Sri Vraja-riti-cintamaniThe Cintamani Jewel of Vraja

by Srila Visvanatha Cakravarti Thakura

translated by Kusakratha dasa

Chapter 1

Text 1

ya2 2oka -riti -srut-i piti -mat-ra22okottaratmanubhave pramodam

muktvaiva muktah sprhayanti yasyai

tam krsna 2z2a -vraj -abhumim ide

yat of which; 2oka riti -of the nature; sruti by h ea r ing; piti d r i n k i n g ;matrat fr om only; loka th e m a te r ial world; uttara be y o nd; atma t h e

Supreme; anubhave in the experience; pramodam bl i ss; muktva re j e c t ing;eva certainly; muktah li b e ra ted souls; sprhayanti ye a rn af ter; yasayi w h i c h ;tam tha t; krsna of K rs na; 2z2a pastimes; vrajabhumim Vr a jabhumi; ide I

glorify.

Let me glorify Vrajabhumi, the place where Sri Krsna enjoys transcendental

pastimes. Simply by drinking with their ears the nectarean description ofVrajabhumi, the liberated souls abandon the bliss of impersonal Brahman andyearn to attain the land of Vraja.

Text 2

sri krsna caitany-a rasa sv-arupa-madvaitam anandam ihadi nityam

2okair amrsyam vraja 2oka va-syam­bhaj any avasyam sucito 'py avasyam

sri krsna -of Sri Krsna; caitanya transcendental; rasa me l lows; svarupam t h e

form; advaitam un p a ra l le led; anandam bl i ss fu l; iha h e r e ; adi tr a n s cendental;nityam eternal; lokaih by t he condi t ioned souls; amrsyam in c o nce ivable;vraj a loka by -the residents of Vraja; vasyam subdued; bhaj ani le t me worship;

avasyam inevi tably; sucitah pu r i f i ed; api al s o ; avasyam in e v i tab ly.

With a pure heart let me worship Vrajabhumi, which is the form of the

sweetness of meditation on Sri Krsna, which is eternal, transcendental, blissful,and peerless, and which, although it cannot be understood by ordinary people, iseasily understood by its residents.

Note: Srila Visvanatha Cakravarti Thakura has concealed the names Sri KrsnaCaitanya, Nityananda, and Advaita in the first two lines of this verse.

Text 3

kavyam kaveh kavyataya prasiddham

kavyasya kavyam cayato 'pi kavyam

tad eva kavyam mama kavya ka-vyam

vrajanka kav-yam param astu kavyam

kavyam the poem; kaveh of t he poet; kavyataya by i ts poet ic qualit ies;

prasiddham is celebrated; kavyasya of the poem; kavyam th e poe t ry; ca a l s o ;yatah because; api al s o; kavyam po e m; tat thi s ; eva ce r t a in ly; kavyam

poem; mama my; kavya among poems; kavyam poem; vraja of Vraja; ankawith the mark; kavyam po e m; param be s t ; astu sh o u ld be; kavyam p o e m .

A poet's poem becomes famous because of its quality of being poetic. I shall

boldly declare that this poem of mine is the most poetic and best of all poems, for

it glorifies the transcendental land of Vraja.

Text 0

caitanya rupod-ita ritim -ekamekantam abhyastum aham samihe

tat tat tadiyan-uga tokta bhavo­

bhavocito dhyeya ito na kavyam

caitanya by Sri Caitanya Mahaprabhu; rupa and Sr i la Rupa Gosvami; uditaritam described; ekam so le; eka antam -sole; abhyastum to a t tempt; aham I ;

samihe desire; tat tat tadity-a a-nugata -by Their fol lowers; ukta de s cr ibed;bhavah mel lows of ecstatic love; bhava ucitah -phi losophically sound; dhyeyahthe proper object of meditation; itah co m p ared to which; na kavyam th i s bookis hardly poetic at all.

I yearn to be able to write as well as Lord Caitanya's Rupa Gosvami, but Icannot write as well as he, and neither can I write as well as his followers who

wrote many wonderful, perfect books, which everyone should read and remember.Compared to their books my li t tle book can hardly be considered poetic.

Text 5

vaikuntha kotyas cita -asate 'lam

brahmanda kotyo 'pi cito 'cito 'pi

sarvatra vrndavanam etad evayatha sa krsnah pulinasanadau

vaikuntha of Va ikuntha planets; kotyah mi l l i o ns; citah sp i r i t ua l ; asate ar e ;alam greatly; brahmanda of un i ve rses; kotyah mi l l i o ns; api ev e n; ci tahcollected; acitah ma ter ia l; api al s o ; sarvatra in a l l respects; vrndavanam

Vrndavana; etat th i s ; eva c e r ta in ly; yatha ju s t as; sah He ; krsna Sr i K rs na ;pulina of the bank of the Yamuna; asana ea t ing lunch; adau and per formingother pastimes.

Millions of material universes and even millions of spiritual Vaikuntha planets

are not very significant in comparison to Vrndavana, where Sri Krsna enjoyedlunch with His friends on the Yamuna's sandy bank, and enjoyed many othertranscendental pastimes.

Text 6

idam ghani bhu-ta cid -eka -rupa-m

vrndavanam yatra vasanti sarvesri krsn-a 2i2a p-ari-vara rupa­

yathaiva krsnah sa tathaiva te 'pi

idam th i s; ghani bhuta -completely; cit sp i r i t ua l ; eka rupa-m i n fo rm;vrndavanam Vrndavana; yatra wh e r e ; vasanti re s ide; sarve al l ; sri krsna -o fSri Krsna; 2z2a in transcendental pastimes; parivara of companions; rupah i n

the forms; yatha ju s t as; eva ce r ta in ly ;; krsnah Krsna; sah He; ta tha i n t h a tway; eva certainly;; te th e y ; api a l s o .

Sri Krsna s friends and associates, who enjoy pastimes with Him as equals,reside in this perfectly spiritual abode of Vrndavana.

Text 7

sarve ghani bhuta c-id eka -rup-as­tathapy aho prakrtavat pratita

parasparam cestitam apy amisamvraj aika 2$2eti ca-matkaroti

sarve all of them; ghani bhuta p-erfectly; cit sp i r i t ua l ; eka so l e ; rupahwith forms; tathapi ne ve r theless; aho Oh; prakr tavat as i f mater ia l; pratitabelieved; parasparam mu t ua l ; cestitam ac t i v i t ies; api al s o; amisam o f t he m;vraj a in Vraja; eka so le ; 2z2a pastimes; iti th u s ; camatkaroti ch a r m s .

All these associates of the Lord have spiritual bodies, although their forms andactivities appear ordinary and material to the conditioned souls. These associatesof the Lord are enchanted by Lord Krsna's charming pastimes in Vraja.

Text 8

ya pancamavasthiti g-ami sa-mvittad vr-t ti ru-pas tad an-any a vr-t ty a

j ananti krsnam nij am eva bandhumtam prakrtam manya jana na citram

ya which; pancama fi f t h ; avasthiti co n d i t i on; gami att a i n e d; samvitknowledge; tat of tha t; vrt ti co n s i s t ing; rupah wh o se forms; tat ana-nyawithout anything else; vrttya wi th ac t ions; jananti un d e r s tand; krsnam S r i

Krsna; nijam as the ir own; eva ce r ta in ly; bandhum fr i e nd and relative; tamHim; prakrtam ma t e r ia l; manya janah pe o p l e ; na th i s is no t; ci t ramwonderful.

Although their forms and and actions are filled with spiri tual knowledge, thepeople of Vraja know Krsna as their friend and relative: an ordinary person. This isnot at all surprising.

Text 9

sarvottamanam api sarvatah syat

sva nyun-a bhav-ah prabhu bhakt-i sakty-apratyaksam ikse vraj a 2oka -etam

tam prakrtam manyatame cid arcye­

sarva uttama-nam of the most exalted devotees; api even; sarvatah i n a l lrespects; syat mayb e; sva ow n ; nyuna bh a v ah c o n c e p t i on o fbe ing the leastimportant; prabhu of t he Lord; bhakti of d e v o t i ona lserv ice; saktya by t he

potency; pratyaksam di r ec t ly; ikse I see; vraj a of Vraja; 2okah the residents;etam Him; tam Hi m ; pr a k r tam or d i n a r y ; manyatame co ns ider; cit sp i r i t ua l ;arcye worshippable.

Although they are the most exalted, by the influence of the potency of puredevotion to the Lord they think themselves the most lowly and insignificant. Ihave with my own eyes seen how the people of Vraja think themselves ordinary

even though the great saints worship them.

Text 10

tenaiva tasyaiva vasas tathaivatatraiva nityam vi2asaty a2am sah

atyantikair eva rahasya rasyair­

madhurya purair am-ita prakasyai-h

tena because of this; eva ce r ta inly; tasya by t he m; eva ce r t a in ly; vasah

defeated; tatha in that way; eva ce r ta inly; tatra am o ng them; eva ce r t a in ly ;

nityam eternal ly; vi2asati pe r fo rms pastimes; a2am great ly; sah H e ;atyantikaih wi th g reat; eva ce r ta in ly; rahasya co n f i dent ia l; rasyaih me l l o ws ;madhurya of s w eetness; puraih wi th f loods; amita un l i m i t e d; prakasyaihwith manifestations.

Defeated by their humbleness, Sri Krsna eternally enjoys pastimes in theirmidst. In their presence He manifests a limitless flood of the sweetness of the most

confidential transcendental mellows.

Text 11

ato 'tra ya prakrta loka-vatta

272a par-aisvarya vise-sa var-sasaivati rasy-a cid acit -pra-sasya

madhurya sasy-a mahatam upasya

atah therefore; atra he r e ; ya wh i c h ; prakr ta l ikav-atta as if ord inary andmaterial; 2i2a of pastimes; para su p reme; aisvarya of o pu lence; visesa

specific; varsa shower; sa th a t ; eva ce r t a in ly; ati ve r y ; rasya ne c t a rean;cit spi r i tual; acit ma t e r ia l ; prasasya co ns idered; madhurya of sweetness;

sasya with -the quality; mahatam by the advanced transcendentalists; upasyaworshipable.

Even though it appears to be material, the opulent sweet nectar shower of LordKrsna's pastimes is worshiped by the great devotees.

Text 12

vrndavanam gokula dhama -gostham

vraj am ca namani subhani yasyatadiya lokiyam -acintya krtyam­

vanchami kincid dayayaiva tesam

vrndavanam Vrndavana; gokula dhama -Gokula-dhama; gostham Gostha;

vraj am Vraja; ca al s o; namani na m e s; subhani au s p ic ious; yasya o f wh i c h ;

tadiya lo k i yam o f i t s r es idents; acintya in c o nc ievable; krtyam wi t h ac t iv i t ies;vanchami I aspire to attain; kincit so m e; dayaya by t h e mercy; eva ce r ta in ly ;tesam of them.

I pray that by the mercy of its inconceivable residents I will attain the place thatbears the auspicious names Vrndavana, Gokula-dhama, Gostha, and Vraja.

Text 13

tac caty acintyam c-id ananya saram ­

cid anya bhavam ca tad ekam eva

avantaraneka v-ibhedam ekam

grama aranyani gavam nivasah

tat tha t; ca a l s o; ati v-ery; acintyam in c o nc ievable; cit ananya-saramcompletely spiritual; cit an-ya bh-avam appearing to be material; ca a lso; tatthat; ekam one; eva ce r ta in ly; avantara wi t h i n ; aneka ma n y ; vibhedamdivisions; ekam one; gramah vi l l a ges; aranyani fo r e s ts; gavam nivasah cow­

pastures.

Vrndavana cannot be understood by conditioned souls, for although it may

appear to be material, all its villages, forests, and cow-pastures are perfectlyspiritual.

Text lk

sarvasya kascit prakatah prakasahsada bhrsam prakrtavaj j anadyaih

yah prakrtair evayuto pi 2z2aprakatya kale -prthu varny-a vat sy-at

sarvasy of the entirety; kascit so me th ing; prakatah ma n i f es t; prakasah

present in the world; sada always; bhrsam gr e a t ly; prakrtavat l i k e mat ter ;j ana adya-ih by the ordinary condit ioned souls; yah wh i c h; prakr ta ih w i t hmaterial elements; eva cer ta inly; yutah en d o w e d ;api e v e ; 2i2a o f Lo rdKrsna's pastimes; prakatya of man i festation; ka2e at the t ime; prthu ab u n dant ;

varnya vat w-i th descriptions; syat may be.

Some portion of transcendental Vrndavana beocmes visible in this world at the

time of Lord Krsna s manifest pastimes. Conditioned souls think Vrndavana ismaterial, although actually it is spiritual, and beyond their abil ity to understand ordescribe.

Text 15

tat tac chir-obh-utam apara sobham­

nandisvaram sadhu gana va-dantinandisvaram tam ca yadiya rupam­

sri nanda r-aj a2aya -raj aman-am

tat tat siro b-hut-am -as the crown of Vrndavana; apara li m i t l ess; sobhamwith splendor; nandisvaram Na nd isvara Hil l; sadhu ganah -the devotees; vadanti

say; nandisvaram Nandisva-ra Hi22; tam that; ca a l s o; yadiya of L o rd S iva;rupam the form; sri nanda ra-j a of -Nanda Maharaja; raj a a2aya t-he capitol;raj amanam mani fested.

The devotees declare that Nandisvara Hill, the form of Lord Siva now shining as

Nanda Maharaja s capitol, is an endlessly beautiful crown decorating Vrndavana.

Text 16

yadiya p-urvottara d-aksinesuvasanti loka hrta sa-rva so-kah

sanau purah sriyuta na-nda ra-j a

puri puranamatatah purana

yadiya of wh ich; purva pr e v i ous; uttara top; daksinesu on the southern

side; vasanti res ide; lokah pe o p le; hrta sa-rva sok-ah free from all suffereing;sanau purah on the summit; sriyuta na n d a - ra ja o f S r iman Nanda Maharaja;

puri the city; purana of the Puranas; amatatah accord ing to the opinion;

purana very ancient.

On its eastern, northern, and southern sides people free from all unhapinessreside. On its summit is Nanda Maharaja's palace, which the Purana's describe asexisting since ancient times.

Text 17

pracira raji r-acita masarairgrhany alam marakatani yasyah

stambhah praba2aih pata2ani hemna

yesam vrttih sa sphatikair vibhati

pracira raj i -walls; racita constructed; masaraih of sapphires; emeralds;

grhani homes; a2amgreate2y; marakatani co ns t ructed of emeralds; yasyah o fwhich; stambhah co lumns; prabalaih of c o ra l; patalani roofs; -hemna of gold;yesam of which; vrt t ih wi n d o w s; sa that; sphatikaih of c rys tal; vibhatishine.

Nanda Maharaja s capitol is enclosed by a great wall built of sapphires. The

homes within the capitol are made of emeralds, with coral pil lars, golden roofs,and crystal windows.

Text 18

vaidurya jata vad-abhi samuha­maha maho ni-la man-mdr-a jat tah

maha pratihar-a varo pi y-asyahtat kauravindo vi2asaty a2am sa

vaidurya of lapus lazuli; j atah fa sho ined; vadabhi of sp i res; samuhahmultitudes; maha mahah -splendid; nila mani of -sapphires; indra ja of t he best;attah pa laces; maha wi th g reat; pratihara of g a tes; varah th e best; api a l s o ;

yasyah of which; tat of t h a t ; kauravindah ma de of rubies; vilasati sh i n es ;alam greatly; sa th a t capi to l .

Nanda Maharaja s palace is made of glistening sapphires, with lapus lazuli roofs

and large gates made of rubies.

Text 19

mukhya pra-kosthe catur ala-ye 'syabhandara ge-ham varunasya disyam

sri kr-sna va-sah subha da-ksina sth-ah

sri ram-a dh-amottara dis-y udeti

mukhya pr imary; prakosthe in t he courtyard; catuh fo u r ; alaye i nresidences; asya of that palace; bhandara geham t h e t r e asury; varunasya o f

Varuna; disyam in t he d i rect ion; sri krs-na of Sri Krsna; vasah the res idence;subha auspicious; daksina in t he south; sthah si t u a ted; sri rama o f L o r dBalarama; dhama the residence; uttara in t he nor thern; disi di r e c t ion; udetiis manifest.

In the center of Nanda Maharaja s palace is a courtyard. The royal treasury is inthe western part, Lord Balarama's residence in the northern part, and Lord Krsna's

residence in the southern part of the palace.

Text 20

pracyam grham tadrsam eva yatra

pracy amsa y asy any atara prako-sthesva putra -bhadr-aya nij esta devam­

narayanam sevata eva nandah

pracyam in the east; grham ho use; tadrsam li ke th i s; eva ce r ta in ly ; ;

yatra wh ere; pracyamsa in the east; yasya of wh ich; anyatara an o t he r ;

prakosthe in the courtyard; sva his own; putra so n ; bhadraya f o r t heauspiciousness; nij a own; is ta wo r s h i ppable; devam di e t y; narayanam L o r dNarayana; sevate serves; eva ce r ta inly;; nandah Ma h a ra ja Nanda.

In the eastern part of the palace is a temple where, in order to obtainauspiciousness for his son, Nanda Maharaja serves his Deity, Sri Narayana.

