Chapter 2
Text 1
evam-vidha-shri-vraja-raji-rajo
nandishvaro 'yam parito vanani
nana-vidha yeshu lasanti vriksha
vallyo nikunjash ca vihanga-rangah
evam-vidha—in this way; shri-vraja-raji—of Vraja; rajah—the king; nandisharah—Nandisvara Hill; ayam—this; paritah—around; vanani—forests; nana-vidhah—of various kinds; yeshu—in which; lasanti—are splendidly manifest; vrikshah—trees; vallyah—creepers; nikunjah—groves; ca—also; vihanga—birds; rangah—and pastime places.
Nandishvara 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
yatrodgalad-guggula-picchileshu
vartmasv atavyah pracaranti devyah
parasparam baddha-kara nijesha-
yugasya lila-samayanusarah
yatra—where; udgalat—saying; guggula—guggla; picchilesu—among the peacocks; vartmasu—on the pathways; atavyah—of the forest; pracaranti—walk; devyah—goddesses; parasparam—each other; baddha-karah—holding by hand; nija—their own; isa—of masters; yugasya—of the pair; lila—of pastimes; samaya—at the time; anusarah—following.
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 and mistress at the time of transcendental pastimes.
Text 3
yatratavi-mesha-mukhad udirna-
sanjirna-kakkola-phalaih sugandhi
disham mukham tan-mahishaugha-shringa-
kshunëa tvag-adyaih saraladibhish ca
yatra—where; atavi—of the forest; mesha—of the rams; mukhat—from the mouth; udirna—expelled; sanjirna—torn; kakkola—kakkola; phalaih—with fruits; sugandhi—fragrant; disham mukham—in all directions; tat—of the forest; mahisha—of buffalos; augha—of the herd; shringa—by the horns; kshuëëa—torn; tvak-bark; adyaih—beginning with; sarala—sarala; adibhih—and other trees; ca—also.
Wild rams have chewed fragrant kakkola berries and wild buffaloes with their horns have torn the bark and branches of fragrant sarala trees. All this has made the Vraja forest very aromatic.
Text 4
yatratavi-hasti-ghata-vibhagna
sac-challaki-phallavika vibhanti
vaniya-dhenu-gaëa-jagdha-gandha-
triëaih sugandhini disham mukhani
yatra—where; atavi—of the forest; hasti-ghatah—by elephants; vibhagna—broken; sat—nice; sallaki—of sallaki trees; phallavika—new shoots; vibhanti—are splendidly manifested; vaniya—of the forest; dhenu-gaëa—cows; jagdha—eaten; gandha—aroma; triëaih—with grass; sugandhini—aromatic; disham mukhani—all directions.
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 kishaih kavali-kritanam
draksha-phalanam bahu-guccha-gucchaih
sac-chaditani cchavim arabhante
bhuvas talany amra-phaladibhish ca
kutrapi—in some places; kishaih—by monkeys; kavali-kritanam—eaten; draksha-phalanam—of grapes; bahu-guccha-gucchaih—with many bunches; sat—nicely; chaditani—shaded; chavim—splendor; arabhante—manifests; bhuvah—of the land; talani—the surface; amra-phala-adibhih—with 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. All this has made the Vraja forest very beautiful.
Text 6
sat-karëa-bhusha maricadi-gucchah
pulinda-kantah pracaranti yatra
tambula-pulaih karabhanga-sadyah
karpura-rambha-rasa-vasitasyah
sat—nice; karëa-bhushah—earrings; marica—peppers; adi—beginning with; gucchah—with bunches; pulinda-kantah—aborigine girls; pracaranti—walk; yatra—where; tambula-pulaih—with betel-nuts; karabhanga-sadyah—crushed by hand; karpura—camphor; rambha-rasa—plantain juice; vasita—aromatic; asyah—whose faces.
Aborigine girls, wearing nice earrings, their faces fragrantly anointed with plantain juice and camphor crushed by hand, walk in Vraja's forest, carrying bunches of peppers and other articles.
Texts 7-10
rasala-mala-panasavalibhir
maratakaih shriphala-jambubhish ca
palasa-pugasana-narikelair
madhuka-punnaga-yugaih shirishaih
priya-bilvarjuna-karmarangaih
kapittha-lodhra-priyakakhya-yugmaih
lavaly-ashokair lakucaih karirair
yuthi-yugaish campaka-yugmakaish ca
tamala-mala-nava-malikabhir
lavanga-jatidvaya-rayabilvaih
koshataki-paratika-vatadyair
ashvattha-shalaih khadiraih shamibhih
nanollasat-pushpa-phaladya-citrair
vrikshaih samantad bahusho vanani
nana-vidhaish caru-lata-samuhaih
shari-shukadyaih pashubhish ca bhanti
rasala-mala—with mango trees; panasa-avalibhih—with panasa trees; amratakaih—with amrataka trees; shriphala—with shriphala trees; jambubhih—with jambu trees; ca—and; palasa—with palasa trees; pugasana—with pugasana trees; narikelaih—with coconut trees; madhuka—with madhuka trees; punnaga-yugaih—withpunnaga trees; shirishaih—with shirisa trees; priya—with priya trees; bilva—bilva trees; arjuna—arjuna—trees; karmarangaih—karmaranga trees; kapittha—kapittha trees; lodhra—lodhra trees; priyaka-akhya-yugmaih—with priyaka trees; lavali—with lavali trees; ashokaih—asoka trees; lakucaih—lakuca trees; kariraih—karira trees; yuthi-yugaih—with many; campaka-yugmakaih—with campaka trees; ca—and; tamala-mala—tamala trees; nava-malikabhih—with nmewly blossomed malika trees; lavanga—with lavanga vines; jatidvaya-Jatidvaya trees; rayabilvaih—Rayabilva trees; koshataki—koshataki trees; parkatika—parkatika trees; vata—banyan trees; adyaih—beginning with; ashvattha—ashvattha trees; shalaih—sala trees; khadiraih—khadira trees; shamibhih—shami trees; nana—various; ullasat—splendid; pushpa—flowers; phala—fruits; adya—beginning with; citraih—wonderful; vrikshaih—with trees; samantat—in all directions; bahusah—many; vanani—the forests; nana—various; vidhaih—with kinds; caru—beautiful; lata—of creepers; samuhaih—with multitudes; sari-shuka-adyaih—with male and female parrots and other birds; pashubhih—with wild animals; ca—also; bhanti—are splendidly manifest.
Filled with many rasala trees, panasha trees, amrataka, shriphala, jambu, palasa, pugasana, coconut, madhuka, punnaga, shirisha, priya, bilva, arjuna, karma ranga, kapittha, lodhra, priya, lavali, ashoka, lakuca, karira, campaka, tamala, nava-malika, jatidvaya, rayabilva, koshataki, parkatika, vata, ashvattha, shala, khadira, and shami trees, 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 are splendidly beautiful.
Text 11
sitasitair lohita-pita-mishraih
kahlara-padmotpala-pushpa-jataih
tadaga-vapi-sarasi-nadibhi
rajanti hamsadi-gaëaish ca yani
sita—white; asitaih—blue; lohita—red; pita—yelow; mishraih—mixed; kahlara-kahlara lotuses; padma—padma lotuses; utpala lotuses; pushpa-jataih—with flowers; tadaga—with ponds; vapi—wells; sarasi—lakes; nadibhih—and rivers; rajanti—is splendidly manifest; hamsa—swans; adi—and other birds; gaëaih—with flocks; ca—also; yani—which
In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled with many white, blue, red, yellow, and multicolored kahlara, padma, and utpala lotus flowers, as well as many swans and other water-birds.
