi ga-ndhah
kacit some; vasanta of spr ing; sriyah th e b e a u ty; eva ce r t a in ly; yadvatto what extent; nana va r ious; prasunaih wi th f lowe rs; ati ve r y ; saurabhahfragrant; tah the-y; kascit something; maha gr e a t; saila mo u n t a in; varahexcellent; iva l i k e ; alam gr e a t l y; nana vid-ha va r ious kinds; dravya o f
substances; sugandhi of per fumes; gandhah the aroma;
Fi22ed withfragrant spring flowers, these marketp2aces are 2ike many hi22s ofaromatic substances
Text 31
kascin manmam khanayo yatha va
nana mani -dyoti-ta dipy-amanahkascid vilasi prav-ara ivanyah
kasturi ka kunk-uma mukh-y a gand-hah
kascit someone; manmam of j ewe ls; khanayah mi n e s; yatha ju s t as; vaor; nana var ious; mani wi t h j ewe ls; dyotita dipya-manah gl is tening with
splendor; kascit some; vi lasi prava-rah ve ry splendid; iva as ; anyah o t h e r s ;kasturika mu s k; kunkuma k u n k u m a; mukhya be g i n n ing wi th; gandhahfragrances.
There is a jeweler s shop glistening as a mine full of precious gems, and thereare other shops where aromatic substances such as musk and kunkuma are sold.
Text 32
ananda vrndava-na riti lesa-m
vesam vidhatum vacasa kavmam
vmam iva sprstum ayogyatanamtanamsavat kincana sucayani
ananda bl iss; vrndavana Vr n d avana; ri ti 2esam a -li t t le; vesam appearance;
vidhatum to p lace; vacasa wi th words; kavinam of p oe ts; vinam a l u t e ; i vaas if; sprstum to touch; ayogyatanam of t hose who do not know the art' tanaof a melody; amsa 8 f ragment; vat l i k e ; kincana so m e th ing; sucayani I s ha l l
indicate.
1 shall now describe the bliss of Sri Vrndavana-dhama just as paramananda
Kavikarnapura has done in his book Ananda-Vrndavana-campu, and many other
great poets have also done in their books. Although I am not quali f ied to describeVrndavana I shall describe it a little bit, just as someone unlearned in music maystrum a lute and pick out a few melodic fragments here and there.
Text 33
sve sve sarasy eva hi yatra mat sa-raiva prayogah kriyate kvacij janaih
stri me-kha2adi kha2a ity udiryate
yat kom-aladau mala sab-da ucyate
sve sve in their own; sarasi la k e ; eva c e r t a in ly; hi in d e e d; yatra w h e r e ;mat sara-h the word "matsara"; iva as ; prayogah ap p ropr ia te meaning;kriyate is done; kvacit on o ccasion; janaih by t he v ra javasis; stri of a woman;
mekha2a sash; adi beginning; kha2ah "khala"; iti thus; udiryate is said;
yat which; koma2a del icate and gentle; adau be g inn ing; ma2a "mala";
sabdah the word; ucyate is sa id.
When the vrajavasis say the word "matsara: they do not mean "envy", but "mylake". When they say "khala", they do not mean "demon", but "a woman's sash".
When they say "mala" they do not mean "defect", but "gentle and delicate". I this
way they never speak anything unpleasant, but everything they say is pleasing andauspicious.
Text 30
pradosa dosak-ara rosa m-osadosadi sabda -srutir -asti yatra
sayam sasanka pranay-akhya keli
nisadikesv eva kadacid eva
pradosa pradosa; dosakara do sakara; rosa rosa; mosa mosa; dosa do sa;adi beginning with; sabda of wo rds; srutih he a r i ng; asti is ; ya t ra w h e r e ;sayam evening; sasanka the moon; pranaya as love; akhya kn o w n ; ke l i
pastimes; nisa night; adikesu beginning with; eva ce r ta in ly; kadacitsometimes; eva certainly.
When the vrajavasis say the word "pradosa" they do not mean "fault", butrather "evening". When they say "dosakara" they do not mean "rascal", but"moon". When they say "rosa", they do not mean "anger", but "love". When theysay "mosa" they do not mean a cruel thief, but Krsna's playfully stealing the gopis'
yogurt. In this way they never speak anything unpleasant, but everything they sayis pleasing and auspicious.
Text 35
chatradi dande subha c-amaradidande ca danda s-rutir asti yatra
nivy a-di kesadika eva bandhahsamadhi y-ogadikaradhi s-abdah
chatra a parasol; adi be g inn ing wi th; dande in t he handle; subha
auspicious; camara camara fan; adi be g inn ing wi th; dande in t he handle; caalso; danda of the word "danda"; srutih th e hear ing; asti i s ; y a t ra w h er e ;nivi "nivi"; adi beginning with; kesa ha i r ; adikah be g i nn ing wi th; evacertainly; bandhah ti e ; samadhi yo-ga yoga meditation; adi be g inn ing wi th ;
kara doing; adhi "adhi"; sabdah the word.
When the vrajavasis say the word "danda", they do not mean "the king's rod ofchastisement", but rather, "the handle of a parasol, camara fan, or other similar
article." When they say "nivi", they do not mean "handcuffs", but "a ribbon fortying the hair." When they say "adhi", they do not mean "headache", but "ecstaticmeditation on the Personality of Godhead." In this way they never speak anythingunpleasant, but everything they say is pleasing and auspicious.
Text 36
kasturika kunk-uma cand-anadipankesu panka srava-nam cayatra
kauti2yam aste vara kund-a2adau
kathinyam apy asti siladikesu
kasturika mu s k; kunkuma ku n k u m a; candana sa nda lwood paste; adibeginning with; pankesu in t he o in tments; panka "panka" sravanam the
hearing; ca also; yatra wh e r e ; kaut i lyam cr o o k e dness; aste is ; varabeautiful; kundala ea r r ings; adau be g inn ing wi th; kathinyam ha r d ness; api
also; asti is ; si la adikes-u in rocks and other hard substances.
When the vrajavasis say the word "panka" they do not mean "mud", butaromatic ointments such as musk, kunkuma, and sandalwood paste. When theysay "crookedness" they do not mean the crookedness of a thief, but the beautiful
shape of spiral earrings or some other ornament. When they say "hardness" theydo not mean the hard-heartedness of a cruel person, but the hardness of a gem orstone. In this way they never speak anything unpleasant, but everything they say is
pleasing and auspicious.
Text 37
puspadi dhulisu r-ajah prayujyateyatrandhakare tama ity udiryate
dvandvam ca yugme pavane ca mandata
canca2yam aste hari 2ocanaya
puspa of flowers; adi be g inn ing with; dhulisu in t he po l len; raj ah "rajah";
prayujyate is employed; yatra wh e re; andhakare in d a rkness;tamah "tamah" iti thus; udiryate is said; dvandvam "dvandva"; ca also;yugme in a couple; pavane in the wind; ca al s o ; mandata s l o w nes;canca2yam restlessness; aste is ; hari of L o rd Har i ; 2ocanaya fo r the seeing.
When the vrajavasis say the word "rajah" they do not mean "material passion",but "the pollen of flowers". When they say "tamah" they do not mean "ignorance',but "the pleasant darkness of night". When they say "dvandvam" they do notmean "the material dualities of happiness and distress", but "a happy couple".
When they say "slowness" they do not refer to the intellect, but the wind. Whenthey say "restlessness" they do not mean anything inauspicious, but rather "greateagerness to see Lord Hari," or else "the charmingly restless glances of the Lord."In this way they never speak anything unpleasant, but everything they say is
pleasing and auspicious.
Text 38
madhyadike ksinah pada pray-ogoyatrodakesv eva ca nicagatvam
visada dainy-a sram-a moha -nidralasyadayo pi vyabhicari bhav-e
madhya the waist; adike be g inn ing with; ksinah sm a l l ; pada o f t he word ;
prayogah usage; yatra where; udakesu in water; eva ce r ta in ly; ca a l s o ;
nica by the lowly; gatvam the abi l i ty to attain; visada la mentat ion; dainyahumility; srama fa t i gue; moha be w i l de rment; nidra sl e ep; alasya la z i ness;adayah beginning with; api al s o ; vyabhicari bh a ve i n e c s t a t ic love of God.
When the vrajavasis say the word "smallness" they do not refer to the lack ofanything good, but rather to a slender waist. When they say "nicagatvam" they donot mean "faith in rascals" but "a stream that can be easily crossed." When they
say the words "lamentation, humil i ty, fatigue, bewilderment, sleep, and laziness"they do not mean any inauspicious material traits, but rather the varioussymptoms of ecstatic love of God.In this way they never speak anything unpleasant, but everything they say is
pleasing and auspicious.
Text 39
j ananti ga eva hi kamadhenuh
samanya vrksan it-i kalpa vrksan
cintamanm yatra silavad evavraj asya ka sampadato hi vacyah
j ananti th ey understand; gah co w s; eva ce r t a in ly; hi indeed;
kamadhenuh kamadhenu cows; samanya in general; vrksan tr e es; it i t h u s ;
ka2pa v-rksan desire trees; cintamanm ci n tamani gems; yatra wh e r e; si2arocks; vat li ke ; eva c e r t a in ly; vraj asya of Vra ja; ka wh a t 7 ; sampadatah o fthe opulence; hi in d eed; vacyah is descr ibeable.
When the vrajavasis say the word "cows" they refer to the celestial kamadhenucows. When they say "trees" they mean kalpa-vrksa trees that fulfil l all desires.When they say "rocks" they mean cintamani gems. How is it possible to describe
the limitless opulences of Vraja7
Text 00
yadiya yos-ij jan-a sau-bhagiyasobhati sob-hat srutayo nvayus tah
yan mad-hurim viksya rama mumohavrajasya tasyastu kim atra varnyam
yadiya o f w h i c h ; y osi t jana of t he women; saubhagiya of t he good fortune;sobha ati s-obh-at because of the superlative of splendor; srutayah the Personif iedVedas; anvayuh fo l lowedin the footsteps; tah th e y ; yat o f w h om ; ma d hur imthe charming sweetness; viksya seeing; rama La k s mi -devi; mumoha f a i n t swith envy; vraj asya of Vra ja; tasya of t ha t ; astu ma y be; k im w h a t 7 ; at ra
here; varnyam descr ibeable.
When the Personified Vedas saw the splendidi good fortune of the vraja-gopis,
they decided to follow in their footsteps and become gopis also. When Laksmidevi saw the charming sweetness of the vraja-gopis, she became bewildered andfainted with envy. Who can describe the transcendental opulences of this land ofVraja7
Text Wl
yatraiva suddha pranay-a svabha-vapremnaivaj ananti param sva bandhu-m
2okottara 2okavad eva tam casvam svam ca tatrasti na kim vicitram
yatra where; eva certainly; suddha pure; pranaya with love; sva bhavah
by nature; premna wi th t ranscendentallove; eva cer ta inly; j ananti un d e r s tand;
param the Supreme Personality of Godhead; sva bandhum -their fr iend and
relative; 2oka uttarah -l iberated, t ranscendentalpersonalitiesl loka-vat asordinary persons; eva certainly; ; tam H i m ; ca a l s o ; svam svam as the ir own;ca also; tatra in t h i s ; asti th e re is; na no t ; k im w h at . ; vi c i t ram won d e r f u l .
Filled with pure transcendental love, the vrajavasis considered the SupremePersonality of Godhead their intimate friend or relative. Although they were alll iberated, transcendental personalities, they appeared just like ordinary
conditioned souls. What is not wonderful in this7
Text 02
gunas tu te prakrta d-harma su-nyadosa api syu rasa eva manyah
nanda vr-aje kautukam eva sarvam
kharvam vidhatte tri gu-no 'tha garvam
gunah qual i t ies; tu indeed; te they; prakrta ma t e r ia l ; dharma at t r i bu tes;sunya wi-thout; dosah fau l ts; api ev e n; syuh ma y be; rase i n t h e
transcendental mellows; manyah co ns idered; nanda of Nanda Maharaja; vrajein Vrajabhumi; kautukam wo n d e r; eva ce r t a in ly ; ; sarvam ev e ry th ing;kharvam cr ipp led; vidhatte pl a ces; tri gun-ah the three modes of materialnature; atha then; garvam pride.
The vrajavasis are filled with auspicious spiritual qualit ies. They have nomaterial attributes. What may even seem to be faults on their part are actually
auspicious and spiritual when seen in connection to their transcendental rasa withKrsna. Seeing this wonderful condit ion of the residents of Nanda Maharaja sVrajabhumi, the three modes of material nature have become embarassed. Theyhave relinquished all their pride in being able to control others.
Text 03
smrtitihasakhya puran-a vedesanti pramanani param tv ihasya
trai ka2i kopasaka 2oka s-aksatkarat sadedrk sthitir eva nitya
smrti smr t i -sastra; ithasa it i hasa; akhya na m e d; purana Pu r a nas; vede i nthe Vedas santi are; pramanani ev i d ences; param gr e a t ly; tu in d e e d; iha i nis connectionl; asya of th i s ; tra ikal ika in a l l t h ree phases of time; upasaka
2oka of the devotees; saksat karat di r ec t ly; sada al w ays; idrk l i k e t h i s ;sthitih si tua t ion; eva ce r ta in ly; nitya et e r na l .
That the devotees are eternally filled with all spiri tual virtues and always freefrom material defects or the influence of the three modes of nature is confirmed bymany statements of the Smrti, It ihasa, Puranas, and Vedas.
Text 00
nityaiva sarva yadi krsna 2z2a
tathapy anityaiva matapi kaiscitadey atato 'ti rahasy atata-s
tasyecchayeti pravadanti taj jnah
nitya eternal; eva ce r ta in ly; sarva al l ; yadi i f ; kr s na of S r i K rsna; 2i2athe pastimes; tathapi ne ver theless; anitya no t e te rnal; eva ce r ta in ly ;; mataconsidered; api even; kaiscit by s ome; adeyatatah be cause of not being fit to
nderstand; ati ra-hasyatatah because of being confidential in nature; tasya o fHim; icchaya by the desire; iti th u s ; pravadanti sa y; tat jnah th o s e whounderstand.
Someone many ask: "If Sri Krsna's pastimes are all eternal, then why do some
people think that they are temporary7"The devotees, learned in transcendental science, reply: "These matters are very
confidential, and Sri Krsna is unwil l ing to allow unquali f ied non-devotees tounderstand them. For this reason He conceals the truth from them."
Text 05
yatraiva vatsalya raso -'sti murtahsarira dha-riva visuddha tattv-am
saubhagya saro -nij a raj a-dhanyamsri nand-a nam-a vraj a raj a -raj a-h
yatra where; eva certainly; vatsalya of pa rental love; rasah the mel lows;
asti is ; murtah pe r s on i f ied; sarira a f o r m; dhari ma n i f e s t ing; iva l i k e ;visuddha ta t tvam p u r e ly t ranscendental; saubhagya of good fortune; sarahthe best; nija in h is own; ra jadhanyam ca p i to l ; sri nand-a Sri Nanda; nama
named; vraj a raj a r-aj ah -the monarch of Vraja.
Supremely fortunate, the personified deity of parental love, and his form purelyspiritual, the king of Vraja, who is named Sri Nanda, lives there in his capitol city.
Text 06
sri krsna p-itre pi-tr bhava -bhavam
j ananti sarve sva pitr sva -bha-vamsri nanda -raj am v-raj a madhya -raj am
sad eka rupam -ca sad eka rup-am
sri krsna -of Sri Krsna; pitre fo r the father; pitr of a father; bhava of thelove; bhavam the condi t ion; jananti un d e r s tand; sarve al l ; sva as t he ir own;
ptir fa ther; sva bhavam -condi t ion; sri nanda r-aj am -Sri Nanda Maharaja; vraj a
madhya of Vra ja; raj am the k ing; sat eka rupam -w-hose form is transcendental;ca and; sat eka rupam -w-hose form is transcendental.
Sri Nanda, who is Krsna s father and the king of Vraja, is liberated soul in a
perfectly spiritual body. All the vrajavasis love him as if he were their own father.
Text 07
yasyasti gehesaha d-harma c-arinicit k-a2pa v-a22iva sarira d-harini
vatsalya sa-mpatti ra-sa sv-arupiniyasyah phalam sri bh-agavan svayam manih
yasya of whom; asti th e re is; gehe in t he house; saha dh-arma ca-rini wi f e ;
cit transcendental; ka2pa va-22i desire-creeper; iva l i k e ; sarira d h a r i m
personified; vatsaly of parental love; sampatti of t he t reasure; rasa o f thenectar; svarupini the personif ication; yasyah of who m; phalam th e f ru i t ; sr i
bhagavan the Supreme Personality of Godhead; svayam pe rsonally; manih t h eprecious gem.
Staying in Nanda s home is his pious wife, Yasoda-devi, who is the personified
nectar of the treasure of parental love, and who is like a spiritual kalpa-valli vinethat has borne as its fruit the precious gem known as the Supreme Personality ofGodhead.
Text 08
ya sri yaso-da j agati yasodasri krsna -vatsa-ly a rasai -ka moda
tam eva pasena babandha rosattat prema -citram vivrdhe 'ti tosam
ya who; sri yasod-a Sri Yasoda; j agati in t he universe; yasah fa me; da
giving; sri krsna -for Sri Krsna; parenta2 2ove; rasa nectar; eka so le; modahappiness; tam Hi m; eva ce r t a in ly; pasena wi th a rope; babandha bo und ;
rosat because of anger; tat fo r H im; prema pu r e l ove; citram wo n d e r fu l ;vivrdhe inc reased; ati gr e a t; tosam sa t i s factions.
Sri Yasoda, who brings (da) fame (yasah) to the world, and who is fi l led with
the nectar bliss of a mother's love for Sri Krsna, once angrily bound Him with arope. In this way she made Krsna's happiness and her wonderful love increase.
Text 09
yatrasate gopa gana ag-anyahkecid vrajesasya sa pinda bandhah
sambandha gandha a-pi ke 'pi tesamsnehanubandha akhila mukunde
yatra where; asate there are; gopa ganah c-owherd people; aganyahcountless; kecit some; vraj a of V ra ja; isasya of t he k ing; sa pinda ban-dhahclose relatives; sambandha of re lat ionship; gandhah the scent; api ev e n; ke
api some; tesam of t hem; sneha anubandhah fu l l of love; skhilah a l l ;
mukunde for Mukunda.
Countless cowherd people live in Vraja, some intimate relatives of King Nanda,
and others who have barely a scent of family tie with him. All of them, however,are full of love for Lord Mukunda.
Text 50
sarve satam dharma vis-esa mu-rtayahpatnyo 'pi tesam iva bhakti vrt-tayah
putras ca kesancana krsna sak-hyakahkanyas ca kesancana krsna kam-akah
sarve al l; satam of sa in t ly devotees; dharma of devot ional service; visesa
specific; murtayah fo r ms; patnyah wi v e s; api al s o ; tesam of t he m; iva a s i twere; bhakti in devot ional service; vrttayah en gaged; utrah s o n s; ca a l s o ;kesancana of some; krsna of Sri Krsna; sakhyakah friends; kanyah daughters;
ca also; kesancana of some; krsna of Sri Krsna; kamakah the lovers.
The saintly cowherd men of Vraja are just like personified forms of devotionalservice, and their wives are also constantly engaged in Krsna s service. Some of
their sons are Krsna's friends, and some of their daughters are Krsna's lovers.
Text 51
ye tat sakha ta-t savayo -vapuska
gunais ca sarvair api tat samana-hnityam kumarah sanakadi vat te
tac cittataya-h kim asakyataste
ye who; tat of H im; sakhah friends; tat sa vayah -o-f the same age;vapuskah whose forms; gunaih wi th qua l i t ies; ca a lso; sarvaih al l ; api a l s o ;
tat wi th His; samanah eq ua l; nityam et e r na l ly; kumarah yo u ng boys;sanakaadi the gour Kumaras; vat l i k e ; te th e y ; ta t c i t tatay-ah because ofalways thinking of Krsna; kim ho w is i t7 ; asakyata in a b i l i ty to do anything;
aste may be.
Krsna's contemporary friends are His equals in all respects, and they are alleternally young boys, just like the four Kumaras. What is impossible for they who
have dedicated their hearts to Krsna7
Text 52
kecit sakhayo 'ti rahasya m-anya
rahasya sevasv ap-i ke 'pi dhanyah
sakhi s-amanah suba2ojj va2adyah
sadojjvala ujjvala drstim adhyah
kecit some; sakhayah fr i e nds; ati v e r y ; rahasya co n f i dent ia l; manyah
considered; rahasya in -confidential; sevasu services; api ev en; ke api s o m e ;dhanyah fo r tuante ones; sakhi wi th t he gopis; samanah eq ua l; subala Su ba la;ujjva2a Ujjvala; adyah beginning with; sada eternally; ujjva2ah splendid;ujjvala of Lord Krsnas conjugal pastimes; drstim the s ight; adhyah en r i c hed.
Some friends are considered very confidential and some fortune friends performconfidential services. Subala, Ujjvala, and some splendid others, who are as good
as the gopis, are rich with the sight of Krsna s splendid conjugal pastimes.
Text 53
yah krsna kan-tah sakalah padabjanakhamsu koti -jita -koti -can-drah
saubhagya sara-tula kirti -paravarormi vara-pluta veda -vara-h
yah who; krsna of S r i Krsna; kantah th e l overs; sakalah al l ; pada o f t h e
feet; abja of t he lo tus; nakha of t h e na i l s; amsu o f a r a y o f l i g h j t ; ko t i o f t h etip; jita de feated; koti m i l l i o ns; candrah of m o o ns; saubhagya of goodfortune; sara of the best; atula un p a ra l led; kir ti o f g l o r y ; paravara o f t h eocean; urmi by the waves; vara al l ; apluta in u n d a ted; veda varah -of the
Vedas.