Text 21

kosalayasyanvita daksinam-se

krsnasya dhamnah subha pascime -stiya paka sala dvay-a madhya eva ­

visrama dhamanu-ru radhikayah

kosa alayasya of the t reasury; anvita en d o wed; daksina amse in t he south;krsnasya of Krsna; dhamnah of t he residence; subha auspic ious; pascime i nthe west; asti is ; ya wh i c h ; paka s-ala ki t c hen; dvaya of t he two; madhye i nthe midst; eva cer ta inly;; visrama d-hama past ime abode; anuru l i t t l e ;

radhikayah of Sr imati Radharani.

South of the treasury and west of Lord Krsna's residence is the little kitchen

where Sri Radhika enjoys cooking pastimes.

Text 22

krsnasya dhamno nvita dak-sinamse

pakalayasyapi viraj amanaharama aste sarasi ca yatra

raho manojnam bahu geh-a ved-ih

krsnasya of Lord Krsna; dhamnah of t he residence; anvita en d owed;

daksina in the southern; amse pa r t ; pakalayasya of t he k i tchen; api a l s o ;viraj amanah is mani fest; aramah a garden; aste is ; sarasi a l ake; ca a l s o ;yatra wh ere; rahah se c luded; manoj nam pl easant and lovely; bahu w i t h

many; geha gazebos; vedih and concealed places.

South of Krsna's residence and the kitchen is a secluded garden, where there isa pleasant lake and many hidden courtyards and cottages.

Text 23

yat parsvay-oh santi purani godhuhambhurini caruni samany alam taya

pascat tu nandisvara eva raj atenandisvaro 'yam satatam sa vandate

yat of which; parsvayoh on the two shoulders; santi ar e ; puraniresidences; goduham of the cowherd men; bhurmi ma n y ; caruni l o v e l y ;samani al ike; alam gr e a t ly; taya by t h a t ; pascat be h ind; tu i n d e e d ;

nandisvarah Nand isvara Hil l; eva ce r ta in ly; rajate is man i fested; nandisvarahLord Siva; ayam to tha t; satatam co n s tant ly; sah he; vand-ate of fers respectfulobeisances.

The cowherds' many beautiful homes rest on two sides and Nandisvara Hill issplendidly manifest behind them. Lord Siva repeatedly offers respectful obeisancesto the hill.

Text 20

tesam api pranta g-ataty agamya

pracira r-aji manijata j-ataratna2aye ratnaj a d-eha2ike

muktadi r-atnava2i toranali

tesam of them; api al s o ; pranta ga-ta on the boundary; ati v e r y ; ag amyaimpassable; pracira ra-ji wa l l s ; manij ata jata ma de of jewels; ratna of j ewe ls ;

a2aye the abode; ratnaja of j e w e ls; deha2ike at the threshold; mukta w i t hpearls; adi beginning; ratna je w e ls; avali wi t h m a n y; to rana ga t e s; a2imany.

Each cowherd's home is surrounded by an impassable jewel wall with manyjewel entrance-ways and many gates studded with pearls and other jewels.

Text 25

yan iksamana nigadanti bhuyovimana vasa-n iti martya loka-h

vaikuntha vasa-n iti naka nath-ahvaikuntha gas t-e rasa sara -sara-m

yan which; iksamanah seeing; nigadanti sa y; bhuyah ag a in; vimanah o f

the demigods; vasan homes; iti t h u s ; martya lokah -the ea-rth residents;vaikuntha of Vaikuntha; vasan the homes; iti t h u s ; naka natha-h t h edemigods; vaikunta gah -the residents of Vaikuntha; te th e y; rasa of n e c tar ;

sara of the best; saram the best.

Seeing these cowherd men's homes, human beings proclaim them morewonderful than the residences of the demigods, demigods proclaim them more

wonderful than the residences in Vaikuntha, and the Vaikuntha-vasis proclaimthem more wonderful than the sweetest nectar.

Text 26

purah pratihara varasya -yasyahsamantatah parsva yugasya -rasyah

purohitanam ca purohitanamtatah paresam ca tatah paresam

purah before; pratihara varasya -of the doorkeeper; yasyah of which;

samantatah on a ll s ides; parsva yu gasya o f b o th s ides; rasyah pl e asantresidences; purhitanam of p r iests; ca a lso; purohitanam pr i e s ts; tatah a f t e r ;

paresam of others; ca and; ta tah af t e r ; paresam of o the rs .

Within the walls of each cowherd man's compound were the homes of a

gatekeeper, priests, and other associates.

Text 27

tatah paresam ca purah kramenasreni mukhanam paritah paritah

tatas ca vithi krama p-anya v-ithivithi ca madhye parato hi vithi

tatah then; paresam of o thers; ca a l s o; purah be f o re; kramena one a f teranother; sreni a servies; mukhanam of t he most important; paritah paritahestablished; tatah th en; ca a l s o ; vi thi pa t h ; krama pa-nya vit-hi a marketplace;vithi pa th; ca a l s o ; madhye in t he m idd le; paratah be y ond; hi ce r t a in l y ;

vithi the path.

Around the cowherd men's homes are many other houses, a marketplace, androads leading in many directions.

Text 28

prantesu yasya nagarasya yasyahsrngatakakhyan abhito 'bhitas tah

sreni krta-h sutra nipat-a patah­iva pratita bahu pany-a vithy-ah

prantesu at the entrances; yasya of wh ich; nagarasya of t he town; yasyahof which; srngataka cr ossroads; akhyan na m ed; abhitah abhitah ev e rywhere;tah they; sreni a ser ies; krtah do n e ; sutra nipata -patah -l ike a string; iva a s

if; pratitah br o ught; bahu wi t h m a ny; panya vithya-h marketp laces.

Near the entrances of the city are many crossroads and marketplaces.

Text 29

nana manina-m ghatitaghatani

lasat pataka -vara mauktik-anampralamba kantas t-aruvad vasante

pravala vara pr-aghan-ah vipanyah

nana of var ious; maninam je w e ls; ghaititaghatani ne c k laces; lasatsplendid; pataka flags; vara wi t h e xce l lent; mauktikanam of pear ls; pralambakantah la rge garlands; taruvat li ke a t ree; vasante are; pravala v a r a

praghana wi th excel lent blossoms; vipanyah for sale.

In these marketplaces are many stores where jewel necklaces, splendid flags,

pearl-necklaces, and blossomed-flower garlands as large as trees are offered forsale.

Text 30

kacid vasanta s-riya evayadvannana p-rasunair ati s-aurabhas tah

kascln mah a sal2a v-ara Lv a2amnana vi-dha dr-avya su-gandhi ga-ndhah

kacit some; vasanta of spr ing; sriyah th e b e a u ty; eva ce r t a in ly; yadvatto what extent; nana va r ious; prasunaih wi th f lowe rs; ati ve r y ; saurabhahfragrant; tah the-y; kascit something; maha gr e a t; saila mo u n t a in; varahexcellent; iva l i k e ; alam gr e a t l y; nana vid-ha va r ious kinds; dravya o f

substances; sugandhi of per fumes; gandhah the aroma;

Fi22ed withfragrant spring flowers, these marketp2aces are 2ike many hi22s ofaromatic substances

Text 31

kascin manmam khanayo yatha va

nana mani -dyoti-ta dipy-amanahkascid vilasi prav-ara ivanyah

kasturi ka kunk-uma mukh-y a gand-hah

kascit someone; manmam of j ewe ls; khanayah mi n e s; yatha ju s t as; vaor; nana var ious; mani wi t h j ewe ls; dyotita dipya-manah gl is tening with

splendor; kascit some; vi lasi prava-rah ve ry splendid; iva as ; anyah o t h e r s ;kasturika mu s k; kunkuma k u n k u m a; mukhya be g i n n ing wi th; gandhahfragrances.

There is a jeweler s shop glistening as a mine full of precious gems, and thereare other shops where aromatic substances such as musk and kunkuma are sold.

Text 32

ananda vrndava-na riti lesa-m ­

vesam vidhatum vacasa kavmam

vmam iva sprstum ayogyatanamtanamsavat kincana sucayani

ananda bl iss; vrndavana Vr n d avana; ri ti 2esam a -li t t le; vesam appearance;

vidhatum to p lace; vacasa wi th words; kavinam of p oe ts; vinam a l u t e ; i vaas if; sprstum to touch; ayogyatanam of t hose who do not know the art' tanaof a melody; amsa 8 f ragment; vat l i k e ; kincana so m e th ing; sucayani I s ha l l

indicate.

1 shall now describe the bliss of Sri Vrndavana-dhama just as paramananda

Kavikarnapura has done in his book Ananda-Vrndavana-campu, and many other

great poets have also done in their books. Although I am not quali f ied to describeVrndavana I shall describe it a little bit, just as someone unlearned in music maystrum a lute and pick out a few melodic fragments here and there.

Text 33

sve sve sarasy eva hi yatra mat sa-raiva prayogah kriyate kvacij janaih

stri me-kha2adi kha2a ity udiryate

yat kom-aladau mala sab-da ucyate

sve sve in their own; sarasi la k e ; eva c e r t a in ly; hi in d e e d; yatra w h e r e ;mat sara-h the word "matsara"; iva as ; prayogah ap p ropr ia te meaning;kriyate is done; kvacit on o ccasion; janaih by t he v ra javasis; stri of a woman;

mekha2a sash; adi beginning; kha2ah "khala"; iti thus; udiryate is said;

yat which; koma2a del icate and gentle; adau be g inn ing; ma2a "mala";

sabdah the word; ucyate is sa id.

When the vrajavasis say the word "matsara: they do not mean "envy", but "mylake". When they say "khala", they do not mean "demon", but "a woman's sash".

When they say "mala" they do not mean "defect", but "gentle and delicate". I this

way they never speak anything unpleasant, but everything they say is pleasing andauspicious.

Text 30

pradosa dosak-ara rosa m-osa­dosadi sabda -srutir -asti yatra

sayam sasanka pranay-akhya keli ­

nisadikesv eva kadacid eva

pradosa pradosa; dosakara do sakara; rosa rosa; mosa mosa; dosa do sa;adi beginning with; sabda of wo rds; srutih he a r i ng; asti is ; ya t ra w h e r e ;sayam evening; sasanka the moon; pranaya as love; akhya kn o w n ; ke l i

pastimes; nisa night; adikesu beginning with; eva ce r ta in ly; kadacitsometimes; eva certainly.

When the vrajavasis say the word "pradosa" they do not mean "fault", butrather "evening". When they say "dosakara" they do not mean "rascal", but"moon". When they say "rosa", they do not mean "anger", but "love". When theysay "mosa" they do not mean a cruel thief, but Krsna's playfully stealing the gopis'

yogurt. In this way they never speak anything unpleasant, but everything they sayis pleasing and auspicious.

Text 35

chatradi dande subha c-amaradi­dande ca danda s-rutir asti yatra

nivy a-di kesadika eva bandhahsamadhi y-ogadikaradhi s-abdah

chatra a parasol; adi be g inn ing wi th; dande in t he handle; subha

auspicious; camara camara fan; adi be g inn ing wi th; dande in t he handle; caalso; danda of the word "danda"; srutih th e hear ing; asti i s ; y a t ra w h er e ;nivi "nivi"; adi beginning with; kesa ha i r ; adikah be g i nn ing wi th; evacertainly; bandhah ti e ; samadhi yo-ga yoga meditation; adi be g inn ing wi th ;

kara doing; adhi "adhi"; sabdah the word.

When the vrajavasis say the word "danda", they do not mean "the king's rod ofchastisement", but rather, "the handle of a parasol, camara fan, or other similar

article." When they say "nivi", they do not mean "handcuffs", but "a ribbon fortying the hair." When they say "adhi", they do not mean "headache", but "ecstaticmeditation on the Personality of Godhead." In this way they never speak anythingunpleasant, but everything they say is pleasing and auspicious.

Text 36

kasturika kunk-uma cand-anadipankesu panka srava-nam cayatra

kauti2yam aste vara kund-a2adau

kathinyam apy asti siladikesu

kasturika mu s k; kunkuma ku n k u m a; candana sa nda lwood paste; adibeginning with; pankesu in t he o in tments; panka "panka" sravanam the

hearing; ca also; yatra wh e r e ; kaut i lyam cr o o k e dness; aste is ; varabeautiful; kundala ea r r ings; adau be g inn ing wi th; kathinyam ha r d ness; api

also; asti is ; si la adikes-u in rocks and other hard substances.

When the vrajavasis say the word "panka" they do not mean "mud", butaromatic ointments such as musk, kunkuma, and sandalwood paste. When theysay "crookedness" they do not mean the crookedness of a thief, but the beautiful

shape of spiral earrings or some other ornament. When they say "hardness" theydo not mean the hard-heartedness of a cruel person, but the hardness of a gem orstone. In this way they never speak anything unpleasant, but everything they say is

pleasing and auspicious.

Text 37

puspadi dhulisu r-ajah prayujyateyatrandhakare tama ity udiryate

dvandvam ca yugme pavane ca mandata

canca2yam aste hari 2ocanaya­

puspa of flowers; adi be g inn ing with; dhulisu in t he po l len; raj ah "rajah";

prayujyate is employed; yatra wh e re; andhakare in d a rkness;tamah "tamah" iti thus; udiryate is said; dvandvam "dvandva"; ca also;yugme in a couple; pavane in the wind; ca al s o ; mandata s l o w nes;canca2yam restlessness; aste is ; hari of L o rd Har i ; 2ocanaya fo r the seeing.

When the vrajavasis say the word "rajah" they do not mean "material passion",but "the pollen of flowers". When they say "tamah" they do not mean "ignorance',but "the pleasant darkness of night". When they say "dvandvam" they do notmean "the material dualities of happiness and distress", but "a happy couple".

When they say "slowness" they do not refer to the intellect, but the wind. Whenthey say "restlessness" they do not mean anything inauspicious, but rather "greateagerness to see Lord Hari," or else "the charmingly restless glances of the Lord."In this way they never speak anything unpleasant, but everything they say is

pleasing and auspicious.

Text 38

madhyadike ksinah pada pray-ogoyatrodakesv eva ca nicagatvam

visada dainy-a sram-a moha -nidra­lasyadayo pi vyabhicari bhav-e

madhya the waist; adike be g inn ing with; ksinah sm a l l ; pada o f t he word ;

prayogah usage; yatra where; udakesu in water; eva ce r ta in ly; ca a l s o ;

nica by the lowly; gatvam the abi l i ty to attain; visada la mentat ion; dainyahumility; srama fa t i gue; moha be w i l de rment; nidra sl e ep; alasya la z i ness;adayah beginning with; api al s o ; vyabhicari bh a ve i n e c s t a t ic love of God.

When the vrajavasis say the word "smallness" they do not refer to the lack ofanything good, but rather to a slender waist. When they say "nicagatvam" they donot mean "faith in rascals" but "a stream that can be easily crossed." When they

say the words "lamentation, humil i ty, fatigue, bewilderment, sleep, and laziness"they do not mean any inauspicious material traits, but rather the varioussymptoms of ecstatic love of God.In this way they never speak anything unpleasant, but everything they say is

pleasing and auspicious.

Text 39

j ananti ga eva hi kamadhenuh

samanya vrksan it-i kalpa vrksan ­

cintamanm yatra silavad evavraj asya ka sampadato hi vacyah

j ananti th ey understand; gah co w s; eva ce r t a in ly; hi indeed;

kamadhenuh kamadhenu cows; samanya in general; vrksan tr e es; it i t h u s ;

ka2pa v-rksan desire trees; cintamanm ci n tamani gems; yatra wh e r e; si2arocks; vat li ke ; eva c e r t a in ly; vraj asya of Vra ja; ka wh a t 7 ; sampadatah o fthe opulence; hi in d eed; vacyah is descr ibeable.

When the vrajavasis say the word "cows" they refer to the celestial kamadhenucows. When they say "trees" they mean kalpa-vrksa trees that fulfil l all desires.When they say "rocks" they mean cintamani gems. How is it possible to describe

the limitless opulences of Vraja7

Text 00

yadiya yos-ij jan-a sau-bhagiyasobhati sob-hat srutayo nvayus tah

yan mad-hurim viksya rama mumohavrajasya tasyastu kim atra varnyam

yadiya o f w h i c h ; y osi t jana of t he women; saubhagiya of t he good fortune;sobha ati s-obh-at because of the superlative of splendor; srutayah the Personif iedVedas; anvayuh fo l lowedin the footsteps; tah th e y ; yat o f w h om ; ma d hur imthe charming sweetness; viksya seeing; rama La k s mi -devi; mumoha f a i n t swith envy; vraj asya of Vra ja; tasya of t ha t ; astu ma y be; k im w h a t 7 ; at ra

here; varnyam descr ibeable.

When the Personified Vedas saw the splendidi good fortune of the vraja-gopis,

they decided to follow in their footsteps and become gopis also. When Laksmi­devi saw the charming sweetness of the vraja-gopis, she became bewildered andfainted with envy. Who can describe the transcendental opulences of this land ofVraja7

Text Wl

yatraiva suddha pranay-a svabha-vapremnaivaj ananti param sva bandhu-m

2okottara 2okavad eva tam casvam svam ca tatrasti na kim vicitram

yatra where; eva certainly; suddha pure; pranaya with love; sva bhavah­

by nature; premna wi th t ranscendentallove; eva cer ta inly; j ananti un d e r s tand;

param the Supreme Personality of Godhead; sva bandhum -their fr iend and

relative; 2oka uttarah -l iberated, t ranscendentalpersonalitiesl loka-vat asordinary persons; eva certainly; ; tam H i m ; ca a l s o ; svam svam as the ir own;ca also; tatra in t h i s ; asti th e re is; na no t ; k im w h at . ; vi c i t ram won d e r f u l .