Text 12
karpura-dhuli-raciteva bhumi
kvacit kvacit kunkuma-bhaviteva
kasturika-curëa-kriteva kacit
bhumiva bhumi kacid arcya-gandha
karpura—camphor; dhuli—dust; racita—fashioned; iva—as if; bhumi—the ground; kvacit—in some places; kvacit—in some places; kunkuma—of saffron particles; bhavita—fashioned; iva—as if; kasturika—of musk; curëa—with dust; krita—fashioned; iva—as if; kacit—some; bhumi—ground; iva—as if; 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 it is 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 ratnair
nana-vidhair marakati ca kapi
kutrapi sa marakativa ghasair
gavadibhir bhuktatamaish ca nutnaih
kvacit—somewhere; tu—indeed; bhumi—the ground; vividha—various; eva—certainly; ratnaih—with jewels; nana-vaidhaih—various; marakataki—made of emeralds; ca—and; kapi—some; kutrapi—somewhere; sa—-that; marakati—emerals; iva—like; ghasaih—with grass; gava-adibhih—by the cows and other animals; bhuktatamaih—eaten; ca—also; nutnaih—fresh.
In some places the ground of Vraja is made of emeralds, and in other places it is made 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 14
jambu-nadi rajati kapi bhumi
sad-indranila-prakritish ca kapi
yatra sthite radhikayapi krishëe
vipaksha iksheta jano janaikam
jambu-nadi—the golden Jambu river; rajati—is splendidly manifest; kapi—some; bhumi—ground; sat—transcendental; indranila—sapphire; prakritih—nature; ca—aslo; kapi—some; yatra—where; sthite—situated; radhikaya—with Shrimati Radharaëi; api—also; krishëe—when Krishëa; vipakshah—opposite; iksheta—may see; janah—person; jana—person; ekam—one.
In some places the ground of Vraja is a golden Jambu river, and in other places it is made of sapphires. Sometimes, when Krishëa enjoys pastimes with Radhika, it seems there is only one person and not two. It seems that there is only Shri Krishëa enjoying pastimes in a golden place, or there is only Radhika enjoying pastimes in a sapphire place.
Text 15
sthali kvacin marakati ca yatra
suvarëa-gulma-druma-virud-adyah
suvarëa-bhumi kvacid eva yatra
vrikshadika marakata lasanti
sthali—the ground; kvacit—somewhere; marakati—made of emeralds; ca—also; yatra—where; suvarëa—golden; guma—bushes; druma—trees; virut—creepers; adyah—beginning with; suvarëa golden; bhumi—ground; dvacit—somewhere; eva—certainly; yatra—where; vriksa—the trees; adikah—beginning with; 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-raga-bhumi
virud-drumadya sphatika-prabhutah
kutrapi bhanti sphatikakhya-bhumi
vallyadikah pankaja-raga-jatah
kutrapi—somewhere; sa—this; pankajaraga—of rubies; bhumi—the ground; virut—creepers; druma—trees; adyah—beginning with; sphatika-prabhutah—-made of crystal; kutrapi—somewhere; bhanti—splendidly manifest; sphatika—crystal; akhya—named; bhumi—ground; valli—creepers; adyah—beginning with; pankajaraga—rubies; jatah—made.
In some places the ground of Vraja is made of rubies, and the trees and vines are crystal. In other places the ground is crystal, and the trees and creepers are rubies.
Text 17
kvacid druma marakata lasanti
suvarëa-valli-vara-vellita ye
kvacit suvarëa-druma-sancaya yaë
veveshti sa marakati ca valli
kvacit—in some places; drumah—the trees; marakatah—emeralds; lasanti—are splendidly manifest; suvarëa—gold; valli-creepers; vara—excellent; vellitah—gone; ye—which; kvacit—in some places; suvarëa—golden; druma—trees; sancayah—multitude; yan—which; veveshti—entered; sa—that; marakati—emerald; valli—creepers.
In some places emerald trees are embraced by golden vines, and in other places an emerald vines embrace golden trees.
Text 18
kutrapi vrikshah sphatika-prabhuta
sa vellita pankajaraga-vallya
kvacid druma pankajaraga-jata
alingita sphatikakhya-vallya
kutrapi—in some places; vrikshah—trees; sphatika—prabhuta—made of crystal; sah—that; vellita—surrounded; pankajaraga—ruby; vallya—by a creeper; kvacit—somewhere; drumah—trees; pankjaraga—of rubies; jatah—fashioned; alingita—embraced; sphatika-akhya—crystal; vallya-by a creeper.
In some places ruby vines embrace crystal trees, and in other places ruby trees are embraced by crystal vines.
Text 19
yo ratna-vrikshah puru-ratna-shakho
nana-maëi-pallavakash ca shakhah
te pallava bhuri-maëi-prasunah
prasuna-sangha bahu-bheda-gandhah
yah—which; ratna—of jewels; vrikshah—tree; puru—many; ratna—of jewels; shakhah—branches; nana-various; maëi—of jewels; pallavakah—blossoms; ca—also; shakhah—branches; te—they; pallavah—blossoms; bhuri—many; maëi—jewels; prasunah—flowers; prasuna—of flowers; sanghah—groups; bahu—many; bheda—different; gandhah—fragrances.
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-ratnacalatah patadbhir
maëi-dravais tulya-saraih prapurëam
bhu-bhuruham ratna-prithak-suratnair
bhatam maëi-pakshibhir alavalam
vihara—of pastimes; ratna—of jewels; acalatah—from the movement; patadbhih—by the falling; amëi-dravaih—jewels; tulya-saraih—excellent; prapurëam—filled; bhu-bhuruham—of the trees; ratna—of jewels; pritak—various; suratnaih—with excellent jewels; bhatam—splendidly manifest; maëi—of jewels; pakshibhih—with birds; alavalam—the area around the roots.
Jewel birds perch on the jewel branches. Jewels fall from the tree and cover the nearby area. They appear like a little jewel irrigation trench around the tree's roots.
Text 21
svayambhuvo dhurjatayash ca sarve
pradurbhave sushthu jata-ghatayam
succhayakah surya-samash ca vriksha
avala-shobhah sanakadi-vac ca
svayambhuvah—Brahmas; dhurjatayah—sivas; ca—and; sarve—all pradurbhave—in birth; sushthu—nicely; jata-ghatayam—in the branches and roots; succhayakah—a parasol; surya—to the sun; samah—equal; ca—also; vrikshah—trees; abala—of youth; shobhah—luster; sanaka-adi—the Four Kumaras; vat—like; ca—and.
From the branches and roots of the trees of Vraja all Brahmas and Shivas 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
bijam vina ropam rite ca jata
apalita snigdha-vivardhitash ca
pakvair apakvair api pacyamanaih
phalaish ca pushpaish ca dalaih sad-adhyah
bijam—seed; vina—without; ropam—sowing; rite—without; ca—and; jata—born; apalita—without protection; snigdha— splendid; vivardhitah—expanded; ca—and; pakvaih—with ripe; apakvaih—unripe; api—and; pacyamanaih—becoming ripe; phalaih—with fruits; ca—and; pushpaih—flowers; ca—and; dalaih—leaves; sat—transcendental; adhyaih—enriched.
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, and ripening fruits.
Text 23
cid-atmakas tadrisha-shaktimantah
sarve 'vatara iva tasya rasyah
lokeshu lokair avalokaniya
loka ivaite vrajabhumi-vrikshah
cit-atmakah—transcendental; tadrisha—like Him; shaktimantah—with potencies; sarve—all; avatarah—incarnations; iva—like; tasya—of Him; rasyah—charming; lokeshu—in the material world; lokaih—by the conditioned souls avalokaniyah—perceived; lokah—persons; iva—like; ete—these; vrajabhumi—of Vrajabhumi; vrikshah—trees.
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 of Godhead. Just as the conditioned souls misunderstand the spiritual nature of the Supreme Lord's incarnations, in the same way they misunderstand the glory of these trees in Vraja.
Text 24
svadhina-kanta iva yah priyeëa
sadopagudhas taruëatulena
vicitra-patrankura-shobhitas ta
lata vilasinya iva sphuranti
svadhina—independent; kantah—-lovers; iva—like; yah—who; priyeëa—by their lover; sada—constantly; upagudhah—embraced; taruëa—by the tree; atulena—peerless; vicitra—wonderful; patra—leaves; ankura—and flowers; shobhitah—beautiful; tah—they; latah—creepers; vilasinyah—splendid; iva—like; sphuranti—are manifest.