All of Sri Krsna s gopi beloveds are splendidly beautiful. A mil l ionth part of asingle ray of light from their lotus toenails defeats the shining of mil l ions of
moons. The waves of the ocean of their incomparable glory and supreme goodfortune have drowned the Vedas.
Text 50
yabhih svayam prapta vara pr-asada2csasya yogya na babhuva 2aksmlh
nayam sriyo 'nga iti yan niruktamsrimat sukenap-i maha purane
yabhih by whom; svayam persona22y; prapta at ta ined; vara be n e d ic t ion;prasada of the mercy; 2esasya of a fragment; yogya su i t ab le; na not;
babhuva was; 2aksmih La ksmi -devi; na no t ; ayam th i s ; sr iyah o f L a k s mi ;angah the form; i ti t h u s ; yat wh i c h ; ni r uk tam sa i d ; sr imat sukena -by Sri la
Suka deva Gosvami; maha purane -m the Srimad-Bhagavatam Maha-Purana.
Even Laksmi-devi was unable to attain even a small fragment of the mercy the
gopis attained. Srila Sukadeva Gosvami confirmed this is in the Srimad
Bhagavatam (10.47.60):
"When Lord Sri Krsna was dancing with the the gopis in the rasa-lila, the gopis
were embraced by the arms of the Lord. This transcendental favor was never
bestowed upon the goddess of fortune or the other consorts in the spiritual world.Indeed, never was such a favor even imagined by the most beautiful girls in theheavenly planets, whose bodily luster and aroma resemble those of lotus flowers.And what to speak of worldly women who are very beautiful according to the
material estimation. " *
Text 55
yasam na kapi prabhunapi seketyaktum vilasaya kaniyasi ya
yavantya eva vraj a yositas tastavantam atmanam atah sa cakre
yasam of whom; na not; ka api anyone; prabhuna wi th t he a l l -powerfulLord; api even; seke was able; tyaktum to a bandon; vi lasaya fo r pas t imes;kaniyasi the least; ya wh o ; yavantyah li k e t h i s ; eva ce r t a in ly; vraj a o fVraja; yositah the women; tah th e y ; tavantam li k e t h i s ; atmanam Hi m s e l f ;atah therefore; sah He; cakre d i d .
Even the youngest gopi could not renounce pastimes with the Lord. SrimadBhagavatam (10.33.1cI) says: "Krsna, the supreme mystic, expanded Himself inmany forms and stood beside each gopi. He began to dance in their midst."*
Text 56
yasam gunair eva grhita ceta
yabhih sa reme bhagavan svayam yahtathaiva tasyaiva gunais tam atma
rama bhaj ante pramadatu cittah
yasam of whom; gunaih by t he v i r tues; grhita ca p tu red; cetah t he m ind ;
yabhih wi th whom; sah He; reme enjoyed pastimes; bhagavan the SupremePersonalityof Godhead; svayam pe rsonally;yah w h o ; ta t ha in t h a t w a y ; evacertainly; tasya of H im; eva ce r t a in ly; gunaih by t he v i r tues; tam Hi m ; a tmaaramah fu l l of t ranscendental bliss; bhaj ante worship; pramada of t he the
gopis; atu cittah w-i th concentration.
Enchanted by their transcendental virtues, the Supreme Personality of Godheadenjoyed pastimes with the gopis. The the gopis were also enchanted by the Lord's
transcendental virtues, and they worshiped Him with ful l concentration.
Text 57
tasam sirah sad guna r-atna malikapremandhayarama s-uvarna k-etaki
madhurya d-haradhara v-idyud u-dyatavidyotate sri v-rsabhanu n-andini
tasam of them; sirah th e head; sat tr a n scendental; guna of v i r t ues;
ratna wi th jewels; malika ne c k lace; prema by l ove; andhaya b l i n d ed ;arama m the garden; suvarna golden; ketaki ketaki flower; madhuray of
charm; dharadhara by the c loud; vidyut l i g h t n i ng; udyata ma n i f es ted;vidyotate shines; sri vr s a bhanu n a n d im Sr im a t i Radharani, the daughter of
Maharaja Vrsabhanu.
A jewel necklace of virtues crowning the head of the the gopis, a golden ketakif lower in the garden of gopis blinded with love for Krsna, and a glittering lightning
flash beside the dark cloud of Sri Krsna's sweetness, Sri Vrsabhanu's daughter issplendidly manifest.
Text 58
ananda cand-rodita kaum-udi yasri moh-anasyapi sumohana srih
saundarya namn-o nikasopalasyasuvarna rekha -vrsabhanu kany-a
ananda of bl iss; candra of t he moon; udita ri s e n; kaumudi mo o n l i g h t ;
ya who; sri moha-nasya of Sri Krsna, who enchants Laksmi-devi; sumohanaenchanting; srih be auty; saundarya be auty; namnah na m e d; nikasaupalasya of the testing-stone; suvarna go ld; rekha l i n e ; vrsabhanu o f
Maharaja Vrsabhanu; kanya the daughter.
Maharaja Vrsabhanu s daughter is the moonlight of transcendental bliss. Herbeauty enchants Sri Krsna, the enchanter of Laksmi. She is a golden streak on the
black testing-stone named Sri Krsna's handsomeness.
Text 59
lavanya pathonid-hi sara sam-patka2a ka2apak-ara bhumlr -eka
gunakhya ratnaugh-a khanih p-rasiddhasri radhika -sri vraj a ca-ndra k-anta
lavanya of beauty; pathonidhi of t he ocean; sara the nectar; sampat t h e
opulence; ka2a of art ist ic talent; ka2apa of the abundance; akara t he fo rm;bhumih the palce; eka sole; guna transcendental virtues; akhya named;
ratna jewels; augha mu l t i t ude; khanih mi n e ; prasiddha ce lebrated; sriradhika Sr imati Radharani; sri vraj a can-dra -of Sri Krsna, the moon of
Vrajabhumi; kanta the lovers.
Sri Radhika is the sweetest nectar churned from the ocean of transcendentalbeauty. She is the realm of transcendental artistic talent. She is a mine filled with
the jewels of all transcendental auspicious virtues. She is the celebrated lover of SriKrsna, the moon of Vraja.
Text 60
gauri sa-hasrad adhikapi gaurisyama tathapi srutisu prasiddha
su-rupini yapy asu-rupini ca
sakhi kad-ambasya vibhati radha
gauri fair-complexioned beautiful girls; sahasrat than thousands; adhika
more; gauri fair; syama ab e aut i fu lyoung gir l; tathapi n e v e r the less; srutisuin hearing; prasiddha ce lebrated; su-rupini beau t i fu l ; ya wh o ; api a lt h o u g h ;asu of l i fe-breath; rupini t he fo rm; ca a l s o ; sakhi of h e r f r i ends;kadambasya of mul t i tude; vibhati is man i fested; radha Sr imati Radharani.
More fair than thousands of fair-complexioned girls, in the Vedas celebrated as"dark" with the intensity of her beauty, Her form exquisitely beautiful, and Her
self life-breath of the the gopis, Sri Radha is splendidly manifest.
Text 61
kecit param eva vadanti 2aksmim2z2eti kecit ki2a tantrikayam
anandini saktir iti srutisah
sri radhik-abha vraj a candra -kanta
kecit some; param th e supreme; eva ce r ta in ly; vadanti sa y; /aksmim
goddess of fortune; 2i2a hla-sakti; iti t h u s ; kecit s o m e; k i2a indeed;
tantrikayam in the tantras; anandini of b l i ss; saktih p o t e ncy; i t i t h u s ; s ru t iof the sruti sastra; isah the masters; sri radhika -abha -Srimati Radharani;
vraj a of vraja; candra of t he moon; kanta t he l ove r .
Sri Radhika is the lover of Sri Krsna, the moon of Vraja. Some say She is theSupreme Goddess of Fortune, and others say the Tantras describe Her as the
pastime-potency (hla-sakti) of the Lord. The masters of the Sruti-sastra say She isthe pleasure-potency (anandini sakti) of the Lord.
Text 62
yasya vase tasya tu sarva saktih
sarvaiva 2z2a saka2a gunas ca
saundarya madhurya vidagdhatadyahsa radhika rajati krsna kanta
kyasyah of whom; vase in sub jugat ion; tasya of H im; tu in de e d ; sarva
all; saktih po tency; sarva al l ; eva c e r t a in ly; 2z2a pastimes; saka2a al l ;gunah transcendental qualities; ca a lso; saundarya be auty; madhuryasweetness; vidagdhata expert ise; adyah be g inn ing; sa sh e ; radhika Sr i m a t i
Radharani; rajati is sp lendid i lyman i fest; krsna of S ri Krsna; kanta th e l over .
All His potencies, all His pastimes, all His qualities, and all His handsomeness,sweetness, expertise, and other virtues under Her dominion, Krsna's lover, Sri
Radhika, shines with great splendor.
Text 63
yasya lasan mad-ana bha-va vasy-a2l2a rasasvada vlsc-sa rasy-ah
krsnasya nitya vilasanty anantah
sa radhika rajati krsna kan-ta
yasyah of whom; lasat sh i n i n g; madana bhav-a of love; vasyah un d er thecontrol; 2i2a of pastimes; rasa me l lows; asvada re l i sh; visesa spec i f ic ;
rasyah sweetness; krsnasya of Sri Krsna; nityah et e rna l; vi2asanti sh ine ;anantah lim i t less; sa sh e; radhika Sr i m a t i Radharani; raj ati is sp lendidlymanifest; krsna of Sri Krsna; kanta th e l over .
Krsna s lover, Sri Radhika, who enjoys endless, eternal, sweet, splendidlyamorous pastimes with Him, shines with great splendor.
Text 60
tathaiva sarvair guna rupa k-eli
madhurya purair -ati purna e-va
sri krsnac-andrah sa tathaiva rasyasa radhika rajati radhika sa
thatha in that way; eva ce r ta in ly; sarvaih wi t h a l l ; guna of t r a nscendentalqualities; rupa beauty; keli pa s t imes; madhurya sw e e tness; puraih w i t hfloods; ati ve ry; purnah fu l l ; eva c e r t a in ly; sr i k rsnaca-ndrah Sr iKrsnacandra; sah He; tatha in t h a t way; eva c e r ta in ly; rasya sw e e t; sara
adhika be t ter; rajati is s p lend id lyman i fest; radhika Sr i ma t i Radharani; sashe.
Sri Radhika, who is sweeter even than Sri Krsna, who is Himself flooded with
handsomeness, virtues, pastimes, and sweetness, shines with great splendor.
Text 65
yasya visakha 2a-2itadayas tahsakhyah priya r-upa g-unaih samanah
manenayasya api yah samana
ya viksya radha nij a sa-rma veda
yasyah of whom; visakha visakha; 2a2ita Lal i ta;
adayah beginning; tah they; sakhyah gope friends; priya dear; rupa beauty;gunaih wi th qua l i t ies; samanah equa l; manena by consideration; yasyah o fwhom; api even; yah who; samanah equal; ya who; viksya seeing; radha
Srimati Radharani; nija he r own; sarma ha p p i ness; veda pe rce ives.
When She sees Lalita, Visakha, and Her other friends, Sri Radha proudly thinksthey are every bit as beautiful, virtuous, and dear to Krsna as She is, and She
becomes filled with happiness.
Text 66
yasyah suhrt paks-ataya prasiddhasyameti nama gunato 'pi ya sa
yadiya sauh-arda krte -vidhattenityam prayatnam ati madh-uribhih
yasyah of whom; suhrt paksa-taya as fr iend; prasiddha fa mous; syamaSyama-devi; iti th u s ; nama na m e ; gunatah be c ause of transcendental qualities;
api also; ya wh o ; sa sh e ; yad iya of w h o m; sauharda krte - for f r iendship;vidhatte does; nityam co n s tant ly; prayatnam en d eavor; ati madhu-ribhih w i t h
great sweetness.
Syama-gopi is famous for both her virtues and Her friendship with Sri Radha.
With sweet affection She constantly strives to keep Radha s friendship.
Text 67
yabhyam yayor nama vidhaya nanasi2pena ka2pyambara bhusana-di
sampresitam yat sahasa na vedasri krsnaca-ndro pi kim anya varta
yabhyam by whom; yayoh of w h o m; nama name; vidhaya ca l l ing; nanavarious; si2pena wi th art; ka2pya fa sh ioning; ambara ga r ments; bhusana andornaments; adi be g inn ing; sampresitam ca l led; yat wh i c h ; sahasa at once ;
na did not; veda un d e rs tand; sri krsnacan-drah api eve-n; kim wh a t 7 ; anyaanother; varta account .
One day Radha and Syama met and together skillfully fashioned various
garments and ornaments. When these articles were given to Sri Krsnacandra, Heasked who had made them. Syama replied that Radha made them all Herself, andRadha insisted that Syama made them unassisted.
Text 68
premne priyasyaram upeksitam yat2okesu 2ajj adi tadaiva bhuyah
premni pragadhe tad ap-eksanam tahkurvanti citram kila krsna ka-ntah
premne for love; priyasya of t he ir beloved; arma fo r a long t ime;upeksitam ignored; yat wh i c h ; 2okesu am ong the people in general; 2ajj a adishame and other considerations; tada th e n; eva ce r t a in ly; bhuyah gr e a t ly ;
premni in love; pragadhe deep; tat of H-im; apeksanam in re lat ion; tah t h e y ;kurvanti do; ci t ram wo n d e r f u l ; k i la i n d e e d; krsna of S r i Krsna; kantah t h elovers.
So deeply in love were they, Krsna's lovers completely ignored society'scontinued contempt. This is certainly very wonderful.
Text 69
yatrasate sattvata suddh-a dharm-amurta ivorvi divisad varen-yah
tad dharm-a matra -pratip-adi vedavaktara eke rata pancar-atrah
yatra where; asate are; sattvata suddha -dharm-ah in pure goodness;murtah fo rms; iva l i k e ; urvi on t h e e ar th; divisad of l ea rned brahmanas;varenyah the best; tat dh a r ma m a t r a th e p r i n c i p l es of rel igion; pratipadeiteaching; veda the Vedas; vaktarah speaking; eke some; rata pancara-trah
learned in the Pancaratras.
The exalted brahmanas in Vraja are the personifications of pure religion. Some
preach the religion of the Vedas and some follow the Pancaratras.
Text 70
pratigraham ye vraj a raj a dan-a
matrasya kurvanti tad eka yajya-h
kecit paraisvarya parah pa-re ca
madhurya dhurya v-raj a raj a suno-h
pratigraham the object of charity; ye wh o ; vra ja of V r a j a ; ra ja o f t he k ing ;
dana of the charity; matrasya on l y ; kurvanti do ; ta t e-ka yajyah en g aged by
him in performing sacrifices; kecit some; para tr a n s cendental; aisvarya t o t heopulence; parah devoted; pare others; ca and; madhurya d-huryah to the
great sweetness; vraj a of vraja; raj a of the k ing; sunoh of t he son.
These brahmanas all receive generous charity from the king of Vraja, and
perform Vedic sacrifices on his behalf. Some of them are enchanted by thetranscendental opulence, and some by the intense sweetness of the young prince of
Vraja.
Text 71
tambu2ikas tai2ika-ma2ikadyascaitanya rup-a api nara dha-rmah
na nara dha-rma api devatanam
dur2abhya 2abh-a vraj a can-dra bha-vah
tambu2ikah betel-nuts; tai2ika o i l ; ma2ika fl o wer gar lands; adyahbeginning with; caitanya rupa-h sp i r i tual; api al s o ; nara dha-rmah ma ter ia l ;
na not; nara dh a r m ah m a t e r i a l ; api ev e n ; devatanam of t eh demigods;dur2abhya di f f icult to attain; 2abhah at ta inment; vraj a of V ra ja; candra o f t he
moon; bhavah l o ve .
The betelnuts, scented oils, flower garlands, and other paraphernalia thevrajavasis offer to Sri Krsna are perfectly spiritual, even though offered by "human
beings". Even the demigods in heaven cannot attain love like that these "humanbeings" bear for Sri Krsna, the moon of Vraja.
Text 72
gavam grhanam api yatra bhittiscatus catuskam -sphatikakhya ratnaih
gopanasi marakati ca vamsyahsvarnasya konesu tatha mahantah
gavam of the surabhi cows; grhanam of t he residences; api even; yatrawhere; bhittih a fence; catuh catuska-m on all four sides; sphatika ak h yaratnaih w i th c rystal; gopanasi ro o f -beams; marakati of e mera lds; ca a l s o ;vamsyah pi l la rs; svarnasya of g o l d ; konesu in t he corners; tatha i n t ha t w a y ;mahantah great.
In Vraja the surabhi cow barns have crystal walls, enormous gold pil lars, andemerald roof-beams.
Text 73
gopanasinam prthu yac c-atuskamtat k-aunikamyatra tu kauravindam
maha v-adabhyo yata eva lagnanana maninam patalani yatra
gopanasmam of the roof-beams; prthu la r ge; yat of w h i c h ; catuskam foursides; tat of tha t; kaunikam of t he s ides; yatra wh e r e ; tu i n d e e d ;
kauravindam of rubies; maha va-dabhyah great roof-beams; yatah from which;
eva certainly; 2agnah to u c h ing; nana va r i o us; maninam of j ewe ls; pata2aniroofs; yatra wh e re .
The roofs are made of various jewels, and rubies mark the places where theroof-beams meet the pillars of the walls.
Text 70
yesam lasanty angana eva gavahsarasvati mur-tivad eva suklah
manah sam-ana avasa vicitram
tapasvi sang-ha iva suvratas ca
yesam of which; 2asanti sp2en-didi2y manifest; angane in the courtyard; eva
certainly; gavah the cows; sarasvati of t he demigoddess sarasvati; murti t h ediety; vat l i k e ; eva ce r t a in ly; suk lah wh i t e ; manah th e m in d ; samanah l i k e ;avasah uncontrol led; vicitram wo n d e r fu l ; tapasvi of ascet ics; sanghah amultitude; iva l i k e ; su vratah -grave and serious.
White as the deity of goddess Sarasvati, and sober and grave as great ascetics,splendid surabhi cows wander in the courtyards of these barns.
Text 75
cintamani vyuha -samas -ca kama
dugha nidagha iva phu22a vatsah
sat kavyavat -sundara bhuri v-arnahvenu svanaya-iva sadordhva karnah
cintamani vyuha ci-ntaman-i gems; samah li ke; ca an d ; kamadughah su r abh icows; nidaghah summer; iva l i k e ; phu22a happy; vatsah ca l ves; sattranscendental; kavya po e t ry; vat l i k e ; sundara be a u t i fu l ; bhuri m a n y ;
varnah le t ters; venu of t he f lu te; svanaya fo r t he sound; eva ce r ta in ly ;sada always; urdhva raised; karnah with ears.
These surabhi cows are just like cintamani jewels that fulfil l all desires. Theirhappy calves are like pleasant summers. Their mooing is the most beautiful poetry.They lift their ears to hear the sound of Krsna's flute.
Text 76
yatraiva bhumau patitah pratttahsa jiva g-arbhaivakaumudinam
kai2asa sa-i2asya sz2a sz-khandahsancari si-la iva samlasanti
yatra where; eva certainly; bhumau on the ground; patitah
fallen;pratitah be l ieved; sa jiva ga-rbhah the chi ldren; iva a s ; kaumudinam o fthe moonlight; kai2asa sa-i2asya of Mount Kai lasa; si2a sik-handah the rocks onthe summit; sancari mo v i n g; si lah ro c k s ; iva l i k e ; samlasanti are mani fested.
The calves look as if they might be the moving rocks on the peak of MountKailasa, or the infant children of the moonlight.
Text 77
hindira kha-nda iva dugdha sind-horye granthivac chri hara -hasa -jatah
visuddha sattv-asya ca mamsa pind-atulya bhramanto bhuvi bhuri vatsa-h
hindira khan-dah foam; iva l i k e ; dugdha of m i l k ; sindhoh of t he ocean; yewho; granthivat li ke kno ts; sri hara -of Lord Siva; hasa fr om the smi le; j atahborn; visuddha sattva-sya of pure goodness; ca also; mamsa pinda -mamsa
pinda offerings; tulyah eq ua l; bhramantah wa n d er ing; bhuvi on t he earth;bhuri many; vatsah ca l ves.
As they wander over the earth, the calves are like the milk ocean's bubbles,
Lord Siva's chuckles, or mamsa-pinda offerings in pure goodness.
Text 78
kim ganda sai2ah s-phatikaca2asyamahormayah kim nu maha payodh-eh
sayam grha ye munivac caj ivan
mukta iva svaira cara hi -sandah
kim is i t7; ganda la r ge; sai2ah ro cks; sphatika of c rys ta l; aca2asya of themountain; maha gr eat; urmayah wa v e s; kim i s i t 7 ; nu in d e e d; maha gr e a t ;
payah of milk; dheh fr om the ocean; sayam at evening; grhah at t he i rasramas; ye who; muni sages; va-t li ke; ca al s o; jivat al t h o u gh l iv ing wi th inthe material world; muktah a l ready l iberated; iva l i k e ; svaira ac c o rd ing totheir own desire; carah mo v ing; hi in d e e d; sandah bu l l s .