Filled with pure transcendental love, the vrajavasis considered the SupremePersonality of Godhead their intimate friend or relative. Although they were alll iberated, transcendental personalities, they appeared just like ordinary

conditioned souls. What is not wonderful in this7

Text 02

gunas tu te prakrta d-harma su-nyadosa api syu rasa eva manyah

nanda vr-aje kautukam eva sarvam

kharvam vidhatte tri gu-no 'tha garvam

gunah qual i t ies; tu indeed; te they; prakrta ma t e r ia l ; dharma at t r i bu tes;sunya wi-thout; dosah fau l ts; api ev e n; syuh ma y be; rase i n t h e

transcendental mellows; manyah co ns idered; nanda of Nanda Maharaja; vrajein Vrajabhumi; kautukam wo n d e r; eva ce r t a in ly ; ; sarvam ev e ry th ing;kharvam cr ipp led; vidhatte pl a ces; tri gun-ah the three modes of materialnature; atha then; garvam pride.

The vrajavasis are filled with auspicious spiritual qualit ies. They have nomaterial attributes. What may even seem to be faults on their part are actually

auspicious and spiritual when seen in connection to their transcendental rasa withKrsna. Seeing this wonderful condit ion of the residents of Nanda Maharaja sVrajabhumi, the three modes of material nature have become embarassed. Theyhave relinquished all their pride in being able to control others.

Text 03

smrtitihasakhya puran-a vede­santi pramanani param tv ihasya

trai ka2i kopasaka 2oka s-aksat­karat sadedrk sthitir eva nitya

smrti smr t i -sastra; ithasa it i hasa; akhya na m e d; purana Pu r a nas; vede i nthe Vedas santi are; pramanani ev i d ences; param gr e a t ly; tu in d e e d; iha i nis connectionl; asya of th i s ; tra ikal ika in a l l t h ree phases of time; upasaka

2oka of the devotees; saksat karat di r ec t ly; sada al w ays; idrk l i k e t h i s ;sthitih si tua t ion; eva ce r ta in ly; nitya et e r na l .

That the devotees are eternally filled with all spiri tual virtues and always freefrom material defects or the influence of the three modes of nature is confirmed bymany statements of the Smrti, It ihasa, Puranas, and Vedas.

Text 00

nityaiva sarva yadi krsna 2z2a ­

tathapy anityaiva matapi kaiscitadey atato 'ti rahasy atata-s

tasyecchayeti pravadanti taj jnah ­

nitya eternal; eva ce r ta in ly; sarva al l ; yadi i f ; kr s na of S r i K rsna; 2i2athe pastimes; tathapi ne ver theless; anitya no t e te rnal; eva ce r ta in ly ;; mataconsidered; api even; kaiscit by s ome; adeyatatah be cause of not being fit to

nderstand; ati ra-hasyatatah because of being confidential in nature; tasya o fHim; icchaya by the desire; iti th u s ; pravadanti sa y; tat jnah th o s e whounderstand.

Someone many ask: "If Sri Krsna's pastimes are all eternal, then why do some

people think that they are temporary7"The devotees, learned in transcendental science, reply: "These matters are very

confidential, and Sri Krsna is unwil l ing to allow unquali f ied non-devotees tounderstand them. For this reason He conceals the truth from them."

Text 05

yatraiva vatsalya raso -'sti murtahsarira dha-riva visuddha tattv-am

saubhagya saro -nij a raj a-dhanyamsri nand-a nam-a vraj a raj a -raj a-h

yatra where; eva certainly; vatsalya of pa rental love; rasah the mel lows;

asti is ; murtah pe r s on i f ied; sarira a f o r m; dhari ma n i f e s t ing; iva l i k e ;visuddha ta t tvam p u r e ly t ranscendental; saubhagya of good fortune; sarahthe best; nija in h is own; ra jadhanyam ca p i to l ; sri nand-a Sri Nanda; nama

named; vraj a raj a r-aj ah -the monarch of Vraja.

Supremely fortunate, the personified deity of parental love, and his form purelyspiritual, the king of Vraja, who is named Sri Nanda, lives there in his capitol city.

Text 06

sri krsna p-itre pi-tr bhava -bhavam­

j ananti sarve sva pitr sva -bha-vam­sri nanda -raj am v-raj a madhya -raj am­

sad eka rupam -ca sad eka rup-am­

sri krsna -of Sri Krsna; pitre fo r the father; pitr of a father; bhava of thelove; bhavam the condi t ion; jananti un d e r s tand; sarve al l ; sva as t he ir own;

ptir fa ther; sva bhavam -condi t ion; sri nanda r-aj am -Sri Nanda Maharaja; vraj a

madhya of Vra ja; raj am the k ing; sat eka rupam -w-hose form is transcendental;ca and; sat eka rupam -w-hose form is transcendental.

Sri Nanda, who is Krsna s father and the king of Vraja, is liberated soul in a

perfectly spiritual body. All the vrajavasis love him as if he were their own father.

Text 07

yasyasti gehesaha d-harma c-arinicit k-a2pa v-a22iva sarira d-harini

vatsalya sa-mpatti ra-sa sv-arupiniyasyah phalam sri bh-agavan svayam manih

yasya of whom; asti th e re is; gehe in t he house; saha dh-arma ca-rini wi f e ;

cit transcendental; ka2pa va-22i desire-creeper; iva l i k e ; sarira d h a r i m

personified; vatsaly of parental love; sampatti of t he t reasure; rasa o f thenectar; svarupini the personif ication; yasyah of who m; phalam th e f ru i t ; sr i

bhagavan the Supreme Personality of Godhead; svayam pe rsonally; manih t h eprecious gem.

Staying in Nanda s home is his pious wife, Yasoda-devi, who is the personified

nectar of the treasure of parental love, and who is like a spiritual kalpa-valli vinethat has borne as its fruit the precious gem known as the Supreme Personality ofGodhead.

Text 08

ya sri yaso-da j agati yasodasri krsna -vatsa-ly a rasai -ka moda­

tam eva pasena babandha rosattat prema -citram vivrdhe 'ti tosam­

ya who; sri yasod-a Sri Yasoda; j agati in t he universe; yasah fa me; da

giving; sri krsna -for Sri Krsna; parenta2 2ove; rasa nectar; eka so le; modahappiness; tam Hi m; eva ce r t a in ly; pasena wi th a rope; babandha bo und ;

rosat because of anger; tat fo r H im; prema pu r e l ove; citram wo n d e r fu l ;vivrdhe inc reased; ati gr e a t; tosam sa t i s factions.

Sri Yasoda, who brings (da) fame (yasah) to the world, and who is fi l led with

the nectar bliss of a mother's love for Sri Krsna, once angrily bound Him with arope. In this way she made Krsna's happiness and her wonderful love increase.

Text 09

yatrasate gopa gana ag-anyahkecid vrajesasya sa pinda bandhah­

sambandha gandha a-pi ke 'pi tesamsnehanubandha akhila mukunde

yatra where; asate there are; gopa ganah c-owherd people; aganyahcountless; kecit some; vraj a of V ra ja; isasya of t he k ing; sa pinda ban-dhah­close relatives; sambandha of re lat ionship; gandhah the scent; api ev e n; ke

api some; tesam of t hem; sneha anubandhah fu l l of love; skhilah a l l ;

mukunde for Mukunda.

Countless cowherd people live in Vraja, some intimate relatives of King Nanda,

and others who have barely a scent of family tie with him. All of them, however,are full of love for Lord Mukunda.

Text 50

sarve satam dharma vis-esa mu-rtayahpatnyo 'pi tesam iva bhakti vrt-tayah

putras ca kesancana krsna sak-hyakahkanyas ca kesancana krsna kam-akah

sarve al l; satam of sa in t ly devotees; dharma of devot ional service; visesa

specific; murtayah fo r ms; patnyah wi v e s; api al s o ; tesam of t he m; iva a s i twere; bhakti in devot ional service; vrttayah en gaged; utrah s o n s; ca a l s o ;kesancana of some; krsna of Sri Krsna; sakhyakah friends; kanyah daughters;

ca also; kesancana of some; krsna of Sri Krsna; kamakah the lovers.

The saintly cowherd men of Vraja are just like personified forms of devotionalservice, and their wives are also constantly engaged in Krsna s service. Some of

their sons are Krsna's friends, and some of their daughters are Krsna's lovers.

Text 51

ye tat sakha ta-t savayo -vapuska

gunais ca sarvair api tat samana-hnityam kumarah sanakadi vat te­

tac cittataya-h kim asakyataste

ye who; tat of H im; sakhah friends; tat sa vayah -o-f the same age;vapuskah whose forms; gunaih wi th qua l i t ies; ca a lso; sarvaih al l ; api a l s o ;

tat wi th His; samanah eq ua l; nityam et e r na l ly; kumarah yo u ng boys;sanakaadi the gour Kumaras; vat l i k e ; te th e y ; ta t c i t tatay-ah because ofalways thinking of Krsna; kim ho w is i t7 ; asakyata in a b i l i ty to do anything;

aste may be.

Krsna's contemporary friends are His equals in all respects, and they are alleternally young boys, just like the four Kumaras. What is impossible for they who

have dedicated their hearts to Krsna7

Text 52

kecit sakhayo 'ti rahasya m-anya ­

rahasya sevasv ap-i ke 'pi dhanyah

sakhi s-amanah suba2ojj va2adyah

sadojjvala ujjvala drstim adhyah

kecit some; sakhayah fr i e nds; ati v e r y ; rahasya co n f i dent ia l; manyah

considered; rahasya in -confidential; sevasu services; api ev en; ke api s o m e ;dhanyah fo r tuante ones; sakhi wi th t he gopis; samanah eq ua l; subala Su ba la;ujjva2a Ujjvala; adyah beginning with; sada eternally; ujjva2ah splendid;ujjvala of Lord Krsnas conjugal pastimes; drstim the s ight; adhyah en r i c hed.

Some friends are considered very confidential and some fortune friends performconfidential services. Subala, Ujjvala, and some splendid others, who are as good

as the gopis, are rich with the sight of Krsna s splendid conjugal pastimes.

Text 53

yah krsna kan-tah sakalah padabjanakhamsu koti -jita -koti -can-drah

saubhagya sara-tula kirti -para­varormi vara-pluta veda -vara-h

yah who; krsna of S r i Krsna; kantah th e l overs; sakalah al l ; pada o f t h e

feet; abja of t he lo tus; nakha of t h e na i l s; amsu o f a r a y o f l i g h j t ; ko t i o f t h etip; jita de feated; koti m i l l i o ns; candrah of m o o ns; saubhagya of good­fortune; sara of the best; atula un p a ra l led; kir ti o f g l o r y ; paravara o f t h eocean; urmi by the waves; vara al l ; apluta in u n d a ted; veda varah -of the

Vedas.

All of Sri Krsna s gopi beloveds are splendidly beautiful. A mil l ionth part of asingle ray of light from their lotus toenails defeats the shining of mil l ions of

moons. The waves of the ocean of their incomparable glory and supreme goodfortune have drowned the Vedas.

Text 50

yabhih svayam prapta vara pr-asada­2csasya yogya na babhuva 2aksmlh

nayam sriyo 'nga iti yan niruktamsrimat sukenap-i maha purane­

yabhih by whom; svayam persona22y; prapta at ta ined; vara be n e d ic t ion;prasada of the mercy; 2esasya of a fragment; yogya su i t ab le; na not;

babhuva was; 2aksmih La ksmi -devi; na no t ; ayam th i s ; sr iyah o f L a k s mi ;angah the form; i ti t h u s ; yat wh i c h ; ni r uk tam sa i d ; sr imat sukena -by Sri la

Suka deva Gosvami; maha purane -m the Srimad-Bhagavatam Maha-Purana.

Even Laksmi-devi was unable to attain even a small fragment of the mercy the

gopis attained. Srila Sukadeva Gosvami confirmed this is in the Srimad

Bhagavatam (10.47.60):

"When Lord Sri Krsna was dancing with the the gopis in the rasa-lila, the gopis

were embraced by the arms of the Lord. This transcendental favor was never

bestowed upon the goddess of fortune or the other consorts in the spiritual world.Indeed, never was such a favor even imagined by the most beautiful girls in theheavenly planets, whose bodily luster and aroma resemble those of lotus flowers.And what to speak of worldly women who are very beautiful according to the

material estimation. " *

Text 55

yasam na kapi prabhunapi seketyaktum vilasaya kaniyasi ya

yavantya eva vraj a yositas tastavantam atmanam atah sa cakre

yasam of whom; na not; ka api anyone; prabhuna wi th t he a l l -powerfulLord; api even; seke was able; tyaktum to a bandon; vi lasaya fo r pas t imes;kaniyasi the least; ya wh o ; yavantyah li k e t h i s ; eva ce r t a in ly; vraj a o fVraja; yositah the women; tah th e y ; tavantam li k e t h i s ; atmanam Hi m s e l f ;atah therefore; sah He; cakre d i d .

Even the youngest gopi could not renounce pastimes with the Lord. Srimad­Bhagavatam (10.33.1cI) says: "Krsna, the supreme mystic, expanded Himself inmany forms and stood beside each gopi. He began to dance in their midst."*

Text 56

yasam gunair eva grhita ceta ­

yabhih sa reme bhagavan svayam yahtathaiva tasyaiva gunais tam atma

rama bhaj ante pramadatu cittah­

yasam of whom; gunaih by t he v i r tues; grhita ca p tu red; cetah t he m ind ;

yabhih wi th whom; sah He; reme enjoyed pastimes; bhagavan the SupremePersonalityof Godhead; svayam pe rsonally;yah w h o ; ta t ha in t h a t w a y ; evacertainly; tasya of H im; eva ce r t a in ly; gunaih by t he v i r tues; tam Hi m ; a tmaaramah fu l l of t ranscendental bliss; bhaj ante worship; pramada of t he the

gopis; atu cittah w-i th concentration.

Enchanted by their transcendental virtues, the Supreme Personality of Godheadenjoyed pastimes with the gopis. The the gopis were also enchanted by the Lord's

transcendental virtues, and they worshiped Him with ful l concentration.

Text 57

tasam sirah sad guna r-atna malikapremandhayarama s-uvarna k-etaki

madhurya d-haradhara v-idyud u-dyatavidyotate sri v-rsabhanu n-andini

tasam of them; sirah th e head; sat tr a n scendental; guna of v i r t ues;

ratna wi th jewels; malika ne c k lace; prema by l ove; andhaya b l i n d ed ;arama m the garden; suvarna golden; ketaki ketaki flower; madhuray of

charm; dharadhara by the c loud; vidyut l i g h t n i ng; udyata ma n i f es ted;vidyotate shines; sri vr s a bhanu n a n d im Sr im a t i Radharani, the daughter of

Maharaja Vrsabhanu.

A jewel necklace of virtues crowning the head of the the gopis, a golden ketakif lower in the garden of gopis blinded with love for Krsna, and a glittering lightning

flash beside the dark cloud of Sri Krsna's sweetness, Sri Vrsabhanu's daughter issplendidly manifest.

Text 58

ananda cand-rodita kaum-udi yasri moh-anasyapi sumohana srih­

saundarya namn-o nikasopalasyasuvarna rekha -vrsabhanu kany-a

ananda of bl iss; candra of t he moon; udita ri s e n; kaumudi mo o n l i g h t ;

ya who; sri moha-nasya of Sri Krsna, who enchants Laksmi-devi; sumohanaenchanting; srih be auty; saundarya be auty; namnah na m e d; nikasaupalasya of the testing-stone; suvarna go ld; rekha l i n e ; vrsabhanu o f

Maharaja Vrsabhanu; kanya the daughter.

Maharaja Vrsabhanu s daughter is the moonlight of transcendental bliss. Herbeauty enchants Sri Krsna, the enchanter of Laksmi. She is a golden streak on the

black testing-stone named Sri Krsna's handsomeness.

Text 59

lavanya pathonid-hi sara sam-pat­ka2a ka2apak-ara bhumlr -eka

gunakhya ratnaugh-a khanih p-rasiddhasri radhika -sri vraj a ca-ndra k-anta ­

lavanya of beauty; pathonidhi of t he ocean; sara the nectar; sampat t h e

opulence; ka2a of art ist ic talent; ka2apa of the abundance; akara t he fo rm;bhumih the palce; eka sole; guna transcendental virtues; akhya named;

ratna jewels; augha mu l t i t ude; khanih mi n e ; prasiddha ce lebrated; sriradhika Sr imati Radharani; sri vraj a can-dra -of Sri Krsna, the moon of

Vrajabhumi; kanta the lovers.

Sri Radhika is the sweetest nectar churned from the ocean of transcendentalbeauty. She is the realm of transcendental artistic talent. She is a mine filled with

the jewels of all transcendental auspicious virtues. She is the celebrated lover of SriKrsna, the moon of Vraja.

Text 60

gauri sa-hasrad adhikapi gaurisyama tathapi srutisu prasiddha

su-rupini yapy asu-rupini ca

sakhi kad-ambasya vibhati radha

gauri fair-complexioned beautiful girls; sahasrat than thousands; adhika

more; gauri fair; syama ab e aut i fu lyoung gir l; tathapi n e v e r the less; srutisuin hearing; prasiddha ce lebrated; su-rupini beau t i fu l ; ya wh o ; api a lt h o u g h ;asu of l i fe-breath; rupini t he fo rm; ca a l s o ; sakhi of h e r f r i ends;kadambasya of mul t i tude; vibhati is man i fested; radha Sr imati Radharani.