Decorated with many wonderful leaves and flowers, and entwined about the kalpa-vriksha trees, the splendid vines are like young girls continually embraced by their lovers.
Text 25
sada samudyat-kalikah sadaiva
yah pushpavatyo 'pi sada phalinyah
sarvah suparvaëa utacyutaika-
kama-prada yatra lasanti vallyah
sada—eternally; samudyat—rising; kalika—with new buds; sada—eternally; eva—certainly; yah—which; pushpavatyah—with flowers; api—and; sada—eternally; phalinyah—with fruits; sarvah—all; suparvanah—beautiful; uta—indeed; acyuta—infalliable (of the infalliable Supreme Personality of Godhead); eka—sole; kama—desires; prada—granting; yatra—where; lasanti—are splendidly manifest; vallyah—creepers.
Splendid with many eternal flowers, fruits, and eternally sprouting fresh new buds, the vines fulfill all the desires of the infalliable Supreme Personality of Godhead and His devotees.
Text 26
evam vicitrais tarubhir latabhir
amulam utphulla-sada-supushpaih
kunjani sarvatra lasanti yatra
vishramyati kridati ca vrajenduh
evam—in this way; vicitraih—wonderful; tarubhih—with tres; latabhih—with creepers; amulam—down to the rootsl utphulla—blossomed; sada—eternally; su-pushpaih—with beautiful flowers; kunjani—groves; sarvatra-everywhere; lasanti—are splendidly manifest; yatra—where; vishramyati—rests; kridati—performs pastimes; ca—and; vraja-induh—Shri Krishëa, the moon of Vraja.
Shri Krishëa, 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
ta yatra kunje pika-bhringa-gite
dipayita oshadhayo jvalanti
lumaish camaryyah parimarjayanti
kasturi-mrigyash ca sugandhayanti
tah—they; yatra—where; kunje—in the grove; pika—of the cuckoo; bhringa—and bumble-bees; gite—in teh song; dipayitah—splendid; oshadhayah—plants; jvalanti—shine; lumaih—with their tails; camaryyah—the camari does; parimarjayanti—wipe; kasturi—mrigyah—the musk oxen; ca—and; sugandhayanti—make 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, and the musk oxen diffuse a sweet aroma in all directions.
Text 28
catvara eva taravash caturshu
koëeshu yesham ubhayatra parshve
dve dve late yah kusumadibhis tan
akramya ratnalayatam prayatah
catvarah—four; eva—certainly; taravah—trees; caturshu—in the four; koëeshu—corners; yesham—of which; ubhayatra—on both; parshve—sides; dve dve—two; late—creepers; yah—-which; kusuma-adibhih—with flowers and fruits; taë—them; akramya—approaching; ratna—of jewels; alayatam—position of having a cottage; prayatah—attained.
In the grove of Vraja there is a little clearing bounded on four sides by four kalpa-vriksha trees, each covered by two flowering vines. In the center of this little courtyard is a cottage made of jewels.
Text 29
stambha drumas te vadabhi ca tesham
skandhakhya-shakha-vitapaish chadamsi
tad-bhittayo dvash ca lata vibhangya
pralamba-cuda-kalasani pushpaih
stambhah—pillars; drumah—trees; te—the; vadabhi—roof; ca—also; tesham—of them; skandha—branches; akhya—named; shakha—branches; vitapaih—and twigs; chadamsi—covering; tat—of that; bhittayah—the walls; dvay—door; ca—also; latah—creepers; vibhangya—breaking; pralamba—suspended; cuda—spires; kalasani—and domes; pushpaih—with flowers.
Four trees are the four pillars of this cottage. Their branches and twigs are its roof, 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-vidhaih sundara-san-niveshaih
kunjani sarvatra vane vraje 'pi
vimana-kariëi vimana-bhanat
vaikuëtha-ganam api lobhitani
evam-vidhaih—in this way; sundara—beautiful; sat—transcendental; niveshaih—with cottages; kunjani—the groves; sarvatra—everywhere; vane—in the forest; vraje—in vraja; api—also; vimana-kariëi—removing the pride; vimana-bhanat—from the beauty of the demigods; vaikuëtha-ganam—of the residents of Vaikuntha; api—also; lobhitani—attracted.
These beautiful cottages, which are found throughout Vraja's forests, remove the demigods' pride in their airplanes, and attract even the residents of Vaikuëtha.
Text 31
vanani kunjani lata-drumash ca
ye pakshiëo ye pashavash ca vanye
kshaëan mukundekshaëa-matratah syuh
sarve praphullas tad-rite tv aphullah
vanani—the forests; kunjani—groves; lata—creepers; drumah—trees; ca—and; ye—which; pakshiëah—birds; ye—which; pashavah—animals; ca—also; va—or; anye—others; kshaëat—for for a moment; mukunda—of Lord Mukunda; ikshaëa—from the glance; matratah—only; syuh—may be; sarve—all; praphullah—blossomed with happiness; tat—that; rite—without; tu—indeed; aphullah—wilted.
Vraja's forests, groves, creepers, trees, birds, beasts, and other living entities all blossom with happiness when Lord Mukunda glances on them and wilt with disappointment when He does not.
Text 32
vrajeshu nana-vidha-sad-vaneshu
nandishvarasyeshvara-koëa arat
khela-vanam yatra rahasya-khela
khelalasabhir divi shadbhir eshya
vrajeshu—in vraja; nana—various; vidha—kinds; sat—transcendental; vaneshu—in forests; nandishvarasya—of Nandishvara Hill; ishvara-kone—in the north; arat—near; khela—for pastimes; vanam—forest; yatra—where; rahasya—confidential; khela—pastime; khela—for pastimes; alasabhih—by those eager; divi—in the heavenly planets; shadbhih—by six; eshya—the object of worship.
North of Nandishvara is a forest where Lord Krishëa enjoys secret pastimes that are worshiped by six eager demigods in heaven.
Text 33
yasmad asau shri-yamuna vrajendor
didrikshayanu vrajam avrajanti
nandishvaranteshu gaveshayanti
babhrama tatrasarala bhavanti
yasmat—from that; asau—this; shri-yamuna—Yamuna river; vraja-indoh—of Shri Krishëa, the moon of Vraja; didrikshaya—with a desire to see; anu—following; vrajam—Vraja; avrajanti—goes; nandishvara—Nandishvara Hill; anteshu—near; gaveshayanti—searching; babhrama—wanders; tatra—there; asarala—in a crooked course; bhavanti—is.
The Yamuna river passes through that forest and flows near Nandishvara Hill. It winds through Vraja in a very crooked course, searching for Shri Krishëa, the moon of Vraja.
Text 34
yatrodakadi-grahana-ccaladyair
gopijanas te 'bhisaranti bhuyah
gopi-priyo 'pi pravadanti gopi-
ghatöam na ghaööam kurute sa kam va
yatra—where; udaka-water; adi-beginning with; grahana—for fetching; chala-adyaih—on various pretexts; gopijanah—the the gopis; te—they; abhisaranti—meet; bhuyah—repeatedly; gopi-priyah—Shri Krishëa, who is very dear to the the gopis; api—also; pravadanti—they say; gopi-ghaööam—gopi-ghaöa; na—not; ghattam—agitation; kurute—does; sah—he; kam—what?; va—or.
On the pretext of fetching water an other things, the the gopis would go to that pastime forest and meet their beloved Krishëa. They call this place gopi-ghaööa. Did the Lord agitate the gopis with His pastimes there, or not?