Are these great boulders from the crystal mountain7 Are they tidal waves from
the milk-ocean7 These are the bulls of Vraja. During the day they freely wander,
just as liberated souls, and during the evening they sit peacefully at home, just as
great sages rapt in contemplation.
Text 79
yatrasate garva dh-ara ivaiteh am vad a karagalakamvalas ca
virakta lok-a iva pungavas tematta iva stabdha sus-ona ne-trah
yatra where; asate are; garva dh-arah proud; iva as if; ete they;
hamvadakarah mooing galakamvalah galakamvala; ca and; virakta lok-ah
renunciants; iva li ke pungavah t he bes t; te th e y ; mattah ma d m e n; iva l i k e ;stabdha stunned; su son -wi th reddish corners; netrah eyes.
Proudly mooing from the loose folds of skin about their necks, Vraja's bullslook like old sannyasis. Then again, their reddish stares make them look likeintoxicated persons.
Text 80
nandisvarasya priya daksi-na sthastat sauda-rah sodaravac cakasti
yatralayah sri vrsab-hanu namn-onamnoditas tasya dharadhiraj ah
nand>svarasya of Nandisvara Hill; priya de a r ; daksina in t he south; sthahsituated; tat of that; saudaraah wi th b ro ther ly affection; sodaravat l i ke a
brother; cakasti is mani fested; yatra wh e r e; alayah th e abode; sri vrsabh-anuof Sri Vrsabhanu; namnah by name; namana by name; uditah sa i d ; tasya o fthat; dharadhi raj ah -the mountain.
South of Nandisvara, on a regal hilltop is Maharaja Vrsabhanu s home, which islike a brother to Maharaja Nanda's home.
Text 81
sri nanda r-ajah sa-yatha tatha sa
vraj asya raj a vrsabhanu tej ah
puriva tasyaiva puri ca tasya
putri ca putras ca tayor yaso 'lam
sri nanda raj -ah M-aharaja Nanda; sah he; yatha ju s t as; tatha in t he sameway; sah he; vraj asya of Vra ja; raj a ki n g ; vrsabhanu of Mahara ja Vrsabhanu;tej ah powerful; puri th e c i t y ; iva l i k e ; tasya of h i m ; eva ce r t a in ly; cer ta inly;
puri city ca and; tasya of h i m; put r i th e d a u gh ter; ca an d ; put rah s o n ;
ca also; tayoh of t hem; yasah fa m e; alam g r e a t .
Maharaja Nanda and Maharaja Vrsabhanu are both equal in regal splendor and
power. Their capitols are similar, and their son and daughter are equally famous.
Text 82
nandisvara sri -vr-sabhanu sa-ilamadhye tu mad dh-yeyatama sv-arupam
sanketa na-maspadam eva sanke
premaiva tad dva-ndva var-asya murtam
nandisvara Nand isvara; sri vrs-abhanu of Maharaja Vrsabhanu; saila o f t he
hill; madhye be tween; tu in d e e d; mat by m e; dhyeyatama be st object ofmeditation; svarupam in t he form; sanketa nam-a aspa-dam rendezvous; evacertainly; sanke I cons ider; prema pu re love; tat th a t ; dvandva var-asya of theD ivine Couple murtam th e fo rm .
Midway between Nandisvara Hill and Vrsabhanu Hill is Sanketa, the place ofRadha-Krsna s rendezvous. I meditate on this place. I think it is the personificationof the divine couple's love.
Text 83
nandisvarasyesvara kona -kandeparyanta bhuma-u vidhuhrdya nama
tasyaiva cuda svasu y-avata-khya
pa22i manin-am ghatita ghatabhih
nandisvarasya Nand isvara; isvara kona k-ande -in the north; paryantabhumau on the outski r ts; vidhuhrdya Vi d h u h rdya; nama na m e d; t asya o f
that; eva certainly; cuda cr e s t jewe l; svasu of Sr imati Radharanis parents-in]aw; yavata I'avata; a-khya named; pa22i manina-m of the jewels among towns;ghatita fi l led; ghatabhih with many
To the north of Nandisvara Hi22 is the district of Vidhuhrdya, where the town ofpavata is 2ocated That pop.u2ous town is 2ike the crown jewe2 of a22jewe2 2ike tow-ns,and it is the home of Srimati Radharani s parents in law
Text 80
pur> pranita vrsabhanu namna
nirmaya yatro22asita sutayaiyan mandirasyopari ga sva ka-ntam
sa lokate tam sa nija2ayordhvat
puri town; pranita constructed; vrsabhanu namna b-y Maharaj a Vrsabhanu;
nirmaya hav ing bui l t ; yatra wh e r e ; u22asita sp lendid; sutayai f o r h i sdaughter; yat of wh ich; mandirasya of t he palace; upari g-a on the roof; sva
her; kantam lo ve r; sa sh e ; 2okate ga zes; tam at H im; sah He ; ni ja own ;alaya from the home; urdhvat f r om the roof .
This town of Yavata was built by Maharaja Vrsabhanu for the pleasure of His
daughter. She would often sit on the roof of Her palace and gaze at the direction ofher lover's home, and in the same way He would also gaze at the direction ofYavata-pura.
Text 85
yada gurunam gurunadarenadarena ca vyagratamau purantah
parasparam tarhi vilokamanaumanauci tat svasy a puroparisthau
yada when; gurunam of super iors; guruna wi th g reat; adarena re spect;darena fear; ca an d ; vyagratamau mo s t in tent; ura th e c i t i es; antah w i t h i n ;
parasparam mutually; tarhi th e n ; vi lkamanau se e ing; mana co n s iderat ion;
aucitat according to; svasya ow n; pura to w n ; upari s tau -on the top.
Anxious and deferential in the presence of Their elderly relatives, the divine
couple would slip away, and on their palace roofs gaze in each other s direction.
Text 86
sanketya yatra priyaya vilasyapro22asya rasyasya vatasya mu2e
yavais tad anghri -racayam cakaranamnapi tam yavatam cakara
sanketya having met; yatra wh e r e ; pr iyaya wi t h H is be loved; vilasyahaving performed pastiems; pro22asya having become jubilant; rasyasya
pleasant; vatasya of a f ig tree; mu2e at the root; yavaih wi t h r ed lac; tat Her;anghri lo t us feet; racayam cakara an o in ted; namna by n ame; api ev e n; tamthat; yavatam Yavata; cakara d i d .
The place where Krsna would secretly meet His beloved under a charming figtree (vata), happily enjoy pastimes with Her, and anoint Her feet with red lac
(yava), is named Yavata.
Text 87
sri krsnena krpa bharena guruna caitanya rupenayata2 2-$2a r-asa dhama dhama janata r-itih prakasam gata
tasya 2esa v-isesa v-esa mananesri r-iti c-intamanausargo 'yam prathamo 'bhavad bhuva mude nandisvaroddesatah
sri k-rsnena by Sri Krsna;; krpa b-harena merc i fu l; guruna by t he spi r i tual
master; caitanya of Sri Ca i tanya; rupena in t he form; ya wh i c h ; ta t o f H i m ;
2i2a of pastimes; rasa ne c tarean mellows; dhama abode; dhama of t he abode;j anata of the people; rit ih wr i t i n g ; prakasam gata is manifested; tasyah o fthis; 2esa a lit t le visesa speci f ic; vesa appearance; manane i n theconsideration; sri rit-i cin-tamani; sargah chapter; ayam th i s ; prathamah f i r s t ;
abhavat was; bhuva of t he wo r l d ; mude fo r t he d e l i gh t; nandisvara t oNandisvara; uddesatah in re lat ion.
By the mercy of Sri Krsna, Sri Castanya Mahaprabhu, Srila Rupa Gosvami, and
my spiritual master, this book, a brief description of the Lord s splendid abode andnectar pastimes, has been written. The Sri Vraja-riti-cintamani s first chapter,which describes Nandisvara Hill for the transcendental delight of the entire world,is now concluded.
Note: This verse is a little like a kaleidoscope. Each word in the first l ike may beinterpreted as either a noun or adjective, and according to the interpretation the
opening phrase assumes a different meaning. For example if "sri-krsnena" is takenas the noun, and the other words as adjectives, the opening phrase means: "by themercy of Sri Krsna, who is the master of the entire world, and who has appeared
here as Sri Caitanya Mahaprabhu." If "guruna" is taken as the noun, the phrasemeans: "By the mercy of my spiritual master, who is the bona-fide representativeof Sri Krsna, Sri Caitanya Mahaprabhu, and Srila Rupa Gosvami." If "caitanyarupena" is taken as the noun, the phrase means: "By the mercy of Sri Caitanya
Mahaprabhu, who is Sri Krsna Himself, the master of all the worlds." If caitanyarupena" is taken as the noun, the phrase may also be understood to mean: "By themercy of Sri Caitanya Mahaprabhu s Srila Rupa Gosvami, who is the representativeof Sri Krsna, and the spiritual master of all the Vaisnavas."
Chapter 2
Text I
evam vidha sr-i vraj a - raj -i raj o
nandisvaro 'yam parito vananinana vidhaye-su 2asanti vrksa
va22yo nikunj as ca vihanga rangah
evam vidha in -this way; sri vraj a raj-i of V-raja; rajah th e k ing; nandisarahNandisvara Hill; ayam th i s ; par i tah ar o u n d; vanani fo r e s ts; nana vidhah -of
various kinds; yesu in wh ich; lasanti are splendidly manifest; vrksah t r e es;
va22yah creepers; nikunj ah groves; ca al s o; vihanga bi r d s ; rangah a n dpastime places.
Nandisvara Hill is like a monarch in the center of Vrajabhumi, and around it
are many different kinds of forests. where there are many splendid desire-trees,desire-vines, groves, pastime-places, and colorful birds.
Text 2
yatrodga2ad gu-ggu2a pic-chi2esuvartmasv atavyah pracaranti devyah
parasparam baddha kar-a nij esa
yugasya 212a sam-ayanusarah
yatra where; udgalat saying; guggula guggla; picchilesu among thepeacocks; vartmasu on the pathways; atavyah of t he forest; pracaranti w a l k ;devyah goddesses; parasparam each other; baddha kara-h holding by hand;nij a the ir own; isa of m as ters; yugasya of t he pair; 2i2a of past imes; samaya
at the time; anusarah fo l l ow ing .
Passing the mewing peacocks, the young goddesses of Vraja walk along the
forest path, holding each other by the hand as they follow their master andmistress at the time of transcendental pastimes.
Text 3
yatratavi mesa m-ukha-d udirnasanjirna kakko-2a pha2ai-h sugandhi
disam mukham tan mahis-augha srngaksunna tvag adyaih -saraladibhis ca
yatra wh e re; atavi of t he fo rest; mesa of the rams; mukhat from the
mouth; udirna ex pe l led; sanjirna to r n ; kakko2a ka k k o la; pha2aih wi th f ru i t s ;sugandhi fragrant; disam mukham in a l l d i rect ions; tat of t he forest; mahisaof buffalos; augha of the herd; srnga by t he horns; ksunna to r n ; tvak bark;
adyaih beginning with; sarala sa ra la; adibhih and o ther t rees; ca a l so .
Wild rams have chewed fragrant kakkola berries and wild buffaloes with theirhorns have torn the bark and branches of fragrant sarala trees. All this has made
the Vraja forest very aromatic.
Text 0
yatratavi hasti ghat-a vibh-agnasac cha22aki p-ha22avik-a vibhanti
vaniya dhenu gana jagdha gandhatrnaih sugandhini disam mukhani
yatra where; atavi of the forest; hasti g-hatah by e lephants; vibhagna
broken; sat ni ce; sa22aki of sal laki trees; pha22avika new shoots; vibhanti a r esplendidly manifested; vaniya of t he forest; dhenu g-ana cows; j agdha ea ten;
gandha aroma; trnaih wi t h g rass; sugandhini ar o mat ic; disam mukhani a l ldirections.
Wild elephants have broken the tender young branches of fragrant sallaki trees,and wild buffaloes have spread the aroma of fresh grass by their grazing. All this
has made the Vraja forest very aromatic.
Text 5
kutrapi kisaih kavali krta-namdraksa pha-lanam bahu guc-cha guc-chaih
sac cha-ditani cchavim arabhante
bhuvas ta2any amra pha-2adibhis ca
kutrapi in some places; kisaih by monkeys; kava2i krta-nam eaten; draksa
phalanam of grapes; bahu gucc-ha gucc-haih wi th many bunches; sat nicely;
chaditani shaded; chavim sp l endor; arabhante ma n i fests; bhuvah of t he land;ta2ani the surface; amra pha2a -adibh-ih wi th mangoes and other fruits.
In some places the ground of the forest is covered with bunches of grapes partly
eaten by monkeys, and in other places ripe mangoes ahve fallen on the ground. Allthis has made the Vraja forest very beautiful.
Text 6
sat karna b-husa m-aricadi guccha-h
pulinda kantah -pracaranti yatratambu2a pu2aih -karabhanga sadyah
karpura rambha -rasa va-sitasy-ah
sat nice; karna bhusah -earrings; marica pe p pers; adi be g inn ing wi th ;gucchah wi th bunches; pulinda kantah -aborigine girls; pracaranti walk;
yatra wh ere; tambu2a pu2aih -with betel-nuts; karabhanga sadyah -crushed byhand; karpura ca mphor; rambha rasa p- lantain juice; vasita ar o mat ic; asyahwhose faces.
Aborigine girls, wearing nice earrings, their faces fragrantly anointed with
plantain juice and camphor crushed by hand, walk in Vraja s forest, carryingbunches of peppers and other articles.
Texts 7-10
rasa2a ma2a p-anasava2ibhirmaratakaih sripha2a jambubhis ca
pa2asa p-ugasana n-arike2airmadhuka pu-nnaga yu-gaih sirisaih
priya bi-lvarj una ka-rmarangaih
kapittha lod-hra pr-iyakakhya yu-gmaih2ava2y as-okair 2akucaih karirair
yuthi yu-gais campaka yu-gmakais ca
tama2a ma-2a nav-a ma-2ikabhir2avanga jati-dvaya ray-abilvaih
kosataki par-atika vata-dyair
asvattha salai-h khadiraih samibhih
nano22asat pusp-a pha-2adya citra-irvrksaih samantad bahuso vanani
nana vidh-ais caru lata -samu-haihsari suka-dyaih pasubhis ca bhanti
rasa2a ma2a -with mango trees; panasa ava2i-bhih wi th panasa trees;amratakaih wi th amrataka trees; sriphala wi th s r ipha la trees;jambubhih w i t h
jambu trees; ca and; palasa wi th pa lasa trees; pugasana wi th pugasana trees;narikelaih wi th coconut t rees; madhuka wi t h m a d h u ka t rees; punnaga yugai-h
withpunnaga trees; sirisaih wi th s i r isa trees; priya wi th p r i ya t rees; bilva b i l v atrees; arjuna ar juna t r e e s ; karmarangaih ka r m a ranga trees; kapittha ka p i t thatrees; 2odhra lodhra trees; priyaka akhya -yugma-ih wi th pr iyaka trees; 2ava2i
with lavali trees; asokaih asoka trees; 2akucaih la kuca trees; kariraih k a r i r atrees; yuthi yugaih -with many; campaka yugma-kaih wi th campaka trees; ca
and; tama2a ma2a -tamala trees; nava ma2ika-bhih wi th nmewly blossomed malikatrees; lavanga wi th lavanga vines; j atidvaya Jatidvay-a trees; rayabilvaih
Rayabilva trees; kosataki ko sa taki trees; parkatika pa r ka t ika t rees; vata ba nyantrees; adyaih beginning with; asvattha as vat tha trees; salaih sa la trees;khadiraih kh a d i ra t rees; samibhih sami t rees; nana va r ious; u22asat splendid;
puspa flowers; phala fr u i t s ; adya be g i nn ing wi th; ci t raih wo n d e r fu l ;vrksaih wi th t rees; samantat in a l l d i rect ions; bahusah ma ny; vanani t h eforests; nana var ious; vidhaih wi t h k i n d s; caru be a u t i fu l ; la ta of c r e epers;samuhaih wi th mul t i t udes; sari suka ad-yaih -with male and female parrots and
other birds; pasubhih wi th w i ld animals; ca a l so; bhanti ar e sp lendidlymanifest.
Filled with many rasala trees, panasa trees, amrataka, sriphala, jambu, palasa,
pugasana, coconut, madhuka, punnaga, sirisa, priya, bilva, arjuna, karma ranga,kapittha, lodhra, priya, lavali, asoka, lakuca, karira, campaka, tamala, nava-malika,
jatidvaya, rayabilva, kosataki, parkatika, vata, asvattha, sala, khadira, and samitrees, which all have many wonderful splendid fruits and flowers, and also filled
with many lavanga vines, and various other beautiful vines, and also filled with
many parrots and other birds, as well as many wild beasts, the forests of Vraja aresplendidly beautiful.
Text 11
sitasitair lohita-pita-misraih
kah2ara pa-dmotpa2a pu-spa ja-taihtadaga va-pi sa-rasi na-dibhi
raj anti hamsadi ga-nais ca yani
sita whi te; asitaih bl u e ; 2ohita re d ; pi ta ye l o w; m isra ih m i x e d ; kah2arakah2ara 2otuses; padma padma lotuses; utpa2a 2otuses; puspa jataih wi th f lowers ;tadaga wi th ponds; vapi we l l s ; sarasi la k e s; nadibhih and r i ve rs; raj anti i ssplendidly manifest; hamsa swans; adi and o ther b i rds; ganaih wi th f lo cks ;
ca also; yani w h i c h
In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled withmany white, blue, red, yellow, and mult icolored kahlara, padma, and utpala lotus
flowers, as well as many swans and other water-birds.
Text 12
karpura dhuli -racite-va bhumikvacit kvacit kunkuma bhavi-teva
kasturika curna -krteva -kacitbhumiva bhumi kacid arcya gandh-a
karpura camphor; dhuli d u s t ; rac i ta fa s h ioned; iva a s i f ; bhumi t h e
ground; kvacit in some places; kvacit in some places; kunkuma of saf f ronparticles; bhavita fash ioned; iva as i f ; kasturika of m u s k; curna wi t h d u s t ;krta fashioned; iva as i f ; kacit so m e; bhumi g r o u n d ; iva as i f ; bhumi
ground; kacid some; arcya used in worship; gandha fragrances.
In some places the ground of Vraja is made of camphor dust. In some places itis saffron. In some places it is made of ground musk, and in some places it is made
of the aromatic substances used in religious ceremonies.
Text 13
kvacit tu bhumi vividhaiva ratnairnana vidhair m-arakati ca kapi
kutrapi sa marakativa ghasair
gavadibhir bhuktatamais ca nutnaih
kvacit somewhere; tu indeed; bhumi the ground; vividha various; eva
certainly; ratnaih wi th j ewe ls; nana vaidhaih va r i ous; marakataki ma de o f
emeralds; ca and; kapi so m e; kut rapi so m e w here; sa th a t ; marakat iemerals; iva li ke ; ghasaih wi th g rass; gava a-dibhih by the cows and otheranimals; bhuktatamaih ea ten; ca al s o; nutnaih f r e s h .
In some places the ground of Vraja is made of emeralds, and in other places it ismade of a variety of precious gems. In some places the fresh grasses of Vraja,which are eaten by the cows and other animals, is made of emeralds.
Text lk
j ambu na-di raj ati kapi bhumisad ind-ranila pra-krtis ca kapi
yatra sthite radhikayapi krsnevipaksa ikseta j ano j anaikam
j ambu nad-i the golden Jambu river; raj ati is splendidly manifest; kapi
some; bhumi ground; sat tr a n s cendental; indranila sa pph i re; prakrt ih na t u r e ;ca aslo; kapi so m e; yatra wh e r e ; sth i te si t u a ted; radhikaya wi t h S r imat iRadharani; api al so; krsne wh en Krsna; vipaksah op p os i te; ikseta may see;
j anah person; j ana pe rson; ekam o n e .
In some places the ground of Vraja is a golden Jambu river, and in other placesit is made of sapphires. Sometimes, when Krsna enjoys pastimes with Radhika, itseems there is only one person and not two. It seems that there is only Sri Krsnaenjoying pastimes in a golden place, or there is only Radhika enjoying pastimes in
a sapphire place.
Text 15
sthali kvacin marakati cayatrasuvarna gulma -druma -virud a-dyah
suvarna bhumi -kvacid eva yatra
vrksadika marakata lasanti
sthali the ground; kvacit so m e where; marakati ma de of emeralds; ca a l so ;
yatra wh ere; suvarna go l den; guma bu s h es; druma tr e e s; virut cr e e pers;adyah beginning with; suvarna golden; bhumi gr ound; dvacit so m e where;eva certainly; yatra wh e r e ; vrksa th e t rees; adikah be g inn ing wi th ;marakatah emeralds; lasanti are splendidly manifest.
In some places the ground of Vraja is made of emeralds, and the trees, bushes,and creepers are made of gold. In other places the ground is gold and the trees are
emeralds.
Text 16
kutrapi sa pankaja r-aga b-humivirud d-rumadyasphatika p-rabhutah
kutrapi bhanti sphatikakhya b-humiva22yadikah pankaj a r-aga jatah
kutrapi somewhere; sa th i s ; pankaj araga of rub ies; bhumi th e g round;
virut creepers; druma tr e es; adyah be g inn ing wi th; sphatika pr-abhutah m a d eof crystal; kutrapi somewhere; bhanti sp l e nd id ly manifest; sphatika cr y s ta l ;akhya named; bhumi gr o u n d; va22z creepers; adyah be g inn ing with;
pankaj araga rubies; j atah made.
