Asta Sakhis:(sáns. vaiëòava). The sakhis are of five kinds: they are known as sakhis, nitya-sakhis, prana-sakhis, priya-sakhis and parama-prestha-sakhis. Among them, some are equally affectionate towards Râdhâ and Kèëòa, while some are crookedly affectionate towards Them. Kusumita, Vindhya, Kunda lata, and Dhanistha are known as sakhis. They are more affectionate towards Sri Kèëòa. Kasturi, Mani-manjari, etc., are nitya-sakhis, and they are more affectionate towards Sri Radhika. Therefore, they are counted among the crookedly affectionate sakhis. Sasti-manjari, Vasanti, Lasika etc., are called prana-sakhis. Sumadhya, Madana-lasa, etc., are called priya-sakhis. The eight sakhis such as Lalita, Visakha etc., are called param-prestha sakhis. Although these eight sakhis are equally affectionate towards Râdhâ and Kèëòa, still sometimes they are more affectionate towards Sri Radhika.
Descriptions of the Colors and Dresses of the Sakhis:
Lalita:(sáns. vaiëòava). (Svarupa Damodara in gaura-lila); her other name is Anuradha. Her complexion is beautiful bright yellow (gorocana). Her dress is the color of peacock feathers. Her mother's name is Saradi. Her father's name is Bisoka. Her so-called husband is Bhairava. She is of a sharp and contrary nature. She is twenty-seven days older than Radhika. Her services include offering betel nuts and camphor. She resides in Lalitananda Kunja, which resembles the colour of lightning. Her residence is situated on the northern-side of the lotus shaped Yogapitha consisting of eight petals. Ratnaprabha, Ratikeli, Subhadra, Bhadrarekhika, Sumukhi, Dhanistha, Kalahamsi and Kalapini belong to her group.
Visakha:(sáns. vaiëòava). (Raya Ramananda in gaura-lila); her complexion is cream-colored with a tinge of red. Her dress is bedecked with stars. She is a niece of Jatila. Her mother's name is Daksina. Her father's name is Pawan. Her so-called husband is Bahika. Her nature is marginal. She was born the same time as Radhika. Her service is to decorate Râdhâ and Kèëòa with cloths and ornaments. She resides in cloud-colored Visakhananda Kunja on the northern side of Yogapitha. Madhavi, Malati, Chandralekha, Kunjari, Harini, Chapala, Surabi, and Subanana belong to her group.
Chitra:(sáns. vaiëòava). (Govindananda in gaura-lila); she has a beautiful saffron complexion. Her dress is crystalline in color. Her mother's name is Charbika. Her father's name is Chatura, who is the cousin of King Vrsabhanu. Her so-called husband is Pithra. She has a gentle nature. She is twenty-six days younger than Râdhârâòî. Her service is to offer garlands of cloves to Râdhâ and Kèëòa. She resides in wonderful Chitrananda Kunja, situated on the eastern part of the Yogapitha. Rasalika, Tilakini, Souraseni, Sugandhika, Ramila, Kamanagari, Nagari, and Nagabelika belong to her group.
Indurekha:(sáns. vaiëòava). (Basu Ramananda in gaura-lila); her complexion is of greenish yellow, her dress is like pomegranate flowers. Her mother's name is Bela, her father's name is Sagar. Her so-called husband is Durbala. She has a contrary nature. She is three days younger than Râdhârâòî. Her service is to offer honey. She resides in golden-colored Purnedra Kunja on the south-eastern petal of the Yogapitha. Tungabhadra, Rasatunga, Rangawati, Sumangala, Chitralekha, Vichitrangi, Modani, and Madanalasa are the sakhis that belong to her group.
Champakalata:(sáns. vaiëòava). (Sivananda Sen in gaura-lila); her complexion is like the champaka flower. Her dress is like the Casa bird. Her mother's name is Vatika, her father's name is Arama. Her so-called husband is Chandaksa. Her nature is mild and gentle. She is one day younger than Râdhârâòî. Her service is offering jewels and the camara. She resides in Kamalata Kunja situated on the southern petal of the Yogapitha. In her group are: Kurungaksi, Sucharita, Manjali, Manikundala, Chandrika, Chandralatika, Kandukaksi, and Sumandira.
Rangadevi:(sáns. vaiëòava). (Govinda Gosh in gaura-lila); her complexion is like that of a lotus flower. Her dress is the color of hibiscus flower. Her mother's name is Karuna, her father's name is Ranga-sara. Her so-called husband is Vakreksana. Her nature is medium-contrary. She is seventeen days younger than Râdhârâòî. Her service is offering sandalwood pulp. She resides in bluish Rangadevi-kunja situated on the south-western petal of the Yogapitha. The following sakhis belong to her group: Kalakanthi, Sasikala, Kamala, Madhura, Indira, Kandarpa Sundari, Kamalatika and Prema-manjari.
Tungavidya:(sáns. vaiëòava). (Vakresvara Pandita in gaura-lila); her complexion is like kumkum mixed with camphor and sandalwood. She dresses in yellow garments. Her mother's name is Medha. Her father's name is Pauskara. Her so-called husband is Valish. Her nature is most liberal. She is five days younger than Râdhârâòî. Her service is singing and dancing. She resides in orange colored Tungavidya-kunja situated on the western petal of Yogapitha. Manjumedha, Sumadhura, Sumadhya, Madhureksana, Tanumadhya, Madhusyanda, Gunachuda, and Barangada sakhis belong to her group.
Sudevi:(sáns. vaiëòava). (Vasudeva Ghosh in gaura-lila); the twin sister of Rangadevi. Her complexion and dress is the same as Rangadevi. Her so-called husband is the younger brother of Vakreksana. She has a sharp, contrary nature. Her service is offering water. She resides in yellow-colored Sudevi-kunja situated on the north-western petals of the Yogapitha. Kaveri, Charukabara, Sukesi, Manjukuhi, Harahira, Mahahira, Hara-kanti, and Manohara sakhis belong to her group.
Hare Kèëòa Hare Kèëòa Kèëòa Kèëòa Hare Hare I Hare Rama Hare Rama Rama Rama Hare Hare II
Let me glorify Vrajabhumi, the place where Shri Krishna enjoys transcendental pastimes. Simply by drinking with their ears the nectarean description of Vrajabhumi, the liberated souls abandon the bliss of impersonal Brahman and yearn to attain the land of Vraja.