Text 35
shri-krishëa-keli-dyuti-vidyutanam
brahmaëda-sammaëdana-paëditanam
bhaëdara-bhaëdam sa vibhati yatra
bhaëdira-nama druma-vidrumaityah
shri-krishëa—of Shri Krishëa; keli—of the pastimes; dyuti—with the spelndor; vidyutanam—shining; brahmaëda—the universes; sammandana—decorating; panditanam—expert; bhaëdara-bhaëdam—a chest of jewels; sah—that; vibhati—shines; yatra—where; bhandira-nama—named Bhaëdiravana; druma-vidruma-etyah—with druma and vidruma trees.
A treasure-chest filled with the glory of Shri Krishëa's pastimes, which decorate the worlds, the Bhaëdiravana forest of druma and vidruma trees shines with great splendor.
Text 36
yatrakhilanam api ballavinam
arama-dhamani manoramani
ramyaëikamani nikunja-punja-
munjaöavi-mukhya-vanani bhanti
yatra—where; akhilanam—of all; api—also; gopinam—of the the gopis; arama—of gardens; dhamani—the abodes; manoramani—charming; ramyaëi—in relation to Lakshmi-devi; kamani—the object of desire; nikunja—of groves; punja—multitude; munja-atavi-Munjaöavi; mukhya—beginning with; vanani—forests; bhanti—are manifest.
In that place are Munjaöavi forest and many other beautiful, charming groves and forests where the gopis keep many delightful gardens.
Text 37
sva-svabhilasheëa gatash ca yatra-
lapanti nrityanti milanti tena
kantena kantah krit-kely-ananta
manoratho yati manoratham yat
sva-sva—according to their own; abhilasheëa—desires; gatah—gone; ca—also; yatra—-where; alapanti—they talk; nrityanti—dance; milanti—meet; tena—with Him; kantena—their lover; kantah—the beloved the gopis; krita—performed; keli—pastimes; anantah—unlimited; manorathah—desire; yati—attains; manoratham—desire; yat—which.
In these groves the the gopis meet their lover, Krishëa, converse with Him, dance with Him, and enjoy unlimited pastimes with Him. In this way all their desires to serve Krishëa become fulfilled.
Text 38
vrindavananam vilasad-vananam
vaikuëöha-kuëöhi-kara-vaibhavanam
vrindavanam nama vanam guëa-shri-
vrindavanam tat katamac cakasti
vrindavananam—of Vrindavana; vilasat—splendid; vananam—of the forests; vaikuëöha—of Vaikuëöha; kuëöhi—kara—making isignificant; vaibhavanam—the opulences; vrindavanam—Vrindavana; nama—named; vanam—the forest; guëa—of auspicious transcendental attributes; shri—and of beauty and opulence; vrinda—of an abundance; vanam—the forest; tat—that; katamat—best; cakasti—is manifest.
Among Vrindavana's splendid forests, which make the splendors of Vaikuëöha seem very pale, the very beautiful forest named Vrindavana-vana is the best.
Text 39
yasyasty aho kajjvala-jata-jata
samantatah sa parikheva krishëa
namaj-janan majjanato vishuddhan
karoti ya krishëa-hridas tathapi
yasya—of which; asti—there is; aho—Oh; kajjvala-jata—of black eye cosmetics; jata—manifested; samantatah—on all sides; sa—that; parikha—moat; iva—like; krishëa—the Yamuna river; namat—offering respectful obeisances; janan—persons; majjanatah—by bathing; vishuddhaë—purified; karoti—makes; ya—which; krishëa—Lord Krishëa; hridah—manifested in the heart; tathapi—still.
They who offer respectful obeisances to her or bathe in her waters, the Yamuna, which is like a moat of black mascara encircling Vrindavana, transforms into pure devotees carrying Lord Krishëa in their hearts.
Text 40
paryapta indivara-malikeva
sasara hara-pratimeva devyah
vrindavanasyasita-shaöikeva
virajate shri-yamuna nadi sa
paryapta—great; indivara—of blue lotus flowers; malika—garland; iva—like; sasara—moves; hara—of a necklace of jewels; devyah—of the goddess; vrindavanasya—of Vrindavana; asita—blue; shaöika—sash; iva—like; virajate—is splendidly manifested; shri-yamuna—the Yamuna; nadi—river; sa—she.
The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a blue sash worn by the goddess of Vrindavana.
Text 41
saptaiva sindhun api sapta lokan
saptavritih sasti vibhidya shauri
vaikuëöha-goloka-gata bhramanti
vrindavanam sevitum alavalam
sapta—seven; eva—certainly; sidhun—seas; api-and; sapta—seven; loaë worlds; sapta—seven; avritih—coverings; sa—she; asti—is; vibhidya—breaking; shauri—the Yamuna river; vaikuëöha—in the spiritual sky; goloka—to Goloka Vrindavana; gata—gone; bhramanti—wanders; vrindavanam—the forest of Vrindavana; sevitaum—to serve; alavalam—stream for irrigation.
Passing the seven seas and seven planetary systems, and breaking through the sevenfold covering of the universe, the Yamuna enters the spiritual Goloka planet and wanders here and there to serve Vrindavana by carrying water.
Text 42
yasya jale dura-gata gate 'pi
vrindavanasyaiva samantatah syat
avarta-laksham sthiti-lobha-laksham
yatha dhani-dvari su-lobhi-cittam
yasyah—of which; jale—in the water; dura—from a great distance; gata—come; gate—gone; api—even; vrindavanasya—of Vrindavana; eva—certainly; samantatah—on all sides; syat—is; avarta—turns; laksham—with hundreds of thousands; sthiti—situation; lobha—greed; laksham—hundreds of thousands; yatha—just as; dhani—of a millionaire; dvari—at the doorstep; su-lobhi—of a greedy person; cittam—consciousness.
Many greedy men will wait at a rich man's doorstep, hoping to meet him and benefit hundreds of thousands of times over. In the same way the Yamuna flows in a very winding course, greedy to get some of the wealth of Vrindavana forest.
Text 43
yasya asau shyama-rasa-pravahah
shyamasya tam shyama-rasa-pravaham
uddipayann eva nimajjayan syat
svasmimsh ca tasmimsh ca tadalibhis tam
yasyah—of which; asau—this; shyama-blue; rasa—of nectar; pravahah—stream; shyamasya—of Lord Shyamasundara; tam—this; uddipayan—agitating; eva—certainly; nimajjayan—drowning; syat—is; svasmin—in herself; ca—and; tasmin—in Him; ca—and; tat—his; alibhih—with with gopi—friends; tam—that.
The dark nectar current of the Yamuna picks up Lord Krishëa and plunges Him and His gopi friends in the dark nectar current of transcendental amorous pastimes.
Text 44
yasyah pravaheshv api jiva-jata
muhur muhur mastakam urdhvayanti
didrikshavah shyama-raseshu magna
shyamagamashanki-dhiyeva mugdhah
yasyah—of which; pravaheshu—in the stream; api—also; jiva-jatah—living entities; muhuh muhuh—constantly; mastakam—head; urdhvayanti—raisede; didrikshavah—eager to see; shyama—of Lord Shyamasundara; raseshu—in the nectar of love; magnah—immersed; shyama—Lord Shyamasundara; agamana—arrival; asanki—expecting; dhiya—with the intelligence; mugdhah—charming and innocent.
Many charming aquatic creatures, plunged in the nectar of love for Krishëa, again and again push their heads above the Yamuna's waters, hoping for a glimpse of Lord Shyama.
Text 45
yasya dvayoh sundara-parshvayos tah
sopana-male vara-ratna-jale
shobhakhya-devya iva danta-pankti
shri-krishëa-susmaraka-shuddha-shakti
yasyah—of which; dvayoh—on both; sundara—beautiful;
parshvayoh—sides; tah—are; sopana—maale—two staircases; shobha—beauty; akhya—named; devyah—of the goddess; iva—like; danta—of teeth; pankti—row; shri—krishna; of Shri Krishëa; su-smaraka—remembering; shuddha—pure; shakti—potencies.
On the Yamuna's beautiful shores are jewel staircases, which are like the teeth of the goddess of beauty, and which remind one of Shri Krishëa.