In some places the ground of Vraja is made of rubies, and the trees and vinesare crystal. In other places the ground is crystal, and the trees and creepers arerubies.
Text 17
kvacid druma marakata lasantisuvarna va22i -vara -ve22i-ta ye
kvacit suvarna drum-a sanc-aya yan
vevesti sa marakati ca va22i
kvacit in some places; drumah the t rees; marakatah em e ra lds; 2asanti a resplendidly manifest; suvarna go ld; va22i creep-ers; vara excel lent; ve22itah gone;
ye which; kvacit in some places; suvarna golden; druma trees; sancayah
multitude; yan wh i c h; vevesti en t e red; sa th a t ; marakati em e r a ld; va22icreepers.
In some places emerald trees are embraced by golden vines, and in other placesan emerald vines embrace golden trees.
Text 18
kutrapi vrksah sphatika prabhut-asa ve22ita pankaj araga va22ya
kvacid druma pankaj araga jataa2ingi ta sphati kakhy a va22y a
kutrapi in some places; vrksah tr e es; sphatika pr a bhu ta m a d e of c rystal;
sah that; ve22ita surrounded; pankaj araga ruby; va22ya by a creeper; kvacitsomewhere; drumah tr ees; pankj araga of rub ies; j atah fa sh ioned; a2ingitaembraced; sphatika akhya cr -ystal; va22ya by a cree-per
In some p2aces ruby vines embrace crystal trees, and in other p2aces ruby trees areembraced by crystal vines
Text 19
yo ratna v-rksah puru r-atna s-akhonana mani p-a22avakas ca sakhah
te pallava bhuri m-ani p-rasunahprasuna sa-ngha bahu bh-eda ga-ndhah
yah wh ich; ra tna of j e we ls; vrksah tr e e ; puru ma n y ; ra tna of j e w e ls ;sakhah branches; nana va-rious; mani of jewels; pa22avakah b lossoms; ca a lso ;sakhah branches; te th e y; pal lavah bl o s soms; bhuri ma n y ; mani j e w e l s ;
prasunah flowers; prasuna of flowers; sanghah groups; bahu many; bheda
different; gandhah fr agrances.
The trees made of jewels. They have many jewel brances, various jewel twigs,and jewel flowers that carry a variety of fragrances.
Text 20
vihara ratna-calatah patadbhir
mani drav-ais tulya sara-ih prapurnambhu bhur-uham ratna prtha-k sura-tnai r
bhatam mani paksi-bhir a2ava2am
vihara of past imes; ratna of j ewe ls; acalatah f r om the movement;
patadbhih by the fal l ing; amni drava-ih jewe ls; tulya sarai-h excel lent;prapurnam filled; bhu bhuru-ham of the trees; ratna of jewe ls; prtak va r i o us ;
suratnaih wi th excel lent jewels; bhatam sp lend id lyman i fest; mani o f j e w e l s ;
paksibhih wi th b i rds; a2ava2am the area around the roots.
Jewel birds perch on the jewel branches. Jewels fall from the tree and cover thenearby area. They appear like a little jewel irrigation trench around the tree s roots.
Text 21
svayambhuvo dhurj atayas ca sarve
pradurbhave susthu j ata ghatayamsucchayakah surya samas c-a vrksa
avala sobhah -sanakadi vac ca
svayambhuvah Brahmas; dhurj atayah si vas; ca and; sarve a l lpradurbhave in birth; susthu ni ce ly; j ata ghatayam -in the branches and roots;succhayakah a parasol; surya to t he sun; samah eq u a l; ca a l s o ; vrksah t r e e s ;abala ofyou th; sobhah lu s t e r; sanaka adi th e -Four Kumaras; vat l i k e ; ca
and.
From the branches and roots of the trees of Vraja all Brahmas and Sivas
emanate. Although the trees of Vraja are as splendid as the sun, they still are
wonderful parasols to shade one from the sun's rays. They shine with the luster of
youth, just as the four Kumaras.
Text 22
bij am vina ropam rte caj ata
apalita snigdha vi-vardhitas capakvair apakvair api pacyamanaih
pha2als ca puspals ca da2alh sad ad-hyah
bij am seed; vina wi t h o u t ; ropam so w i n g; rte wi t h o u t ; ca a n d ; j ataborn; apalita wi t h o u t p r o t ec t ion; snigdha sp l e nd id; vivardhitah ex p a nded;ca and; pakvaih wi t h r i p e; apakvaih un r i p e ; api an d ; pacyamanaihbecoming ripe; pha2aih wi th f ru i ts; ca a n d ; puspaih f lo w e r s ; ca a n d ; da2aih
leaves; sat transcendental; adhyaih en r i ched.
The trees of Vraja were never planted or husbanded. They never grew from any
seed. They glisten with many leaves and flowers. They bear many ripe, unripe, andripening fruits.
Text 23
cid atmak-as tadrsa saktim-antahsarve 'vatara iva tasya rasyah
2okesu 2okair ava2okaniyaloka ivaite vraj abhumi vrksa-h
cit atmak-ah transcendental; tadrsa l i ke H im; sakt imantah wi t h p o tenc ies;
sarve al l; avatarah in c a rnat ions; iva l i k e ; tasya of H i m; rasyah ch a r m i ng ;2okesu in the material world; 2okaih by the condi t ioned souls avalokaniyah
perceived; 2okah persons; iva l i k e ; ete these; vraj abhumi of Vra jabhumi;vrksah t rees.
The splendid trees of Vrajabhumi are perfectly spiritual in nature and full of all
potencies. They are just like the incarnations of the Supreme Personality ofGodhead. Just as the conditioned souls misunderstand the spiritual nature of theSupreme Lord's incarnations, in the same way they misunderstand the glory ofthese trees in Vraja.
Text 20
svadhina kanta iva -yah priyena
sadopagudhas tarunatulenavicitra patranku-ra sobhitas t-a
2ata vi2asinya iva sphuranti
svadhma independent; kantah l o v e r s ; iva l i k e ; yah who ; pr i yena b ytheir lover; sada constantly; upagudhah embraced; taruna by t he t ree;atulena peerless; vicitra wo n d e r fu l ; patra le a ves; ankura and f lowe rs ;
sobhitah beauti ful; tah t h ey ; 2atah c r eepers; vi2asinyah sp lendid; iva l i k e ;sphuranti are manifest.
Decorated with many wonderful leaves and flowers, and entwined about thekalpa-vrksa trees, the splendid vines are like young girls continually embraced by
their lovers.
Text 25
sada samudyat-kalikah sadaiva
yah puspavatyo 'pi sada phalinyahsarvah suparvana utacyutaika
kama prad-ayatra 2asanti va22yah
sada eternally; samudyat ri s i ng; ka2ika w i th new buds; sada et e rna l ly ;eva certainly; yah wh i c h ; puspavatyah wi th f lowe rs; api an d ; sadaeternally; phalinyah w i th f ru i ts; sarvah al l ; suparvanah be aut i fu l; uta i n d e e d ;
acyuta i n fa l l iable (of the infall iable Supreme Personality of Godhead); eka so le ;kama desires; prada gr an t ing; yatra wh e r e ; lasanti a re sp lendidly manifest;v a22y ah creepers.
Splendid with many eternal flowers, fruits, and eternally sprouting fresh new
buds, the vines fulfill all the desires of the infalliable Supreme Personality ofGodhead and His devotees.
Text 26
evam vicitrais tarubhir latabhiramu2am utphu22a sada su-puspa-ih
kunjani sarvatra 2asanti yatravisramyati kridati ca vraj enduh
evam i n th is way; vicitraih w o n d e r fu l ; tarubhih w i t h t r e s; latabhih w i t hcreepers; amulam do wn to the rootsl utphul la b l o s somed; sada et e rna l ly; su
puspaih wi th beaut i ful f lowers; kunjani g r o v es; sarvatra everywh-ere; lasanti aresplendidly manifest; yatra wh e r e; visramyati re s t s; kr idati p e r f o rms pastimes;
ca and; vraja induh -Sri Krsna, the moon of Vraja.
Sri Krsna, the moon of Vraja, enjoys pastimes and also rests in these groves,which are filled with many wonderful trees and vines eternally blossoming with
many beautiful flowers, even down to their roots.
Text 27
tayatrakunje pika b-hrnga g-itedipayita osadhayo j valanti
lumais camaryyah parimarj ayantikasturi m-rgyas ca sugandhayanti
tah they; yatra where; kunj e in the grove; pika of the cuckoo; bhrnga
and bumble-bees; gite in teh song; dipayitah sp l end id; osadhayah p l a n ts ;
jva2anti sh ine; 2umaih wi th t he ir ta i ls; camaryyah the camari does;
parimarj ayanti wi p e; kasturi mrgyah the musk oxen; ca a n d ;
sugandhayanti ma ke aromatic.
In the groves of Vraja the cuckoos and bumblebees sing very melodiously, the
plants are all splendidly beautiful, the camari does gracefully move their tails, andthe musk oxen diffuse a sweet aroma in all directions.
Text 28
catvara eva taravas catursukonesu yesam ubhayatra parsve
dve dve late yah kusumadibhis tanakramya ratnalayatam prayatah
catvarah fou r; eva ce r t a in ly; taravah tr e e s; catursu in t he four; konesu
corners; yesam of which; ubhayatra on b o t h; parsve si d es; dve dve t w o ;late creepers; yah wh i c h ; kusuma adibhi-h wi th f lowers and frui ts; tan t h e m ;akramya approaching; ratna of j e w e l s ; alayatam po s i t i on o fhav ing a cottage;
prayatah at ta ined.
In the grove of Vraja there is a little clearing bounded on four sides by fourkalpa-vrksa trees, each covered by two flowering vines. In the center of this li t t lecourtyard is a cottage made of jewels.
Text 29
stambha drumas te vadabhi ca tesamskandhakhya sakha v-itapais -chadamsi
tad bhittayo -dvas ca lata vibhangya
pra2amba cuda ka-2asani -puspaih
stambhah pi l la rs; drumah tr e es; te th e ; vadabhi ro o f ; ca al s o ; tesam o f
them; skandha branches; akhya na m e d; sakha br a nches; vitapaih and tw igs ;chadamsi covering; tat of t ha t ; bhit tayah th e wa l l s; dvay do o r ; ca a l s o ;2atah creepers; vibhangya breaking; pra2amba suspended; cuda spires;
kalasani and domes; puspaih wi th f lowe rs .
Four trees are the four pillars of this cottage. Their branches and twigs are itsroof, their flowers its domes and spires, the vines clinging to their sides its walls,and the opening among the vines is its door.
Text 30
evam vi-dhaih sundara sa-n ni-vesaihkunj ani sarvatra vane vraj e 'pi
vimana ka-rmi vimana bh-anatvaikuntha ga-nam api lobhitani
evam vid-haih in th is way; sundara be aut i fu l; sat tr a n s cendental; nivesaihwith cottages; kunjani the g roves; sarvatra ev e rywhere; vane in t he forest;vraj e in vraja; api al s o; vimana kar-ini re m ov ing the pride; vimana bha-nat
from the beauty of the demigods; vaikuntha gan-am of the residents of Vaikuntha;api also; lobhitani at t r ac ted.
These beautiful cottages, which are found throughout Vraja's forests, remove
the demigods pride in their airplanes, and attract even the residents of Vaikuntha.
Text 31
vanani kunj ani lata druma-s ca
ye paksino ye pasavas ca vanyeksanan mukundeksana matra-tah syuh
sarve praphu22as tad rte tv a-phu22ah
vanani the forests; kunj ani gr oves; lata cr e epers; drumah t r e es; ca a nd ;
ye which; paksinah bi r ds; ye wh i c h ; pasavah an i m a ls; ca a l s o; va o r ;anye others; ksanat fo r for a moment; mukunda of Lo rd Mukunda; iksanafrom the glance; matratah on l y ; syuh ma y b e; sarve al l ; praphu22ahblossomed with happiness; tat th a t ; rte wi t h o u t ; tu in d e e d ; aphul lah w i l t e d .
Vraja s forests, groves, creepers, trees, birds, beasts, and other living entit ies allb lossom with happiness when Lord Mukunda glances on them and wilt wi th
disappointment when He does not.
Text 32
vraj esu nana vidha sa-d vane-sunandisvarasyesvara kona ara-t
khe2a vanam y-atra rahasya khe2a
khe2a2asal7hlr dlvl sadl7hlr esya
vraj esu in vraja; nana va r i ous; vidha ki n d s ; sat tr a n s cendental; vanesu i n
forests; nandisvarasya of Nandisvara Hil l; isvara kone in t he nor th; arat n e a r ;
khe2a for pastimes; vanam fo res t; yatra wh e r e ; rahasya co n f i dent ia l; khe2apastime; khe2a for pastimes; a2asabhih by those eager; divi in the heavenly
planets; sadbhih by s ix; esya the object of worship.
North of Nandisvara is a forest where Lord Krsna enjoys secret pastimes thatare worshiped by six eager demigods in heaven.
Text 33
yasmad asau sri ya-muna vraj endordidrksayanu vraj am avraj anti
nandisvarantesu gavesayantibabhrama tatrasarala bhavanti
yasmat from that; asau this; sri yam-una Yamuna river; vraj a ind-oh of SriKrsna, the moon of Vraja; didrksaya wi th a desire to see; anu fo l l ow ing ;vraj am Vraja; avraj anti go es; nandisvara Na n d isvara Hil l; antesu ne ar ;
gavesayanti searching; babhrama wa n ders; tatra th e r e ; asarala in a crooked
course; bhavanti i s .
The Yamuna river passes through that forest and flows near Nandisvara Hill. It
winds through Vraja in a very crooked course, searching for Sri Krsna, the moonof Vraja.
Text 30
yatrodakadi graha-na ccalad-yairgopoanas te 'bhisaranti bhuyah
gopi priyo -pi pravadanti gopighattam na ghattam kurute sa kam va
yatra wh e re; udaka water; -adi beginni-ng with; grahana fo r fe tching; chalaadyaih on var ious pretexts; gopijanah the the gopis; te th e y; abhisarantimeet; bhuyah repeatedly; gopi priyah -Sri Krsna, who is very dear to the the
gopis; api also; pravadanti th ey say; gopi ghattam -gopi-ghata; na n o t ;ghattam ag i tat ion; kurute do e s; sah he ; kam wh a t 7 ; va o r .
On the pretext of fetching water an other things, the the gopis would go to that
pastime forest and meet their beloved Krsna. They call this place gopi-ghatta. Didthe Lord agitate the gopis with His pastimes there, or not7
Text 35
sri krsna kel-i dyuti -vidy-utana-mbrahmanda sammand-ana panditana-m
bhandara bhandam sa vibhati yatra
bhandira nama druma v-idrumaityah
sri k-rsna of Sri Krsna; keli o f the pastimes; dyuti wi t h t he spelndor;
vidyutanam sh in ing; brahmanda the un iverses; sammandana decorat ing;panditanam exper t; bhandara b-handam a chest of jewels; sah that; vibhatishines; yatra wh e re; bhandira n-ama named Bhandiravana; druma vi-druma
etyah wi th druma and vidruma trees.
A treasure-chest filled with the glory of Sri Krsna's pastimes, which decorate theworlds, the Bhandiravana forest of druma and vidruma trees shines with great
splendor.
Text 36
yatrakhi2anam api ba22avinamarama dha-mani manoramani
ramyanikamani nikunj a punj -amunj atavi muk-hy a vana-ni bhanti
yatra wh e re; akhilanam of a l l ; api al s o ; gopmam of t he the gopis; aramaof gardens; dhamani the abodes; manoramani ch a rming; ramyani in r e l a t ion to
Laksmi-devi; kamani the ob ject of desire; nikunj a of g roves; punj a mu l t i t ude ;munj a atavi -Munj -atavi; mukhya beg inning with; vanani fo r e s ts; bhanti a r emanifest.
In that place are Munjatavi forest and many other beautiful, charming grovesand forests where the gopis keep many delightful gardens.
Text 37
sva svabhi-lasena gatas ca yatra2apanti nrtyanti mi2anti tena
kantena kantah krt ke2y an-antamanoratho yati manoratham yat
sva sva ac-cording to their own; abhilasena des i res; gatah go ne; ca a l s o ;yatra where; a2apanti they talk; nrtyanti da n c e; mi2anti me e t ; tena w i t hHim; kantena the ir lover; kantah th e be loved the gopis; krta pe r f o rmed; ke2i
pastimes; anantah un l im i ted; manorathah de s i re; yati at t a i ns; manorathamdesire; y at which.
In these groves the the gopis meet their lover, Krsna, converse with Him, dancewith Him, and enjoy unlimited pastimes with Him. In this way all their desires to
serve Krsna become fulfil led.
Text 38
vrndavananam vilasad v-ananam
vaikuntha k-unthi k-ara v-aibhavanam
vrndavanam nama vanam guna sr-i
vrndavanam tat katamac cakasti
vrndavananam of Vrndavana; vilasat sp lend id; vananam of t he forests;vaikuntha of Vaikuntha; kunthi ka ra mak i n g i s i gn i f icant; vaibhavanam t h eopulences; vrndavanam Vrndavana; nama na m e d; vanam th e f o rest; guna o fauspicious transcendental attributes; sri and of beauty and opulence; vrnda o f
an abundance; vanam the forest; tat th a t ; ka tamat be s t ; cakasti is m an i fest.
Among Vrndavana's splendid forests, which make the splendors of Vaikunthaseem very pale, the very beautiful forest named Vrndavana-vana is the best.
Text 39
yasyasty aho kajj vala jata j-atasamantatah sa parikheva krsna
namaj jana-n majj anato visuddhan
karoti ya krsna hrda-s tathapi
yasya of which; asti th e re is; aho Oh ; ka j jva la jata of b l a ck eye cosmetics;
j ata manifested; samantatah on a ll s ides; sa th a t ; par ikha mo a t ; iva l ik e ;krsna the Yamuna river; namat of f e r ing respectful obeisances; j anan persons;
majj anatah by bathing; visuddhan pu r i f i ed; karoti ma k e s; ya wh i c h ; kr snaLord Krsna; hrdah ma n i fested in the heart; tathapi s t i l l .
They who offer respectful obeisances to her or bathe in her waters, the Yamuna,which is like a moat ofblack mascara encircling Vrndavana, transforms into puredevotees carrying Lord Krsna in their hearts.
Text 00
paryapta indivara malikev-asasara hara pratimev-a devyah
vrndavanasyasita satikevaviraj ate sri yamuna -nadi sa
paryapta great; indivara of b l ue lo tus f lowers; malika ga r l and; iva l i k e ;sasara moves; hara of a neck lace ofjewels; devyah of the goddess;vrndavanasya of Vrndavana; asita bl u e ; satika sa s h; iva l i k e ; vi raj ate i s
splendidly manifested; sri yamuna -the Yamuna; nadi ri v e r ; sa s h e .
The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a
blue sash worn by the goddess of Vrndavana.
Text Wl
saptaiva sindhun api sapta lokansaptavrtih sasti vibhidya sauri
vaikuntha go-loka ga-ta bhramanti
vrndavanam sevitum a2ava2am
sapta seven; eva cer ta in ly; sidhun se as; api an-d; sapta seven; loan worlds;sapta seven; avrtih co v e r ings; sa sh e; asti is ; vibh idya br e a k ing; sauri t h e
Yamuna river; vaikuntha in t he spi r i tual sky; goloka to G o loka Vrndavana;gata gone; bhramanti wanders; vrndavanam the forest of Vrndavana;
sevitaum to serve; a2ava2am stream for irr igation.
Passing the seven seas and seven planetary systems, and breaking through thesevenfold covering of the universe, the Yamuna enters the spiritual Goloka planetand wanders here and there to serve Vrndavana by carrying water.
Text 02
yasyajale dura gata g-ate pivrndavanasyaiva samantatah syat
avarta 2aksam -sthiti 2obha -2aksa-m
yatha dhani dvari -su 2obhi -cittam
yasyah of which; jale in the water; dura fr om a great distance; gata co me;
gate gone; api even; vrndavanasya of Vrndavana; eva certainly; samantatahon all sides; syat is ; avarta tu r n s ; laksam wi t h h u n d r eds of thousands; sthiti
situation; 2obha greed; 2aksam hu nd reds of thousands; yatha ju s t as; dhanz o fa millionaire; dvari at t he doorstep; su 2obhi -of a greedy person; cittamconsciousness.
Many greedy men will wait at a rich man s doorstep, hoping to meet him andbenefit hundreds of thousands of times over. In the same way the Yamuna flows ina very winding course, greedy to get some of the wealth of Vrndavana forest.
Text 03
yasya asau syama rasa pra-vaha-hsyamasya tam syama rasa pra-vaha-m
uddipayann eva nimajj ayan syatsvasmims ca tasmims ca tadalibhis tam
yasyah of which; asau th i s ; syama blue; rasa -of nectar; pravahah st ream;syamasya of Lord Syamasundara; tam th i s ; uddipayan ag i t a t ing; eva
certainly; nimajjayan dr o w n i ng; syat is ; svasmin in h e r se l f; ca a nd ; tasmin
in Him; ca and; tat hi s ; al ibh ih wi t h w i t h gopi f r i e n d s ; tam t h a t .
The dark nectar current of the Yamuna picks up Lord Krsna and plunges Himand His gopi friends in the dark nectar current of transcendental amorous
pastimes.