More fair than thousands of fair-complexioned girls, in the Vedas celebrated as"dark" with the intensity of her beauty, Her form exquisitely beautiful, and Her

self life-breath of the the gopis, Sri Radha is splendidly manifest.

Text 61

kecit param eva vadanti 2aksmim2z2eti kecit ki2a tantrikayam

anandini saktir iti srutisah

sri radhik-abha vraj a candra -kanta­

kecit some; param th e supreme; eva ce r ta in ly; vadanti sa y; /aksmim

goddess of fortune; 2i2a hla-sakti; iti t h u s ; kecit s o m e; k i2a indeed;

tantrikayam in the tantras; anandini of b l i ss; saktih p o t e ncy; i t i t h u s ; s ru t iof the sruti sastra; isah the masters; sri radhika -abha -Srimati Radharani;

vraj a of vraja; candra of t he moon; kanta t he l ove r .

Sri Radhika is the lover of Sri Krsna, the moon of Vraja. Some say She is theSupreme Goddess of Fortune, and others say the Tantras describe Her as the

pastime-potency (hla-sakti) of the Lord. The masters of the Sruti-sastra say She isthe pleasure-potency (anandini sakti) of the Lord.

Text 62

yasya vase tasya tu sarva saktih ­

sarvaiva 2z2a saka2a gunas ca­

saundarya madhurya vidagdhatadyahsa radhika rajati krsna kanta

kyasyah of whom; vase in sub jugat ion; tasya of H im; tu in de e d ; sarva

all; saktih po tency; sarva al l ; eva c e r t a in ly; 2z2a pastimes; saka2a al l ;gunah transcendental qualities; ca a lso; saundarya be auty; madhuryasweetness; vidagdhata expert ise; adyah be g inn ing; sa sh e ; radhika Sr i m a t i

Radharani; rajati is sp lendid i lyman i fest; krsna of S ri Krsna; kanta th e l over .

All His potencies, all His pastimes, all His qualities, and all His handsomeness,sweetness, expertise, and other virtues under Her dominion, Krsna's lover, Sri

Radhika, shines with great splendor.

Text 63

yasya lasan mad-ana bha-va vasy-a2l2a rasasvada vlsc-sa rasy-ah

krsnasya nitya vilasanty anantah

sa radhika rajati krsna kan-ta

yasyah of whom; lasat sh i n i n g; madana bhav-a of love; vasyah un d er thecontrol; 2i2a of pastimes; rasa me l lows; asvada re l i sh; visesa spec i f ic ;

rasyah sweetness; krsnasya of Sri Krsna; nityah et e rna l; vi2asanti sh ine ;anantah lim i t less; sa sh e; radhika Sr i m a t i Radharani; raj ati is sp lendidlymanifest; krsna of Sri Krsna; kanta th e l over .

Krsna s lover, Sri Radhika, who enjoys endless, eternal, sweet, splendidlyamorous pastimes with Him, shines with great splendor.

Text 60

tathaiva sarvair guna rupa k-eli ­

madhurya purair -ati purna e-va

sri krsnac-andrah sa tathaiva rasyasa radhika rajati radhika sa

thatha in that way; eva ce r ta in ly; sarvaih wi t h a l l ; guna of t r a nscendentalqualities; rupa beauty; keli pa s t imes; madhurya sw e e tness; puraih w i t hfloods; ati ve ry; purnah fu l l ; eva c e r t a in ly; sr i k rsnaca-ndrah Sr iKrsnacandra; sah He; tatha in t h a t way; eva c e r ta in ly; rasya sw e e t; sara

adhika be t ter; rajati is s p lend id lyman i fest; radhika Sr i ma t i Radharani; sashe.

Sri Radhika, who is sweeter even than Sri Krsna, who is Himself flooded with

handsomeness, virtues, pastimes, and sweetness, shines with great splendor.

Text 65

yasya visakha 2a-2itadayas tahsakhyah priya r-upa g-unaih samanah

manenayasya api yah samana

ya viksya radha nij a sa-rma veda

yasyah of whom; visakha visakha; 2a2ita Lal i ta;

adayah beginning; tah they; sakhyah gope friends; priya dear; rupa beauty;gunaih wi th qua l i t ies; samanah equa l; manena by consideration; yasyah o fwhom; api even; yah who; samanah equal; ya who; viksya seeing; radha

Srimati Radharani; nija he r own; sarma ha p p i ness; veda pe rce ives.

When She sees Lalita, Visakha, and Her other friends, Sri Radha proudly thinksthey are every bit as beautiful, virtuous, and dear to Krsna as She is, and She

becomes filled with happiness.

Text 66

yasyah suhrt paks-ataya prasiddhasyameti nama gunato 'pi ya sa

yadiya sauh-arda krte -vidhattenityam prayatnam ati madh-uribhih

yasyah of whom; suhrt paksa-taya as fr iend; prasiddha fa mous; syamaSyama-devi; iti th u s ; nama na m e ; gunatah be c ause of transcendental qualities;

api also; ya wh o ; sa sh e ; yad iya of w h o m; sauharda krte - for f r iendship;vidhatte does; nityam co n s tant ly; prayatnam en d eavor; ati madhu-ribhih w i t h

great sweetness.

Syama-gopi is famous for both her virtues and Her friendship with Sri Radha.

With sweet affection She constantly strives to keep Radha s friendship.

Text 67

yabhyam yayor nama vidhaya nanasi2pena ka2pyambara bhusana-di

sampresitam yat sahasa na vedasri krsnaca-ndro pi kim anya varta ­

yabhyam by whom; yayoh of w h o m; nama name; vidhaya ca l l ing; nanavarious; si2pena wi th art; ka2pya fa sh ioning; ambara ga r ments; bhusana andornaments; adi be g inn ing; sampresitam ca l led; yat wh i c h ; sahasa at once ;

na did not; veda un d e rs tand; sri krsnacan-drah api eve-n; kim wh a t 7 ; anyaanother; varta account .

One day Radha and Syama met and together skillfully fashioned various

garments and ornaments. When these articles were given to Sri Krsnacandra, Heasked who had made them. Syama replied that Radha made them all Herself, andRadha insisted that Syama made them unassisted.

Text 68

premne priyasyaram upeksitam yat2okesu 2ajj adi tadaiva bhuyah

premni pragadhe tad ap-eksanam tahkurvanti citram kila krsna ka-ntah

premne for love; priyasya of t he ir beloved; arma fo r a long t ime;upeksitam ignored; yat wh i c h ; 2okesu am ong the people in general; 2ajj a adi­shame and other considerations; tada th e n; eva ce r t a in ly; bhuyah gr e a t ly ;

premni in love; pragadhe deep; tat of H-im; apeksanam in re lat ion; tah t h e y ;kurvanti do; ci t ram wo n d e r f u l ; k i la i n d e e d; krsna of S r i Krsna; kantah t h elovers.

So deeply in love were they, Krsna's lovers completely ignored society'scontinued contempt. This is certainly very wonderful.

Text 69

yatrasate sattvata suddh-a dharm-amurta ivorvi divisad varen-yah

tad dharm-a matra -pratip-adi veda­vaktara eke rata pancar-atrah

yatra where; asate are; sattvata suddha -dharm-ah in pure goodness;murtah fo rms; iva l i k e ; urvi on t h e e ar th; divisad of l ea rned brahmanas;varenyah the best; tat dh a r ma m a t r a th e p r i n c i p l es of rel igion; pratipadeiteaching; veda the Vedas; vaktarah speaking; eke some; rata pancara-trah

learned in the Pancaratras.

The exalted brahmanas in Vraja are the personifications of pure religion. Some

preach the religion of the Vedas and some follow the Pancaratras.

Text 70

pratigraham ye vraj a raj a dan-a ­

matrasya kurvanti tad eka yajya-h ­

kecit paraisvarya parah pa-re ca

madhurya dhurya v-raj a raj a suno-h ­

pratigraham the object of charity; ye wh o ; vra ja of V r a j a ; ra ja o f t he k ing ;

dana of the charity; matrasya on l y ; kurvanti do ; ta t e-ka yajyah en g aged by

him in performing sacrifices; kecit some; para tr a n s cendental; aisvarya t o t heopulence; parah devoted; pare others; ca and; madhurya d-huryah to the

great sweetness; vraj a of vraja; raj a of the k ing; sunoh of t he son.

These brahmanas all receive generous charity from the king of Vraja, and

perform Vedic sacrifices on his behalf. Some of them are enchanted by thetranscendental opulence, and some by the intense sweetness of the young prince of

Vraja.

Text 71

tambu2ikas tai2ika-ma2ikadyascaitanya rup-a api nara dha-rmah

na nara dha-rma api devatanam

dur2abhya 2abh-a vraj a can-dra bha-vah

tambu2ikah betel-nuts; tai2ika o i l ; ma2ika fl o wer gar lands; adyahbeginning with; caitanya rupa-h sp i r i tual; api al s o ; nara dha-rmah ma ter ia l ;

na not; nara dh a r m ah m a t e r i a l ; api ev e n ; devatanam of t eh demigods;dur2abhya di f f icult to attain; 2abhah at ta inment; vraj a of V ra ja; candra o f t he

moon; bhavah l o ve .

The betelnuts, scented oils, flower garlands, and other paraphernalia thevrajavasis offer to Sri Krsna are perfectly spiritual, even though offered by "human

beings". Even the demigods in heaven cannot attain love like that these "humanbeings" bear for Sri Krsna, the moon of Vraja.

Text 72

gavam grhanam api yatra bhittiscatus catuskam -sphatikakhya ratnaih­

gopanasi marakati ca vamsyahsvarnasya konesu tatha mahantah

gavam of the surabhi cows; grhanam of t he residences; api even; yatrawhere; bhittih a fence; catuh catuska-m on all four sides; sphatika ak h ya­ratnaih w i th c rystal; gopanasi ro o f -beams; marakati of e mera lds; ca a l s o ;vamsyah pi l la rs; svarnasya of g o l d ; konesu in t he corners; tatha i n t ha t w a y ;mahantah great.

In Vraja the surabhi cow barns have crystal walls, enormous gold pil lars, andemerald roof-beams.

Text 73

gopanasinam prthu yac c-atuskamtat k-aunikamyatra tu kauravindam

maha v-adabhyo yata eva lagnanana maninam patalani yatra

gopanasmam of the roof-beams; prthu la r ge; yat of w h i c h ; catuskam foursides; tat of tha t; kaunikam of t he s ides; yatra wh e r e ; tu i n d e e d ;

kauravindam of rubies; maha va-dabhyah great roof-beams; yatah from which;

eva certainly; 2agnah to u c h ing; nana va r i o us; maninam of j ewe ls; pata2aniroofs; yatra wh e re .

The roofs are made of various jewels, and rubies mark the places where theroof-beams meet the pillars of the walls.

Text 70

yesam lasanty angana eva gavahsarasvati mur-tivad eva suklah

manah sam-ana avasa vicitram

tapasvi sang-ha iva suvratas ca

yesam of which; 2asanti sp2en-didi2y manifest; angane in the courtyard; eva

certainly; gavah the cows; sarasvati of t he demigoddess sarasvati; murti t h ediety; vat l i k e ; eva ce r t a in ly; suk lah wh i t e ; manah th e m in d ; samanah l i k e ;avasah uncontrol led; vicitram wo n d e r fu l ; tapasvi of ascet ics; sanghah amultitude; iva l i k e ; su vratah -grave and serious.

White as the deity of goddess Sarasvati, and sober and grave as great ascetics,splendid surabhi cows wander in the courtyards of these barns.

Text 75

cintamani vyuha -samas -ca kama

dugha nidagha iva phu22a vatsah ­

sat kavyavat -sundara bhuri v-arnah­venu svanaya-iva sadordhva karnah­

cintamani vyuha ci-ntaman-i gems; samah li ke; ca an d ; kamadughah su r abh icows; nidaghah summer; iva l i k e ; phu22a happy; vatsah ca l ves; sattranscendental; kavya po e t ry; vat l i k e ; sundara be a u t i fu l ; bhuri m a n y ;

varnah le t ters; venu of t he f lu te; svanaya fo r t he sound; eva ce r ta in ly ;sada always; urdhva raised; karnah with ears.

These surabhi cows are just like cintamani jewels that fulfil l all desires. Theirhappy calves are like pleasant summers. Their mooing is the most beautiful poetry.They lift their ears to hear the sound of Krsna's flute.

Text 76

yatraiva bhumau patitah pratttahsa jiva g-arbhaivakaumudinam

kai2asa sa-i2asya sz2a sz-khandahsancari si-la iva samlasanti

yatra where; eva certainly; bhumau on the ground; patitah

fallen;pratitah be l ieved; sa jiva ga-rbhah the chi ldren; iva a s ; kaumudinam o fthe moonlight; kai2asa sa-i2asya of Mount Kai lasa; si2a sik-handah the rocks onthe summit; sancari mo v i n g; si lah ro c k s ; iva l i k e ; samlasanti are mani fested.

The calves look as if they might be the moving rocks on the peak of MountKailasa, or the infant children of the moonlight.

Text 77

hindira kha-nda iva dugdha sind-horye granthivac chri hara -hasa -jatah

visuddha sattv-asya ca mamsa pind-atulya bhramanto bhuvi bhuri vatsa-h

hindira khan-dah foam; iva l i k e ; dugdha of m i l k ; sindhoh of t he ocean; yewho; granthivat li ke kno ts; sri hara -of Lord Siva; hasa fr om the smi le; j atahborn; visuddha sattva-sya of pure goodness; ca also; mamsa pinda -mamsa­

pinda offerings; tulyah eq ua l; bhramantah wa n d er ing; bhuvi on t he earth;bhuri many; vatsah ca l ves.

As they wander over the earth, the calves are like the milk ocean's bubbles,

Lord Siva's chuckles, or mamsa-pinda offerings in pure goodness.

Text 78

kim ganda sai2ah s-phatikaca2asyamahormayah kim nu maha payodh-eh

sayam grha ye munivac caj ivan

mukta iva svaira cara hi -sandah

kim is i t7; ganda la r ge; sai2ah ro cks; sphatika of c rys ta l; aca2asya of themountain; maha gr eat; urmayah wa v e s; kim i s i t 7 ; nu in d e e d; maha gr e a t ;

payah of milk; dheh fr om the ocean; sayam at evening; grhah at t he i rasramas; ye who; muni sages; va-t li ke; ca al s o; jivat al t h o u gh l iv ing wi th inthe material world; muktah a l ready l iberated; iva l i k e ; svaira ac c o rd ing totheir own desire; carah mo v ing; hi in d e e d; sandah bu l l s .

Are these great boulders from the crystal mountain7 Are they tidal waves from

the milk-ocean7 These are the bulls of Vraja. During the day they freely wander,

just as liberated souls, and during the evening they sit peacefully at home, just as

great sages rapt in contemplation.

Text 79

yatrasate garva dh-ara ivaiteh am vad a karagalakamvalas ca

virakta lok-a iva pungavas tematta iva stabdha sus-ona ne-trah

yatra where; asate are; garva dh-arah proud; iva as if; ete they;

hamvadakarah mooing galakamvalah galakamvala; ca and; virakta lok-ah

renunciants; iva li ke pungavah t he bes t; te th e y ; mattah ma d m e n; iva l i k e ;stabdha stunned; su son -wi th reddish corners; netrah eyes.

Proudly mooing from the loose folds of skin about their necks, Vraja's bullslook like old sannyasis. Then again, their reddish stares make them look likeintoxicated persons.

Text 80

nandisvarasya priya daksi-na sthas­tat sauda-rah sodaravac cakasti

yatralayah sri vrsab-hanu namn-onamnoditas tasya dharadhiraj ah

nand>svarasya of Nandisvara Hill; priya de a r ; daksina in t he south; sthahsituated; tat of that; saudaraah wi th b ro ther ly affection; sodaravat l i ke a

brother; cakasti is mani fested; yatra wh e r e; alayah th e abode; sri vrsabh-anuof Sri Vrsabhanu; namnah by name; namana by name; uditah sa i d ; tasya o fthat; dharadhi raj ah -the mountain.

South of Nandisvara, on a regal hilltop is Maharaja Vrsabhanu s home, which islike a brother to Maharaja Nanda's home.

Text 81

sri nanda r-ajah sa-yatha tatha sa

vraj asya raj a vrsabhanu tej ah ­

puriva tasyaiva puri ca tasya

putri ca putras ca tayor yaso 'lam

sri nanda raj -ah M-aharaja Nanda; sah he; yatha ju s t as; tatha in t he sameway; sah he; vraj asya of Vra ja; raj a ki n g ; vrsabhanu of Mahara ja Vrsabhanu;tej ah powerful; puri th e c i t y ; iva l i k e ; tasya of h i m ; eva ce r t a in ly; cer ta inly;

puri city ca and; tasya of h i m; put r i th e d a u gh ter; ca an d ; put rah s o n ;

ca also; tayoh of t hem; yasah fa m e; alam g r e a t .

Maharaja Nanda and Maharaja Vrsabhanu are both equal in regal splendor and

power. Their capitols are similar, and their son and daughter are equally famous.

Text 82

nandisvara sri -vr-sabhanu sa-ilamadhye tu mad dh-yeyatama sv-arupam

sanketa na-maspadam eva sanke

premaiva tad dva-ndva var-asya murtam

nandisvara Nand isvara; sri vrs-abhanu of Maharaja Vrsabhanu; saila o f t he

hill; madhye be tween; tu in d e e d; mat by m e; dhyeyatama be st object ofmeditation; svarupam in t he form; sanketa nam-a aspa-dam rendezvous; evacertainly; sanke I cons ider; prema pu re love; tat th a t ; dvandva var-asya of theD ivine Couple murtam th e fo rm .