Text 46
sopana-jatau maëi-jau dvi-parshve
madhye ca yasyah salila-pravahah
shri-krishëa-veëu-dhvani-panato 'mi
bhavanti sadyo viparita-rupah
sopana-jatau—two staircases; maëi-jau—made of gems; dvi-parshve-on both sides; madhye—in the middle; ca—also;
yasyah—of which; salila—of water; pravahah—the current; shri-krishëa—of Shri Krishëa; veëu—of the flute; dhvani—the sound; panatah—because of drinking; ami—these; bhavanti—become; sadyah—immediately; viparita—the opposite; rupah—in nature.
When they drink the sound of Krishëa's flute, these two jewel staircases melt with love, and the river flowing between them becomes solid and stunned with ecstasy.
Text 47
sarvani tasyah pulinani candra-
curëani yac-candrikayanvitani
shri-rasa-lila-rasa-saubhagani
namani yesham tad-avekshaëani
sarvani—all; tasyah—of the Yamuna; pulinani—the beaches; candracurëani—camphor dust; yat—of which; shri-rasa-lila—of the pstime of the rasa-dance; rasa—with the mellows; saubhagani—auspiciousness; namani—names; yesham—of which; tat—that; avekshaëan—in relation.
In the moonlight the Yamuna's beaches appear to be made of camphor-sand. Lord Krishëa enjoyed His rasa-lila on these beaches, with each place bearing the name of a particular pastime.
Text 48
madhye 'pi tasyah pulinani yeshu
kunjani kutrapi lasanti tesham
vihangama angana ullasanti
govinda-sandarshana-lalasatah
madhye—in the middle; api—also; tasyah—of the Yamuna; pulinanai—the shores; yeshu—in which; kunjani—groves; kutrapi—in some places; lasanti—are splendidly manifest; tesham—of them; vihangamah—birds; angane—in the courtyard; ullasanti-fly about; govinda—of Lord Govinda; sandarshana—for the sight; 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 49
vrindavanasyaiva samantato 'syah
sarve 'vatara iva te 'vatarah
sva-premadah sva-smaraëena kintu
sadyo vrajendor api cittam atra
vrindavanasya—of Vrindavana; eva—certainly; samantatah—in all directions; asyah—of the Yamuna river; sarve—all; avatarah—incarnations; iva—like; te—they; avatarah—incarnations; sva—own; prema—love; dah—granting; sva—own; smaraëena—by rememberance; kintu—however; sadyah—at once; vraja-indoh—of Shri Krishëa, the moon of Vraja; api—also; cittam—consciousness; atra—here.
Everywhere in Vrindavana and on the Yamuna's shores, are trees that are like the Lord's incarnations, that give the gift of pure love, and that make one remember the Lord, making He who is the moon of Vraja suddenly rise within the heart.
Text 50
vrindavanantam paritas tate 'sya
amradi-vrikshavali-maëdali ya
purvasty apurva sakalantarantar
nikunja-shala vidhu-drig-rasalah
vrindavana—Vrindavana; antam—within; paritah—in all directions; tate—on the shore; asyah—of the Yamuna; amra—mango trees; adi—beginning with; vriksha—of trees; avali—multitude; maëdali—area; ya—which;purva—existing before the material creation; asti—is; apurva—wonderful and unprecedented; sakala—all; antara-antah—within; nikunja—of groves; shalah—enclosures; vidhu—of Lord Krishëa; drik—rasalah—place of pastimes.
Everywhere in Vrindavana and on the Yamuna's shore are groves of ancient, wonderful mango and other trees, which feed nectar to Lord Krishëa's eyes.
Text 51
drakshadikanam kusumavalinam
rambha-samuhasya ca maëdalani
krameëa madhye kanakasya bhumi
ratnacalas tatra ca kalpa-kunjam
draksha—grapes; adikanam—beginning with; kusuma—of flowers; avalinam—of the abundance; rambha—of plantain trees; samuhasya—of the group; ca—also; maëdalani—areas; krameëa—one after another; madhye—in the midst; kanakasy—of gold; bhumi—place; ratna—of jewels; acalah—mountain; tatra—there; ca—also; kalpa-kunjam—grove of kalpa-vriksha trees.
In Vrindavana are grape-vines, flower gardens, groves of plantain trees, golden pavements, a mountain of precious gems, and a grove of kalpa-vriksha trees.
Text 52
kutrapi dirghah samasutra-pata
iva kvacin maëdala-bandhanena
dvi-trah kvacic chreëaya eka-jatyah
kutrapi nana-vidha-jatibhish ca
kutrapi—somewhere; dirghah—long; sama-sutra-patah—the same; iva—like; kvacit—somewhere; maëdala-bandhanena—in the same place; dvi—two; trah—or three; dvacit—somewhere; sreëayah—series; eka—jatyah—one kind; kutrapi—somewhere; nana—various; vidha—kinds; jatibhih—with varieties; ca—also.
In some places of Vrindavana 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 places there are groves that contain a great variety of different trees.
Text 53
amradikanam kva ca pancasha ya
urdhvena shakhadibhir apy anyunah
ta natiriktah sukha-kritrima kim
pushpavalinam api tadrishas tah
amra—mango trees; adikanam—beginning with; kva—where?; ca—and; pancasha—with five; yah—which; urdhvena—up; shakha—branches; adibhih—beginning; api—even; anyunah—not small; tah—they; na—not; atiriktah—surpassing; sukha—easily; kritrima—fashioned; kim—what?; puspa—of flowers; avalinam—of multitudes; api—also; tadrishah—like that; tah—they.
Are any other flowers equal to the mango flowers of Vraja? Where are trees equal in height to the great five-branched mango trees growing in Vraja? Even if one were to fashion a great statue of a tree it would be very difficult to make on as high as these mango trees.
Text 54
tamala-mala api tadrishas tah
kutrapi nana-vidha-padapanam
vanam dhani-bhutam ativa-citram
vipaksha-drishöer api dushpravesham
tamala—of tamala trees; malah—groves; api—also; tadrishah—like that; tah—they; kutrapi—somewhere; nana—various; vidha—kinds; padapanam—of trees; vanam—forest; dhani—wealthy; bhutam—having become; ativa—very; citram—colorful and wonderful; vipaksha-drishöeh—of one enimical to Krishëa and His devotees; api—also; dushpravesham—difficult 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 kinds of trees. Krishëa's emenies have never been able to enter any of these groves of Vraja.
Text 55
madhye nikunjah kvacid eva tesham
kutrapi ratnottama-mandiraëi
kutrapi vrinda parivara-shalah
sarvasu dikshv eva samullasanti
madhye—in the middle; nikunjah—groves; kvacit—in some places; eva—certainly; ; tesham—of them; kutrapi—in some places; ratna—jewelled; uttama—excellent; mandiraëi—palaces; kutrapi—in some places; vrinda—Vrindavana forest; parivara-shalah—the other forests which are Vrindavana's associates; sarvasu—in all; dikshu—directions; eva—certainly; samulassanti—are splendidly manifest.
With many lovely jewel palaces in their groves, Vrindavana and other forests are splendidly manifest everywhere in Vraja.
Text 56
vrindavanam laukikavad yadidam
tathapi lokottara-loka-hari
rajno yathatyanta-vilasinah syad
arama-ramyatvam ati-prasari
vrindavanam—Vrindavana; laukika—ordinary; vat—like; yadi—if; idam—this; tathapi—nevertheless; loka-uttara—in the place beyond the material world; loka—the people; hari—enchanting; rajnah—of the king; yatha—just as; atyanta—great; vilasinah—with splendid pastimes; syat—may be; arama—of the garden; ramyatvam—charm; ati-prasari—large.
Even if one thinks Vrindavana an ordinary material place, he must still admit that Vrindavana enchants the minds of Vaikuëöha's residents. He must also admit that Vrindavana's gardens delight the king that enjoys pastimes there.