Text 00
yasyah pravahesv api j iva jat-amuhur muhur mastakam urdhvayanti
didrksavah syama ras-esu magnasyamagamasanki dhi-yeva mugdhah
yasyah of which; pravahesu in the stream; api al so; j iva jatah l i v i n g
entities; muhuh muhuh cons tant ly; mastakam he a d; urdhvayanti ra i s ede;didrksavah eager to see; syama of Lord Syamasundara; rasesu in the nectar of
love; magnah immersed; syama Lord Syamasundara; agamana arrival;asanki expect ing; dhiya wi t h t he in te l l igence; mugdhah cha rming and
innocent.
Many charming aquatic creatures, plunged in the nectar of love for Krsna, again
and again push their heads above the Yamuna's waters, hoping for a glimpse ofLord Syama.
Text 05
yasya dvayoh sundara parsva-yos tahsopana ma2e v-ara ratna j-a2e
sobhakhya devya -iva danta panktisri krsna -susmar-aka suddha -sakti
yasyah of which; dvayoh on b o t h; sundara be a u t i fu l ;parsvayoh sides; tah ar e ; sopana maale two staircases; sobha beauty;akhya named; devyah of t he goddess; iva l i k e ; danta of t e e th; pankti r o w ;sri krsna; of Sri Krsna; su smarak-a remembering; suddha pu re; sakti
potencies.
On the Yamuna s beautiful shores are jewel staircases, which are like the teethof the goddess of beauty, and which remind one of Sri Krsna.
Text 06
sopana jatau man-i jau dvi pa-rsve
madhye ca yasyah sa2l2a pravahahsri krsna ven-u dhv-ani pa-nato m-i
bhavanti sadyo viparita rupah
sopana jatau two s ta ircases; mani j-au made of gems; dvi p-arsve o-n both sides;madhye in the middle; ca a l s o ;
yasyah of which; sa2i2a of water; pravahah the cur rent; sri k-rsna of Sr iKrsna; venu of the f lute; dhvani th e sound; panatah be c ause of drinking;ami these; bhavanti be come; sadyah im m e d ia te ly; viparita th e oppos i te;rupah in nature.
When they drink the sound of Krsna's flute, these two jewel staircases meltwith love, and the river flowing between them becomes solid and stunned with
ecstasy.
Text 07
sarvani tasyah pulinani candracurnani yac can-drikayanvitani
sri rasa -2I2a -rasa -saub-haganinamani yesam tad avek-sanani
sarvani al l ; tasyah of t he Yamuna; pulinani t he beaches; candracurnanicamphor dust; yat of wh i ch; sri rasa -2I2a -of the pstime of the rasa-dance; rasa
with the mellows; saubhagani auspic iousness; namani na mes; yesam o f wh i ch ;tat tha t; aveksanan in re la t ion.
In the moonlight the Yamuna's beaches appear to be made of camphor-sand.
Lord Krsna enjoyed His rasa-hla on these beaches, with each place bearing thename of a particular pastime.
Text 08
madhye 'pi tasyah pulinani yesukunjani kutrapi lasanti tesam
vihangama angana u22asantigovinda sandars-ana lalasata-h
madhye in the middle; api al s o ; tasyah o f t he Yamuna; pulinanai t h eshores; yesu in which; kunj ani gr o ves; kutrapi in s o me p laces; lasanti a r esplendidly manifest; tesam of them; vihangamah bi r d s ; angane i n t hecourtyard; u22asantifly about-; govinda of Lord Govinda; sandarsana fo r thesight; lalasatah because of yearning.
In the clearings of the splendid groves by the Yamuna's shore, birds fly here and
there, yearning for a glimpse of Lord Govinda.
Text 09
vrndavanasyaiva samantato 'syahsarve 'vatara iva te 'vatarah
sva p-remadah sva s-maranena kintu
sadyo vrajendor api cittam atra
vrndavanasya of Vrndavana; eva ce r ta in ly; samantatah in a l l d i rect ions;
asyah of the Yamuna river; sarve al l ; avatarah in c a rna t ions; iva l i k e ; t ethey; avatarah in ca rnat ions; sva ow n; prema lo v e ; dah gr a n t i ng; sva o w n ;smaranena by rememberance; kintu however; sadyah at once; vraj a in-doh of
Sri Krsna, the moon of Vraja; api al s o; ci t tam co n s c iousness; atra he r e .
Everywhere in Vrndavana and on the Yamuna's shores, are trees that are likethe Lord's incarnations, that give the gift of pure love, and that make oneremember the Lord, making He who is the moon of Vraja suddenly rise within the
heart.
Text 50
vrndavanantam paritas tate 'sya
amradi vrks-ava2i man-da2i ya
purvasty apurva sakalantarantarnikunj a sa2a -vidhu drg r-asa-2ah
vrndavana Vrndavana; antam wi t h i n ; par i tah in a l l d i r ec t ions; tate o n t heshore; asyah of the Yamuna; amra ma n go t rees; adi be g inn ing wi th; vrksa o f
trees; ava2i mul t i tude; manda2i area; ya w h i c h ; purva ex i s t i ng before thematerial creation; asti is ; apurva wo n d e r fu l and unprecedented; saka2a al l ;antara antah -wi th in; nikunj a of g roves; salah en c losures; vidhu o f Lo rdKrsna; drk ra sa lah p l a ce of pastimes.
Everywhere in Vrndavana and on the Yamuna's shore are groves of ancient,wonderful mango and other trees, which feed nectar to Lord Krsna's eyes.
Text 51
draksadikanam kusumavalmamrambha samuha-sya ca mandalani
kramena madhye kanakasya bhumi
ratnaca2as tatra ca ka2pa kunjam
draksa grapes; adikanam be g inn ing with; kusuma of f lo we rs; avalinam o fthe abundance; rambha of p lantain trees; samuhasya o f the group; ca a l s o ;mandalani areas; kramena one af ter another; madhye in t he mids t; kanakasy
of gold; bhumi pl a ce; ratna of j ewe ls; acalah mo u n t a in; ta tra t h e r e ; ca a l s o ;kal pa kunj am -grove of kalpa-vrksa trees.
In Vrndavana are grape-vines, flower gardens, groves of plantain trees, golden
pavements, a mountain of precious gems, and a grove of kalpa-vrksa trees.
Text 52
kutrapi dirghah samasutra pa-taiva kvacin mandala ba-ndhanena
dvi tr-ah kvacic chrenaya eka ja-tyah
kutrapi nana vi-dha jatibhis ca
kutrapi somewhere; dirghah lo n g ; sama sut-ra pa-tah the same; iva l i k e ;kvacit somewhere; mandala ba-ndhanena in the same place; dvi tw o ; trah o r
three; dvacit somewhere; srenayah se r ies; eka ja t yah o n e k i n d ; ku t rapisomewhere; nana va r ious; vidha ki n d s ; ja t ibhih w i t h v a r ie t ies; ca a l s o .
In some places of Vrndavana there are large groves of a single kind of tree. In
other places two or three different kinds of trees grow together, and in other placesthere are groves that contain a great variety of different trees.
Text 53
amradikanam kva ca pancasayaurdhvena sakhadibhir apy anyunah
ta natiriktah sukha krtrim-a kim
puspavalmam api tadrsas tah
amra mango trees; adikanam be g inn ing with; kva wh e r e 7; ca a n d ;
pancasa wi th f ive; yah wh i c h ; urdhvena up ; sakha br a n c hes; adibhihbeginning; api ev en; anyunah no t sma l l ; tah t h e y ; na not ; a t i r i k tahsurpassing; sukha easi ly; krtr ima fa s h ioned; kim w h a t 7 ; puspa of f lo we rs ;
avalmam of mul t i tudes; api al s o; tadrsah l i ke t ha t; tah t h e y .
Are any other flowers equal to the mango flowers of Vraja7 Where are treesequal in height to the great five-branched mango trees growing in Vraja7 Even if
one were to fashion a great statue of a tree it would be very difficult to make on ashigh as these mango trees.
Text 50
tama2a ma2a api ta-drsas tahkutrapi nana vidha pa-dapan-am
vanam dhani-bhutam ativa citram
vipaksa drster ap-i duspravesam
tama2a of tamala trees; ma2ah groves; api al s o; tadrsah l i ke tha t; tahthey; kutrapi so mewhere; nana va r i ous; vidha ki n d s ; padapanam of t rees;vanam fo rest; dhani we a l thy; bhutam h a v i ng become; ativa ve r y ; ci t ram
colorful and wonderful; vipaksa drsteh of one enimical to Krsna and His
devotees; api also; duspravesam di f f i cu lt to enter.
In some places in Vraja there are groves of tamala trees, and in other places
there are opulent and wonderfully colorful groves filled with many different kindsof trees. Krsna's emenies have never been able to enter any of these groves of Vraja.
Text 55
madhye nikunj ah kvacid eva tesam
kutrapi ratnottama ma-ndirani
kutrapi vrnda parivara sal-ahsarvasu diksv eva samu22asanti
madhye in the middle; nikunj ah gr oves; kvacit in s ome p laces; eva
certainly;; tesam of them; kutrapi in s o me p laces; ratna je w e l led; uttamaexcellent; mandirani pa laces; kutrapi in s ome p laces; vrnda Vr n d avana forest;
parivara sala-h the other forests which are Vrndavana's associates; sarvasu in a l l ;
diksu di rect ions; eva ce r ta in ly; samulassanti are splendidly manifest.
With many lovely jewel palaces in their groves, Vrndavana and other forests aresplendidly manifest everywhere in Vraja.
Text 56
vrndavanam laukikavad yadidam
tathapi 2okottara 2oka h-arirajno yathatyanta vilasin-ah syad
arama ramya-tvam ati prasar-i
vrndavanam Vrndavana; laukika or d i n a ry; vat l i k e ; yadi i f ; id am t hi s ;tathapi nevertheless; 2oka uttara -in the place beyond the material world; 2okathe people; hari en c hant ing; raj nah of t he k ing; yatha ju s t as; atyanta gr e a t ;
vilasinah wi th splendid pastimes; syat may be; arama of t he garden;ramyatvam charm; ati prasari -la rge.
Even if one thinks Vrndavana an ordinary material place, he must still admit
that Vrndavana enchants the minds of Vaikuntha's residents. He must also admitthat Vrndavana's gardens delight the king that enjoys pastimes there.
Text 57
sannam rtunam prthag eva sat cet
padani tat tat sva gu-nai-h sa -yatravrndavanenduh prati vasaram tat
sarvartu 2$2anubha-vam tanoti
sannam six; rtunam of s eason; prthak di s t i nc t ; eva ce r t a in ly; sat be i n g ;cet if ; padani va r i o us t imes; tat tat v-arious; sva wi th i ts own; gunaihattributes; sah that yatra w h e re; vrndavana in-duh Sri Krsna, the moon of
Vrndavana; prati to each; vasaram se ason; tat th a t ; sarva al l ; r tu s e a s ons;2i2a pastimes; anubhavam exper ience; tanoti ex p ands.
Generally the six seasons come one after another, and the qualities of only one
season are manifest at any given time. Here in Vrndavana, He who is the moon ofVrndavana can enjoy the pastimes of any season at any time.
Text 58
tathapi sarvartava eva nityamvrndavane 'smin pranayanti sevam
yesam prasunaih krta bhu-sanas tavrndavanendum pranayanti gopyah
tathapi nevertheless; sarva al l ; rtavah se asons; eva ce r ta in ly ;; ni tyameternal; vrndavane in Vrndavana; asmin in t h i s ; pranayanti pe r f o rm; sevamservice; yesam of which; prasunaih wi th t he f lowers; krta fa s h ioned;bhusanah decorations; tah t h ey; vrndavana of V rndavana; indum t o t he
moon; pranayanti pr e sent; gopyah the gop is .
In Vrndavana all the seasons are eternal, and they all dil igently serve Sri Krsna,the moon of Vrndavana. The gopis decorate Sri Krsna with garlands and other
ornaments made from the flowers of many different seasons.
Text 59
vrndavanendoh sakala priyan-amvrndavane 'smin vilasanti kunjah
brahmanubhutir api mocayanti
yesam dyutinam kalayapi gunjah
vrndavana of Vrndavana; indoh of t he moon; sakala al l ; pr i yanam o f t h e
beloved gopis; vrndavane in Vrndavana; asmin in t h i s ; vi lasanti are splendidlymanifest; kunjah groves; brahma of B rahman; anubhutih pe r cept ion; apieven; mocayanti l i be ra tes;yesam o f w h i c h ; dyut inam of t he sp lendors;
kalaya wi th a f ragment; api ev e n; gunjah bl o s soms.
In Vrndavana the gardens of all the gopi-beloveds of Vrndavana's moon (Krsna)shine swith great splendor. A single ray of those gardens' splendor eclipses theBrahman effulgence.
Text 60
vrndavane 'smin pasu paksino yevrksalayadya api yatra tatra
sarve sada sammukhayanti tasmin
vrndavanendor udayo 'sti yasmin
vrndavane in Vrndavana; asmin in t h i s ; pasu an i m a ls ;
paksinah and birds; ye those who; vrksa al-aya fo rests; adyah be g inn ingwith; api al so; yatra wh e r e ; ta t ra th e r e ; sarve al l ; sada a l w a ys ;sammukhayanti eagerly expect to see; tasmin in t ha t ; vrndavana of V rndavana;indoh of the moon; udayah ar i sa l; asti is ; yasmin i n w h i c h .
The animals, birds, trees, vines, and all other living entit ies that reside inVrndavana yearn to see the rising of Vrndavana's moon (Krsna).
Text 61
ekas tujatyapi sa kalpa vrks-ah
pare gunair eva najati rupa-ih
tathapi vrndavana nath-a vat t-e2i2anusarena gunodayah syuh
ekah one; tu in d e e d; j atya by b i r t h ; api sa h th at ; ka l pa vrksa-h ka lpavrksa tree; pare the others; gunaih by qua l i t ies; eva ce r ta in ly; na no t ; j a t irupaih by b i r th ; ta thapi st i l l ; vrndavana of V rn davana; natha t he Lord ;
vat li ke; te th e y ; 2I2a pas t imes; anusarena according; guna of q ua l i t ies;udayah arisal; syuh may be.
Originally there is only one kalpa-vrksa tree in Vrndavana, and the other trees
have attained the qualities of kalpa-vrksa trees by its association. In the same way,there is only one Sri Krsna, the master of Vrndavana, and by enjoying pastimeswith Him His friends have attained qualities like His.
Text 62
vrndavane yadyapi kalpa vrksahsarve tathapy eka udara gitah
yasyatu2e tatra ta2e tad antas
tan manj u k-unj e ma-ni mandira-m tat
vrndavane in Vrndavana; yadyapi although; kalpa vrksah -kalpa-vrksa
trees;sarve all; tathapi ne v e r the less; ekah on e; udara gitah e-xpecially
glorious; yasya of wh ich; atu2e incomparable; tatra th e re; ta2e at sur face;
tat tha t; antah th e end; tat of t h a t ; manju ch a r m i n g; kunje in t he g rove;mani made of jewels; mandiram pa l ace; tat t h a t .
Although all the trees in Vrndavana are kalpa-vrksa trees, still one among them
is especially glorious. This tree grows next to a jewel palace in a supremely
charming grove.
Text 63
urdhvordhva ge-hopari geham evamtat pancasad as-ta na-vati ci-tram
sarvatra madhye vara ka-rnika va-t
samantato 'stau dalavat prakosthah
urdhva ur-dhva one above the other; geha buildings; upari above; geham
palace; evam in this way; tat th i s ; panca fi v e ; sat si x ; as ta ei g h t ; nava
nine; ati ve ry; ci t ram wo n d e r fu l ; sarvatra ev e rywhere; madhye i n t hemiddle; vara exce l lent; karnika wh o r l ; vat l i k e ; samantatah ev e rywhere;astau eight; dala pe t a ls; vat l i k e ; prakosthah co u r t ya rds.
This palace has many wings five, six, eight, or even nine stories high. Eachwing has a courtyard shaped like a lotus whorl with eight petals.
Text 60
pare pare 'nye ca tathaiva kosthahseva para-nam sayanadi nisth-ah
tan mand-irasyatula saubh-agasyasyuh prangane 'stav api mandirani
pare pare anye others; ca also; tatha in that way; eva ce r ta inly; kostahcourtyards; seva to service; paranam de vo ted; sayana adi ni-stha-h with resting
places; and other rooms; tat mandi-rasya of the palace; atula incomparable;
saubhagasya ofbeauty; syuh is ; prangane in t he cour tyard; astau ei g h t ; apialso; mandirani pa laces.
The residential quarters of the devotees overlook these courtyards. Within the
beautiful palaces' courtyards again there are eight smaller palaces.
Text 65
tany asta dig gani -sum-adhyagam tatsvakiya sakhadi-bhir eva nityam
svangesu sangopayate drumo 'sau2z2anuku2ebhya rte j anebhyah
tani they; asta ei g h t ; dik in d i r e c t i ons; gani pl a c ed; su madhya -gam
nicely situated in the middle; tat th a t ; svakiya ow n ; sakha adibhih -wi thextensions; eva cer ta inly; nityam et e rna l; sva angesu -with its extensions;
sangopayate protects; drumah tr e e; asau th i s ; 2z2a past imes; anuku2ebhyah
favorable; rte wi t hou t ; j anebhyah f r om persons.
These eight palaces are placed in the eight directions, and in the middle is
placed an eternal kalpa-vrksa tree, which with its many branches protects thedevotees from the enemies of the Lord.
Text 66
kalpaga ku-nj am nava m-andiram tatsamantatas tasya pare 'stha ku-nj ah
tathaiva sarve nava ma-ndiras te
praty eka-m anye 'pi tatah pare 'nye
kalpaga kun-j am grove of kalpa-vrksatat tha t; samantatah on a l l s ides; tasya
kunj ah groves; tatha in t ha t way; evamandirah pa laces; te th e y; prati ekamfrom that; pare anye others.
This grove with nine palaces is surrounded in all directions by eight other
groves, each with nine palaces. Beyond these groves and palaces there are moregroves and palaces.
trees; nava nine; mandiram pa l a ces;of that; pare others; asta e i g h t ;
certainly;; sarve al l ; nava n i n e ;each; anye others; api al s o; ta tah
Text 67
yat kunj a raj am -vrta kalpa -vrksam
vrndavanesa 2asita-2ayam tattatah sakhinam atha kinkarmam
samantatas tat paratah -kramena
yat which; kunj a of groves; raj am the monarch; vrta su r r o unded;kalavrksam wi th ka lpa vrksa trees; vrndavana Vr ndavana; isa the queen; lasitasplendid; alayam abode; tat th a t ; ta tah fr o m t h a t ; sakhmam o f h e r g op i
friends; atha then; kinkarmam of h er ma idservants; samnatatah in a l l s ides;tat tha t; paratah af t e r ; kramena one a f ter another.
In the best of these kalpa-vrksa groves is the splendid palace of Vrndavana's
queen. Around Her palace are the palaces of her gopi-friends, and around them arethe residences of her maidservants.
Text 68
sarvatra madhye vara mandiram -yadyuthesvari tatra ganesvari va
kantena sakam yadi raj ate tat
tad alayas tat para mandiresu
sarvatra everywhere; madhye in t he mids t; vara ex c e l lent; mandiram
palace; yat which; yutha of t he mul t i tude; isvari th e queen; va or ; ka n tena
sakam wi th her lover; yadi i f ; ra j ate is sp lendid lymanifest; tat tat al-ayahvarious abodes; tat pa-ra af ter that; mandiresu in t he palaces.
Staying in Her palace by Her lover s side, the queen of the gopis shines with
great splendor. The residences of the other gopisare situated around Her palace.
Text 69
sa kalpa vrksas tad adh-o nikunjamtan ma-ndirany apy ati-citrakani
yavan mukunda priy-ayepsitanibhavanti tavanti na ta vidanti
sah th is; kalpa vrks-ah ka lpa-vrksa tree; tat tha t ; adhah a r o u n d ;nikunj am grove; tat man-dirani pa laces; api al s o; ati v e r y ; c i t r i kani
wonderful; yavat to what extent; mukunda of Mu k u n d a; pr iyaya b y t h ebeloved; ipsitani des i red; bhavanti ar e ; tavanti in t h a t way; na n o t ; t ah t h e y ;vidanti are .
Around this central kalpa-vrksa tree is a grove with many very wonderful
palaces just as Mukunda's beloved would desire them.
Text 70
govinda bhumi-ti purana gitamyad yoga p-ithakh-yam apiha tantre
sri radhay-a sri vidhu -yoga d-hamasri kunj a -raj am -nigadama nama
govinda of Lord Govinda; bhumi the place; iti pu rana i n t h e Puranas;gitam described; yat wh i c h ; yoga pttha t- he transcendental place; akhyamnamed; api also; iha h e r e ; tantre in t he Tant ras; sri radhay-a wi th Srimat i
Radharani; sri vidhu -of Lord Krsna; yoga dhama -the abode; sri kunj a -of
groves; rajam the monarch; nigadama we say; nama the name.
This abode of Sri Sri Radha Krsna is called Govinda-bhumi (The abode of Lord
Govinda) in the Puranas, and yoga-pitha (the transcendental place) in the Tantras.In this book we call it Sri Kunja-raja (the king of groves).
Text 71
yad daksine r-aj ati raj a keli
do2a s-tha2iyati v-icitra s-i2paananda v-rndavana eva yasyah
svarupa s-obhatisayena rasya
yat of which; daksine to the south; raj ati is sp lendid ly manifest; raj a
regal; ke2i of pastimes; do2a of the swing; stha2i the p lace; ya wh i c h ; at ivery; vicitra wo n d e r fu l ; si lpa wi t h c ra f tsmanship; anandae in t he Ananda
Vrndavana-campu; eva certainly;;yasyah of which; svarupa form; sobha
beauty; atisayena wi th great; rasyah ch a rming .