Text 2
shri krishna-chaitanya-rasa-svarupam
advaitam anandam ihadi nityam
lokair amrishyam vraja-loka-vashyam
bhajany avashyam shucito 'py avashyam
shri-krishna—of Shri Krishna; chaitanya—transcendental; rasa—mellows; svarupam—the form; advaitam—unparalleled; anandam—blissful; iha—here; adi—transcendental; nityam—eternal; lokaih—by the conditioned souls; amrishyam—inconceivable; vraja-loka—by the residents of Vraja; vashyam—subdued; bhajani—let me worship; avashyam—inevitably; sucitah—purified; api—also; avashyam—inevitably.
With a pure heart let me worship Vrajabhumi, which is the form of the sweetness of meditation on Shri Krishna, which is eternal, transcendental, blissful, and peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.
Note: Shrila Vishvanatha Cakravarti Thakura has concealed the names Shri Krishna Chaitanya, Nityananda, and Advaita in the first two lines of this verse.
Text 3
kavyam kaveh kavyataya prasiddham
kavyasya kavyam ca yato 'pi kavyam
tad eva kavyam mama kavya-kavyam
vrajanka-kavyam param astu kavyam
kavyam—the poem; kaveh—of the poet; kavyataya—by its poetic qualities; prasiddham—is celebrated; kavyasya—of the poem; kavyam—the poetry; ca—also; yatah—because; api—also; kavyam—poem; tat—this; eva—certainly; kavyam—poem; mama—my; kavya—among poems; kavyam—poem; vraja—of Vraja; anka—with the mark; kavyam—poem; param—best; astu—should be; kavyam—poem.
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 4
chaitanya-rupodita-ritim ekam
ekantam abhyastum aham samihe
tat tat-tadiyanuga tokta-bhavo
bhavocito dhyeya ito na kavyam
chaitanya—by Shri Chaitanya Mahaprabhu; rupa—and ShrilaRupa Gosvami; udita-ritam—described; ekam—sole; eka-antam—sole; abhyastum—to attempt; aham—I; samihe—desire; tat-tat-taditya-anugata—by Their followers; ukta—described; bhavah—mellows of ecstatic love; bhava-ucitah—philosophically sound; dhyeyah—the proper object of meditation; itah—compared to which; na kavyam—this book is hardly poetic at all.
I yearn to be able to write as well as Lord Chaitanya's Rupa Gosvami, but I cannot 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 little book can hardly be considered poetic.
Text 5
vaikuntha-kotyas cita asate 'lam
brahmanda-kotyo 'pi cito 'cito 'pi
sarvatra vrindavanam etad eva
yatha sa krishnah pulinashanadau
vaikuntha—of Vaikuntha planets; kotyah—millions; citah—spiritual; asate—are; alam—greatly; brahmanda—of universes; kotyah—millions; api—even; citah—collected; acitah—material; api—also; sarvatra—in all respects; vrindavanam—Vrindavana; etat—this; eva—certainly; yatha—just as; sah—He; krishna—Shri Krishna; pulina—of the bank of the Yamuna; asana—eating lunch; adau—and performing other pastimes.
Millions of material universes and even millions of spiritual Vaikuntha planets are not very significant in comparison to Vrindavana, where Shri Krishna enjoyed lunch with His friends on the Yamuna's sandy bank, and enjoyed many other transcendental pastimes.
All these associates of the Lord have spiritual bodies, although their forms and activities appear ordinary and material to the conditioned souls. These associates of the Lord are enchanted by Lord Krishna's charming pastimes in Vraja.
Although their forms and and actions are filled with spiritual knowledge, the people of Vraja know Krishna as their friend and relative: an ordinary person. This is not at all surprising.
Text 9
sarvottamanam api sarvatah syat
sva-nyuna-bhavah prabhu-bhakti-shaktya
pratyaksham ikshe vraja-loka etam
tam prakritam manyatame cid-arcye
sarva-uttamanam—of the most exalted devotees; api—even; sarvatah—in all respects; syat—may be; sva—own; nyuna—bhavah—conception of being the least important; prabhu—of the Lord; bhakti—of devotional service; shaktya—by the potency; pratyaksham—directly; ikshe—I see; vraja—of Vraja; lokah—the residents; etam—Him; tam—Him; prakritam—ordinary; manyatame—consider; cit—spiritual; arcye—worshippable.
Although they are the most exalted, by the influence of the potency of pure devotion to the Lord they think themselves the most lowly and insignificant. I have with my own eyes seen how the people of Vraja think themselves ordinary even though the great saints worship them.
Defeated by their humbleness, Shri Krishna eternally enjoys pastimes in their midst. In their presence He manifests a limitless flood of the sweetness of the most confidential transcendental mellows.
Text 11
ato 'tra ya prakrita-lokavatta
lila-paraishvarya-vishesha-varsha
saivati-rasya cid-acit-prashasya
madhurya-shasya mahatam upasya
atah—therefore; atra—here; ya—which; prakrita-likavatta—as if ordinary and material; lila—of pastimes; para—supreme; aisvarya—of opulence; vishesha—specific; varsha—shower; sa—that; eva—certainly; ati—very; rasya—nectarean; cit—spiritual; acit—material; prashasya—considered; madhurya—of sweetness; shasya-with the quality; mahatam—by the advanced transcendentalists; upasya—worshipable.
Even though it appears to be material, the opulent sweet nectar shower of Lord Krishna's pastimes is worshiped by the great devotees.
I pray that by the mercy of its inconceivable residents I will attain the place that bears the auspicious names Vrindavana, Gokula-dhama, Goshtha, and Vraja.
Vrindavana cannot be understood by conditioned souls, for although it may appear to be material, all its villages, forests, and cow-pastures are perfectlyspiritual.
Text 14
sarvasya kashcit prakatah prakashah
sada bhrisham prakritavaj janadyaih
yah prakritair eva yuto 'pi lila-
prakatya-kale prithu-varnya-vat syat
sarvasy—of the entirety; kashcit—something; prakatah—manifest; prakasah—present in the world; sada—always; bhrisham—greatly; prakritavat—like matter; jana-adyaih—by the ordinary conditioned souls; yah—which; prakritaih—with material elements; eva—certainly;yutah—endowed;api—eve; lila—of Lord Krishna's pastimes; prakatya—of manifestation; kale—at the time; prithu—abundant; varnya-vat—with descriptions; syat—may be.
Some portion of transcendental Vrindavana beocmes visible in this world at the time of Lord Krishna's manifest pastimes. Conditioned souls think Vrindavana is material, although actually it is spiritual, and beyond their ability to understand or describe.