Text 57
shaëëam ritunam prithag eva sat cet
padani tat-tat-sva-guëaih sa yatra
vrindavanenduh prati vasaram tat
sarvartu-lilanubhavam tanoti
shaëëam—six; ritunam—of season; prithak—distinct; eva—certainly; sat—being; cet—if; padani—various times; tat tat-various; sva—with its own; guëaih—attributes; sah—that yatra—where; vrindavana-induh—Shri Krishëa, the moon of Vrindavana; prati—to each; vasaram—season; tat—that; sarva—all; ritu—seasons; lila—pastimes; anubhavam—experience; tanoti—expands.
Generally the six seasons come one after another, and the qualities of only one season are manifest at any given time. Here in Vrindavana, He who is the moon of Vrindavana can enjoy the pastimes of any season at any time.
Text 58
tathapi sarvartava eva nityam
vrindavane 'smin praëayanti sevam
yesham prasunaih krita-bhushaëas ta
vrindavanendum praëayanti gopyah
tathapi—nevertheless; sarva—all; ritavah—seasons; eva—certainly; ; nityam—eternal; vrindavane—in Vrindavana; asmin—in this; praëayanti—perform; sevam—service; yesham—of which; prasunaih—with the flowers; krita—fashioned; bhushaëah—decorations; tah—they; vrindavana—of Vrindavana; indum—to the moon; praëayanti—present; gopyah—the gopis.
In Vrindavana all the seasons are eternal, and they all diligently serve Shri Krishëa, the moon of Vrindavana. The gopis decorate Shri Krishëa with garlands and other ornaments made from the flowers of many different seasons.
Text 59
vrindavanendoh sakala-priyanam
vrindavane 'smin vilasanti kunjah
brahmanubhutir api mocayanti
yesham dyutinam kalayapi gunjah
vrindavana—of Vrindavana; indoh—of the moon; sakala— all; priyanam—of the beloved gopis; vrindavane—in Vrindavana; asmin—in this; vilasanti—are splendidly manifest; kunjah—groves; brahma—of Brahman; anubhutih—perception; api—even; mocayanti—liberates; yesham—of which; dyutinam—of the splendors; kalaya—with a fragment; api—even; gunjah—blossoms.
In Vrindavana the gardens of all the gopi-beloveds of Vrindavana's moon (Krishëa) shine swith great splendor. A single ray of those gardens' splendor eclipses the Brahman effulgence.
Text 60
vrindavane 'smin pashu-pakshiëo ye
vrikshalayadya api yatra tatra
sarve sada sammukhayanti tasmin
vrindavanendor udayo 'sti yasmin
vrindavane—in Vrindavana; asmin—in this; pashu—animals;
pakshiëah—and birds; ye—those who; vriksha-alaya—forests; adyah—beginning with; api—also; yatra—where; tatra—there; sarve—all; sada—always; sammukhayanti—eagerly expect to see; tasmin—in that; vrindavana—of Vrindavana; indoh—of the moon; udayah—arisal; asti—is; yasmin—in which.
The animals, birds, trees, vines, and all other living entities that reside in Vrindavana yearn to see the rising of Vrindavana's moon (Krishëa).
Text 61
ekas tu jatyapi sa kalpa-vrikshah
pare guëair eva na jati-rupaih
tathapi vrindavana-natha-vat te
lilanusareëa guëodayah syuh
ekah—one; tu—indeed; jatya—by birth; api—sah—that; kalpa-vrikshah—kalpa-vriksa tree; pare—the others; guëaih—by qualities; eva—certainly; na—not; jati—rupaih—-by birth; tathapi—still; vrindavana—of Vrindavana; natha—the Lord; vat—like; te—they; lila—pastimes; anusareëa—according; guëa—of qualities; udayah—arisal; syuh—may be.
Originally there is only one kalpa-vriksha tree in Vrindavana, and the other trees have attained the qualities of kalpa-vriksha trees by its association. In the same way, there is only one Shri Krishëa, the master of Vrindavana, and by enjoying pastimes with Him His friends have attained qualities like His.
Text 62
vrindavane yadyapi kalpa-vrikshah
sarve tathapy eka udara-gitah
yasyatule tatra tale tad-antas
tan-manju-kunje maëi-mandiram tat
vrindavane—in Vrindavana; yadyapi—although ; kalpa-vrikshah—kalpa-vriksha trees;sarve—all; tathapi—nevertheless; ekah—one; udara-gitah—expecially glorious; yasya—of which; atule—incomparable; tatra—there; tale—at surface; tat—that; antah—the end; tat—of that; manju—charming; kunje—in the grove; maëi—made of jewels; mandiram—palace; tat—that.
Although all the trees in Vrindavana are kalpa-vriksha trees, still one among them is especially glorious. This tree grows next to a jewel palace in a supremely charming grove.
Text 63
urdhvordhva-gehopari geham evam
tat pancashad-ashöa-navati-citram
sarvatra madhye vara-karëika-vat
samantato 'shöau dalavat prakoshöhah
urdhva-urdhva—one above the other; geha—buildings; upari—above; geham—palace; evam—in this way; tat—this; panca—five; shat—six; ashöa—eight; nava—nine; ati—very; citram—wonderful; sarvatra—everywhere; madhye—in the middle; vara—excellent; karëika—whorl; vat—like; samantatah—everywhere; ashöau—eight; dala—petals; vat—like; prakoshöhah—courtyards.
This palace has many wings five, six, eight, or even nine stories high. Each wing has a courtyard shaped like a lotus whorl with eight petals.
Text 64
pare pare 'nye ca tathaiva koshöhah
seva-paraëam shayanadi-nishöhah
tan-mandirasyatula-saubhagasya
syuh prangane 'shöav api mandiraëi
pare pare anye—-others; ca—also; tatha—in that way; eva—certainly; koshöah—courtyards; seva—to service; paraëam—devoted; shayana-adi-nishöhah—with resting places; and other rooms; tat-mandirasya—of the palace; atula—incomparable; saubhagasya—of beauty; syuh—is; prangane—in the courtyard; ashöau—eight; api—also; mandiraëi—palaces.
The residential quarters of the devotees overlook these courtyards. Within the beautiful palaces' courtyards again there are eight smaller palaces.
Text 65
tany ashöa-dig-gani sumadhyagam tat
svakiya-shakhadibhir eva nityam
svangeshu sangopayate drumo 'sau
lilanukulebhya rite janebhyah
tani—they; ashöa—eight; dik—in directions; gani—placed; su-madhya-gam—nicely situated in the middle; tat—that; svakiya—own; shakha-adibhih—with extensions; eva—certainly; nityam—eternal; sva-angeshu—with its extensions; sangopayate—protects; drumah—tree; asau—this; lila—pastimes; anukulebhyah—favorable; rite—without; janebhyah—from persons.
These eight palaces are placed in the eight directions, and in the middle is placed an eternal kalpa-vriksha tree, which with its many branches protects the devotees from the enemies of the Lord.
Text 66
kalpaga-kunjam nava-mandiram tat
samantatas tasya pare 'shöha-kunjah
tathaiva sarve nava-mandiras te
praty-ekam anye 'pi tatah pare 'nye
kalpaga-kunjam—grove of kalpa-vriksha trees; nava—nine; mandiram—palaces; tat—that; samantatah—on all sides; tasya—of that; pare—others; ashöa—eight; kunjah—groves; tatha—in that way; eva—certainly; ; sarve—all; nava—nine; mandirah—palaces; te—they; prati-ekam—each; anye—others; api—also; tatah—from 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 more groves and palaces.
Text 67
yat kunja-rajam vrita-kalpa-vriksham
vrindavanesha-lasitalayam tat
tatah sakhinam atha kinkariëam
samantatas tat-paratah krameëa
yat—which; kunja—of groves; rajam—the monarch; vrita—surrounded;kala-vriksham— with kalpa vriksha trees; vrindavana—Vrindavana; isha—the queen; lasita—splendid; alayam—abode; tat—that; tatah—from that; sakhinam—of her gopi-friends; atha—then; kinkariëam—of her maidservants; samnatatah—in all sides; tat—that; paratah—after; krameëa—one after another.