To the south is the regal, wonderfully constructed place of Sri Sri Radha-Krsna
s swing pastimes. The beauty of this place has been eloquently described in theAnanda-Vrndavana-campu.
Text 72
tad dak-sine durata eva kincitsrisvami govi-nda pad-e saro sti
samantato yasya nikunj a punj -ah
yesu22asanti bhramara2i gunj -ah
tat from there; daksine in t he south; duratah fa r away; eva ce r ta in ly ;
kincit somewhat; sri of t he goddess of fortune; svami the husband; govindaof Lord Govinda; pade at the place; sarah la ke; asti is ; samantatah on a l lsides; yasya of which; nikunj a gr o ves; punj ah ma ny; yesu i n w h i c h ;
u22asanti splendidly manifest; bhramara of bumb le -bees; a2i of hosts;gunjahthe buzzing.
Far to the south is Govinda-kunda, the lake of Lord Govinda, the husband of
the goddess of fortune. Around this lake are many groves filled with buzzing bees.
Text 73
yad brahma kundam -siva kona tu-ndam
samantatas tasy a ca kunj a punj ah
yad uttare sa -sad asoka va-ti
ghativa ya tad dvaya dhairya -lunthe
yat which; b-rahma kundam -Brahma-kunda; siva kona tu-ndam -in the north;samantatah in a l l d i rect ions; tasya of t ha t ; ca a l s o ; kunj a of g roves; punj ah
multitudes;yat w h i ch ; ut tare in t he no r th; sa th a t ; sat tr a n s cendental;asoka of asoka trees; vati gr o ve; ghati hi g h w a yman; iva l ik e ; ya w hi ch ;tat tha t; dvaya of t he D iv ine Couple; dhairya th e composure; kunthe
stealing.
To the north is Brahma-kunda, surrounded by many pleasant groves. To thenorth of Brahma-kunda is an asoka grove that enchants the divine couple and, as a
thief, has stolen away their peaceful gravity.
Text 70
gopisa isah sa tad is-a k-onegopi jananam varado rcaniyah
sri kr-sna sa-ngayayathasaduti
jano vinodena mano dhinoti
gopi of the gopis; isah the master; isah Lo-rd Siva; sah th i s; tat o f H i m ; i s akone in the north; gopi ja n a nam o f t he gop is; vara da-h the granter of
benediction; arcaniyah the object of worship; sri krs-na wi th Sri Krsna;sangaya for association; yatha ju s t as; sah he ; duti janah me s s enger;vinodena wi th past imes; manah the mind; dhinoti sa t i s f ies.
North of that is Gopisa where, worshiped by them, Lord Siva pleased the gopishearts by giving them the benediction to enjoy pastimes with Lord Krsna.
Text 75
tasyesa kone -tad adur-a eva
tate tatinya natativa bhativamstvato yasya tale sa vams-im
vamsi dharo -vadayate priyam yah
tasya from that place; isa kone -north; tat f r o m t he re; adure no t f a r ; evacertainly;; tate on t he shore; tatinyah of t he Yamuna river; natati a dancer;iva li ke; bhati i s sp lend id ly manifest; vamsivatah Va ms ivata; yasya o f wh i ch ;tale on the surface; sa wi t h ; vamsim Hi s f lu t e ; vamsi ehara-h Sri Krsna, the
holder of the flute; vadayate at t racts; priyam Hi s be loved; yah w h o .
A little north of that, at Vamsivata, which is like a splendid dancer on theYamuna's shore, Sri Krsna attracted His beloved by playing the flute.
Text 76
yad uttare na-idhuvanam vanam tattan nama git-am sruti-citta-nitam
so 'ntarhitoyatra param priyam prag
rasonmukhibhyo ramayan priyabhyah
yat of which; uttare to t he nor th; naidhuvanam Na i d huvana; vanamforest; tat that ; ta t o f t h a t ; nama th e n ame; gitam d e s c r ibed; sruti to t h e
ear; citta and mind; -nitam brought; sah He ; antarhi tah de i s appeared; yatrawhere; param mo st pr iyam b e l o v e d; prak be f o r e ; rasa on t he rasa-dance;unmukhibhyah in t en t; ramayan de l i g h t ing; priyabhyah fr om the beloved gopis.
North of that is Nidhuvana, the name of which attracts the ears and heart.Delighting His beloved, Sri Krsna disappeared from the company of gopis eager toenjoy the rasa dance there.
Text 77
suryaspade nairta ko-na ka-ndekundotthavat ku-nj a ni-kunj a pu-nj e
sri ra-dhika surya sa-marcanayainava j ava raj ati raga ph-u22a
suryasya of the sun-god; aspade i n the abode nairta-kona-kande in t hesouthwest; kunda ja ms ine f lowers; utha bl o ssoming; vat wi t h ; kunj a nik-unj awith groves; punje fi l l ed; sri rad-hika by Sr imati Radharani; surya the sun-god;
samarcanayai fo r the worship; nava fr e sh; j ava ro s e; raj ati is sp lendid lymanifest; raga wi th red; phu22a blossoms.
To the southwest, in a jasmine garden, is Suryaspada, where Sri Radhika
worships the sun-god with a newly-blossomed red rose.
Text 78
vayavya kone -ca kadamba mule
ya bhadrakaly asti tad arcan-ayamsa gopa kanya-dika cira c-ittam
cauri cakarasti ca cira corah
vayavya kone -in the northwest; ca also; kadamba of a kadamba tree; mule
at the root; ya wh i c h; bhadrakali Bh a d rakah; asti is ; ta t of h e r ; arcana yamfor the worship; sa th i s ; gopa of t he cowherd men; kanya of t he daughters;cira for a long t ime; cittam co n s c iousness; cauri th i e f ; cakara di d ; as t i w a s ;cira of the garments; corah t h i e f .
In the northwest is Bhadrakah-tirtha, where at the base of a kadamba tree the
gopis worshiped the goddess for a long time, and where the thief Krsna stole thegopis' garments.
Text 79
kone nalasyasti sa vighna raj o
yam arcayanti prayatah priyam tah
priya prasange -nisa vighna sa-nkahsanka labhante 'tra vinodyamena
kone analasya in the southeast; asti is ; sah He ; vighna raj ah th -e diety of
Ganesa, who removes obstacles; yam wh o m; arcayanti th e y worsh ip ;
prayatah wi th g reat concentration; priyam their beloved; tah th e y; pr iya o ftheir beloved; prasange in the matter of the association; anisa day and night ;vighna of obstacles; sankah wo r r ied; sankah ho p e ; labhante ob r a in; atra i nthis matter; vina wi t h o u t ; udyamena e f f o r t .
In the southeast is Vighnaraja-tirtha, where Sri Krsna incarnated in the form of
a deity of Ganesa. Constantly afraid of separation from their beloved, the gopisearnestly worshiped this deity, and became quickly convinced that they wouldalways have Krsna's association.
Text 80
pracyam disi premamaya pra-purnamsri ven-u kup-am vi2asaty a2am yat
sri ven-u vad-yaih svayam avirasitsri venu -pan-eh parama priy-ayai
pracyam disi to the east; prama may-a consist ing of transcendental love;prapurnam full; sri venu -kupa-m Sri Venu-kupa (The Flutes Well); vilasati i ssplendidly manifest; alam gr ea t ly; yat w h i c h ; sr i venu -of the f lu te; vadyaihwith the music; svayam pe rsonally; avirasit wa s mani fest; sri venu -pane-h f romSri Krsna, who held the flute in His hand; parama priya-yai fo r H is beloved.
To the east is Sri Venu-kupa (the flute s well), which is fi l led with the waters oflove. Sri Krsna pleased His beloved by creating this well with the music of His
flute.
Text 81
rasonmukhe tyakta samasta -kantahkantas tadavadayad asu venum
raho vilasena taya yadabhut
tasyah pipasarti pipasay-artah
rasa unmukh-e in the middle of the rasa-dance; tyakta abandoned; samasta
all; kantah the beloved gopis; kantah the hero Krsna; tada th e n; avadayat
played; asu quickly; venum the flute; rahah in a sol i tary place; vilasenataya by that; yada wh e n; abhut be c a me manifest; tasyah of her; pipasa o fthirst; arti di s t ress; pipasaya by the th i rs t; artah di s t r essed.
In the midst of the rasa-dance Radha and Krsna left the gopis company andenjoyed pastimes in a solitary place. When Radha became thirsty, Krsna createdthis well (Sri Venu-kupa) by playing His flute.
Text 82
srngara s-antauyad adho nikunjesrngarayam asa param priyam sah
srngara n-ama sa vato dhunapi
sangiyate tat ta-d iveksate ca
srngara sa-ntau at Srngara-santi; yat of wh i c h; adhah a l i t t le to the south;nikunj e in a grove; srngarayam asa decorated; param priyamHis beloved; sah
He; srngara na-ma named srngara; sah that; vatah vata tree; adhuna now;
api even; sangiyate is g lo r i f ied; tat th a t ; tat th a t ; iva as i s i t were; iksate i s
seen; ca also.
In the grove named Srngara-santi, Krsna decorated His beloved under a vatatree named Srngara-vata, which can be seen and glorified even today.
Text 83
yada sa vamsivata gah -sva vam-simvamsivado 'vadayad asu tarhi
dhirah samiro 'pi babhuvayatrasthalam ca tad dhir-a sami-ra nam-a
yada when; sah He; vamsivata fr om Vamsivata; gah go n e; sva H i s ;vamsim flu te; vamsi vada-h the f lute p l a y e r ; avadayat pl a yed; asuimmediately; tarhi th e n; dhirah a g e n t l y ; samirah br e e ze; api al s o ; babhuva
was; yatra wh ere; sthalam the p lace; ca a l so; tat th a t ; dh i ra samir-a Dh i ra samira; nama named.
One time, when Sri Krsna had gone a little distance from Vamsivata, a gentle
(dhira) breeze (samira) sprang up from His flute playing. That place becameknown as Dhira-samira-tirtha.
Text 80
samantato yadyapi bhati krsnakrsnanuraga pulinani tasyah
tathaiva sarvatra tathapi vamsivato 'ntimany eva natanti manye
samantatah in a l l d i rect ions;yadyapi a l t h o ugh; bhati is s p lend id ly
manifest; krsna of the Yamuna river; krsna fo r L o rd K rsna; anuraga w i t hlove; pulinani the shores; tasyah of t ha t ; tatha i n t h a t way; eva c e r t a in ly ;sarvatra everywhere; tathapi st i l l ; vamsi va t ah V a m i s v a ta; anitmani n e a r ;
eva certainly; natanti da n c e; manye I t h i n k .
Although the entire shoreline of the Yamuna shines with love of Krsna, I thinkthe area of Vamsivata not only shines, but actually dances in ecstatic love.
Text 85
sarv atra kunj ot tama mandi resu
vrndadayah praty ah-am eva saramsayyadikam ya racayanti citram
citram sa krsno 'pi yad ik-sane syat
sarvatra everywhere; kunja in t he g roves of Vraja; uttam in t he best;mandiresu pa lat ial buildings; vrnda ad-ayah Vrnda-devi and the other gopis;
prati aha-m every day; eva ce r ta in ly; saram th e best; sayya ad-ikam beg inningwith resting arrangements; yah wh o; racayanti co n s t ruc t; citram wo n d e r fu l ;
citram wo nder; sah He ; krsnah Kr s n a ; api al s o ; yat of w h i c h ; ik sane i nthe sight; syat i s .
Every evening Vrnda-devi and the other gopis make elaborate arrangements forSri Krsna to take rest in the beautiful forest-palaces of Vraja. When He sees this Hebecomes struck with wonder.
Text 86
tatraiva sarvah prati vasa-radau
tambula carvad-ya yatha -tatham -catat sarvam alokya rasena citram
cittam drutam tas ca tatha drutas ca
tatra the re; eva ce r ta in ly; sarvah al l ; prati vasar-a adau -every morning;tambula carva -betal-nuts; adya be g inn ing with; yatha tatham -var ioussubstances; ca also; tat th a t ; sarvam ev e ry th ing; alokya se e ing; rasena w i t h
the mellows of Sri love; citram wo n d r ; ci t tam mi n d ; dr u tam me l t e d ; tahthey; ca also; tatha in t h a t way; drutah me l t e d; ca a n d .
Every morning the gopis bring betelnuts and other gifts. Seeing this, Sri Krsna
becomes struck with wonder and His heart begins to melt with love for them.Seeing His love for them, the gopis also begin to melt with love.
Text 87
sri nandisv-ara mandira-ntam abhito vrndavanendoh padam
sri vrndava-nam eva kanana vanam t-atro22asad rocisa
sri vrndavan-a desa 2esa -man-ane -sri riti cinta-man-auta2 2$2a rasa -2obh-a sob-hanad-ayah sargo dvitiyodayah
sri nandisva-ra of Nandisvara Hill; mandira th e pa lace; antam abhitaharound; vrndavana indoh o-f Sri Krsna; the moon o f Vrndavana; padam the abode;sri vrndavan-am Sri Vrndavana; desa place; lesa sl i gh t ; manane i n
consideration; sri riti c-intamanau in t h is book Sri Rit i-cintamani; tat o f t he
Divine Couple; 2i2a r-asa the nectarean pastimes; 2obha eagerness; sobhanabeauty; adayah beginning; sargah ch a p ter; dvitiya se c ond; udayah ar i sa l .
This book, Sri Vraja-riti-cintamani gives a brief description of Sri Krsna s
abode, the forest of Vrndavana, as it is splendidly manifest in the area aroundNandisvara palace. This second chapter has described the beauty of the Lord'stranscendental pastimes, His eagerness to enjoy them, and other topics.
Chapter 3
Text 1
vrndavanesv idrsa vaib-havesumadhurya dhu-rya dhv-aj avad dhinoti
govardhano nama dharadhi raj oraj opacarair yuvaraj a raj a-m
vrndavanesu in the forest of Vrndavana; idrsa li ke th is; vaibhavesu wi t h
opulences; madhurya ofsweetness; dhurya abundance; dhvaja a flag; vat
like; hinoti pleases; govardhanah Govardhana; nama named; dhara adhi
rajah the king; of mountains; raj a royal; upacaraih wi th serv ices; yuva raj araj am Sri Krsna, the young prince of Vraja.
Govardhana Hill is like a flag of intense sweetness placed in the opulent land ofVrndavana. As the king of mountains Govardhana Hill offers very pleasing royal
service to the young prince of Vraja.
Text 2
nana vidha r-atna vareny-a varahsi2a yadiya vi2asanti yatra
krsnasya simhasana pitha kh-atva
sayyadi rupa ra-sa raj a bh-upah
nana vidhah -various; ratna varenya -varah -excellent jewels; silah st ones;
yadiyah li ke that; vi lasanti are splendidly manifest; yatra wh e r e; krsnasya o fKrsna; simhasana th rone; pitha pl a c e; khatva sa yya c o u c h e s; adi ge g inn ing ;rupah in the forms; rasa raj a bhu-pah -in relation to Sri Krsna, the suprememonarch of nectarean transcendental mellows.
The rocks of Govardhana Hill are many kinds of splendid jewels that providethrones, couches, and other kinds of furniture for Sri Krsna, the supreme monarch
of all nectar mellows.
Text 3
yat k-andarah kunj a v-arenya p-unj ahsri k-rsna k-eli ra-sa m-andirani
prthak prthak tat pa-rama pr-iyadehsaubhagya bh-agyottama yo-gyatani
yat of whom; kandarah the caves; kunj a groves; vare;nya excellent;
punj ah mul t i tude; sri kr-sna of Sri Krsna; keli of p as t imes; rasa nectarean
mellows; mandirani pa l aces; prthak prthak va r i ous; tat of H i m ; paramasupreme; priya beloved; adeh beginning; saubhagya bhaghya good fortune;ut tama supreme; y ogy atani appropr iate.
Govardhana Hill's beautiful forests and caves are Krsna's nectar pastime palaces,each one perfect for the supreme good fortune of His beloved and Her friends.
Text 0
paraga pusp-air madhubhir marandaihprava2a varai-r madhuraih pha2ais ca
nana vidha-ir yat tarav-o 2atabhihkrsnasya sevam racayanti tabhih
paraga pollen; puspaih with flowers; madhubhih iwth honey; marandaih
withnectar; pravala wi t h b l o s soming twigs; varaih ex c e l lent; madhuraih w i t hsweet;phalaih fr u i t s ; ca a l s o ; nana va r i o us; vidhaih ki n d s ; yat o f w h i c h ;taravahy the t rees. latabhih w i t h t he c reepers; krsnasya of Sri Krsna; sevam
the service; racayanti pe r fo rms; tabhih wi t h t he m.
Govardhana Hill's trees and vines serve Sri Krsna by offering Him blossomingbranches with sweet fruits, and flowers fil led with honey, nectar, and fragrant
pollen.
Text 5
yad dhatavo g-airika hingula-dyamanahsi2akhya harita2a mukhyah
ati priyah sy-ama sarira so-bha
lobhaya kurvanti vidhu priyanam
yat of which; dhatavah the minerals; gairika re d cha lk; hingulavermillion; adyah be g inn ing wi th; manahsi2a akhyah -red arsenic; harita2a
yellow pigment; mukhyah be g inn ing; ati ve r y ; pr iyah de a r ; syama o f L o r dSyamasundara; sarira of t he body; sobha be auty; lobhaya fo r eagerness;
kurvanti do; vidhu of L o rd K rsna; priyanam of t he beloved gopis.
The red, vermillion, yellow, and other-colored pigments of Govardhana Hilldecorate Lord Krsna's transcendental body for the pleasure of His beloved gopis.
Text 6
kasturikas tad dh-arinair nisrstaj atah svayam kunkuma sa-ra jat-ah
karpura pu-ras ca sugandhayantikrsnaya krsnagurubhis ca yatra
kasturikaih wi th musk; tat har-inaih be deer; nisrstah le f t ; j atah pr o d u ced;svayam personally; kunkuma of kun k u m a; sara be s t ; j atah pr o d u ced;karpura pur-ah an abundance of camphor; ca also; sugandhayanti make
fragrant; krsnaya Sri Krsna; krsna agu-rubhih wi th aguru; ca a l s o ; yatrawhere.
The musk left by deer, as well as the kunkuma, camphor, and aguru naturally
produced by Govardhana Hill, were all used to give a sweet fragrance to thetranscendental body of Lord Krsna.
Text 7
yatrasti sa candana sara j-atirna tatra sarpah sa ca ced visam navisam ca cet kvapi na duhkhadam tad
dhareh sukhai kam hari dasa v-ary e
yatra where; asti the re is; ca candana sara ja-tih a grove of sandalwoodtrees; na not; tatra th e r e ; sarpah a snake; sah i t ; ca a n d ; cet i f ; v i s am
poison; na not; visam po ison; ca a n d ; cet i f ; kv api at a ny t ime; na n o t ;duhkha dis t ress; dam ca us ing; tat th a t ; hareh of L o rd Har i ; sukha
happiness; ekam on ly; hari of L o rd Har i ; dasa of t he servants; varye on t hebest.
There is a pleasant grove of sandalwood trees on Govardhana Hill. Although
snakes generally flock to sandalwood trees, no snakes ever come here, or ifsometimes a snake may come it is not poisonous, or if sometimes a poisonoussnake may come its poison is automatically counteracted, and it can do no harm.
As the best servant of Lord Hari, Govardhana Hill has made this wonderfularrangement for the Lord's pleasure.
Text 8
vyavartane vamya vasan mr-gaksyah
sarpadi viksadibhir eva sadyah
svayam samas2csa v-lscsa 2-abhohare raso 'sau hari d-asa v-arye
vyavartane in the turn ing around; vamya va-sat because ofcontrariness; mrga a-ksyah of the fawn-eyed gopi; sarpa a-snake; adi beg inningwith; viksa wi th the s ight; adibhih be g inn ing; eva c e r ta in ly ; ; sadyah at o nce ;
svayam pe-rsona22y; samas2esa embracing; visesa specif ic; 2abhah at ta inment;hareh of Lord Hari; rasah ne c ta rean transcendental mellows; asau th i s ; hariof Lord Hari; dasa of servants; varye on t he best.
One time a contrary fawn-eyed gopi left Sri Krsna. A short time afterwards Shesaw a snake on the road. Frightened, She took shelter of Lord Krsna, embracingHim and begging for protection. As Lord Hari s best servant, Govardhana Hillmade all these nectarean arrangements for His pastimes.
Note: This verse may also be translated in the following way:
Rejected by a certain contrary fawn-eyed gopi, Sri Krsna said: "I have just beenbitten by one of Govardhana Hill's snakes." When the gopi heard this, She becamerepentant, and came before the Lord with many apologies. As Lord Hari's bestservant, Govardhana Hill made all these arrangements for His pastimes.
Text 9
kvacic chi2a nz2amani pravi-nahkutrapi ta marakataika tanah
tah padmaragah sphatikas ca kascidgovardhanadrau vidhu ke2i ka2pah
kvacit somewhere; si2ah rocks; ni2amani sapphi res; pravinah ex c e l lent ;kutrapi somewhere; tah they; marakata emeralds; eka sole; tanah
manifestation; tah th e y; padmaragah ru b i es; sphatikah cr y s ta l; ca a n d ;
kascit some; govardhana adrau -on govardhana Hil l; vidhu of L o rd Krsna;ke2i for the pastimes; ka2pah su i table.