Text 15
tat-tac-chirobhutam apara-shobham
nandishvaram sadhu-gana vadanti
nandishvaram tam ca yadiya-rupam
shri-nanda-rajalaya-rajamanam
tat-tat-siro-bhutam—as the crown of Vrindavana; apara—limitless; sobham—with splendor; nandishvaram—Nandisvara Hill; sadhu-ganah—the devotees; vadanti-say; nandishvaram-Nandishvara Hill; tam—that; ca—also; yadiya—of Lord Shiva; rupam—the form; shri-nanda-raja—of Nanda Maharaja; raja-alaya—the capitol; rajamanam—manifested.
The devotees declare that Nandishvara Hill, the form of Lord Shiva now shining as Nanda Maharaja's capitol, is an endlessly beautiful crown decorating Vrindavana.
Text 16
yadiya-purvottara-dakshineshu
vasanti loka hrita-sarva-shokah
shanau purah shriyuta-nanda-raja-
puri puranamatatah purana
yadiya—of which; purva—previous; uttara—top; dakshineshu—on the southern side; vasanti—reside; lokah—people; hrita-sarva-shokah—free from all suffereing; shanau purah—on the summit; shriyuta—nanda-raja—of Sriman Nanda Maharaja; puri—the city; purana—of the Puranas; amatatah—according to the opinion; purana—very ancient.
On its eastern, northern, and southern sides people free from all unhapiness reside. On its summit is Nanda Maharaja's palace, which the Purana's describe as existing since ancient times.
Nanda Maharaja's capitol is enclosed by a great wall built of sapphires. The homes within the capitol are made of emeralds, with coral pillars, golden roofs, and crystal windows.
Nanda Maharaja's palace is made of glistening sapphires, with lapus lazuli roofs and large gates made of rubies.
Text 19
mukhya-prakoshöhe catur-alaye 'sya
bhandara-geham varunasya dishyam
shri-krishna-vasah shubha-dakshina-sthah
shri-rama-dhamottara-dishy udeti
mukhya—primary; prakoshöhe—in the courtyard; catuh—four; alaye—in residences; asya—of that palace; bhandara—geham—the treasury; varunasya—of Varuna; dishyam—in the direction; shri-krishna—of Shri Krishna; vasah—the residence; shubha—auspicious; dakshina—in the south; sthah—situated; shri rama—of Lord Balarama; dhama—the residence; uttara—in the northern; dishi—direction; udeti—is manifest.
In the center of Nanda Maharaja's palace is a courtyard. The royal treasury is in the western part, Lord Balarama's residence in the northern part, and Lord Krishna's residence in the southern part of the palace.
Text 20
pracyam griham tadrisham eva yatra
pracyamsha yasyanyatara-prakoshöhe
sva-putra-bhadraya nijeshöa-devam
narayanam sevata eva nandah
pracyam—in the east; griham—house; tadrisham—like this; eva—certainly; ; yatra—where; pracyamsha—in the east; yasya—of which; anyatara—another; prakoshöhe—in the courtyard; sva—his own; putra—son; bhadraya—for the auspiciousness; nija—own; ishöa—worshippable; devam—diety; narayanam—Lord Narayana; sevate—serves; eva—certainly; ; nandah—Maharaja Nanda.
In the eastern part of the palace is a temple where, in order to obtain auspiciousness for his son, Nanda Maharaja serves his Deity, Shri Narayana.
Text 21
koshalayasyanvita-dakshinamshe
krishnasya dhamnah shubha-pashcime 'sti
ya paka-shala dvaya-madhya eva
vishrama-dhamanuru radhikayah
kosha-alayasya—of the treasury; anvita—endowed; dakshina-amse—in the south; krishnasya—of Krishna; dhamnah—of the residence; shubha—auspicious; pashcime—in the west; asti—is; ya—which; paka-sala—kitchen; dvaya—of the two; madhye—in the midst; eva—certainly; ; vishrama-dhama—pastime abode; anuru—little; radhikayah—of Shrimati Radharani.
South of the treasury and west of Lord Krishna's residence is the little kitchen where Shri Radhika enjoys cooking pastimes.
Text 22
krishnasya dhamno 'nvita-dakshinamshe
pakalayasyapi virajamanah
arama aste sarasi ca yatra
raho manojnam bahu-geha-vedih
krishnasya—of Lord Krishna; dhamnah—of the residence; anvita—endowed; dakshina—in the southern; amshe—part; pakalayasya—of the kitchen; api—also; virajamanah—is manifest; aramah—a garden; aste—is; sarasi—a lake; ca—also; yatra—where; rahah—secluded; manojnam—pleasant and lovely; bahu—with many; geha—gazebos; vedih—and concealed places.
South of Krishna's residence and the kitchen is a secluded garden, where there is a pleasant lake and many hidden courtyards and cottages.
The cowherds' many beautiful homes rest on two sides and Nandishvara Hill is splendidly manifest behind them. Lord Shiva repeatedly offers respectful obeisances to the hill.
Text 24
tesham api pranta-gataty-agamya
pracira-raji manijata-jata
ratnalaye ratnaja-dehalike
muktadi-ratnavali toranali
tesham—of them; api—also; pranta-gata—on the boundary; ati—very;agamya—impassable; pracira-raji—walls; manijata-jata—made of jewels; ratna—of jewels; alaye—the abode; ratnaja—of jewels; dehalike—at the threshold; mukta—with pearls; adi—beginning; ratna—jewels; avali—with many; torana—gates; ali—many.
Each cowherd's home is surrounded by an impassable jewel wall with many jewel entrance-ways and many gates studded with pearls and other jewels.
Seeing these cowherd men's homes, human beings proclaim them more wonderful than the residences of the demigods, demigods proclaim them more wonderful than the residences in Vaikunöha, and the Vaikunöha-vasis proclaim them more wonderful than the sweetest nectar.
Text 26
purah pratihara-varasya yasyah
samantatah parshva-yugasya rasyah
purohitanam ca purohitanam
tatah paresham ca tatah paresham
purah—before; pratihara-varasya—of the doorkeeper; yasyah—of which; samantatah—on all sides; parshva—yugasya—of both sides; rasyah—pleasant residences; purhitanam—of priests; ca—also; purohitanam—priests; tatah—after; paresham—of others; ca—and; tatah—after; paresham—of others.
Within the walls of each cowherd man's compound were the homes of a gatekeeper, priests, and other associates.
Text 27
tatah paresham ca purah kramena
shreni mukhanam paritah paritah
tatash ca vithi krama-panya-vithi
vithi ca madhye parato hi vithi
tatah—then; paresham—of others; ca—also; purah—before; kramena—one after another; shreni—a servies; mukhanam—of the most important; paritah paritah—established; tatah—then; ca—also; vithi—path; krama-panya-vithi—a marketplace; vithi—path; ca—also; madhye—in the middle; paratah—beyond; hi—certainly; vithi—the path.