In the best of these kalpa-vriksha groves is the splendid palace of Vrindavana's queen. Around Her palace are the palaces of her gopi-friends, and around them are the residences of her maidservants.
Text 68
sarvatra madhye vara-mandiram yad
yutheshvari tatra gaëeshvari va
kantena sakam yadi rajate tat-
tad-alayas tat-para-mandireshu
sarvatra—everywhere; madhye—in the midst; vara—excellent; mandiram—palace; yat—which; yutha—of the multitude; isvari—the queen; va—or; kantena sakam—with her lover; yadi—if; rajate—is splendidlymanifest; tat tat-alayah—various abodes; tat-para—after that; mandireshu—in the 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 vrikshas tad-adho nikunjam
tan-mandiraëy apy ati-citrakani
yavan mukunda-priyayepsitani
bhavanti tavanti na ta vidanti
sah—this; kalpa-vrikshah—kalpa-vriksha tree; tat—that; adhah—around; nikunjam—grove; tat-mandiraëi—palaces; api—also; ati—very; citrikani—wonderful; yavat—to what extent; mukunda—of Mukunda; priyaya—-by the beloved; ipshitani—desired; bhavanti—are; tavanti—in that way; na—not; tah—they; vidanti—are.
Around this central kalpa-vriksha tree is a grove with many very wonderful palaces just as Mukunda's beloved would desire them.
Text 70
govinda-bhumiti puraëa-gitam
yad-yoga-piöhakhyam apiha tantre
shri-radhaya shri-vidhu-yoga-dhama
shri-kunja-rajam nigadama nama
govinda—of Lord Govinda; bhumi—the place; iti—puraëa—in the Puranas; gitam—described; yat—which; yoga-piöha—the transcendental place; akhyam—named; api—also; iha—here; tantre—in the Tantras; shri-radhaya—with Shrimati Radharaëi; shri-vidhu—of Lord Krishëa; yoga-dhama—the abode; shri-kunja—of groves; rajam—the monarch; nigadama—we say; nama—the name.
This abode of Shri Shri Radha Krishëa is called Govinda-bhumi (The abode of Lord Govinda) in the Puraëas, and yoga-piöha (the transcendental place) in the Tantras. In this book we call it Shri Kunja-raja (the king of groves).
Text 71
yad-dakshiëe rajati raja-keli
dola-sthali yati-vicitra-shilpa
ananda-vrindavana eva yasyah
svarupa-shobhatishayena rasya
yat—of which; dakshiëe—to the south; rajati—is splendidly manifest; raja—regal; keli—of pastimes; dola—of the swing; sthali—the place; ya—which; ati—very; vicitra—wonderful; shilpa—with craftsmanship; anandae—in the Ananda-Vrindavana-campu; eva—certainly; ; yasyah—of which; svarupa—form; shobha—beauty; atishayena—with great; rasyah—charming.
To the south is the regal, wonderfully constructed place of Shri Shri Radha-Krishëa 's swing pastimes. The beauty of this place has been eloquently described in the Ananda-Vrindavana-campu.
Text 72
tad-dakshiëe durata eva kincit
shrisvami-govinda-pade saro 'sti
samantato yasya nikunja-punjah
yeshullasanti bhramarali-gunjah
tat—from there; dakshiëe—in the south; duratah—far away; eva—certainly; kincit—somewhat; shri—of the goddess of fortune; svami—the husband; govinda—of Lord Govinda; pade—at the place; sarah—lake; asti—is; samantatah—on all sides; yasya—of which; nikunja—groves; punjah—many; yeshu—in which; ullasanti—splendidly manifest; bhramara—of bumble-bees; ali—of hosts;gunjah—the 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-kuëdam shiva-koëa-tuëdam
samantatas tasya ca kunja-punjah
yad-uttare sa shad-ashoka-vaöi
ghaöiva ya tad dvaya-dhairya-luëöhe
yat-which; brahma-kundam—Brahma-kunda; siva-koëa-tuëdam—in the north; samantatah—in all directions; tasya—of that; ca—also; kunja—of groves; punjah—multitudes; yat—which; uttare—in the north; sa—that; shaö—transcendental; ashoka—of asoka trees; vaöi—grove; ghati—highwayman; iva—-like; ya—which; tat—that; dvaya—of the Divine Couple; dhairya—the composure; kuëöhe—stealing.
To the north is Brahma-kuëda, surrounded by many pleasant groves. To the north of Brahma-kuëda is an ashoka grove that enchants the divine couple and, as a thief, has stolen away their peaceful gravity.
Text 74
gopisha ishah sa tad-isha-koëe
gopi-jananam varado 'rcaniyah
shri-krishëa-sangaya yatha sa duöi-
jano vinodena mano dhinoti
gopi—of the gopis; ishah—the master; ishah-Lord Shiva; sah—this; tat—of Him; isha-koëe—in the north; gopi—jananam—of the gopis; vara-dah—the granter of benediction; arcaniyah—the object of worship; shri-krishëa—with Shri Krishëa; sangaya—for association; yatha—just as; sah—he; duöi-janah—messenger; vinodena—with pastimes; manah—the mind; dhinoti—satisfies.
North of that is Gopisha where, worshiped by them, Lord Shiva pleased the gopis' hearts by giving them the benediction to enjoy pastimes with Lord Krishëa.
Text 75
tasyesha-koëe tad-adura eva
taöe taöinya naöativa bhati
vamshivaöo yasya tale sa-vamshim
vamshi-dharo vadayate priyam yah
tasya—from that place; isha-kone—north; tat—from there; adure—not far; eva—certainly; ; taöe—on the shore; tatinyah—of the Yamuna river; natati—a dancer; iva—like; bhati—is splendidly manifest; vamshivatah—Vamshivata; yasya—of which; tale—on the surface; sa—with; vamshim—His flute; vamshi-eharah—Shri Krishëa, the holder of the flute; vadayate—attracts; priyam—His beloved; yah—who.
A little north of that, at Vamshivaöa, which is like a splendid dancer on the Yamuna's shore, Shri Krishëa attracted His beloved by playing the flute.
Text 76
yad-uttare naidhuvanam vanam tat
tan-nama gitam shruti-citta-nitam
so 'ntarhito yatra param priyam prag
rasonmukhibhyo ramayan priyabhyah
yat—of which; uttare—to the north; naidhuvanam—Naidhuvana; vanam—forest; tat—that; tat—of that; nama—the name; gitam—described; shruti—to the ear; citta-and mind; nitam—brought; sah—He; antarhitah—deisappeared; yatra—where; param—most priyam—beloved; prak—before; rasa—on the rasa-dance; unmukhibhyah—intent; ramayan—delighting; priyabhyah—from the beloved gopis.
North of that is Nidhuvana, the name of which attracts the ears and heart. Delighting His beloved, Shri Krishëa disappeared from the company of gopis eager to enjoy the rasa dance there.
Text 77
suryaspade nairita-koëa-kande
kuëdotthavat-kunja-nikunja-punje
shri-radhika surya-samarcanayai
nava java rajati raga-phulla
suryasya—of the sun-god; aspade—in the abode nairita-koëa-kande—in the southwest; kuëda—jamsine flowers; utha—blossoming; vat—with; kunja-nikunja—with groves; punje—filled; shri-radhika—by Shrimati Radharaëi; surya—the sun-god; samarcanayai—for the worship; nava—fresh; java—rose; rajati—is splendidly manifest; raga—with red; phulla—blossoms.
To the southwest, in a jasmine garden, is Suryaspada, where Shri Radhika worships the sun-god with a newly-blossomed red rose.