The rocks of Govardhana Hill are all precious gems. Some are sapphires, some
emeralds, some rubies or crystals. They provide the perfect backdrop for LordKrsna's pastimes.
Text 10
j ambunada grava va-ran ni-riksya
krsnagraj o 'ram vrsabhanuj a dhih
duram prayati sphatikoccayantatkrsnagraj o 'trety api sapi yatra
j ambunada go lden; grava stones; var-an excellent; niriksya se e ing k krsna
agrajah Krsna's elder brother Balarama; aram fo r a long t ime; vrsabhanuj a o f
Srimati Radharani; dhIh the conception; duram a g reat distance; prayati go e s ;sphatika u-ccaya a-ntat from the crystals; krsna a-graj ah Krsna's elder brother;atra here; it i th u s ; api al s o ; sa api sh e ; yat ra w h e r e .
If, while walking on Govardhana Hill, Krsna's elder brother Balarama sees aseries of golden stones, He thinks: "the daughter of King Vrsabhanu must have
just now walked before Me," and He changes course to avoid an awkwardsituation. In the same way, if She sees a series of crystal stones, She thinks:"Balarama must have just now walked before Me," and She changes Her course.
Text 11
krsnas tu j ambunada ma-dhyam etimuhuh sva kan-ta dyu-ti vid-dha bud-dhih
kantapi tasyendramanI sila-ntam
kanta bhr-amac chrI hari -das-a vary-e
krsnah Krsna; tu in d e e d; j ambunada mad-hyam go lden stones; eti
approaches; muhuh repeatedly; sva His own; kanta of t he be loved; dyutiluster; viddha pie rced; buddhih wi th t he conception; kanta Hi s be loved; apialso; tasya of Him; indramani sila -anta-m sapphire; kanta he r lover; bhramatfrom the false conception; srI hari -of Sri Hari; dasa of t he servants; varye o n
the best.
If, on Govardhana Hill, which is the best of Lord Hari's servants, Sri Krsna sees
a golden stone, He takes it to be His beloved. In the same way, His beloved sees asapphire, She assumes it is Her lover.
Text 12
yasyanga sobha -na vilobhayantikam va nikunjesu darIsu drstah
krsnasya kanta nivahas-ya hara
dibhih padalaktaka carvitad-yaih
yasya of whom; anga of the form; sobhah be auty; na do e s not ;
vilobhayantI enchant; kam va wh o m7 n ikun jesu i n t he g roves; darIsu i n t hecaves; drstah seen krsnasya of Sri Krsna; kanta th e be loved gopis; nivahasyaof the multitude; hara adibhih -wi th necklaces and other ornaments; pada
alakta wi t h r e d l ac to decorate the soles; carvita wi t h b e t e l -nuts; adyaih a n dother articles.
The gopis' necklaces, ornaments, red foot cosmetic, betelnuts, and other
paraphernalia gaze on the beauty of Govardhana Hill's groves and caves. Whowould not become enchanted by the beauty of Govardhana Hi117
Text 13
yasyendranIla manir eva krsno
jambunadany eva tadlya k-antah
tat ke-layo yasya kutumba b-havagovardhanam tam kavayantu ke va
yasya of whom; indranIlah manih sa pphi re; eva ce r ta in ly ;; krsnah Kr s n a ;
jambunadani go lden ornaments; eva cer ta in ly; tadIya His; kantah be loved
gopis; tat of Them; kelayah pa s t imes; yasya of who m; kutumba b h a vahfamily; govardhanam Go v a r dhana; tam t h i s ; kavayantu ma y descr ibe; ke
who7; va or .
Sri Krsna is the sapphire, and the gopis the golden necklaces ornamentingGorvadhana Hill. The pastimes of Krsna and the gopis are the sons and daughters
of Govardhana Hill. Who is able to describe the glories of Govardhana Hi117
Text lk
sat tandavam tandavinas caranti
gayanti bhrngas ca pikas ca vIksyatanvanti talam bahu paksi-no 'nye
hares tu seva hari dasa -varye
sat transcendental; tandavam da nc ing; tandavinah pe acocks; caranti
performs; gayanti sing; bhrngah bees; ca and; pikah cuckoos; ca also;vIksya having seen; tanvanti do ; ta lam rh y t h m ic accompaniment; bahumany; paksinah birds; anye other; hareh for Lord Hari; tu in d e ed; sevahservices; hari of Lord Har i; dasa of t he servants;. varye on t he best.
The peacocks dance enthusiastically, the bees and cuckoos sing melodiously,and many other birds chirp a rhythmic accompaniment, as they all gaze on theservice to Lord Hari done by Govardhana Hill, the best of Lord Hari's servants.
Text 15
paryanta bhumim -parito yadIyamkrsnasya khe2ava2i 2a2itani
kundani kunj ani padani bhantisan nirj hara-s te paritah sravanti
paryanta bhumim -the adjoining area; paritah in a l l d i rect ions; yadIyam inrelation to which; krsnasya of Lo rd Krsna; khe2a of past imes; ava2i of a hostlalitani charming; kundani la k e s; kunj ani gr o ves; padani and o ther p laces;
bhanti are splendidly manifest; sat tr a nscendental; nirj harah st reams; tethey; paritah in a l l d i rect ions; sravanti flow.
The land around Govardhana Hill in all directions is fil led with many lakes,
groves, and other charming places of Lord Krsna'spastimes. Many lovely streamsflow from Govardhana Hill onto these lands in all directions.
Text 16
tat pu-rvato dana ni-vartanakhyam
kundam yadiya sm-aranena sadyahsri ra-dhika tad -da-yito py udancad
romanca ka-mpanci ta su-ndarah sy at
tat of that; purvatah to t he east; dana niv-artana Dana-nivartana; akhyamnamed; kundam la ke; yadiya of w h i c h; smaranena by the remembrance;sadyah at once; sri rad-hika of Sr imati Radharani; tat dayi-tah and her lover;
api also; udancat ma n i fest ing; romanca ha i rs standing up; kampa anc-itatrembling sundarah beaut i ful ; sy at are .
To the east is Dana-nivartana-kunda. When Sri Radhika s handsome beloved
remembers it, He begins to tremble, and the hairs on His body stand erect.
Text 17
tato pi purve para rasa -2i2ava2i stha2i -sati ba2iy-asi ya
smrtapi tam tam natayaty akandesviye rase candra sarov-aram ca
tatah of th is; api al s o ; purve to t he east; para Ra d ha; rasa ra s a -dance;
2i2a of pastimes; ava2i of a host; stha2i the p lace; sa th a t ; ati ve r y ; ba2iyasifull of transcendental potencies;ya w h i ch ; smrta re m e m bered; api e v e n ;tam her; tam Hi m ; na tayati ca u se to dance; akande suddenly; sviye i nTheir own; rase tr anscendental mellows; candra sarova-ram Candra s a r o vara;
ca and.
To the east of that is Candra-sarovara, where the divine couple enjoyed manyrasa-dances. The memory of this place makes Them dance in ecstatic love.
Text 18
govardhana prag disi -daks-inamsesankarsanananda sarovara-m tat
tat purvato raj-ati tac ca gauri
tirtham na gauri patir eti y-at tu
govardhana of Govardhana Hil l; prak disi to t-he east; daksina i n the
southern; amse part; sankarsana ananda s-arovaram Sankarsanananda-sarovara;
tat tha t; tat of t h a t ; purvatah to t he east; raj ati is sp lendidly manifest; tatthat; ca also; gauri t-irtham Ga ur i t i rt h a ; na no t ; ga u r i of g a u r i ; pat ih t h ehusband; eti goes; yat to w h i c h ; tu i nd e e d .
Southeast of Govardhana Hill is Sanksarsanananda-sarovara, and to the east ofthat is Gauri-tirtha, which is scrupulously avoided by Gauri s husband, Lord Siva.
Text 19
sada taya tasya vihara het-oh
saubhagya bha-gyamrta bhu-ri bha-rahtasyah priyam yatra samasta vidy-a
patim cakarasu nikunja vidy-am
sada eternally; taya wi t h H e r ; tasya of H i m; vihara pa s t i mes; hetoh o naccount of; saubhagya dur ing the full moon night of the mont of Sravana;bhagya of good fortune; amrta nectar; bhuri bhar-ah great abundance; tasyah
of Her; priyam be loved; yatra wh e r e ; samasta al l ; vidya of k n o w l e dge; ya
patim the master; cakara ma de; asu qu i c k l y ; nikunj a of t he grove; vidyamthe knowledge.
The nectar flood of supreme good fortune rising from His eternal pastimes withHer has made Her beloved supremely learned in the philosophy of forest-pastimes.
Text 20
sankarsanam dana nivart-anam ca
kunda dvaya-m yat tad ubh-e tu -madhye
mahanna kutotsa-vam atanotiananda raj o yu-varaj a ranj i
sankarsanam Sankarsana-sarovara; dana nivarta-nam Dana-nivartana-kunda;
ca and; kunda of l akes; dvayam pa i r ; yat tat ubhe -tu -madhye between which;maha anna-kuta-utsavam the mahanna-kuta-festival; atanoti pe r fo rms;ananda raj ah -Anandaraja-tirtha; yuvaraj a the young prince of Vraja; ranj i
delighting.
In between Sankarsana-sarovara and Dana-nivartana-kunda is Anandarajatirtha, where the Mahanna-kuta festival delighted the young prince of Vraja.
Text 21
pascac ca tasyo22asitaspadesukrsnasya ke2i kava2i kr-tesu
sri dana ghat -te sum-ani su ghat te
yatrobhayo rasa vaco vilash
pascat to the west; ca al s o; tasya of t ha t ; u22asita sp lendid; aspadesuplace; krsnasya of Sri Krsna; ke2i of pastimes; kavali kr t e su m o u t h f u l s ; sr i
dhana g-hatte Sri Dhana-ghata; sumani su-ghatte sumam-ghata; yatra wh e r e ;ubhayoh of both; rasa v-acah playful conversation; vilasah pa s t ime.
West of that are two splendid places in the mouth of Krsna's pastimes. They areSri Dhana-ghata and Sri Sumani-ghata, where the divine couple playfully talkedandjoked.
Text 22
tad dan-a ke2-i ka2-i vag -vi 2asovismapayam asa na kamjanamyah
tayor api srota tatim -atannanati karo-ty asu manas tanums ca
tat of them; dana ke2i -the dana-keli pastime; ka2i vak -quarrel; vi2asahpastime; vismapayam asa astonished; na not; kam wh a t?; j anam pe rson;yah wh ich; tayoh of t he d iv ine couple; api al s o; srota of t he ear; tat im t h esurface; atan tr avel l ing; nati karo-ti causes to dance; asu im m e d ia tely;
manah the mind; tanum body; ca and.
At this place the divine couple enjoyed the playful quarrel pastime known asdana-keli. Who would not be astonished by this pastime? When this pastime
enters the ears it makes both the body and mind dance.
Text 23
puccham mayurakrti kasya tasya
govinda kundas-ya ca daksinamsega2a stha2i m-anas-a jahnavi sa
nau khe2ana-m yatra tayoh sada syat
puccham father; mayura of a peacock; akrtikasya fr om the body; tasya o f
that; govinda kundasy-a of Govinda-kunda; ca al s o; daksina a m se i n t h esouth; ga2a on the neck; stha2i placed; manasa gahnavi t he M a nasa-gangariver; sa tha t; nau bo a t ; khe2anam pa s t imes; yatra wh e r e ; tayoh o f t h edivine couple; sada eternal ly; syat a r e .
Govardhana Hill resembles a gigantic peacock that has Govinda-kunda as itstail. The Manasa-ganga, where the divine couple eternally enjoys boat-sailing
pastimes, enters into the waters of Govinda-kunda.
Text 20
nau k-helanam yatra tayoh srutmam
patham kathancid yadi tat prayatitadaiva ruddham kurute balena
balena ca tyaj ayitum na sakyam
nau boat; khelanam pa s t imes; yatra wh e r e ; tayoh of t he d iv ine couple;
srutinam of the ears; patham the path; kathancit so m e what; yadi i f ; ta t t hat ;prayati goes; tada th e n; eva c e r t a in ly; ruddham s t o p ped; kurute b a lena b yforce; balena by force; ca a l so; tyaj ayitum to a bandon; na no t ; sakyam i s
possible.
If one hears about the divine couple s boat-sailing pastimes, he will becomestunned in ecstasy, and it will not be possible for him to stop hearing about them.
Text 25
yasyas tate pundraka man-dapanitrailokya sobh-a rasa -man-dapani
tayor dvayor ujjvala bhav-itanibhavanti nityam hrdi bhavitani
yasyah of which; tate on t he shore; pundraka of madhavi creepers;mandapani fr oves; trailokya of t he three worlds; sobha beauty; rasa ne c ta r ;mandapani co t tages; tayoh of Them; dvayoh bo t h ; uj jva la bhavi-tani sp lendidtranscendental loving pastimes; bhavanti are; nityam et e r na l ly; hrdi i n t h e
heart; bhavitani ma n i fest .
On the Manasa-ganga s shores are many madhavi-vine pavilions with nectar
beauty that shines in the three worlds. There the divine couple enjoys splendidpastimes that are eternally remembered in the world's hearts.
Text 26
j a2a stha2a st-haih ku-sumair asimaihsaran marand-ai h kusumakarakhy ah
padmakaro raj ati kunj a punj ai r
girindra varyana-nam eva kim sah
j a2a of water; stha2a place; sthaih si t ua ted; kusumaih wi th f lowe rs ;
asimaih wi thout l im i t ; sarat tr i c k l i n g; marandaih ne c ta r; kusuma f lo w e rs ;akara fo rm; akhyah na m e d; padmakarah la k e ; raj ati is sp lendid lymanifested; kunj a punj aih -with many groves; giri indra o- f Govardhana, the king
of mountains; varya ex ce l lent; ananam fa c e; eva ce r ta in ly; kim i s i t 7 ; sahthis.
With its nearby forest groves and the limitless nectar-trickling flowers in its
waters, Kusuma-sarovara shines with great splendor. Is it the handsome face of
Govardhana Hill, the king of mountains7
Text 27
gopi sv-arupapti pa-ra pr-asuna
praphu22atayai kusumakaro 'yamsri na-rado yatra babhuva gopi
snanaika m-atrad iti mohanoktih
gopi gopi; svarupa fo r m; apt i attainment; para be s t; prasuna f lo we rs ;
praphu22atayai for blossoming; kusumakarah Ku s uma sarovara; ayam th i s ; sr inaradah Narada Mum; yatra where; babhuva became; gopi a gopi; snana by
bathing; eka once; matrat on l y ; it i thu s ; mo hana of t he charming SupremePersonality of Godhead; uktih th e s ta tement.
This lake is known as kusuma-sarovara because of the many blossomingflowers, destined to become gopis in the future, that grow in its waters. Simply by
once bathing in this Kusuma-sarovara, ¹ r ada Muni at tained a gopi-form. Thisfact is directly confirmed in the words of the enchanting Supreme Personality ofGodhead.
Text 28
yam paninapalayad isa evayo 'palayat tat pariva-ram eva
kridaty ajasram svayam evayatrasa kena varnyo hari dasa v-arya-h
yam which; panina wi th H is hand; apalayat pr o t e c ted; isah th e S upremePersonality of Godhead; eva ce r ta inly; yam wh o ; apa layat pr o t e c ted; tat
parivaram the Lord s associates; eva certainly; kridati pe r f o rms pastimes;aj asram eternally; svayam pe rsonal ly; eva ce r ta in ly ;; yatra wh e r e ; sah t h i s ;
kena by whom7; varnyah may be described; hari of Lord Hari; dasa of the
servants; varyah the best.
The Supreme Personality of Godhead eternally enjoys pastimes on GovardhanaHill. He personally lifted Govardhana Hill with His own hand to protect Hiscowherd associates. Who is able to describe the glories of Govardhana Hill, the
best of Lord Hari's servants7
Text 29
sri radhika -krsna sa-rovare -tetat prema pur-ne kila -yasya netre
govardhano bhati sa gopa gop-i
go vardhano madhava madhuribhyah
sri r-adhika of Srimati Radharani; krsna of Sri Krsna; sarovare the twolakes; te they; tat of T h e m; prema wi t h t he love; purne fi l l e d; ki la i n d e e d ;
yasya ofwhich; netre the two eyes; govardhanah Go vardhana Hil l; bhati is
sp2endid2y manifest; sa with; gopa gopas; gopi gop i s ; go t he cows ;vardhanah nour ishing; madhava of Lo rd Madhava madhuribhyah b e c ause ofthe transcendental sweetness.
Radha-kunda and Syama-kunda are Govardhana's two love-filled eyes. Becauseit nourishes the gopas, gopis, and surabhi cows with Lord Madhava s sweetness, it
shines with the name "go-vardhana".
Text 30
lavanya van-yamrta sud-dha kan-dosobha sam-udratisayasayau ye
madhury a cary -a cay a -caru -mul-esri radh-ika kund-a muk-unda kund-e
lavanya of beauty; vanya of the flood; amrta nectar; suddha pure;
kandah or ig in; sobha of sp lendor; samudra oc e an; atisaya gr e a t; asayau
reservoirs; ye wh ich; madhurya in m a d h u rya-rasa; carya de vo t ional service;caya abundance; caru ch a rming; mule ro o t s ; sri r a d h i ka ku n d a Radh a kunda; mukunda kunde -and Syama-kunda.
Syama-kunda and Radha-kunda are two great floods of the nectar of beauty.
They are two great oceans of splendor. They are two beautiful roots from whichsweet devotional service grows.
Text 31
dvayos tayoh prema mani k-hani ye
vi2asa ratnava-2i va22i bTj -e
rasaika rupe m-adhura svarupekim tau lasantau sarasi bhavantau
dvayoh both; tayoh of t he m; prema of p u re love; mani wi t h t he jewels;khani two mines; ye w h i c h ; vi lasa of t r a nscendental pastimes; ratna o f
jewels; ava2i series; va22i of the creeper; bzje the seed; rasa nectarean
mellows; eka so le; rupe fo r m s; madhura sw e e t; svarupe f o r ms; k im h o w i sit; tau they; lasantau sp lend id ly manifest; sarasi two lakes; bhavantau are .
They are two jewel-mines of love. They are two seeds from which grow thejewel-vines of transcendental pastimes. How did they become two splendid andnectar-sweet lakes7
Text 32
yayor vilokena tayoh pratitistayor iva syad anubhuti b-hutih
saksad av-aptis ca tathanavadyasadyo bhavaty eva vadanti vidyah
yayoh of whom; vi lokena by t he s ight; tayoh of T he m; prat i t ih be l i e f ;tayoh of Them; iva l i k e ; syat is ; anubhuti of d i r e ct perception; bhutihmanifestation; saksat di rec t; avaptih at t a inment; ca a l s o; ta tha i n t h a t way;anavadya per fect; sadyah at once; bhavati is ; eva ce r t a in ly; vadanti s a y ;
vidyah the learned.
By seeing these two lakes, Radha and Krsna believe They are present in them. Itis as if They directly see each other there. The wise say that by approaching these
lakes one directly approaches Radha and Krsna.
Text 33
dvayoh sudurlabhyataya yadi syatparasparotkanthita bhur-i bhar-ah
dvav eva yad dvandva sama-srayatauparaspara prapt-i rasati -siktau
dvayoh of the divine couple; sudurlabhyataya wi th t he d i f f icul ty of meeting;
yadi if; sya-t is; paraspara mu tua l; utkanthita bhuri -bhara-h the great burden oflongings; dvau bo th; eva ce r t a in ly ; ; yat be c a use; dvandva of t he Couple;samasrayatau she l ters; paraspara mu t u a l ; prapti at t a i nment; rasa ne c ta r ;ati much; siktau sp r i n k l ed .
Longing to meet, but forced to remain separate, Radha and Krsna assumed theforms of Radha-kunda and Syama-kunda. In this way They become splashed withthe nectar of meeting each other.
Text 30
radhaiva kundam dravatam gatabhutkrsneksanananda bharena -manye
krsno 'pi radheksana moda bh-arat
tenaiva tan nama gu-nad dv-i kundi
radha Srimati Radharani; eva ce r ta in ly; kundam al a k e; dravatamliquidity; gata at ta ined; abnhut wa s; krsna of S r i Krsna; iksanafrom the -sight;ananda of b l iss; bharena by the abundance; manye I t h i nk k rsnah S r i K r s na ;api also; radha of S r imati Radharani; iksana fr om the s ight; moda of b l i ss ;bharat becaus of the abundance; tena fo r th is reason; eva ce r ta in ly ;; tat o f
Them; nama fr om the names; gunat and qua l i t ies; vikundi tw o l akes.
I think that when Radha saw Krsna She melted with ecstasy and thus assumedthe liquid state of the waters of Radha-kunda, and in the same way when Krsna
saw Radha He also melted in ecstasy and became the waters of Syama-kunda. Inthis way these two lakes bear the names and qualities of the divine couple.
Text 35
karunya ma-tratisayaj j anesusvakiya ma-dhurya bh-aranubhutyai
tau sto dravantau sarasi bhavantaumajjanti santas tad iho22asantah
karunya me rcy; matra on l y ; at isayat be c ause of great; j anesu on the l iv ing
entites; svakiya Th e ir own; madhurya sw e e tness; bhara ab undance;anubhutyai fo r the d irect perception; tau th e y ; stah ar e ; dravantau l i q u i d ;sarasi two lakes; bhavantau be come; majj anti ba t he; santah the saint ly
devotees; tat the refore; iha he r e ; u22asantah jub i lant .