Around the cowherd men's homes are many other houses, a marketplace, and roads leading in many directions.
Text 28
pranteshu yasya nagarasya yasyah
shringaöakakhyan abhito 'bhitas tah
shreni-kritah sutra-nipata-patah
iva pratita bahu-panya-vithyah
pranteshu—at the entrances; yasya—of which; nagarasya—of the town; yasyah—of which; shringataka—crossroads; akhyan—named; abhitah abhitah—everywhere; tah—they; shreni—a series; kritah—done; sutra-nipata-patah—like a string; iva—as if; pratitah—brought; bahu—with many; panya-vithyah—marketplaces.
Near the entrances of the city are many crossroads and marketplaces.
In these marketplaces are many stores where jewel necklaces, splendid flags, pearl-necklaces, and blossomed-flower garlands as large as trees are offered for sale.
There is a jeweler's shop glistening as a mine full of precious gems, and there are other shops where aromatic substances such as musk and kunkuma are sold.
Text 32
ananda-vrindavana-riti-lesham
vesham vidhatum vacasa kavinam
vinam iva sprishöum ayogyatanam
tanamshavat kincana sucayani
ananda—bliss; vrindavana—Vrindavana; riti-lesham—a little; vesham—appearance; vidhatum—to place; vacasa—with words; kavinam—of poets; vinam—a lute; iva—as if; sprishöum—to touch; ayogyatanam—of those who do not know the art; tana—of a melody; amsha—a fragment; vat—like; kincana—something; sucayani—I shall indicate.
I shall now describe the bliss of Shri Vrindavana-dhama just as Paramananda Kavikarnapura has done in his book Ananda-Vrindavana-campu, and many other great poets have also done in their books. Although I am not qualified to describe Vrindavana I shall describe it a little bit, just as someone unlearned in music may strum a lute and pick out a few melodic fragments here and there.
Text 33
sve sve sarasy eva hi yatra mat-sara
iva prayogah kriyate kvacij janaih
stri-mekhaladi khala ity udiryate
yat-komaladau mala-shabda ucyate
sve sve—in their own; sarasi—lake; eva—certainly; hi—indeed; yatra—where; mat-sarah—the word "matsara"; iva—as; prayogah—appropriate meaning; kriyate—is done; kvacit—on occasion; janaih—by the vrajavasis; stri—of a woman; mekhala—sash; adi—beginning; khalah—"khala"; iti—thus; udiryate—is said; yat—which; komala—delicate and gentle; adau—beginning; mala—"mala"; shabdah—the word; ucyate—is said.
When the vrajavasis say the word "matsara: they do not mean "envy", but "my lake". 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 and auspicious.
When the vrajavasis say the word "pradosha" they do not mean "fault", but rather "evening". When they say "doshakara" they do not mean "rascal", but "moon". When they say "rosha", they do not mean "anger", but "love". When they say "mosha" they do not mean a cruel thief, but Krishna's playfully stealing the gopis' yogurt. In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
Text 35
chatradi-dande shubha-camaradi-
dande ca danda-shrutir asti yatra
nivy-adi keshadika eva bandhah
samadhi-yogadikaradhi-shabdah
chatra—a parasol; adi—beginning with; dande—in the handle; shubha—auspicious; camara—camara fan; adi—beginning with; dande—in the handle; ca—also; danda—of the word "danda"; shrutih—the hearing; asti—is; yatra—where; nivi—"nivi"; adi—beginning with; kesha—hair; adikah—beginning with; eva—certainly;bandhah—tie; samadhi-yoga—yoga meditation; adi—beginning with; kara—doing; adhi—"adhi"; shabdah—the word.
When the vrajavasis say the word "danda", they do not mean "the king's rod of chastisement", 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 for tying the hair."When they say "adhi", they do not mean "headache", but "ecstatic meditation on the Personality of Godhead."In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
Text 36
kasturika-kunkuma-candanadi-
pankeshu panka-shravanam ca yatra
kauöilyam aste vara-kundaladau
kaöhinyam apy asti shiladikeshu
kasturika—musk; kunkuma—kunkuma; candana—sandalwood paste; adi—beginning with; pankeshu—in the ointments; panka—"panka" shravanam—the hearing; ca—also; yatra—where; kauöilyam—crookedness; aste—is; vara—beautiful; kundala—earrings; adau—beginning with; kaöhinyam—hardness; api—also; asti—is; shila-adikeshu—in rocks and other hard substances.
When the vrajavasis say the word "panka" they do not mean "mud", but aromatic ointments such as musk, kunkuma, and sandalwood paste. When they say "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" they do not mean the hard-heartedness of a cruel person, but the hardness of a gem or stone. In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
Text 37
pushpadi-dhulishu rajah prayujyate
yatrandhakare tama ity udiryate
dvandvam ca yugme pavane ca mandata
cancalyam aste hari-locanaya
pushpa—of flowers; adi—beginning with; dhulishu—in the pollen; rajah—"rajah"; prayujyate—is employed; yatra—where; andhakare—in darkness; tamah—"tamah" iti—thus; udiryate—is said; dvandvam—"dvandva"; ca—also; yugme—in a couple; pavane—in the wind; ca—also; mandata—slownes; cancalyam—restlessness; aste—is; hari—of Lord Hari; locanaya—for 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 not mean "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. When they say "restlessness" they do not mean anything inauspicious, but rather "great eagerness 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 kshinah pada-prayogo
yatrodakeshv eva ca nicagatvam
vishada-dainya-shrama-moha-nidra-
lasyadayo 'pi vyabhicari-bhave
madhya—the waist; adike—beginning with; kshinah—small; pada—of the word; prayogah—usage; yatra—where; udakeshu—in water; eva—certainly; ca—also; nica—by the lowly; gatvam—the ability to attain; vishada—lamentation; dainya—humility; shrama—fatigue; moha—bewilderment; nidra—sleep; alasya—laziness; adayah—beginning with; api—also; vyabhicari—bhave—in ecstatic love of God.
When the vrajavasis say the word "smallness" they do not refer to the lack of anything good, but rather to a slender waist. When they say "nicagatvam" they do not mean "faith in rascals" but "a stream that can be easily crossed."When they say the words "lamentation, humility, fatigue, bewilderment, sleep, and laziness" they do not mean any inauspicious material traits, but rather the various symptoms of ecstatic love of God.