Midway between Nandisvara Hill and Vrsabhanu Hill is Sanketa, the place ofRadha-Krsna s rendezvous. I meditate on this place. I think it is the personificationof the divine couple's love.

Text 83

nandisvarasyesvara kona -kande­paryanta bhuma-u vidhuhrdya nama­

tasyaiva cuda svasu y-avata-khya

pa22i manin-am ghatita ghatabhih

nandisvarasya Nand isvara; isvara kona k-ande -in the north; paryantabhumau on the outski r ts; vidhuhrdya Vi d h u h rdya; nama na m e d; t asya o f

that; eva certainly; cuda cr e s t jewe l; svasu of Sr imati Radharanis parents-in­]aw; yavata I'avata; a-khya named; pa22i manina-m of the jewels among towns;ghatita fi l led; ghatabhih with many

To the north of Nandisvara Hi22 is the district of Vidhuhrdya, where the town ofpavata is 2ocated That pop.u2ous town is 2ike the crown jewe2 of a22jewe2 2ike tow-ns,and it is the home of Srimati Radharani s parents in law­ ­

Text 80

pur> pranita vrsabhanu namna ­

nirmaya yatro22asita sutayaiyan mandirasyopari ga sva ka-ntam

sa lokate tam sa nija2ayordhvat

puri town; pranita constructed; vrsabhanu namna b-y Maharaj a Vrsabhanu;

nirmaya hav ing bui l t ; yatra wh e r e ; u22asita sp lendid; sutayai f o r h i sdaughter; yat of wh ich; mandirasya of t he palace; upari g-a on the roof; sva

her; kantam lo ve r; sa sh e ; 2okate ga zes; tam at H im; sah He ; ni ja own ;alaya from the home; urdhvat f r om the roof .

This town of Yavata was built by Maharaja Vrsabhanu for the pleasure of His

daughter. She would often sit on the roof of Her palace and gaze at the direction ofher lover's home, and in the same way He would also gaze at the direction ofYavata-pura.

Text 85

yada gurunam gurunadarenadarena ca vyagratamau purantah

parasparam tarhi vilokamanaumanauci tat svasy a puroparisthau

yada when; gurunam of super iors; guruna wi th g reat; adarena re spect;darena fear; ca an d ; vyagratamau mo s t in tent; ura th e c i t i es; antah w i t h i n ;

parasparam mutually; tarhi th e n ; vi lkamanau se e ing; mana co n s iderat ion;

aucitat according to; svasya ow n; pura to w n ; upari s tau -on the top.

Anxious and deferential in the presence of Their elderly relatives, the divine

couple would slip away, and on their palace roofs gaze in each other s direction.

Text 86

sanketya yatra priyaya vilasyapro22asya rasyasya vatasya mu2e

yavais tad anghri -racayam cakaranamnapi tam yavatam cakara

sanketya having met; yatra wh e r e ; pr iyaya wi t h H is be loved; vilasyahaving performed pastiems; pro22asya having become jubilant; rasyasya

pleasant; vatasya of a f ig tree; mu2e at the root; yavaih wi t h r ed lac; tat Her;anghri lo t us feet; racayam cakara an o in ted; namna by n ame; api ev e n; tamthat; yavatam Yavata; cakara d i d .

The place where Krsna would secretly meet His beloved under a charming figtree (vata), happily enjoy pastimes with Her, and anoint Her feet with red lac

(yava), is named Yavata.

Text 87

sri krsnena krpa bharena guruna caitanya rupenayata2 2-$2a r-asa dhama dhama janata r-itih prakasam gata

tasya 2esa v-isesa v-esa mananesri r-iti c-intamanausargo 'yam prathamo 'bhavad bhuva mude nandisvaroddesatah

sri k-rsnena by Sri Krsna;; krpa b-harena merc i fu l; guruna by t he spi r i tual

master; caitanya of Sri Ca i tanya; rupena in t he form; ya wh i c h ; ta t o f H i m ;

2i2a of pastimes; rasa ne c tarean mellows; dhama abode; dhama of t he abode;j anata of the people; rit ih wr i t i n g ; prakasam gata is manifested; tasyah o fthis; 2esa a lit t le visesa speci f ic; vesa appearance; manane i n theconsideration; sri rit-i cin-tamani; sargah chapter; ayam th i s ; prathamah f i r s t ;

abhavat was; bhuva of t he wo r l d ; mude fo r t he d e l i gh t; nandisvara t oNandisvara; uddesatah in re lat ion.

By the mercy of Sri Krsna, Sri Castanya Mahaprabhu, Srila Rupa Gosvami, and

my spiritual master, this book, a brief description of the Lord s splendid abode andnectar pastimes, has been written. The Sri Vraja-riti-cintamani s first chapter,which describes Nandisvara Hill for the transcendental delight of the entire world,is now concluded.

Note: This verse is a little like a kaleidoscope. Each word in the first l ike may beinterpreted as either a noun or adjective, and according to the interpretation the

opening phrase assumes a different meaning. For example if "sri-krsnena" is takenas the noun, and the other words as adjectives, the opening phrase means: "by themercy of Sri Krsna, who is the master of the entire world, and who has appeared

here as Sri Caitanya Mahaprabhu." If "guruna" is taken as the noun, the phrasemeans: "By the mercy of my spiritual master, who is the bona-fide representativeof Sri Krsna, Sri Caitanya Mahaprabhu, and Srila Rupa Gosvami." If "caitanya­rupena" is taken as the noun, the phrase means: "By the mercy of Sri Caitanya

Mahaprabhu, who is Sri Krsna Himself, the master of all the worlds." If caitanya­rupena" is taken as the noun, the phrase may also be understood to mean: "By themercy of Sri Caitanya Mahaprabhu s Srila Rupa Gosvami, who is the representativeof Sri Krsna, and the spiritual master of all the Vaisnavas."

Chapter 2

Text I

evam vidha sr-i vraj a - raj -i raj o­ ­

nandisvaro 'yam parito vananinana vidhaye-su 2asanti vrksa

va22yo nikunj as ca vihanga rangah­

evam vidha in -this way; sri vraj a raj-i of V-raja; rajah th e k ing; nandisarahNandisvara Hill; ayam th i s ; par i tah ar o u n d; vanani fo r e s ts; nana vidhah -of

various kinds; yesu in wh ich; lasanti are splendidly manifest; vrksah t r e es;

va22yah creepers; nikunj ah groves; ca al s o; vihanga bi r d s ; rangah a n dpastime places.

Nandisvara Hill is like a monarch in the center of Vrajabhumi, and around it

are many different kinds of forests. where there are many splendid desire-trees,desire-vines, groves, pastime-places, and colorful birds.

Text 2

yatrodga2ad gu-ggu2a pic-chi2esuvartmasv atavyah pracaranti devyah

parasparam baddha kar-a nij esa

yugasya 212a sam-ayanusarah

yatra where; udgalat saying; guggula guggla; picchilesu among thepeacocks; vartmasu on the pathways; atavyah of t he forest; pracaranti w a l k ;devyah goddesses; parasparam each other; baddha kara-h holding by hand;nij a the ir own; isa of m as ters; yugasya of t he pair; 2i2a of past imes; samaya

at the time; anusarah fo l l ow ing .

Passing the mewing peacocks, the young goddesses of Vraja walk along the

forest path, holding each other by the hand as they follow their master andmistress at the time of transcendental pastimes.

Text 3

yatratavi mesa m-ukha-d udirnasanjirna kakko-2a pha2ai-h sugandhi

disam mukham tan mahis-augha srnga­ksunna tvag adyaih -saraladibhis ca

yatra wh e re; atavi of t he fo rest; mesa of the rams; mukhat from the

mouth; udirna ex pe l led; sanjirna to r n ; kakko2a ka k k o la; pha2aih wi th f ru i t s ;sugandhi fragrant; disam mukham in a l l d i rect ions; tat of t he forest; mahisaof buffalos; augha of the herd; srnga by t he horns; ksunna to r n ; tvak bark; ­

adyaih beginning with; sarala sa ra la; adibhih and o ther t rees; ca a l so .

Wild rams have chewed fragrant kakkola berries and wild buffaloes with theirhorns have torn the bark and branches of fragrant sarala trees. All this has made

the Vraja forest very aromatic.

Text 0

yatratavi hasti ghat-a vibh-agna­sac cha22aki p-ha22avik-a vibhanti

vaniya dhenu gana jagdha gandha­trnaih sugandhini disam mukhani

yatra where; atavi of the forest; hasti g-hatah by e lephants; vibhagna

broken; sat ni ce; sa22aki of sal laki trees; pha22avika new shoots; vibhanti a r esplendidly manifested; vaniya of t he forest; dhenu g-ana cows; j agdha ea ten;

gandha aroma; trnaih wi t h g rass; sugandhini ar o mat ic; disam mukhani a l ldirections.

Wild elephants have broken the tender young branches of fragrant sallaki trees,and wild buffaloes have spread the aroma of fresh grass by their grazing. All this

has made the Vraja forest very aromatic.

Text 5

kutrapi kisaih kavali krta-namdraksa pha-lanam bahu guc-cha guc-chaih

sac cha-ditani cchavim arabhante

bhuvas ta2any amra pha-2adibhis ca

kutrapi in some places; kisaih by monkeys; kava2i krta-nam eaten; draksa

phalanam of grapes; bahu gucc-ha gucc-haih wi th many bunches; sat nicely;

chaditani shaded; chavim sp l endor; arabhante ma n i fests; bhuvah of t he land;ta2ani the surface; amra pha2a -adibh-ih wi th mangoes and other fruits.

In some places the ground of the forest is covered with bunches of grapes partly

eaten by monkeys, and in other places ripe mangoes ahve fallen on the ground. Allthis has made the Vraja forest very beautiful.

Text 6

sat karna b-husa m-aricadi guccha-h

pulinda kantah -pracaranti yatratambu2a pu2aih -karabhanga sadyah­

karpura rambha -rasa va-sitasy-ah

sat nice; karna bhusah -earrings; marica pe p pers; adi be g inn ing wi th ;gucchah wi th bunches; pulinda kantah -aborigine girls; pracaranti walk;

yatra wh ere; tambu2a pu2aih -with betel-nuts; karabhanga sadyah -crushed byhand; karpura ca mphor; rambha rasa p- lantain juice; vasita ar o mat ic; asyahwhose faces.

Aborigine girls, wearing nice earrings, their faces fragrantly anointed with

plantain juice and camphor crushed by hand, walk in Vraja s forest, carryingbunches of peppers and other articles.

Texts 7-10

rasa2a ma2a p-anasava2ibhirmaratakaih sripha2a jambubhis ca

pa2asa p-ugasana n-arike2airmadhuka pu-nnaga yu-gaih sirisaih

priya bi-lvarj una ka-rmarangaih

kapittha lod-hra pr-iyakakhya yu-gmaih2ava2y as-okair 2akucaih karirair

yuthi yu-gais campaka yu-gmakais ca

tama2a ma-2a nav-a ma-2ikabhir2avanga jati-dvaya ray-abilvaih

kosataki par-atika vata-dyair

asvattha salai-h khadiraih samibhih

nano22asat pusp-a pha-2adya citra-irvrksaih samantad bahuso vanani

nana vidh-ais caru lata -samu-haihsari suka-dyaih pasubhis ca bhanti

rasa2a ma2a -with mango trees; panasa ava2i-bhih wi th panasa trees;amratakaih wi th amrataka trees; sriphala wi th s r ipha la trees;jambubhih w i t h

jambu trees; ca and; palasa wi th pa lasa trees; pugasana wi th pugasana trees;narikelaih wi th coconut t rees; madhuka wi t h m a d h u ka t rees; punnaga yugai-h

withpunnaga trees; sirisaih wi th s i r isa trees; priya wi th p r i ya t rees; bilva b i l v atrees; arjuna ar juna t r e e s ; karmarangaih ka r m a ranga trees; kapittha ka p i t thatrees; 2odhra lodhra trees; priyaka akhya -yugma-ih wi th pr iyaka trees; 2ava2i

with lavali trees; asokaih asoka trees; 2akucaih la kuca trees; kariraih k a r i r atrees; yuthi yugaih -with many; campaka yugma-kaih wi th campaka trees; ca

and; tama2a ma2a -tamala trees; nava ma2ika-bhih wi th nmewly blossomed malikatrees; lavanga wi th lavanga vines; j atidvaya Jatidvay-a trees; rayabilvaih

Rayabilva trees; kosataki ko sa taki trees; parkatika pa r ka t ika t rees; vata ba nyantrees; adyaih beginning with; asvattha as vat tha trees; salaih sa la trees;khadiraih kh a d i ra t rees; samibhih sami t rees; nana va r ious; u22asat splendid;

puspa flowers; phala fr u i t s ; adya be g i nn ing wi th; ci t raih wo n d e r fu l ;vrksaih wi th t rees; samantat in a l l d i rect ions; bahusah ma ny; vanani t h eforests; nana var ious; vidhaih wi t h k i n d s; caru be a u t i fu l ; la ta of c r e epers;samuhaih wi th mul t i t udes; sari suka ad-yaih -with male and female parrots and

other birds; pasubhih wi th w i ld animals; ca a l so; bhanti ar e sp lendidlymanifest.

Filled with many rasala trees, panasa trees, amrataka, sriphala, jambu, palasa,

pugasana, coconut, madhuka, punnaga, sirisa, priya, bilva, arjuna, karma ranga,kapittha, lodhra, priya, lavali, asoka, lakuca, karira, campaka, tamala, nava-malika,

jatidvaya, rayabilva, kosataki, parkatika, vata, asvattha, sala, khadira, and samitrees, which all have many wonderful splendid fruits and flowers, and also filled

with many lavanga vines, and various other beautiful vines, and also filled with

many parrots and other birds, as well as many wild beasts, the forests of Vraja aresplendidly beautiful.

Text 11

sitasitair lohita-pita-misraih

kah2ara pa-dmotpa2a pu-spa ja-taihtadaga va-pi sa-rasi na-dibhi

raj anti hamsadi ga-nais ca yani

sita whi te; asitaih bl u e ; 2ohita re d ; pi ta ye l o w; m isra ih m i x e d ; kah2arakah2ara 2otuses; padma padma lotuses; utpa2a 2otuses; puspa jataih wi th f lowers ;tadaga wi th ponds; vapi we l l s ; sarasi la k e s; nadibhih and r i ve rs; raj anti i ssplendidly manifest; hamsa swans; adi and o ther b i rds; ganaih wi th f lo cks ;

ca also; yani w h i c h

In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled withmany white, blue, red, yellow, and mult icolored kahlara, padma, and utpala lotus

flowers, as well as many swans and other water-birds.

Text 12

karpura dhuli -racite-va bhumikvacit kvacit kunkuma bhavi-teva

kasturika curna -krteva -kacitbhumiva bhumi kacid arcya gandh-a

karpura camphor; dhuli d u s t ; rac i ta fa s h ioned; iva a s i f ; bhumi t h e

ground; kvacit in some places; kvacit in some places; kunkuma of saf f ronparticles; bhavita fash ioned; iva as i f ; kasturika of m u s k; curna wi t h d u s t ;krta fashioned; iva as i f ; kacit so m e; bhumi g r o u n d ; iva as i f ; bhumi

ground; kacid some; arcya used in worship; gandha fragrances.

In some places the ground of Vraja is made of camphor dust. In some places itis saffron. In some places it is made of ground musk, and in some places it is made

of the aromatic substances used in religious ceremonies.

Text 13

kvacit tu bhumi vividhaiva ratnairnana vidhair m-arakati ca kapi

kutrapi sa marakativa ghasair

gavadibhir bhuktatamais ca nutnaih

kvacit somewhere; tu indeed; bhumi the ground; vividha various; eva

certainly; ratnaih wi th j ewe ls; nana vaidhaih va r i ous; marakataki ma de o f

emeralds; ca and; kapi so m e; kut rapi so m e w here; sa th a t ; marakat iemerals; iva li ke ; ghasaih wi th g rass; gava a-dibhih by the cows and otheranimals; bhuktatamaih ea ten; ca al s o; nutnaih f r e s h .

In some places the ground of Vraja is made of emeralds, and in other places it ismade of a variety of precious gems. In some places the fresh grasses of Vraja,which are eaten by the cows and other animals, is made of emeralds.

Text lk

j ambu na-di raj ati kapi bhumisad ind-ranila pra-krtis ca kapi

yatra sthite radhikayapi krsnevipaksa ikseta j ano j anaikam

j ambu nad-i the golden Jambu river; raj ati is splendidly manifest; kapi

some; bhumi ground; sat tr a n s cendental; indranila sa pph i re; prakrt ih na t u r e ;ca aslo; kapi so m e; yatra wh e r e ; sth i te si t u a ted; radhikaya wi t h S r imat iRadharani; api al so; krsne wh en Krsna; vipaksah op p os i te; ikseta may see;

j anah person; j ana pe rson; ekam o n e .

In some places the ground of Vraja is a golden Jambu river, and in other placesit is made of sapphires. Sometimes, when Krsna enjoys pastimes with Radhika, itseems there is only one person and not two. It seems that there is only Sri Krsnaenjoying pastimes in a golden place, or there is only Radhika enjoying pastimes in

a sapphire place.