Out of great kindness to the people, so they could directly taste Theirsweetness, Radha and Krsna have become these two lakes. Shining with happiness,
the devotees bathe in these two lakes.
Text 36
premaiva tad yugma varasy-a yugmamkundasya manye tad ihasu dhanyah
majj anti tan majj ana matra-m eva
premniti namnapi tayor dvi kundi
prema love; eva ce r ta in ly; tat this; yugma varasy-a of the divine couple;
yugmam pa i r; kundasya of l akes; manye I think; tat th e re fore; iha h e r ;
asu immediately; dhanyah fo r t una te personsl; majj anti ba the; tat th e r e fo re ;majj ana bathing; matram on l y ; premni in p u re t ranscendental love; iti t h u s ;namna by name; api al s o ; tayoh of T h e m; dvi kundi - the two lakes.
I think these two lakes are the divine couple's love. They who are fortune bathethere. Because bathing there is like bathing in Their transcendental love, these twolakes bear the names of the divine couple.
Text 37
tayo raso yo madhurah sa evavarna dvayady -anta vipa-ryaye-na
viraj ate tyanta rahasya b-havan
majjanti taj j-nah sara ity udirya
tahoh of the divine couple; rasah the nectarean mellows oflove; hahwhich; madhurah sweet; sah th a t ; eva ce r t a in ly; varna of s y l l ab les; dvaya
pair; adi beginning; anta and end; viparyayena by reverse order; viraj ate is
manifest; atyanta great; rahasya se cret; bhavat be cause of the nature;majj anti become immersed; tat th i s ; j nah th o se who understand; sarah l a k e ;
i ti thus; udiry a say ing.
Spelled backwards, the word sara (lake) becomes rasa (nectar). They who areaware of this great secret bathe in these two lakes.
Text 38
tayor dvayor eva nikunj a punj -e
vilasya nana vidh-a rasy-a bha-vaihniriksitum kunda yug-am sa kunjam
yugmam tayoh syat tu cakora yug-mam
tayoh of Them; dvayoh bo t h ; eva ce r t a in ly; nikunj a gr o ves; punj e i n themany; vilasya pe r forming pastimes; nana va r ious; vidha ki n d s ; rasyanectarean; bhavaih wi th lov ing exchanges; niriksitum to see; kunda o f l a k e s ;
yugam the pair; sah th i s ; kunj am gr o v e; yugmam pa i r ; tayoh o f t h e m ;syat became; tu indee-d; cakora of cakor birds; yugmam pair.
Wishing to see Their sweet pastimes in the forest, the two lakes have become
the divine couple's two pet cakora-birds.
Text 39
dvayor ati priti p-arasp-aram tacchri radhi ka -kundam -akhanda sobham
samantato yasya nikunj a punj ah
sakhi janana-m bhramarali gunj ah
dvayoh of Them; ati gr e a t ; pr i t i lov e ; parasparam mu t u a l ; tat th a t ; sr i
radhika kundam -Sri Radha-kunda; akhanda gr eat; sobham wi th beauty;samantatah on a ll s ides; yasya of wh i ch; nikunj a gr o ves; punj ah ma ny; sakhi
j ananam of Radha s gopi-friends; bhramara ali of -many bumble-bees; gunj ahfilled with the sounds.
Limitlessly beautiful Sri Radha-kunda is fil led with the divine couple s greatlove. On every side are the groves of Radha's friends and the humming of many
bees.
Text 00
tad u-ttare srz 2-a2ita pramodam
nikunja p-admam mani matra s-admahisana k-one kusumaika k-lptam
kunjam visakha p-ramadam prabhati
tat of that; uttare to t he nor th; sri 2a-2ita of Sri Lal i ta; pramodam t h edelight; nikunja g r ove; padmam lo t u s ; mani of j e w e l s ; matra on l y ; sadmah
abode; isana ko-ne to the north; kusuma of -flowers; eka only; klptam fashioned;kunjam grove; visakha of V isakha; pramadam the de l ight; prabhati i ssplendidly manifest.
To the north is a jewel lotus-garden named Laltia-pramoda. To the north is aflower-garden named Visakha-pramada.
Text Wl
purve yadiye khila citra -kunj -acitra pram-oda dala -pusp-a citra-m
purnendu-kunje 'na2a kona -mu2eya indulekha pram-adah pragitah
puirve in the east; yadiye in wh ich; akhi la al l ; ci t ra won d e r f u l ; kunja
grove; citra Citra-gopi; pramoda delighting; da2a peta2s-; puspa of flowers;citram co lo r fu l; purna fu l l ; i ndu m o o n ; k un je i n t he g rove; anala kona
mu2e in the southeast; yah wh i c h; indu2ekha In d u lekha-gopi; pramadah t h edelight; pragitah described.
To the east is Citra-pramoda, a wonderful garden of colorful flowers. To the
southeast is Purnendu-kunja, the delight of Indulekha-gopi.
Text 02
yad daksine -prema nikunj a -varyamsri campav-a22i sukhad-am cakasti
yatra sthite radhikayapi krsneradham aviksyeva gataiva vrddha
yat of which; daksine to the south; prema o f l ove; nikunja g r o v evaryam excel lent; sri campava-22z of Campakalata gop i ; sukha ha p p i ness;
dam grant ing; cakasti is man i fested; yatra wh e re s th i te s i t u a ted;radhikaya wi th Sr imati Radharani; api al s o; krsna wh e n Sri Krsna; radhamSrimati Radharani; aviksya no t observing; iva as i f ; gata go n e ; eva ce r t a in ly ;
v rddha J atila.
To the south is Prema-kunja, the delight of Campakalata-gopi. Sri Radha slipsaway from the protection of her mother-in-law Jatila to meet Krsna in this grove.
Text 03
yan n-airrte nila n-ikunj a k-unj e
sri ra-ngadevi su-khadendranilesri ra-dhayasinam aveksya krsnam
tam slaghayitva j arati gataram
yat of which; nairrte in t he southwest; nila bl u e ; nikunj a ku-nj e i n t he
grove; sri ra-ngadevi of Sri Rangadevi-gopi; sikdhada the del ight; indranilewith sapphires; sri ra-dhaya wi th Sr imati Radharani; asmam seated aveksya
seeing; krsnam Krsna; tam he r ; slaghayitva pr a i s ing; j arati Ja t i la; gata l e f t ;aram quickly.
In the southwest is the sapphire-studded grove named Nila-nikunja, the delight
of Sri Rangadevi-gopi. Once Radha s mother-in-law Jatila happened upon thedivine couple sitting together in this sapphire-grove. Jatila could not see Krsna,whose bodily luster camouflaged Him against the background of sapphires. Jatilathought Radha was sitting alone. She glorified Her daughter-in-law, and quickly
left.
Text 00
sri tunga-vidya sukha-dam nikunj am
yatra pascime bhaty arunam tad akhya-msyamam nikunj am kila vayu kone
sukhaya yan marak-atam sudevyah
sri tungav-idya of Sri Tungavidya-gopi; sukhadam the del ight; nikunjam
grove; yatra where; pascime in the sest; bhati is man i fest; arunam re d d ish;tat of that; akhyam th e name syamam g r e e n; nikunj am gr o ve; ki la i n d e e d ;vayu kone -in the northwest; sukhaya fo r t he del ight; ya w h i c h ; marakatamemerald; sudevyah of sudevi-gopi.
To the west is Aruna-kunja, the red-flower-fi l led grove that is the delight ofTungavidya-gopi. To the northwest is the green grove Marakata-kunja (grove of
emeralds), which is the delight of Sudevi-gopi.
Text 05
sri kunda m-adhye -pi j aloparisthamvicitra sankhya-m mani mandiram -yat
ananga manj ary -anuraga -bhagambhagam vina kas tad avaitu lokah
sri kunda o-f Radha-kunda; madhye in t he midd le; api al s o ; j ala the water;
wonderful; mani j ewel led;
of Ananga-manjari; anuragaopulence; vina wi t hou t ; kah
upari above; stham si t ua ted; vicitra s-ankhyam
mandiram pa lace; yat wh i c h ; ananga manj aribhagam the place of the loving service; bhagamwhat7; tat th i s ; avaitu ma y unde rs tand; lokah
Placed over the waters in the middle of Radha-kunda is a wonderful jewel
palace where Ananga-manjari with great love serves the divine couple. Withoutlove and devotion who is able to know about this palace7
person.
Text 06
sri ku-ndam etan nikhilas ca kunjapadam ca panthas cayathayathaisam
govinda 2$2a-mrta eti sarvamgovinda lila-mrta man-ya gar-vam
sri kun-dam Radha-kunda; etat th i s n ikh i lah a l l ; ca a l s o ; kunj ah t h e
groves; padam the place; ca also; panthah the paths; ca a l s o; yatha yatha
just as; esam them; govinda 2i2am-rte in the Govinda-hlamrta; eti go es ;
sarvam al l ; govinda li la -amr-ta man-ya garv-am f i l led with the nectar of LordGovinda's pastimes.
All the groves, paths, and various places around Radha-kunda are filled with
the nectar of Lord Govinda's pastimes. All these places are elaboratedly describedin Srila Krsnadasa Kaviraja Gosvami s book Sri Govinda-hlamrta.
Text 07
rahasya 2i2ava2-i va2gu -nadahpramatta radhak-hya yad ad-i pa-dah
nandisvarad daksina pascim-adau
yan madhya-tah kamyavanady anadau
rahasya conf ident ial; 2i2a of pastimes; ava2i mu l t i t ude; va2gu nadahbeautiful; pramatta madden-ed with 2ove; radha Srimati Radharani; akhya na m e d;
yat which; adi be g inn ing with; padah pl a c es. nandisvarat f r om Nand isvara
Hill; daksina to the south; pascima and west; adau be g inn ing wi th; yat o fwhich; madhyatah in t he midd le; kamyavana Ka m yavana; adi be g inn ing wi th ;anadau beginningless.
To the south and west of Nandisvara Hill are Kamyavana Forest and manyother beautiful places, such as Pramatta-radha-tirtha, where the divine coupleenjoy many confidential pastimes.
Text 08
yatrakhi2aisvarya maharya 2-12ava2i ba2iyasy aba2eva 2ma
madhurya c-arya c-aya c-aru v-aryacaryasya padambuj a s-aurabhesu
yatra where; akhila al l ; aisvarya op u l e nces; maha a-rya tr anscendental;2i2a of pastimes; ava2i mul t i t ude; ba2iyasi po wer fu l; aba2a a w o m a n; i va
like; 2ma entered; madhurya of sweetness; carya of past imes; cayamultitude; caru be aut i fu l; varya be s t ; acaryasya of t he performer; pada f e e t ;ambuja of the lotus; saurabhesu in the f ragrance.
When the fragrance of the divine couples' pastimes of sweetness enter this
place, the powerful goddess of the pastimes of supreme opulence hides.
Text 09
sri ram-a 2i2av-a2i sak-si 2ank-akundam mahoddanda rasa-bdhi tund-am
yatrodita srz2a muk-unda ke2isri radh-i ka ranj -ana manj -u panj -i
sri rama -of Sri Ramacandra; 2z2a of pastimes; ava2i mul t i t ude; saksi
directly lanka-kundam L a n k a-kunda; maha udda-nda great; rasa abdh-i ocean;tundam face; yatra wh e r e ; udita ar o s e; sri la muku-nda of Lord Mukunda;keli the pastimes; sri radhi-ka of S r imati Radharani; ranj ana the del ight ;
manj u beautiful; panj i na r ra t ion.
At the place known as Lanka-kunda, Lord Mukunda delighted Sri Radhika bynarrating Lord Ramacandra's pastimes of bridging the great ocean and travelling to
Lanka.
Text 50
2ukayana khyati -vicitra -ke2ausri radhay-a madhava madhu-ri sa
yatrodita citra tad -a2i m-a2a-malapane citrayativa yatau
2ukayana khyati -named likayana; vicitra wo n d e r fu l ; ke2au in t he pastime;srti radhaya -wsth Srimati Radharans; madhava of Lord Madhava; madhuri
sweetness; sa that; yatra wh e r e ; udita ri s e n; ci t ra wo n d e r ; tat of h e r ; a l i ma2am the goi-fr iends; a2apane in the conversation; citrayati as t on ishes; ivalike; y atau gone.
As Sri Sri Radha-Madhava converse during the wonderful lukayana pastimes inKamyavana, They manifest a great transcendental sweetness that astonishes Theirgopi-friends.
Text 51
evam v-idhaneka r-asaspadani
kundani kunj ani lasanti yatrakrsnasya kamyani vanani yatra
santiti tat kamyavanam vadanti
evam vi-dha in th is way; aneka ma n y; rasa of t r a nscendental mellows;aspadani places; kundani la k es; kunj ani gr o ves; lasanti are splendidlymanifest; yatra wh e re; krsnasya of S ri Krsna; kamyani ch a r m ing; vanani
forest; yatra wh e re; santi ar e ; i t i t h u s ; kamyavanam Ka m y avana; vadantithey say.
Because of its many charming (kamya) forests, groves, and lakes, where Lord
Krsna relishes the sweetness of His pastimes, this place is known as Kamyavana.
Text 52
suryasya murtih sarasi cayatrasri radh-ikayas ca tad arcan-ayah
vadanti yac chan-tvanu vasa -samj -nam
tad iksan-aniva tad iksan-ani
suryasya of the sun-god; murtih th e d ie ty; sarasi la k e ; ca a l s o ; yatrawhere; sri radhi-kayah of Sr imati Radharani; ca a lso; tat t he d ie ty; arcanayah
worshipping; vadanti sa y; which; santanu of Santanu Muni; vasa the res idence;samj nam named; tat o f t he d ie ty; iksani se e ing; iva as i f ; tat o f S r i m a t iRadharani; iksanani see ing.
By a lake there, at the place the people call Santanu-vasa, is a sun-god deity SriRadha worships. On the pretext of seeing that deity She gives him a chance to seeHer.
Text 53
chadih si2a yatra tad ahva sai-2e
krsnasya nana kutukasp-adanikrsnasya kautuhala baspada-ni
krsnasya kau tuha lavaspad-ani
chadih roo f; si2a ro c k; yatra wh e r e ; tat o f t h a t ; avha na m e ; sai2e on themountain; krsnasya of Lord Krsna; nana va r i ous; kutuka o f w o n d e r fu l
pastimes; aspadani abodes; krsnasya of Lord Krsna; kautuhala o f j o y ; baspatears; dani giv ing; krsnasya of Lo rd Krsna; kau on t he earth; tu i n d e e d; uhalava ofplayfulguessingandspeculation; aspadani abodes.
In Kamyavana is a mountain named Chadi-sila (roof of rocks). There Krsnaenjoyed many wonderful pastimes. There Krsna wept tears of joy. There Krsna
played guessing games and spoke many playful words.
Text 50
nandasya navyo nilayo 'sti yatraratnakaro ratna sa-ras ch-alena
2X2ava2oke yutayaiva 2inolalitya lal-yam lalitadi ku-ndam
nandasya of Nanda Maharaja; navyah ne w; ni layah ho m e ; asti is ; ya t rawhere; ratna aka-rah the jewel-f i l led ocean; ratna sar-ah a jewel f i l led lake;cha2ena on the pretext; 2i2a ofpas t imes; ava2oke in the sight;yutaya
endowed; eva cer ta inly; 2inah en te red; 2a2itya 2a2y-am charming; 2a2ita adikundam Lal i ta-kunda, and the lakes of the other gopis.
Nanda Maharaja made his new home at Kamyavana. disguised as a small lake,
the ocean of jewels stood at his doorstep. Nearby were Lalita-kunda and othercharming lakes where the Lord enjoyed pastimes.
Text 55
parasparalapa mada-m nipiyaparasparanga2asa 2agna -matta-u
vilokya tau 2okayitum tad alyo
viccheda ga yat-ra tad ahvaya-m tat
parapara mutual; alapa co nversation; madam ne c ta r; nipiya d r i n k i n g ;paraspara mutual; anga li mbs; a2asa in do lent; 2agna to uch; mattaumadened; vilokya seeeing; tau Th e m; 2okayitum to see; tat alyah - the gopis;viccheda from various places; gah ar r i v ing; yatra wh e r e ; tat ahvayam -named
that; tat t ha t .
In Kamyavana there is a place where the gopis drank the nectar of the divine
couple's playful conversation, and say the divine couple maddened by Theirmutual touch. The gopis came fromall directions (viccheda-ga) to see the divinecouple, and therefore this place became known as vicchedata-tirtha.
Text 56
taptva na yad bhavam a-vapa 2aksmir
2aksmi svabhava-m kutukena nitvasa kantam alapayad eva yatra
kim va na kautuhalam asti tatra
taptva having performed austerities; na no t ; yat of w h o m; bhavam t h econdition; avapa at ta ined; 2aksmzh Laksmi; 2aksmi of Laksmi; sva b-havamnature; kutukena w i th desire; nitva ha v i ng led; sa sh e ; kantam w i t h h e r
beloved; alapayat spoke; eva ce r ta in ly ; ; yatra wh e r e ; k im va is i t . ; na n ot ;kautuhalam des i re; asti is ; ta t ra t h e r e .
In Kamyavana there is a place where Laksmidevi performed severe austerities to
become a gopi. Although she remained Laksmi and did not attain her goal, shenevertheless had the opportunity to speak with her beloved Krsna.
Text 57
ksirodadhih sesa vise-sa rup-amsa sesa say-i svayam asti sapi
tat pad-a sam-vahana bha-kti nam-rasakhi jana-nam kutukaya kamra
ksira of mi l k; udadhih oc e an; sesa of Sesa; visesa specif ic; rupam f o r m ;
sah He; sesa sayi -Lord Visnu w h o r e s ts on Sesa; svayam pe rsonally; asti i s ;sa she; api al s o; tat of H i m ; pada th e l o t us feet; samvahana ma ssaging;bhakti wi th devot ion; namra wi t h h u m b ly bowed head; sakhi f r i e nd ;
j ananam of the people; kutukaya for t he desire; kamra be a u t i fu l .
In Kamyavana there is a place where Lord Krsna manifested the milk ocean,expanded Himself as Ananta Sesa, transformed Himself into Ksirodakasayi Visnu,
and then sat down on the body of Ananta. Srimati Radharans then became thebeautiful Laksmidevi, who with humbly bowed head began to massage Lordvisnu s lotus feet. This sight greatly delighted Srimati Radharani s onlooking gopi
friends.
Text 58
mukhyesv iha dvadasa kanane-suvrndavanendor akhila priyana-m
kunj ani nana kutukas-padani
2aksmyapi 2aksmya hrdi baspadani
mukhyesu in the pr inc ipal; iha he r e ; dvadasa tw e l ve; kananesu fo rests;vrndavana indoh -of Lord Krsna, the moon of Vrndavana; akhila o f a l l ;
priyanam the dear associates; kunj ani groves; nana various; kutuka of
pastimes; aspadani places; 2aksmya with opulence; api al so; 2aksmyah o fLaksmi-devi; hrdi in t he ehart; baspa te a rs; dani g i v i n g .
In the twelve forests of Vraja there are many groves filled with charming palceswhere Lord Krsna, the moon of Vrndavana, performs pastimes with His dearassociates. These places are filled with such transcendental opulence that they
cause the goddess of fortune, Laksmi-devi, to weep with envy.
Text 59
sruti p-rasiddhany upakanananihares catur vi-msatir asti tatra
tat kokila ka-nana na-ma yatra
sanketitah kokila na-da asit
sruti in the Vedas; prasiddhani ce lebrated; upakananani ga rdens; hareh o fLord Hari; catuh vim-satih 24; asti is ; ta t ra th e r e ; tat th a t ; kok i la of
cuckoos; kanana the forest; nama na m e d; yatra wh e r e ; sanketitah in d i c a ted;kokila of cuckoos; nadah the sound; asit w a s .
The Veda's explain that there are 24 imprtant gardens in Lord Hari's Vraja.
among them is Kokila-kanana, which is fi l led with the singing of cuckoos.
Text 60
sarvanandathu mu2a-m ekam atu2am 2i2aiva tasya apirupam tasya ca dhama tatra paramam madhurya matr-am param
sri vrnd-avanam eva devata iha sri riti ci-nta-manau
tasyoddesa visesa -lesa k-atha-ne sargas trttyottamah
sarva of a l l; anandathu tr a nscendental bliss; mulam the roo t; ekam so l e ;
atu2am incomparable; 2i2a pastimes; eva ce r ta in ly;; tasyah of S r imat iRadharani; api al so; rupam th e f o rm; tasya of S r i Krsna; ca a l s o; dhamaabode; tatra th e re; paramam su p reme; madhurya matra-m sweetness; paramtranscendental; sri vrnda-vanam Sri Vrndavana; eva ce r ta in ly; devatah f r om the
Supreme Lord; iha he r e; sri r i t i c in-tam-anau in th is book, Sri Vra ja-r i t i cintamani; tasya of tha t; uddesa in re la t ion; visesa speci f ic; lesa a l i t t l e ;kathane in the talk; sargah ch a p ter; tr i tya th i r d ; ut tamah l a s t .
The supremely sweet and incomparable land of Vrndavana is the blissful abodewhere the Supreme Personality of Godhead performs His pastimes. ThisVrndavana is the incarnation of the Lord s form and is non-different from Him. I
have briefuly described this land of Vrndavana in this book, Sri Vraja-ri t i cintamani, which is completed in this, the last verse of the Third chapter.