In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
When the vrajavasis say the word "cows" they refer to the celestial kamadhenu cows. When they say "trees" they mean kalpa-vriksha trees that fulfill all desires. When they say "rocks" they mean cintamani gems. How is it possible to describe the limitless opulences of Vraja?
Text 40
yadiya-yoshij-jana-saubhagiya-
shobhati-shobhat shrutayo 'nvayus tah
yan-madhurim vikshya rama mumoha
vrajasya tasyastu kim atra varnyam
yadiya—of which; yoshit-jana—of the women; saubhagiya—of the good fortune; shobha-ati-shobhat—because of the superlative of splendor; shrutayah—the Personified Vedas; anvayuh—followed in the footsteps; tah—they; yat—of whom; madhurim—the charming sweetness; vikshya—seeing; rama—Lakshmi-devi; mumoha—faints with envy; vrajasya—of Vraja; tasya—of that; astu—may be; kim—what?; atra—here; varnyam—describeable.
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 Lakshmi-devi saw the charming sweetness of the vraja-gopis, she became bewildered and fainted with envy. Who can describe the transcendental opulences of this land of Vraja?
Filled with pure transcendental love, the vrajavasis considered the Supreme Personality of Godhead their intimate friend or relative. Although they were all liberated, transcendental personalities, they appeared just like ordinary conditioned souls. What is not wonderful in this?
Text 42
gunas tu te prakrita-dharma-shunya
dosha api syu rasa eva manyah
nanda-vraje kauöukam eva sarvam
kharvam vidhatte tri-guno 'tha garvam
gunah—qualities; tu—indeed; te—they; prakrta—material; dharma—attributes; shunya-without; doshah—faults; api—even; syuh—may be; rase—in the transcendental mellows; manyah—considered; nanda—of Nanda Maharaja; vraje—in Vrajabhumi; kauöukam—wonder; eva—certainly; ; sarvam—everything; kharvam—crippled; vidhatte—places; tri-gunah—the three modes of material nature; atha—then; garvam—pride.
The vrajavasis are filled with auspicious spiritual qualities. They have no material attributes. What may even seem to be faults on their part are actually auspicious and spiritual when seen in connection to their transcendental rasa with Krishna. Seeing this wonderful condition of the residents of Nanda Maharaja's Vrajabhumi, the three modes of material nature have become embarassed. They have relinquished all their pride in being able to control others.
Text 43
smrititihasakhya-purana-vede
santi pramanani param tv ihasya
traikalikopasaka-loka-sakshat
karat sadedrik sthitir eva nitya
smriti—smrti-sastra; ithasa—itihasa; akhya—named; purana—Puranas; vede—in the Vedas santi—are; pramanani—evidences; param—greatly; tu—indeed; iha—in is connectionl; asya—of this; traikalika—in all three phases of time; upasaka-loka—of the devotees; sakshat karat—directly; sada—always; idrik—like this; sthitih—situation; eva—certainly; nitya—eternal.
That the devotees are eternally filled with all spiritual virtues and always free from material defects or the influence of the three modes of nature is confirmed by many statements of the Smriti, Itihasa, Puranas, and Vedas.
Text 44
nityaiva sarva yadi krishna-lila
tathapy anityaiva matapi kaiscit
adeyatato 'ti-rahasyatatas
tasyecchayeti pravadanti taj-jnah
nitya—eternal; eva—certainly;sarva—all; yadi—if; krishna—of Shri Krishna; lila—the pastimes; tathapi—nevertheless; anitya—not eternal; eva—certainly; ; mata—considered; api—even; kaishcit—by some; adeyatatah—because of not being fit to nderstand; ati-rahasyatatah—because of being confidential in nature; tasya—of Him; icchaya—by the desire; iti—thus; pravadanti—say; tat-jnah—those who understand.
Someone many ask: "If Shri Krishna's pastimes are all eternal, then why do some people think that they are temporary?"
The devotees, learned in transcendental science, reply: "These matters are very confidential, and Shri Krishna is unwilling to allow unqualified non-devotees to understand them. For this reason He conceals the truth from them."
Supremely fortunate, the personified deity of parental love, and his form purely spiritual, the king of Vraja, who is named Shri Nanda, lives there in his capitol city.
Text 46
shri-krishna-pitre pitri-bhava-bhavam
jananti sarve sva-pitri-sva-bhavam
shri-nanda-rajam vraja-madhya-rajam
sad eka-rupam ca sad-eka-rupam
shri-krishna—of Shri Krishna; pitre—for the father; pitri—of a father; bhava—of the love; bhavam—the condition; jananti—understand; sarve—all; sva—as their own; ptir—father; sva-bhavam—condition; shri-nanda-rajam—Shri Nanda Maharaja; vraja-madhya—of Vraja; rajam—the king; sat-eka-rupam—whose form is transcendental; ca—and; sat-eka-rupam—whose form istranscendental.
Shri Nanda, who is Krishna'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 47
yasyasti gehe saha-dharma-carini
cit-kalpa-valliva sharira-dharini
vatsalya-sampatti-rasa-svarupini
yasyah phalam shri-bhagavan svayam manih
yasya—of whom; asti—there is; gehe—in the house; saha-dharma-carini—wife; cit—transcendental; kalpa-valli—desire-creeper; iva—like; sharira—dharini—personified; vatsaly—of parental love; sampatti—of the treasure; rasa—of the nectar; svarupini—the personification; yasyah—of whom; phalam—the fruit; shri-bhagavan—theSupreme Personality of Godhead; svayam—personally; manih—the precious gem.
Staying in Nanda's home is his pious wife, Yashoda-devi, who is the personified nectar of the treasure of parental love, and who is like a spiritual kalpa-valli vine that has borne as its fruit the precious gem known as the Supreme Personality of Godhead.
Shri Yashoda, who brings (da) fame (yashah) to the world, and who is filled with the nectar bliss of a mother's love for Shri Krishna, once angrily bound Him with a rope. In this way she made Krishna's happiness and her wonderful love increase.
Text 49
yatrasate gopa-gana aganyah
kecid vrajeshasya sa pinda-bandhah
sambandha-gandha api ke 'pi tesham
snehanubandha akhila mukunde
yatra—where; asate—there are; gopa-ganah—cowherd people; aganyah—countless; kecit—some; vraja—of Vraja; ishasya—of the king; sa-pinda-bandhah—close relatives; sambandha—of relationship; gandhah—the scent; api—even; ke api—some; tesham—of them; sneha-anubandhah—full of love; skhilah—all; 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.