Text 15

sthali kvacin marakati cayatrasuvarna gulma -druma -virud a-dyah­

suvarna bhumi -kvacid eva yatra

vrksadika marakata lasanti

sthali the ground; kvacit so m e where; marakati ma de of emeralds; ca a l so ;

yatra wh ere; suvarna go l den; guma bu s h es; druma tr e e s; virut cr e e pers;adyah beginning with; suvarna golden; bhumi gr ound; dvacit so m e where;eva certainly; yatra wh e r e ; vrksa th e t rees; adikah be g inn ing wi th ;marakatah emeralds; lasanti are splendidly manifest.

In some places the ground of Vraja is made of emeralds, and the trees, bushes,and creepers are made of gold. In other places the ground is gold and the trees are

emeralds.

Text 16

kutrapi sa pankaja r-aga b-humivirud d-rumadyasphatika p-rabhutah

kutrapi bhanti sphatikakhya b-humiva22yadikah pankaj a r-aga jatah

kutrapi somewhere; sa th i s ; pankaj araga of rub ies; bhumi th e g round;

virut creepers; druma tr e es; adyah be g inn ing wi th; sphatika pr-abhutah m a d eof crystal; kutrapi somewhere; bhanti sp l e nd id ly manifest; sphatika cr y s ta l ;akhya named; bhumi gr o u n d; va22z creepers; adyah be g inn ing with;

pankaj araga rubies; j atah made.

In some places the ground of Vraja is made of rubies, and the trees and vinesare crystal. In other places the ground is crystal, and the trees and creepers arerubies.

Text 17

kvacid druma marakata lasantisuvarna va22i -vara -ve22i-ta ye

kvacit suvarna drum-a sanc-aya yan

vevesti sa marakati ca va22i

kvacit in some places; drumah the t rees; marakatah em e ra lds; 2asanti a resplendidly manifest; suvarna go ld; va22i creep-ers; vara excel lent; ve22itah gone;

ye which; kvacit in some places; suvarna golden; druma trees; sancayah

multitude; yan wh i c h; vevesti en t e red; sa th a t ; marakati em e r a ld; va22icreepers.

In some places emerald trees are embraced by golden vines, and in other placesan emerald vines embrace golden trees.

Text 18

kutrapi vrksah sphatika prabhut-asa ve22ita pankaj araga va22ya­

kvacid druma pankaj araga jataa2ingi ta sphati kakhy a va22y a ­

kutrapi in some places; vrksah tr e es; sphatika pr a bhu ta m a d e of c rystal;

sah that; ve22ita surrounded; pankaj araga ruby; va22ya by a creeper; kvacitsomewhere; drumah tr ees; pankj araga of rub ies; j atah fa sh ioned; a2ingitaembraced; sphatika akhya cr -ystal; va22ya by a cree-per

In some p2aces ruby vines embrace crystal trees, and in other p2aces ruby trees areembraced by crystal vines

Text 19

yo ratna v-rksah puru r-atna s-akhonana mani p-a22avakas ca sakhah

te pallava bhuri m-ani p-rasunahprasuna sa-ngha bahu bh-eda ga-ndhah

yah wh ich; ra tna of j e we ls; vrksah tr e e ; puru ma n y ; ra tna of j e w e ls ;sakhah branches; nana va-rious; mani of jewels; pa22avakah b lossoms; ca a lso ;sakhah branches; te th e y; pal lavah bl o s soms; bhuri ma n y ; mani j e w e l s ;

prasunah flowers; prasuna of flowers; sanghah groups; bahu many; bheda

different; gandhah fr agrances.

The trees made of jewels. They have many jewel brances, various jewel twigs,and jewel flowers that carry a variety of fragrances.

Text 20

vihara ratna-calatah patadbhir

mani drav-ais tulya sara-ih prapurnambhu bhur-uham ratna prtha-k sura-tnai r

bhatam mani paksi-bhir a2ava2am

vihara of past imes; ratna of j ewe ls; acalatah f r om the movement;

patadbhih by the fal l ing; amni drava-ih jewe ls; tulya sarai-h excel lent;prapurnam filled; bhu bhuru-ham of the trees; ratna of jewe ls; prtak va r i o us ;

suratnaih wi th excel lent jewels; bhatam sp lend id lyman i fest; mani o f j e w e l s ;

paksibhih wi th b i rds; a2ava2am the area around the roots.

Jewel birds perch on the jewel branches. Jewels fall from the tree and cover thenearby area. They appear like a little jewel irrigation trench around the tree s roots.

Text 21

svayambhuvo dhurj atayas ca sarve

pradurbhave susthu j ata ghatayam­succhayakah surya samas c-a vrksa

avala sobhah -sanakadi vac ca­

svayambhuvah Brahmas; dhurj atayah si vas; ca and; sarve a l lpradurbhave in birth; susthu ni ce ly; j ata ghatayam -in the branches and roots;succhayakah a parasol; surya to t he sun; samah eq u a l; ca a l s o ; vrksah t r e e s ;abala ofyou th; sobhah lu s t e r; sanaka adi th e -Four Kumaras; vat l i k e ; ca

and.

From the branches and roots of the trees of Vraja all Brahmas and Sivas

emanate. Although the trees of Vraja are as splendid as the sun, they still are

wonderful parasols to shade one from the sun's rays. They shine with the luster of

youth, just as the four Kumaras.

Text 22

bij am vina ropam rte caj ata

apalita snigdha vi-vardhitas capakvair apakvair api pacyamanaih

pha2als ca puspals ca da2alh sad ad-hyah

bij am seed; vina wi t h o u t ; ropam so w i n g; rte wi t h o u t ; ca a n d ; j ataborn; apalita wi t h o u t p r o t ec t ion; snigdha sp l e nd id; vivardhitah ex p a nded;ca and; pakvaih wi t h r i p e; apakvaih un r i p e ; api an d ; pacyamanaihbecoming ripe; pha2aih wi th f ru i ts; ca a n d ; puspaih f lo w e r s ; ca a n d ; da2aih

leaves; sat transcendental; adhyaih en r i ched.

The trees of Vraja were never planted or husbanded. They never grew from any

seed. They glisten with many leaves and flowers. They bear many ripe, unripe, andripening fruits.

Text 23

cid atmak-as tadrsa saktim-antahsarve 'vatara iva tasya rasyah

2okesu 2okair ava2okaniyaloka ivaite vraj abhumi vrksa-h

cit atmak-ah transcendental; tadrsa l i ke H im; sakt imantah wi t h p o tenc ies;

sarve al l; avatarah in c a rnat ions; iva l i k e ; tasya of H i m; rasyah ch a r m i ng ;2okesu in the material world; 2okaih by the condi t ioned souls avalokaniyah

perceived; 2okah persons; iva l i k e ; ete these; vraj abhumi of Vra jabhumi;vrksah t rees.

The splendid trees of Vrajabhumi are perfectly spiritual in nature and full of all

potencies. They are just like the incarnations of the Supreme Personality ofGodhead. Just as the conditioned souls misunderstand the spiritual nature of theSupreme Lord's incarnations, in the same way they misunderstand the glory ofthese trees in Vraja.

Text 20

svadhina kanta iva -yah priyena

sadopagudhas tarunatulenavicitra patranku-ra sobhitas t-a

2ata vi2asinya iva sphuranti

svadhma independent; kantah l o v e r s ; iva l i k e ; yah who ; pr i yena b ytheir lover; sada constantly; upagudhah embraced; taruna by t he t ree;atulena peerless; vicitra wo n d e r fu l ; patra le a ves; ankura and f lowe rs ;

sobhitah beauti ful; tah t h ey ; 2atah c r eepers; vi2asinyah sp lendid; iva l i k e ;sphuranti are manifest.

Decorated with many wonderful leaves and flowers, and entwined about thekalpa-vrksa trees, the splendid vines are like young girls continually embraced by

their lovers.

Text 25

sada samudyat-kalikah sadaiva

yah puspavatyo 'pi sada phalinyahsarvah suparvana utacyutaika­

kama prad-ayatra 2asanti va22yah

sada eternally; samudyat ri s i ng; ka2ika w i th new buds; sada et e rna l ly ;eva certainly; yah wh i c h ; puspavatyah wi th f lowe rs; api an d ; sadaeternally; phalinyah w i th f ru i ts; sarvah al l ; suparvanah be aut i fu l; uta i n d e e d ;

acyuta i n fa l l iable (of the infall iable Supreme Personality of Godhead); eka so le ;kama desires; prada gr an t ing; yatra wh e r e ; lasanti a re sp lendidly manifest;v a22y ah creepers.

Splendid with many eternal flowers, fruits, and eternally sprouting fresh new

buds, the vines fulfill all the desires of the infalliable Supreme Personality ofGodhead and His devotees.

Text 26

evam vicitrais tarubhir latabhiramu2am utphu22a sada su-puspa-ih

kunjani sarvatra 2asanti yatravisramyati kridati ca vraj enduh

evam i n th is way; vicitraih w o n d e r fu l ; tarubhih w i t h t r e s; latabhih w i t hcreepers; amulam do wn to the rootsl utphul la b l o s somed; sada et e rna l ly; su

puspaih wi th beaut i ful f lowers; kunjani g r o v es; sarvatra everywh-ere; lasanti aresplendidly manifest; yatra wh e r e; visramyati re s t s; kr idati p e r f o rms pastimes;

ca and; vraja induh -Sri Krsna, the moon of Vraja.

Sri Krsna, the moon of Vraja, enjoys pastimes and also rests in these groves,which are filled with many wonderful trees and vines eternally blossoming with

many beautiful flowers, even down to their roots.

Text 27

tayatrakunje pika b-hrnga g-itedipayita osadhayo j valanti

lumais camaryyah parimarj ayantikasturi m-rgyas ca sugandhayanti

tah they; yatra where; kunj e in the grove; pika of the cuckoo; bhrnga

and bumble-bees; gite in teh song; dipayitah sp l end id; osadhayah p l a n ts ;

jva2anti sh ine; 2umaih wi th t he ir ta i ls; camaryyah the camari does;

parimarj ayanti wi p e; kasturi mrgyah the musk oxen; ca a n d ;

sugandhayanti ma ke aromatic.

In the groves of Vraja the cuckoos and bumblebees sing very melodiously, the

plants are all splendidly beautiful, the camari does gracefully move their tails, andthe musk oxen diffuse a sweet aroma in all directions.

Text 28

catvara eva taravas catursukonesu yesam ubhayatra parsve

dve dve late yah kusumadibhis tanakramya ratnalayatam prayatah

catvarah fou r; eva ce r t a in ly; taravah tr e e s; catursu in t he four; konesu

corners; yesam of which; ubhayatra on b o t h; parsve si d es; dve dve t w o ;late creepers; yah wh i c h ; kusuma adibhi-h wi th f lowers and frui ts; tan t h e m ;akramya approaching; ratna of j e w e l s ; alayatam po s i t i on o fhav ing a cottage;

prayatah at ta ined.

In the grove of Vraja there is a little clearing bounded on four sides by fourkalpa-vrksa trees, each covered by two flowering vines. In the center of this li t t lecourtyard is a cottage made of jewels.

Text 29

stambha drumas te vadabhi ca tesamskandhakhya sakha v-itapais -chadamsi

tad bhittayo -dvas ca lata vibhangya

pra2amba cuda ka-2asani -puspaih

stambhah pi l la rs; drumah tr e es; te th e ; vadabhi ro o f ; ca al s o ; tesam o f

them; skandha branches; akhya na m e d; sakha br a nches; vitapaih and tw igs ;chadamsi covering; tat of t ha t ; bhit tayah th e wa l l s; dvay do o r ; ca a l s o ;2atah creepers; vibhangya breaking; pra2amba suspended; cuda spires;

kalasani and domes; puspaih wi th f lowe rs .

Four trees are the four pillars of this cottage. Their branches and twigs are itsroof, their flowers its domes and spires, the vines clinging to their sides its walls,and the opening among the vines is its door.

Text 30

evam vi-dhaih sundara sa-n ni-vesaihkunj ani sarvatra vane vraj e 'pi

vimana ka-rmi vimana bh-anatvaikuntha ga-nam api lobhitani

evam vid-haih in th is way; sundara be aut i fu l; sat tr a n s cendental; nivesaihwith cottages; kunjani the g roves; sarvatra ev e rywhere; vane in t he forest;vraj e in vraja; api al s o; vimana kar-ini re m ov ing the pride; vimana bha-nat

from the beauty of the demigods; vaikuntha gan-am of the residents of Vaikuntha;api also; lobhitani at t r ac ted.

These beautiful cottages, which are found throughout Vraja's forests, remove

the demigods pride in their airplanes, and attract even the residents of Vaikuntha.

Text 31

vanani kunj ani lata druma-s ca

ye paksino ye pasavas ca vanyeksanan mukundeksana matra-tah syuh

sarve praphu22as tad rte tv a-phu22ah

vanani the forests; kunj ani gr oves; lata cr e epers; drumah t r e es; ca a nd ;

ye which; paksinah bi r ds; ye wh i c h ; pasavah an i m a ls; ca a l s o; va o r ;anye others; ksanat fo r for a moment; mukunda of Lo rd Mukunda; iksanafrom the glance; matratah on l y ; syuh ma y b e; sarve al l ; praphu22ahblossomed with happiness; tat th a t ; rte wi t h o u t ; tu in d e e d ; aphul lah w i l t e d .

Vraja s forests, groves, creepers, trees, birds, beasts, and other living entit ies allb lossom with happiness when Lord Mukunda glances on them and wilt wi th

disappointment when He does not.

Text 32

vraj esu nana vidha sa-d vane-su­nandisvarasyesvara kona ara-t

khe2a vanam y-atra rahasya khe2a ­

khe2a2asal7hlr dlvl sadl7hlr esya

vraj esu in vraja; nana va r i ous; vidha ki n d s ; sat tr a n s cendental; vanesu i n

forests; nandisvarasya of Nandisvara Hil l; isvara kone in t he nor th; arat n e a r ;

khe2a for pastimes; vanam fo res t; yatra wh e r e ; rahasya co n f i dent ia l; khe2apastime; khe2a for pastimes; a2asabhih by those eager; divi in the heavenly

planets; sadbhih by s ix; esya the object of worship.

North of Nandisvara is a forest where Lord Krsna enjoys secret pastimes thatare worshiped by six eager demigods in heaven.

Text 33

yasmad asau sri ya-muna vraj endordidrksayanu vraj am avraj anti

nandisvarantesu gavesayantibabhrama tatrasarala bhavanti

yasmat from that; asau this; sri yam-una Yamuna river; vraj a ind-oh of SriKrsna, the moon of Vraja; didrksaya wi th a desire to see; anu fo l l ow ing ;vraj am Vraja; avraj anti go es; nandisvara Na n d isvara Hil l; antesu ne ar ;

gavesayanti searching; babhrama wa n ders; tatra th e r e ; asarala in a crooked

course; bhavanti i s .

The Yamuna river passes through that forest and flows near Nandisvara Hill. It

winds through Vraja in a very crooked course, searching for Sri Krsna, the moonof Vraja.

Text 30

yatrodakadi graha-na ccalad-yairgopoanas te 'bhisaranti bhuyah

gopi priyo -pi pravadanti gopighattam na ghattam kurute sa kam va

yatra wh e re; udaka water; -adi beginni-ng with; grahana fo r fe tching; chalaadyaih on var ious pretexts; gopijanah the the gopis; te th e y; abhisarantimeet; bhuyah repeatedly; gopi priyah -Sri Krsna, who is very dear to the the

gopis; api also; pravadanti th ey say; gopi ghattam -gopi-ghata; na n o t ;ghattam ag i tat ion; kurute do e s; sah he ; kam wh a t 7 ; va o r .

On the pretext of fetching water an other things, the the gopis would go to that

pastime forest and meet their beloved Krsna. They call this place gopi-ghatta. Didthe Lord agitate the gopis with His pastimes there, or not7

Text 35

sri krsna kel-i dyuti -vidy-utana-mbrahmanda sammand-ana panditana-m

bhandara bhandam sa vibhati yatra

bhandira nama druma v-idrumaityah

sri k-rsna of Sri Krsna; keli o f the pastimes; dyuti wi t h t he spelndor;

vidyutanam sh in ing; brahmanda the un iverses; sammandana decorat ing;panditanam exper t; bhandara b-handam a chest of jewels; sah that; vibhatishines; yatra wh e re; bhandira n-ama named Bhandiravana; druma vi-druma

etyah wi th druma and vidruma trees.

A treasure-chest filled with the glory of Sri Krsna's pastimes, which decorate theworlds, the Bhandiravana forest of druma and vidruma trees shines with great

splendor.

Text 36

yatrakhi2anam api ba22avinamarama dha-mani manoramani

ramyanikamani nikunj a punj -amunj atavi muk-hy a vana-ni bhanti

yatra wh e re; akhilanam of a l l ; api al s o ; gopmam of t he the gopis; aramaof gardens; dhamani the abodes; manoramani ch a rming; ramyani in r e l a t ion to

Laksmi-devi; kamani the ob ject of desire; nikunj a of g roves; punj a mu l t i t ude ;munj a atavi -Munj -atavi; mukhya beg inning with; vanani fo r e s ts; bhanti a r emanifest.

In that place are Munjatavi forest and many other beautiful, charming grovesand forests where the gopis keep many delightful gardens.