Text 78
vayavya-koëe ca kadamba-mule
ya bhadrakaly asti tad-arcanayam
sa gopa-kanyadika-cira-cittam
cauri cakarasti ca cira-corah
vayavya-koëe—in the northwest; ca—also; kadamba—of a kadamba tree; mule—at the root; ya—which; bhadrakali—Bhadrakali; asti—is; tat—of her; arcana yam—for the worship; sa—this; gopa—of the cowherd men; kanya—of the daughters; cira—for a long time; cittam—consciousness; cauri—thief; cakara—did; asti—was; cira—of the garments; corah—thief.
In the northwest is Bhadrakali-tirtha, where at the base of a kadamba tree the gopis worshiped the goddess for a long time, and where the thief Krishëa stole the gopis' garments.
Text 79
koëe 'nalasyasti sa vighna-rajo
yam arcayanti prayatah priyam tah
priya-prasange 'nisha-vighna-shankah
shanka labhante 'tra vinodyamena
koëe analasya—in the southeast; asti—is; sah—He; vighna-rajah—the diety of Gaëesha, who removes obstacles; yam—whom; arcayanti—they worship; prayatah—with great concentration; priyam—their beloved; tah—they; priya—of their beloved; prasange—in the matter of the association; anisha—day and night; vighna—of obstacles; shankah—worried; shankah—hope; labhante—obrain; atra—in this matter; vina—without; udyamena—effort.
In the southeast is Vighnaraja-tirtha, where Shri Krishëa incarnated in the form of a deity of Gaëesha. Constantly afraid of separation from their beloved, the gopis earnestly worshiped this deity, and became quickly convinced that they would always have Krishëa's association.
Text 80
pracyam dishi premamaya-prapurëam
shri-veëu-kupam vilasaty alam yat
shri-veëu-vadyaih svayam avirasit
shri-veëu-paëeh parama-priyayai
pracyam dishi—to the east; prama-maya—consisting of transcendental love; prapurëam—full; shri-veëu-kupam—Shri Veëu-kupa (The Flute's Well); vilasati—is splendidly manifest; alam—greatly; yat—which; shri-veëu—of the flute; vadyaih—with the music; svayam—personally; avirasit—was manifest; shri-veëu-paneh—from Shri Krishëa, who held the flute in His hand; parama-priyayai—for His beloved.
To the east is Shri Veëu-kupa (the flute's well), which is filled with the waters of love. Shri Krishëa pleased His beloved by creating this well with the music of His flute.
Text 81
rasonmukhe tyakta-samasta-kantah
kantas tadavadayad ashu veëum
raho vilasena taya yadabhut
tasyah pipasarti-pipasayartah
rasa-unmukhe—in the middle of the rasa-dance; tyakta—abandoned; samasta—all; kantah—the beloved gopis; kantah—the hero Krishëa; tada—then; avadayat—played; ashu—quickly; veëum—the flute; rahah—in a solitary place; vilasena—taya—by that; yada—when; abhut—became manifest; tasyah—of her; pipasa—of thirst; arti—distress; pipasaya—by the thirst; artah—distressed.
In the midst of the rasa-dance Radha and Krishëa left the gopis' company and enjoyed pastimes in a solitary place. When Radha became thirsty, Krishëa created this well (Shri Veëu-kupa) by playing His flute.
Text 82
shringara-shantau yad-adho nikunje
shringarayam asa param priyam sah
shringara-nama sa vaöo 'dhunapi
sangiyate tat-tad ivekshate ca
shringara-shantau—at Shringara-shanti; yat—of which; adhah—a little to the south; nikunje—in a grove; shringarayam asa—decorated; param priyamHis beloved; sah—He; shringara-nama—named shringara; sah—that; vatah—vata tree; adhuna—now; api—even; sangiyate—is glorified; tat—that; tat—that; iva—as is it were; ikshate—is seen; ca—also.
In the grove named Shringara-shanti, Krishëa decorated His beloved under a vaöa tree named Shringara-vaöa, which can be seen and glorified even today.
Text 83
yada sa vamshivaöa-gah sva-vamshim
vamshivado 'vadayad ashu tarhi
dhirah samiro 'pi babhuva yatra
sthalam ca tad-dhira-samira-nama
yada—when; sah—He; vamshivata—from Vamshivata; gah—gone; sva—His; vamshim—flute; vamshi-vadah—the flute—player; avadayat—played; ashu—immediately; tarhi—then; dhirah—a gently; samirah—breeze; api—also; babhuva—was; yatra—where; sthalam—the place; ca—also; tat—that; dhira-samira—Dhira-samira; nama—named.
One time, when Shri Krishëa had gone a little distance from Vamshivaöa, a gentle (dhira) breeze (samira) sprang up from His flute playing. That place became known as Dhira-samira-tirtha.
Text 84
samantato yadyapi bhati krishëa-
krishëanuraga pulinani tasyah
tathaiva sarvatra tathapi vamshi-
vaöo 'ntimany eva naöanti manye
samantatah—in all directions; yadyapi—although; bhati—is splendidly manifest; krishëa—of the Yamuna river; krishëa— for Lord Krishëa; anuraga—with love; pulinani—the shores; tasyah—of that; tatha—in that way; eva—certainly; sarvatra—everywhere; tathapi—still; vamshi—vatah—Vamishvata; anitmani—near; eva—certainly; naöanti—dance; manye—I think.
Although the entire shoreline of the Yamuna shines with love of Krishëa, I think the area of Vamshivaöa not only shines, but actually dances in ecstatic love.
Text 85
sarvatra kunjottama-mandireshu
vrindadayah praty-aham eva saram
shayyadikam ya racayanti citram
citram sa krishëo 'pi yad-ikshaëe syat
sarvatra—everywhere; kunja—in the groves of Vraja; uttam—in the best; mandireshu—palatial buildings; vrinda-adayah—Vrinda-devi and the other gopis; prati-aham—every day; eva—certainly; saram—the best; shayya-adikam—beginning with resting arrangements; yah—who; racayanti—construct; citram—wonderful; citram—wonder; sah—He; krishëah—Krishëa; api—also; yat—of which; ikshaëe—in the sight; syat—is.
Every evening Vrinda-devi and the other gopis make elaborate arrangements for Shri Krishëa to take rest in the beautiful forest-palaces of Vraja. When He sees this He becomes struck with wonder.
Text 86
tatraiva sarvah prati-vasaradau
tambula-carvadya-yatha-tatham ca
tat sarvam alokya rasena citram
cittam drutam tash ca tatha drutash ca
tatra—there; eva—certainly; sarvah—all; prati-vasara-adau—every morning; tambula-carva—betal-nuts; adya—beginning with; yatha-tatham—various substances; ca—also; tat—that; sarvam—everything; alokya—seeing; rasena—with the mellows of Shri love; citram—wondr; cittam—mind; drutam—melted; tah—they; ca—also; tatha—in that way; drutah—melted; ca—and.
Every morning the gopis bring betelnuts and other gifts. Seeing this, Shri Krishëa 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
shri-nandishvara-mandirantam abhito vrindavanendoh padam
shri-vrindavanam eva kanana-vanam tatrollasad-rocisha
shri-vrindavana-desha-lesha-manane shri-riti-cintamaëau
tal-lila-rasa-lobha-shobhanadayah sargo dvitiyodayah
shri-nandishvara—of Nandishvara Hill; mandira—the palace; antam abhitah—around; vrindavana-indoh—of Shri Krishëa; the moon of Vrindavana; padam—the abode; shri-vrindavanam—Shri Vrindavana; desha—place; lesha—slight; manane—in consideration; shri-riti-cintamaëau—in this book Shri Riti-cintamaëi; tat—of the Divine Couple; lila-rasa—the nectarean pastimes; lobha—eagerness; shobhana—beauty; adayah—beginning; sargah—chapter; dvitiya—second; udayah—arisal.
This book, Shri Vraja-riti-cintamaëi gives a brief description of Shri Krishëa's abode, the forest of Vrindavana, as it is splendidly manifest in the area around Nandishvara palace. This second chapter has described the beauty of the Lord's transcendental pastimes, His eagerness to enjoy them, and other topics.
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