The saintly cowherd men of Vraja are just like personified forms of devotional service, and their wives are also constantly engaged in Krishna's service. Some of their sons are Krishna's friends, and some of their daughters are Krishna's lovers.
Text 51
ye tat-sakha tat-savayo vapushka
gunaish ca sarvair api tat-samanah
nityam kumarah sanakadi-vat te
tac-cittatayah kim ashakyataste
ye—who; tat—of Him; sakhah—friends; tat-sa-vayah—of the same age; vapushkah—whose forms; gunaih—with qualities; ca—also; sarvaih—all; api—also; tat—with His; samanah—equal; nityam—eternally; kumarah—young boys; sanakaadi—the gour Kumaras; vat—like; te—they; tat-cittatayah—because of always thinking of Krishna; kim—how is it?; ashakyata—inability to do anything; aste—may be.
Krishna's contemporary friends are His equals in all respects, and they are all eternally young boys, just like the four Kumaras. What is impossible for they who have dedicated their hearts to Krishna?
Some friends are considered very confidential and some fortune friends perform confidential services. Subala, Ujjvala, and some splendid others, who are as good as the gopis, are rich with the sight of Krishna's splendid conjugal pastimes.
Text 53
yah krishna-kantah sakalah padabja-
nakhamshu-koöi-jita-koöi-candrah
saubhagya-saratula-kirti-para-
varormi-varapluta-veda-varah
yah—who; krishna—of Shri Krishna; kantah—the lovers; sakalah—all; pada—of the feet; abja—of the lotus; nakha—of the nails; amshu—of a ray of lighjt; koöi—of the tip; jita—defeated; koöi—millions; candrah—of moons; saubhagya—of good-fortune; sara—of the best; atula—unparalled; kirti—of glory; paravara—of the ocean; urmi—by the waves; vara—all; apluta—inundated; veda-varah—of the Vedas.
All of Shri Krishna's gopi beloveds are splendidly beautiful. A millionth part of a single ray of light from their lotus toenails defeats the shining of millions of moons. The waves of the ocean of their incomparable glory and supreme good fortune have drowned the Vedas.
Text 54
yabhih svayam prapta-vara-prasada-
leshasya yogya na babhuva lakshmih
nayam shriyo 'nga iti yan niruktam
shrimat-shukenapi maha-purane
yabhih—by whom; svayam personally; prapta—attained; vara—benediction; prasada—of the mercy; leshasya—of a fragment; yogya—suitable; na—not; babhuva—was; lakshmih—Lakshmi-devi; na—not; ayam—this; shriyah—of Lakshmi; angah—the form; iti—thus; yat—which; niruktam—said; shrimat-shukena—by Shrila Shuka deva Gosvami; maha-purane—in the Shrimad-Bhagavatam Maha-Purana.
Even Lakshmi-devi was unable to attain even a small fragment of the mercy the gopis attained. Shrila Shukadeva Gosvami confirmed this is in the Shrimad Bhagavatam (10.47.60):
"When Lord Shri Krishna 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 the heavenly 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."*
Even the youngest gopi could not renounce pastimes with the Lord. Shrimad-Bhagavatam (10.33.19) says: "Krishna, the supreme mystic, expanded Himself in many forms and stood beside each gopi. He began to dance in their midst."*
Text 56
yasam gunair eva grihita-ceta
yabhih sa reme bhagavan svayam yah
tathaiva tasyaiva gunais tam atma-
rama bhajante pramadatu-cittah
yasam—of whom; gunaih—by the virtues; grihita—captured; cetah—the mind; yabhih—with whom; sah—He; reme—enjoyed pastimes; bhagavan—the Supreme Personality of Godhead; svayam—personally; yah—who; tatha—in that way; eva—certainly; tasya—of Him; eva—certainly; gunaih—by the virtues; tam—Him; atma-aramah—full of transcendental bliss; bhajante—worship; pramada—of the the gopis; atu-cittah—with concentration.
Enchanted by their transcendental virtues, the Supreme Personality of Godhead enjoyed pastimes with thegopis. The the gopis were also enchanted by the Lord's transcendental virtues, and they worshiped Him with full concentration.
Text 57
tasam shirah sad-guna-ratna-malika
premandhayarama-suvarna-ketaki
madhurya-dharadhara-vidyud-udyata
vidyotate shri-vrishabhanu-nandini
tasam—of them; shirah—the head; sat—transcendental; guna—of virtues; ratna—with jewels; malika—necklace; prema—by love; andhaya—blinded; arama—in the garden; suvarna—golden; ketaki—ketaki flower; madhuray—of charm; dharadhara—by the cloud; vidyut—lightning; udyata—manifested; vidyotate—shines; shri—vrishabhanu—nandini—Shrimati Radharani, the daughter of Maharaja Vrishabhanu.
A jewel necklace of virtues crowning the head of the the gopis, a golden ketaki flower in the garden of gopis blinded with love for Krishna, and a glittering lightning flash beside the dark cloud of Shri Krishna's sweetness, Shri Vrishabhanu's daughter is splendidly manifest.
Text 58
ananda-candrodita-kaumudi ya
shri-mohanasyapi sumohana-shrih
saundarya-namno nikashopalasya
suvarna-rekha vrishabhanu-kanya
ananda—of bliss; candra—of the moon; udita—risen; kaumudi—moonlight; ya—who; shri-mohanasya—of Shri Krishna, who enchants Lakshmi-devi; sumohana—enchanting; shrih—beauty; saundarya—beauty; namnah—named; nikasha—upalasya—of the testing-stone; suvarna—gold; rekha—line; vrishabhanu—of Maharaja Vrishabhanu; kanya—the daughter.
Maharaja Vrishabhanu's daughter is the moonlight of transcendental bliss. Her beauty enchants Shri Krishna, the enchanter of Lakshmi. She is a golden streak on the black testing-stone named Shri Krishna's handsomeness.
Text 59
lavanya-pathonidhi-sara-sampat
kala-kalapakara-bhumir eka
gunakhya-ratnaugha-khanih prasiddha
shri-radhika shri-vraja-candra-kanta
lavanya—of beauty; pathonidhi—of the ocean; sara—the nectar; sampat—the opulence; kala—of artistic talent; kalapa—of the abundance; akara—the form; bhumih—the palce; eka—sole; guna—transcendental virtues; akhya—named; ratna—jewels; augha—multitude; khanih—mine; prasiddha—celebrated; srii-radhika—Shrimati Radharani; srii-vraja-candra—of Shri Krishna, the moon of Vrajabhumi; kanta—the lovers.