Text 37

sva svabhi-lasena gatas ca yatra2apanti nrtyanti mi2anti tena

kantena kantah krt ke2y an-anta­manoratho yati manoratham yat

sva sva ac-cording to their own; abhilasena des i res; gatah go ne; ca a l s o ;yatra where; a2apanti they talk; nrtyanti da n c e; mi2anti me e t ; tena w i t hHim; kantena the ir lover; kantah th e be loved the gopis; krta pe r f o rmed; ke2i

pastimes; anantah un l im i ted; manorathah de s i re; yati at t a i ns; manorathamdesire; y at which.

In these groves the the gopis meet their lover, Krsna, converse with Him, dancewith Him, and enjoy unlimited pastimes with Him. In this way all their desires to

serve Krsna become fulfil led.

Text 38

vrndavananam vilasad v-ananam

vaikuntha k-unthi k-ara v-aibhavanam

vrndavanam nama vanam guna sr-i

vrndavanam tat katamac cakasti

vrndavananam of Vrndavana; vilasat sp lend id; vananam of t he forests;vaikuntha of Vaikuntha; kunthi ka ra mak i n g i s i gn i f icant; vaibhavanam t h eopulences; vrndavanam Vrndavana; nama na m e d; vanam th e f o rest; guna o fauspicious transcendental attributes; sri and of beauty and opulence; vrnda o f

an abundance; vanam the forest; tat th a t ; ka tamat be s t ; cakasti is m an i fest.

Among Vrndavana's splendid forests, which make the splendors of Vaikunthaseem very pale, the very beautiful forest named Vrndavana-vana is the best.

Text 39

yasyasty aho kajj vala jata j-ata­samantatah sa parikheva krsna

namaj jana-n majj anato visuddhan

karoti ya krsna hrda-s tathapi

yasya of which; asti th e re is; aho Oh ; ka j jva la jata of b l a ck eye cosmetics;

j ata manifested; samantatah on a ll s ides; sa th a t ; par ikha mo a t ; iva l ik e ;krsna the Yamuna river; namat of f e r ing respectful obeisances; j anan persons;

majj anatah by bathing; visuddhan pu r i f i ed; karoti ma k e s; ya wh i c h ; kr snaLord Krsna; hrdah ma n i fested in the heart; tathapi s t i l l .

They who offer respectful obeisances to her or bathe in her waters, the Yamuna,which is like a moat ofblack mascara encircling Vrndavana, transforms into puredevotees carrying Lord Krsna in their hearts.

Text 00

paryapta indivara malikev-asasara hara pratimev-a devyah

vrndavanasyasita satikeva­viraj ate sri yamuna -nadi sa

paryapta great; indivara of b l ue lo tus f lowers; malika ga r l and; iva l i k e ;sasara moves; hara of a neck lace ofjewels; devyah of the goddess;vrndavanasya of Vrndavana; asita bl u e ; satika sa s h; iva l i k e ; vi raj ate i s

splendidly manifested; sri yamuna -the Yamuna; nadi ri v e r ; sa s h e .

The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a

blue sash worn by the goddess of Vrndavana.

Text Wl

saptaiva sindhun api sapta lokansaptavrtih sasti vibhidya sauri

vaikuntha go-loka ga-ta bhramanti

vrndavanam sevitum a2ava2am

sapta seven; eva cer ta in ly; sidhun se as; api an-d; sapta seven; loan worlds;sapta seven; avrtih co v e r ings; sa sh e; asti is ; vibh idya br e a k ing; sauri t h e

Yamuna river; vaikuntha in t he spi r i tual sky; goloka to G o loka Vrndavana;gata gone; bhramanti wanders; vrndavanam the forest of Vrndavana;

sevitaum to serve; a2ava2am stream for irr igation.

Passing the seven seas and seven planetary systems, and breaking through thesevenfold covering of the universe, the Yamuna enters the spiritual Goloka planetand wanders here and there to serve Vrndavana by carrying water.

Text 02

yasyajale dura gata g-ate pivrndavanasyaiva samantatah syat

avarta 2aksam -sthiti 2obha -2aksa-m

yatha dhani dvari -su 2obhi -cittam­

yasyah of which; jale in the water; dura fr om a great distance; gata co me;

gate gone; api even; vrndavanasya of Vrndavana; eva certainly; samantatahon all sides; syat is ; avarta tu r n s ; laksam wi t h h u n d r eds of thousands; sthiti

situation; 2obha greed; 2aksam hu nd reds of thousands; yatha ju s t as; dhanz o fa millionaire; dvari at t he doorstep; su 2obhi -of a greedy person; cittamconsciousness.

Many greedy men will wait at a rich man s doorstep, hoping to meet him andbenefit hundreds of thousands of times over. In the same way the Yamuna flows ina very winding course, greedy to get some of the wealth of Vrndavana forest.

Text 03

yasya asau syama rasa pra-vaha-hsyamasya tam syama rasa pra-vaha-m

uddipayann eva nimajj ayan syatsvasmims ca tasmims ca tadalibhis tam

yasyah of which; asau th i s ; syama blue; rasa -of nectar; pravahah st ream;syamasya of Lord Syamasundara; tam th i s ; uddipayan ag i t a t ing; eva

certainly; nimajjayan dr o w n i ng; syat is ; svasmin in h e r se l f; ca a nd ; tasmin

in Him; ca and; tat hi s ; al ibh ih wi t h w i t h gopi f r i e n d s ; tam t h a t .

The dark nectar current of the Yamuna picks up Lord Krsna and plunges Himand His gopi friends in the dark nectar current of transcendental amorous

pastimes.

Text 00

yasyah pravahesv api j iva jat-amuhur muhur mastakam urdhvayanti

didrksavah syama ras-esu magnasyamagamasanki dhi-yeva mugdhah

yasyah of which; pravahesu in the stream; api al so; j iva jatah l i v i n g

entities; muhuh muhuh cons tant ly; mastakam he a d; urdhvayanti ra i s ede;didrksavah eager to see; syama of Lord Syamasundara; rasesu in the nectar of

love; magnah immersed; syama Lord Syamasundara; agamana arrival;asanki expect ing; dhiya wi t h t he in te l l igence; mugdhah cha rming and

innocent.

Many charming aquatic creatures, plunged in the nectar of love for Krsna, again

and again push their heads above the Yamuna's waters, hoping for a glimpse ofLord Syama.

Text 05

yasya dvayoh sundara parsva-yos tahsopana ma2e v-ara ratna j-a2e

sobhakhya devya -iva danta pankti­sri krsna -susmar-aka suddha -sakti­

yasyah of which; dvayoh on b o t h; sundara be a u t i fu l ;parsvayoh sides; tah ar e ; sopana maale two staircases; sobha beauty;akhya named; devyah of t he goddess; iva l i k e ; danta of t e e th; pankti r o w ;sri krsna; of Sri Krsna; su smarak-a remembering; suddha pu re; sakti

potencies.

On the Yamuna s beautiful shores are jewel staircases, which are like the teethof the goddess of beauty, and which remind one of Sri Krsna.

Text 06

sopana jatau man-i jau dvi pa-rsve ­

madhye ca yasyah sa2l2a pravahah­sri krsna ven-u dhv-ani pa-nato m-i

bhavanti sadyo viparita rupah

sopana jatau two s ta ircases; mani j-au made of gems; dvi p-arsve o-n both sides;madhye in the middle; ca a l s o ;

yasyah of which; sa2i2a of water; pravahah the cur rent; sri k-rsna of Sr iKrsna; venu of the f lute; dhvani th e sound; panatah be c ause of drinking;ami these; bhavanti be come; sadyah im m e d ia te ly; viparita th e oppos i te;rupah in nature.

When they drink the sound of Krsna's flute, these two jewel staircases meltwith love, and the river flowing between them becomes solid and stunned with

ecstasy.

Text 07

sarvani tasyah pulinani candracurnani yac can-drikayanvitani

sri rasa -2I2a -rasa -saub-haganinamani yesam tad avek-sanani

sarvani al l ; tasyah of t he Yamuna; pulinani t he beaches; candracurnanicamphor dust; yat of wh i ch; sri rasa -2I2a -of the pstime of the rasa-dance; rasa

with the mellows; saubhagani auspic iousness; namani na mes; yesam o f wh i ch ;tat tha t; aveksanan in re la t ion.

In the moonlight the Yamuna's beaches appear to be made of camphor-sand.

Lord Krsna enjoyed His rasa-hla on these beaches, with each place bearing thename of a particular pastime.

Text 08

madhye 'pi tasyah pulinani yesukunjani kutrapi lasanti tesam

vihangama angana u22asantigovinda sandars-ana lalasata-h

madhye in the middle; api al s o ; tasyah o f t he Yamuna; pulinanai t h eshores; yesu in which; kunj ani gr o ves; kutrapi in s o me p laces; lasanti a r esplendidly manifest; tesam of them; vihangamah bi r d s ; angane i n t hecourtyard; u22asantifly about-; govinda of Lord Govinda; sandarsana fo r thesight; lalasatah because of yearning.

In the clearings of the splendid groves by the Yamuna's shore, birds fly here and

there, yearning for a glimpse of Lord Govinda.

Text 09

vrndavanasyaiva samantato 'syahsarve 'vatara iva te 'vatarah

sva p-remadah sva s-maranena kintu

sadyo vrajendor api cittam atra

vrndavanasya of Vrndavana; eva ce r ta in ly; samantatah in a l l d i rect ions;

asyah of the Yamuna river; sarve al l ; avatarah in c a rna t ions; iva l i k e ; t ethey; avatarah in ca rnat ions; sva ow n; prema lo v e ; dah gr a n t i ng; sva o w n ;smaranena by rememberance; kintu however; sadyah at once; vraj a in-doh of

Sri Krsna, the moon of Vraja; api al s o; ci t tam co n s c iousness; atra he r e .

Everywhere in Vrndavana and on the Yamuna's shores, are trees that are likethe Lord's incarnations, that give the gift of pure love, and that make oneremember the Lord, making He who is the moon of Vraja suddenly rise within the

heart.

Text 50

vrndavanantam paritas tate 'sya

amradi vrks-ava2i man-da2i ya

purvasty apurva sakalantarantarnikunj a sa2a -vidhu drg r-asa-2ah

vrndavana Vrndavana; antam wi t h i n ; par i tah in a l l d i r ec t ions; tate o n t heshore; asyah of the Yamuna; amra ma n go t rees; adi be g inn ing wi th; vrksa o f

trees; ava2i mul t i tude; manda2i area; ya w h i c h ; purva ex i s t i ng before thematerial creation; asti is ; apurva wo n d e r fu l and unprecedented; saka2a al l ;antara antah -wi th in; nikunj a of g roves; salah en c losures; vidhu o f Lo rdKrsna; drk ra sa lah p l a ce of pastimes.

Everywhere in Vrndavana and on the Yamuna's shore are groves of ancient,wonderful mango and other trees, which feed nectar to Lord Krsna's eyes.

Text 51

draksadikanam kusumavalmamrambha samuha-sya ca mandalani

kramena madhye kanakasya bhumi

ratnaca2as tatra ca ka2pa kunjam­

draksa grapes; adikanam be g inn ing with; kusuma of f lo we rs; avalinam o fthe abundance; rambha of p lantain trees; samuhasya o f the group; ca a l s o ;mandalani areas; kramena one af ter another; madhye in t he mids t; kanakasy

of gold; bhumi pl a ce; ratna of j ewe ls; acalah mo u n t a in; ta tra t h e r e ; ca a l s o ;kal pa kunj am -grove of kalpa-vrksa trees.

In Vrndavana are grape-vines, flower gardens, groves of plantain trees, golden

pavements, a mountain of precious gems, and a grove of kalpa-vrksa trees.

Text 52

kutrapi dirghah samasutra pa-taiva kvacin mandala ba-ndhanena

dvi tr-ah kvacic chrenaya eka ja-tyah

kutrapi nana vi-dha jatibhis ca

kutrapi somewhere; dirghah lo n g ; sama sut-ra pa-tah the same; iva l i k e ;kvacit somewhere; mandala ba-ndhanena in the same place; dvi tw o ; trah o r

three; dvacit somewhere; srenayah se r ies; eka ja t yah o n e k i n d ; ku t rapisomewhere; nana va r ious; vidha ki n d s ; ja t ibhih w i t h v a r ie t ies; ca a l s o .

In some places of Vrndavana there are large groves of a single kind of tree. In

other places two or three different kinds of trees grow together, and in other placesthere are groves that contain a great variety of different trees.

Text 53

amradikanam kva ca pancasayaurdhvena sakhadibhir apy anyunah

ta natiriktah sukha krtrim-a kim

puspavalmam api tadrsas tah

amra mango trees; adikanam be g inn ing with; kva wh e r e 7; ca a n d ;

pancasa wi th f ive; yah wh i c h ; urdhvena up ; sakha br a n c hes; adibhihbeginning; api ev en; anyunah no t sma l l ; tah t h e y ; na not ; a t i r i k tahsurpassing; sukha easi ly; krtr ima fa s h ioned; kim w h a t 7 ; puspa of f lo we rs ;

avalmam of mul t i tudes; api al s o; tadrsah l i ke t ha t; tah t h e y .

Are any other flowers equal to the mango flowers of Vraja7 Where are treesequal in height to the great five-branched mango trees growing in Vraja7 Even if

one were to fashion a great statue of a tree it would be very difficult to make on ashigh as these mango trees.

Text 50

tama2a ma2a api ta-drsas tahkutrapi nana vidha pa-dapan-am

vanam dhani-bhutam ativa citram ­

vipaksa drster ap-i duspravesam

tama2a of tamala trees; ma2ah groves; api al s o; tadrsah l i ke tha t; tahthey; kutrapi so mewhere; nana va r i ous; vidha ki n d s ; padapanam of t rees;vanam fo rest; dhani we a l thy; bhutam h a v i ng become; ativa ve r y ; ci t ram

colorful and wonderful; vipaksa drsteh of one enimical to Krsna and His

devotees; api also; duspravesam di f f i cu lt to enter.

In some places in Vraja there are groves of tamala trees, and in other places

there are opulent and wonderfully colorful groves filled with many different kindsof trees. Krsna's emenies have never been able to enter any of these groves of Vraja.

Text 55

madhye nikunj ah kvacid eva tesam

kutrapi ratnottama ma-ndirani

kutrapi vrnda parivara sal-ahsarvasu diksv eva samu22asanti

madhye in the middle; nikunj ah gr oves; kvacit in s ome p laces; eva

certainly;; tesam of them; kutrapi in s o me p laces; ratna je w e l led; uttamaexcellent; mandirani pa laces; kutrapi in s ome p laces; vrnda Vr n d avana forest;

parivara sala-h the other forests which are Vrndavana's associates; sarvasu in a l l ;

diksu di rect ions; eva ce r ta in ly; samulassanti are splendidly manifest.

With many lovely jewel palaces in their groves, Vrndavana and other forests aresplendidly manifest everywhere in Vraja.

Text 56

vrndavanam laukikavad yadidam

tathapi 2okottara 2oka h-ari­rajno yathatyanta vilasin-ah syad

arama ramya-tvam ati prasar-i

vrndavanam Vrndavana; laukika or d i n a ry; vat l i k e ; yadi i f ; id am t hi s ;tathapi nevertheless; 2oka uttara -in the place beyond the material world; 2okathe people; hari en c hant ing; raj nah of t he k ing; yatha ju s t as; atyanta gr e a t ;

vilasinah wi th splendid pastimes; syat may be; arama of t he garden;ramyatvam charm; ati prasari -la rge.

Even if one thinks Vrndavana an ordinary material place, he must still admit

that Vrndavana enchants the minds of Vaikuntha's residents. He must also admitthat Vrndavana's gardens delight the king that enjoys pastimes there.

Text 57

sannam rtunam prthag eva sat cet

padani tat tat sva gu-nai-h sa -yatravrndavanenduh prati vasaram tat

sarvartu 2$2anubha-vam tanoti

sannam six; rtunam of s eason; prthak di s t i nc t ; eva ce r t a in ly; sat be i n g ;cet if ; padani va r i o us t imes; tat tat v-arious; sva wi th i ts own; gunaihattributes; sah that yatra w h e re; vrndavana in-duh Sri Krsna, the moon of

Vrndavana; prati to each; vasaram se ason; tat th a t ; sarva al l ; r tu s e a s ons;2i2a pastimes; anubhavam exper ience; tanoti ex p ands.

Generally the six seasons come one after another, and the qualities of only one

season are manifest at any given time. Here in Vrndavana, He who is the moon ofVrndavana can enjoy the pastimes of any season at any time.

Text 58

tathapi sarvartava eva nityamvrndavane 'smin pranayanti sevam

yesam prasunaih krta bhu-sanas tavrndavanendum pranayanti gopyah

tathapi nevertheless; sarva al l ; rtavah se asons; eva ce r ta in ly ;; ni tyameternal; vrndavane in Vrndavana; asmin in t h i s ; pranayanti pe r f o rm; sevamservice; yesam of which; prasunaih wi th t he f lowers; krta fa s h ioned;bhusanah decorations; tah t h ey; vrndavana of V rndavana; indum t o t he

moon; pranayanti pr e sent; gopyah the gop is .

In Vrndavana all the seasons are eternal, and they all dil igently serve Sri Krsna,the moon of Vrndavana. The gopis decorate Sri Krsna with garlands and other

ornaments made from the flowers of many different seasons.