Shri Radhika is the sweetest nectar churned from the ocean of transcendental beauty. 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 Shri Krishna, the moon of Vraja.
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, Shri Radha is splendidly manifest.
Text 61
kecit param eva vadanti lakshmim
lileti kecit kila tantrikayam
anandini shaktir iti shrutishah
shri-radhikabha vraja-candra-kanta
kecit—some; param—the supreme; eva—certainly; vadanti—say; lakshmim—goddess of fortune; lila—lila-shakti; iti—thus; kecit—some; kila—indeed; tantrikayam—in the tantras; anandini—of bliss; shaktih—potency; iti—thus; shruti—of the shruti—shastra; ishah—the masters; shri-radhika-abha—Shrimati Radharani; vraja—of vraja; candra—of the moon; kanta—the lover.
Shri Radhika is the lover of Shri Krishna, the moon of Vraja. Some say She is the Supreme Goddess of Fortune, and others say the Tantras describe Her as the pastime-potency (lila-shakti) of the Lord. The masters of the Shruti-shastra say She is the pleasure-potency (anandini shakti) of the Lord.
All His potencies, all His pastimes, all His qualities, and all His handsomeness, sweetness, expertise, and other virtues under Her dominion, Krishna's lover, Shri Radhika, shines with great splendor.
Shri Radhika, who is sweeter even than Shri Krishna, who is Himself flooded with handsomeness, virtues, pastimes, and sweetness, shines with great splendor.
When She sees Lalita, Vishakha, and Her other friends, Shri Radha proudly thinks they are every bit as beautiful, virtuous, and dear to Krishna as She is, and She becomes filled with happiness.
One day Radha and Shyama met and together skillfully fashioned various garments and ornaments. When these articles were given to Shri Krishnacandra, He asked who had made them. Shyama replied that Radha made them all Herself, and Radha insisted that Shyama made them unassisted.
Text 68
premne priyasyaram upekshitam yat
lokeshu lajjadi tadaiva bhuyah
premni pragadhe tad-apekshanam tah
kurvanti citram kila krishna-kantah
premne—for love; priyasya—of their beloved; arma—for along time; upekshitam—ignored; yat—which; lokeshu—among the people in general; lajja-adi—shame and other considerations; tada—then; eva—certainly; bhuyah—greatly; premni—in love; pragadhe—deep; tat-of Him; apekshanam—in relation; tah—they; kurvanti—do; citram—wonderful; kila—indeed; krishna—of Shri Krishna; kantah—the lovers.
So deeply in love were they, Krishna's lovers completely ignored society's continued contempt. This is certainly very wonderful.
Text 69
yatrasate sattvata-shuddha-dharma
murta ivorvi divishad-varenyah
tad-dharma-matra-pratipadi-veda-
vaktara eke rata-pancaratrah
yatra—where; asate—are; sattvata-shuddha-dharmah—in pure goodness; murtah—forms; iva—like; urvi—on the earth; divishad—of learned brahmanas; varenyah—the best; tat—dharma—matra—the principles of religion; pratipadei—teaching; veda—the Vedas; vaktarah—speaking; eke—some; rata-pancaratrah— 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 vraja-raja-dana-
matrasya kurvanti tad-eka-yajyah
kecit paraishvarya-parah pare ca
madhurya-dhurya vraja-raja-sunoh
pratigraham—the object of charity; ye—who; vraja—of Vraja; raja—of the king; dana—of the charity; matrasya—only; kurvanti—do; tat-eka-yajyah—engaged by him in performing sacrifices; kecit—some; para—transcendental; aishvarya—to the opulence; parah—devoted; pare—others; ca—and; madhurya-dhuryah—to the great sweetness; vraja—of vraja; raja—of the king; sunoh—of the 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 the transcendental opulence, and some by the intense sweetness of the young prince of Vraja.
Text 71
tambulikas tailika-malikadyas
chaitanya-rupa api nara-dharmah
na nara-dharma api devatanam
durlabhya-labha vraja-candra-bhavah
tambulikah—betel-nuts; tailika—oil; malika—flower garlands; adyah—beginning with; chaitanya-rupah—spiritual; api—also; nara-dharmah—material; na—not; nara—dharmah—material; api—even; devatanam—of teh demigods; durlabhya—difficult to attain; labhah—attainment; vraja—of Vraja; candra—of the moon; bhavah—love.
The betelnuts, scented oils, flower garlands, and other paraphernalia the vrajavasis offer to Shri Krishna are perfectly spiritual, even though offered by "human beings". Even the demigods in heaven cannot attain love like that these "human beings" bear for Shri Krishna, the moon of Vraja.
Text 72
gavam grihanam api yatra bhittis
catush-catushkam sphaöikakhya-ratnaih
gopanasi marakati ca vamshyah
svarnasya koneshu tatha mahantah
gavam—of the surabhi cows; grihanam—of the residences; api—even; yatra—where; bhittih—afence; catuh-catushkam—on all four sides; sphaöika—akhya-ratnaih—with crystal; gopanasi—roof-beams; marakati—of emeralds; ca—also; vamshyah—pillars; svarnasya—of gold; koneshu—in the corners; tatha—in that way; mahantah—great.
In Vraja the surabhi cow barns have crystal walls, enormous gold pillars, and emerald roof-beams.
These surabhi cows are just like cintamani jewels that fulfill all desires. Their happy calves are like pleasant summers. Their mooing is the most beautiful poetry. They lift their ears to hear the sound of Krishna's flute.
Text 76
yatraiva bhumau patitah pratitah
sa-jiva-garbha iva kaumudinam
kailasa-shailasya shila-shikhandah
sancari-shila iva samlasanti
yatra—where; eva—certainly; bhumau—on the ground; patitah—fallen;pratitah—believed; sa-jiva-garbhah—the children; iva—as; kaumudinam—of the moonlight; kailasa-shailasya—of Mount Kailasa; shila-shikhandah—the rocks on the summit; sancari—moving; shilah—rocks; iva—like; samlasanti—are manifested.
The calves look as if they might be the moving rocks on the peak of Mount Kailasa, or the infant children of the moonlight.
Text 77
hindira-khanda iva dugdha-sindhor
ye granthivac chri-hara-hasa-jatah
vishuddha-sattvasya ca mamsa-pinda-
tulya bhramanto bhuvi bhuri-vatsah
hindira-khandah—foam; iva—like; dugdha—of milk; sindhoh—of the ocean; ye—who; granthivat—like knots; shri-hara—of Lord Shiva; hasa—from the smile; jatah—born; vishuddha-sattvasya—of pure goodness; ca—also; mamsa-pinda—mamsa-pinda offerings; tulyah—equal; bhramantah—wandering; bhuvi—on the earth; bhuri—many; vatsah—calves.
As they wander over the earth, the calves are like the milk ocean's bubbles, Lord Shiva's chuckles, or mamsa-pinda offerings in pure goodness.
Text 78
kim ganda-shailah sphaöikacalasya
mahormayah kim nu maha-payodheh
sayam griha ye munivac ca jivan-
mukta iva svaira-cara hi shandah
kim—is it?; ganda—large; shailah—rocks; sphaöika—of crystal; acalasya—of the mountain; maha—great; urmayah—waves; kim—is it?; nu—indeed; maha—great; payah—of milk; dheh—from the ocean; sayam—at evening; grihah—at their asramas; ye—who; muni-sages; vat—like; ca—also; jivat—although living within the material world; muktah—already liberated; iva—like; svaira—according to their own desire; carah—moving; hi—indeed; shandah—bulls.
Are these great boulders from the crystal mountain?Are they tidal waves from the milk-ocean?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.
Proudly mooing from the loose folds of skin about their necks, Vraja's bulls look like old sannyasis. Then again, their reddish stares make them look like intoxicated persons.
Mahäräja Nanda and Mahäräja Vrishabhänu are both equal in regal splendor and power. Their capitols are similar, and their son and daughter are equally famous.
Text 82
nandishvara-shri-vrishabhänu-shaila-
madhye tu mad-dhyeyatama-svarupam
sanketa-nämäspadam eva shanke
premaiva tad-dvandva-varasya murtam
nandishvara—Nandishvara; shri-vrishabhänu—of Mahäräja Vrishabhänu; säila—of the hill; madhye—between; tu—indeed; mat—by me; dhyeyatama—best object of meditation; svarupam—in the form; sanketa-nämä-aspadam—rendezvous; eva—certainly; shanke—I consider; prema—pure love; tat—that; dvandva-varasya—of the Divine Couple murtam—the form.
Midway between Nandishvara Hill and Vrishabhänu Hill is Sanketa, the place of Rädhä-Krishna's rendezvous. I meditate on this place. I think it is the personification of the divine couple's love.
Text 83
nandishvarasyeshvara-kona-kande
paryanta-bhumau vidhuhridya-näma
tasyaiva cudä-svasu-yävatäkhyä
palli-maninäm ghaöitä ghaöäbhih
nandishvarasya—Nandishvara; ishvara-kona-kande—in the north; paryanta—bhumau—on the outskirts; vidhuhridya—Vidhuhridya; näma—named; tasya—of that; eva—certainly; cudä—crest jewel; svasu—of Shrimati Rädhäräni's parents-in-law; yävata-Yävata; akhya—named; palli-maninäm—of the jewels among towns; ghaöitä—filled; ghaöäbhih with many.
To the north of Nandishvara Hill is the district of Vidhuhridya, where the town of Yävata is located. That populous town is like the crown-jewel of all jewel-like towns, and it is the home of Shrimati Rädhäräni's parents-in-law.
Text 84
puri pranitä vrishabhänu-nämnä
nirmäya yatrollasitä sutäyai
yan mandirasyopari-gä sva käntam
sä lokate tam sa nijälayordhvät
puri—town; pranitä—constructed; vrishabhänu-nämnä-by Mahäräja Vrishabhänu; nirmäya—having built; yatra—where; ullasitä—splendid; sutäyai—for his daughter; yat—of which; mandirasya—of the palace; upari-gä—on the roof; sva—her; käntam—lover; sä—she; lokate—gazes; tam—at Him; sah—He; nija—own; alaya—from the home; urdhvät—from the roof.
This town of Yävata was built by Mahäräja Vrishabhänu for the pleasure of His daughter. She would often sit on the roof of Her palace and gaze at the direction of her lover's home, and in the same way He would also gaze at the direction of Yävata-pura.
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
shanketya yatra priyayä vilasya
prollasya rasyasya vatasya mule
yavais tad-anghri racayäm cakära
nämnäpi tam yävaöam cakära
shanketya—having met; yatra—where; priyayä—with His beloved; vilasya—having performed pastiems; prollasya—having become jubilant; rasyasya—pleasant; vatasya—of a fig tree; mule—at the root; yavaih—with red lac; tat—Her; anghri—lotus feet; racayäm cakära—anointed; nämnä—by name; api—even; tam—that; yävatam—Yävata; cakära—did.
The place where Krishna would secretly meet His beloved under a charming fig tree (vaöa), happily enjoy pastimes with Her, and anoint Her feet with red lac (yava), is named Yävaöa.
shri-krishnena—by Shri Krishna;; kripä-bharena—merciful; gurunä—by the spiritual master; chaitanya—of ShriChaitanya; rupena—in the form; yä—which; tat—of Him; lilä—of pastimes; rasa—nectarean mellows; dhäma—abode; dhäma—of the abode; janatä—of the people; ritih—writing; prakäsham gatä—is manifested; tasyäh—of this; lesha—a little vishesha—specific; vesha—appearance; manane—in the consideration; shri-riti-cintämani; sargah—chapter; ayam—this; prathamah—first; abhavat—was; bhuva—-of the world; mude—for thedelight; nandisvara—to Nandishvara; uddeshatah—in relation.
By the mercy of Shri Krishna, ShriChaitanya Mahäprabhu, Shrila Rupa Gosvämi, and my spiritual master, this book, a brief description of the Lord's splendid abode and nectar pastimes, has been written. The Shri Vraja-riti-cintämani's first chapter, which describes Nandishvara 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 like may be interpreted as either a noun or adjective, and according to the interpretation the opening phrase assumes a different meaning. For example if "shri-krishnena" is taken as the noun, and the other words as adjectives, the opening phrase means: "by the mercy of Shri Krishna, who is the master of the entire world, and who has appeared here as Shri Chaitanya Mahäprabhu." If "gurunä" is taken as the noun, the phrase means: "By the mercy of my spiritual master, who is the bona-fide representative of Shri Krishna, Shri Chaitanya Mahäprabhu, and Shrila Rupa Gosvämi." If "chaitanya-rupena" is taken as the noun, the phrase means: "By the mercy of Shri ChaitanyaMahäprabhu, who is Shri Krishna Himself, the master of all the worlds." If chaitanya-rupena" is taken as the noun, the phrase may also be understood to mean: "By the mercy of Shri Chaitanya Mahaprabhu's Shrila Rupa Gosvämi, who is the representative of Shri Krishna, and the spiritual master of all the Vaishnavas."