Text 59

vrndavanendoh sakala priyan-amvrndavane 'smin vilasanti kunjah

brahmanubhutir api mocayanti

yesam dyutinam kalayapi gunjah

vrndavana of Vrndavana; indoh of t he moon; sakala al l ; pr i yanam o f t h e

beloved gopis; vrndavane in Vrndavana; asmin in t h i s ; vi lasanti are splendidlymanifest; kunjah groves; brahma of B rahman; anubhutih pe r cept ion; apieven; mocayanti l i be ra tes;yesam o f w h i c h ; dyut inam of t he sp lendors;

kalaya wi th a f ragment; api ev e n; gunjah bl o s soms.

In Vrndavana the gardens of all the gopi-beloveds of Vrndavana's moon (Krsna)shine swith great splendor. A single ray of those gardens' splendor eclipses theBrahman effulgence.

Text 60

vrndavane 'smin pasu paksino yevrksalayadya api yatra tatra

sarve sada sammukhayanti tasmin

vrndavanendor udayo 'sti yasmin

vrndavane in Vrndavana; asmin in t h i s ; pasu an i m a ls ;

paksinah and birds; ye those who; vrksa al-aya fo rests; adyah be g inn ingwith; api al so; yatra wh e r e ; ta t ra th e r e ; sarve al l ; sada a l w a ys ;sammukhayanti eagerly expect to see; tasmin in t ha t ; vrndavana of V rndavana;indoh of the moon; udayah ar i sa l; asti is ; yasmin i n w h i c h .

The animals, birds, trees, vines, and all other living entit ies that reside inVrndavana yearn to see the rising of Vrndavana's moon (Krsna).

Text 61

ekas tujatyapi sa kalpa vrks-ah

pare gunair eva najati rupa-ih

tathapi vrndavana nath-a vat t-e2i2anusarena gunodayah syuh

ekah one; tu in d e e d; j atya by b i r t h ; api sa h th at ; ka l pa vrksa-h ka lpa­vrksa tree; pare the others; gunaih by qua l i t ies; eva ce r ta in ly; na no t ; j a t irupaih by b i r th ; ta thapi st i l l ; vrndavana of V rn davana; natha t he Lord ;

vat li ke; te th e y ; 2I2a pas t imes; anusarena according; guna of q ua l i t ies;udayah arisal; syuh may be.

Originally there is only one kalpa-vrksa tree in Vrndavana, and the other trees

have attained the qualities of kalpa-vrksa trees by its association. In the same way,there is only one Sri Krsna, the master of Vrndavana, and by enjoying pastimeswith Him His friends have attained qualities like His.

Text 62

vrndavane yadyapi kalpa vrksah­sarve tathapy eka udara gitah ­

yasyatu2e tatra ta2e tad antas ­

tan manj u k-unj e ma-ni mandira-m tat

vrndavane in Vrndavana; yadyapi although; kalpa vrksah -kalpa-vrksa

trees;sarve all; tathapi ne v e r the less; ekah on e; udara gitah e-xpecially

glorious; yasya of wh ich; atu2e incomparable; tatra th e re; ta2e at sur face;

tat tha t; antah th e end; tat of t h a t ; manju ch a r m i n g; kunje in t he g rove;mani made of jewels; mandiram pa l ace; tat t h a t .

Although all the trees in Vrndavana are kalpa-vrksa trees, still one among them

is especially glorious. This tree grows next to a jewel palace in a supremely

charming grove.

Text 63

urdhvordhva ge-hopari geham evamtat pancasad as-ta na-vati ci-tram

sarvatra madhye vara ka-rnika va-t

samantato 'stau dalavat prakosthah

urdhva ur-dhva one above the other; geha buildings; upari above; geham

palace; evam in this way; tat th i s ; panca fi v e ; sat si x ; as ta ei g h t ; nava

nine; ati ve ry; ci t ram wo n d e r fu l ; sarvatra ev e rywhere; madhye i n t hemiddle; vara exce l lent; karnika wh o r l ; vat l i k e ; samantatah ev e rywhere;astau eight; dala pe t a ls; vat l i k e ; prakosthah co u r t ya rds.

This palace has many wings five, six, eight, or even nine stories high. Eachwing has a courtyard shaped like a lotus whorl with eight petals.

Text 60

pare pare 'nye ca tathaiva kosthahseva para-nam sayanadi nisth-ah

tan mand-irasyatula saubh-agasyasyuh prangane 'stav api mandirani

pare pare anye others; ca also; tatha in that way; eva ce r ta inly; kostahcourtyards; seva to service; paranam de vo ted; sayana adi ni-stha-h with resting

places; and other rooms; tat mandi-rasya of the palace; atula incomparable;

saubhagasya ofbeauty; syuh is ; prangane in t he cour tyard; astau ei g h t ; apialso; mandirani pa laces.

The residential quarters of the devotees overlook these courtyards. Within the

beautiful palaces' courtyards again there are eight smaller palaces.

Text 65

tany asta dig gani -sum-adhyagam tatsvakiya sakhadi-bhir eva nityam

svangesu sangopayate drumo 'sau2z2anuku2ebhya rte j anebhyah

tani they; asta ei g h t ; dik in d i r e c t i ons; gani pl a c ed; su madhya -gam ­

nicely situated in the middle; tat th a t ; svakiya ow n ; sakha adibhih -wi thextensions; eva cer ta inly; nityam et e rna l; sva angesu -with its extensions;

sangopayate protects; drumah tr e e; asau th i s ; 2z2a past imes; anuku2ebhyah

favorable; rte wi t hou t ; j anebhyah f r om persons.

These eight palaces are placed in the eight directions, and in the middle is

placed an eternal kalpa-vrksa tree, which with its many branches protects thedevotees from the enemies of the Lord.

Text 66

kalpaga ku-nj am nava m-andiram tatsamantatas tasya pare 'stha ku-nj ah

tathaiva sarve nava ma-ndiras te

praty eka-m anye 'pi tatah pare 'nye

kalpaga kun-j am grove of kalpa-vrksatat tha t; samantatah on a l l s ides; tasya

kunj ah groves; tatha in t ha t way; evamandirah pa laces; te th e y; prati ekam­from that; pare anye others.

This grove with nine palaces is surrounded in all directions by eight other

groves, each with nine palaces. Beyond these groves and palaces there are moregroves and palaces.

trees; nava nine; mandiram pa l a ces;of that; pare others; asta e i g h t ;

certainly;; sarve al l ; nava n i n e ;each; anye others; api al s o; ta tah

Text 67

yat kunj a raj am -vrta kalpa -vrksam­

vrndavanesa 2asita-2ayam tattatah sakhinam atha kinkarmam

samantatas tat paratah -kramena

yat which; kunj a of groves; raj am the monarch; vrta su r r o unded;kala­vrksam wi th ka lpa vrksa trees; vrndavana Vr ndavana; isa the queen; lasitasplendid; alayam abode; tat th a t ; ta tah fr o m t h a t ; sakhmam o f h e r g op i ­

friends; atha then; kinkarmam of h er ma idservants; samnatatah in a l l s ides;tat tha t; paratah af t e r ; kramena one a f ter another.

In the best of these kalpa-vrksa groves is the splendid palace of Vrndavana's

queen. Around Her palace are the palaces of her gopi-friends, and around them arethe residences of her maidservants.

Text 68

sarvatra madhye vara mandiram -yadyuthesvari tatra ganesvari va

kantena sakam yadi raj ate tat

tad alayas tat para mandiresu

sarvatra everywhere; madhye in t he mids t; vara ex c e l lent; mandiram

palace; yat which; yutha of t he mul t i tude; isvari th e queen; va or ; ka n tena

sakam wi th her lover; yadi i f ; ra j ate is sp lendid lymanifest; tat tat al-ayahvarious abodes; tat pa-ra af ter that; mandiresu in t he palaces.

Staying in Her palace by Her lover s side, the queen of the gopis shines with

great splendor. The residences of the other gopisare situated around Her palace.

Text 69

sa kalpa vrksas tad adh-o nikunjamtan ma-ndirany apy ati-citrakani

yavan mukunda priy-ayepsitanibhavanti tavanti na ta vidanti

sah th is; kalpa vrks-ah ka lpa-vrksa tree; tat tha t ; adhah a r o u n d ;nikunj am grove; tat man-dirani pa laces; api al s o; ati v e r y ; c i t r i kani

wonderful; yavat to what extent; mukunda of Mu k u n d a; pr iyaya b y t h ebeloved; ipsitani des i red; bhavanti ar e ; tavanti in t h a t way; na n o t ; t ah t h e y ;vidanti are .

Around this central kalpa-vrksa tree is a grove with many very wonderful

palaces just as Mukunda's beloved would desire them.

Text 70

govinda bhumi-ti purana gitam­yad yoga p-ithakh-yam apiha tantre

sri radhay-a sri vidhu -yoga d-hama­sri kunj a -raj am -nigadama nama

govinda of Lord Govinda; bhumi the place; iti pu rana i n t h e Puranas;gitam described; yat wh i c h ; yoga pttha t- he transcendental place; akhyamnamed; api also; iha h e r e ; tantre in t he Tant ras; sri radhay-a wi th Srimat i

Radharani; sri vidhu -of Lord Krsna; yoga dhama -the abode; sri kunj a -of

groves; rajam the monarch; nigadama we say; nama the name.

This abode of Sri Sri Radha Krsna is called Govinda-bhumi (The abode of Lord

Govinda) in the Puranas, and yoga-pitha (the transcendental place) in the Tantras.In this book we call it Sri Kunja-raja (the king of groves).

Text 71

yad daksine r-aj ati raj a keli ­

do2a s-tha2iyati v-icitra s-i2paananda v-rndavana eva yasyah

svarupa s-obhatisayena rasya

yat of which; daksine to the south; raj ati is sp lendid ly manifest; raj a

regal; ke2i of pastimes; do2a of the swing; stha2i the p lace; ya wh i c h ; at ivery; vicitra wo n d e r fu l ; si lpa wi t h c ra f tsmanship; anandae in t he Ananda­

Vrndavana-campu; eva certainly;;yasyah of which; svarupa form; sobha

beauty; atisayena wi th great; rasyah ch a rming .

To the south is the regal, wonderfully constructed place of Sri Sri Radha-Krsna

s swing pastimes. The beauty of this place has been eloquently described in theAnanda-Vrndavana-campu.

Text 72

tad dak-sine durata eva kincitsrisvami govi-nda pad-e saro sti

samantato yasya nikunj a punj -ah

yesu22asanti bhramara2i gunj -ah

tat from there; daksine in t he south; duratah fa r away; eva ce r ta in ly ;

kincit somewhat; sri of t he goddess of fortune; svami the husband; govindaof Lord Govinda; pade at the place; sarah la ke; asti is ; samantatah on a l lsides; yasya of which; nikunj a gr o ves; punj ah ma ny; yesu i n w h i c h ;

u22asanti splendidly manifest; bhramara of bumb le -bees; a2i of hosts;gunjahthe buzzing.

Far to the south is Govinda-kunda, the lake of Lord Govinda, the husband of

the goddess of fortune. Around this lake are many groves filled with buzzing bees.

Text 73

yad brahma kundam -siva kona tu-ndam­

samantatas tasy a ca kunj a punj ah­

yad uttare sa -sad asoka va-ti ­

ghativa ya tad dvaya dhairya -lunthe­

yat which; b-rahma kundam -Brahma-kunda; siva kona tu-ndam -in the north;samantatah in a l l d i rect ions; tasya of t ha t ; ca a l s o ; kunj a of g roves; punj ah

multitudes;yat w h i ch ; ut tare in t he no r th; sa th a t ; sat tr a n s cendental;asoka of asoka trees; vati gr o ve; ghati hi g h w a yman; iva l ik e ; ya w hi ch ;tat tha t; dvaya of t he D iv ine Couple; dhairya th e composure; kunthe

stealing.

To the north is Brahma-kunda, surrounded by many pleasant groves. To thenorth of Brahma-kunda is an asoka grove that enchants the divine couple and, as a

thief, has stolen away their peaceful gravity.

Text 70

gopisa isah sa tad is-a k-onegopi jananam varado rcaniyah

sri kr-sna sa-ngayayathasaduti

jano vinodena mano dhinoti

gopi of the gopis; isah the master; isah Lo-rd Siva; sah th i s; tat o f H i m ; i s akone in the north; gopi ja n a nam o f t he gop is; vara da-h the granter of

benediction; arcaniyah the object of worship; sri krs-na wi th Sri Krsna;sangaya for association; yatha ju s t as; sah he ; duti janah me s s enger;vinodena wi th past imes; manah the mind; dhinoti sa t i s f ies.

North of that is Gopisa where, worshiped by them, Lord Siva pleased the gopishearts by giving them the benediction to enjoy pastimes with Lord Krsna.

Text 75

tasyesa kone -tad adur-a eva

tate tatinya natativa bhativamstvato yasya tale sa vams-im

vamsi dharo -vadayate priyam yah

tasya from that place; isa kone -north; tat f r o m t he re; adure no t f a r ; evacertainly;; tate on t he shore; tatinyah of t he Yamuna river; natati a dancer;iva li ke; bhati i s sp lend id ly manifest; vamsivatah Va ms ivata; yasya o f wh i ch ;tale on the surface; sa wi t h ; vamsim Hi s f lu t e ; vamsi ehara-h Sri Krsna, the

holder of the flute; vadayate at t racts; priyam Hi s be loved; yah w h o .

A little north of that, at Vamsivata, which is like a splendid dancer on theYamuna's shore, Sri Krsna attracted His beloved by playing the flute.

Text 76

yad uttare na-idhuvanam vanam tattan nama git-am sruti-citta-nitam

so 'ntarhitoyatra param priyam prag

rasonmukhibhyo ramayan priyabhyah

yat of which; uttare to t he nor th; naidhuvanam Na i d huvana; vanamforest; tat that ; ta t o f t h a t ; nama th e n ame; gitam d e s c r ibed; sruti to t h e

ear; citta and mind; -nitam brought; sah He ; antarhi tah de i s appeared; yatrawhere; param mo st pr iyam b e l o v e d; prak be f o r e ; rasa on t he rasa-dance;unmukhibhyah in t en t; ramayan de l i g h t ing; priyabhyah fr om the beloved gopis.

North of that is Nidhuvana, the name of which attracts the ears and heart.Delighting His beloved, Sri Krsna disappeared from the company of gopis eager toenjoy the rasa dance there.

Text 77

suryaspade nairta ko-na ka-ndekundotthavat ku-nj a ni-kunj a pu-nj e

sri ra-dhika surya sa-marcanayainava j ava raj ati raga ph-u22a

suryasya of the sun-god; aspade i n the abode nairta-kona-kande in t hesouthwest; kunda ja ms ine f lowers; utha bl o ssoming; vat wi t h ; kunj a nik-unj awith groves; punje fi l l ed; sri rad-hika by Sr imati Radharani; surya the sun-god;

samarcanayai fo r the worship; nava fr e sh; j ava ro s e; raj ati is sp lendid lymanifest; raga wi th red; phu22a blossoms.

To the southwest, in a jasmine garden, is Suryaspada, where Sri Radhika

worships the sun-god with a newly-blossomed red rose.

Text 78

vayavya kone -ca kadamba mule­

ya bhadrakaly asti tad arcan-ayamsa gopa kanya-dika cira c-ittam­

cauri cakarasti ca cira corah­

vayavya kone -in the northwest; ca also; kadamba of a kadamba tree; mule

at the root; ya wh i c h; bhadrakali Bh a d rakah; asti is ; ta t of h e r ; arcana yamfor the worship; sa th i s ; gopa of t he cowherd men; kanya of t he daughters;cira for a long t ime; cittam co n s c iousness; cauri th i e f ; cakara di d ; as t i w a s ;cira of the garments; corah t h i e f .

In the northwest is Bhadrakah-tirtha, where at the base of a kadamba tree the

gopis worshiped the goddess for a long time, and where the thief Krsna stole thegopis' garments.

Text 79

kone nalasyasti sa vighna raj o ­

yam arcayanti prayatah priyam tah

priya prasange -nisa vighna sa-nkah­sanka labhante 'tra vinodyamena

kone analasya in the southeast; asti is ; sah He ; vighna raj ah th -e diety of

Ganesa, who removes obstacles; yam wh o m; arcayanti th e y worsh ip ;

prayatah wi th g reat concentration; priyam their beloved; tah th e y; pr iya o ftheir beloved; prasange in the matter of the association; anisa day and night ;vighna of obstacles; sankah wo r r ied; sankah ho p e ; labhante ob r a in; atra i nthis matter; vina wi t h o u t ; udyamena e f f o r t .

In the southeast is Vighnaraja-tirtha, where Sri Krsna incarnated in the form of

a deity of Ganesa. Constantly afraid of separation from their beloved, the gopisearnestly worshiped this deity, and became quickly convinced that they wouldalways have Krsna's association.

Text 80

pracyam disi premamaya pra-purnamsri ven-u kup-am vi2asaty a2am yat

sri ven-u vad-yaih svayam avirasitsri venu -pan-eh parama priy-ayai

pracyam disi to the east; prama may-a consist ing of transcendental love;prapurnam full; sri venu -kupa-m Sri Venu-kupa (The Flutes Well); vilasati i ssplendidly manifest; alam gr ea t ly; yat w h i c h ; sr i venu -of the f lu te; vadyaihwith the music; svayam pe rsonally; avirasit wa s mani fest; sri venu -pane-h f romSri Krsna, who held the flute in His hand; parama priya-yai fo r H is beloved.

To the east is Sri Venu-kupa (the flute s well), which is fi l led with the waters oflove. Sri Krsna pleased His beloved by creating this well with the music of His

flute.

Text 81

rasonmukhe tyakta samasta -kantah­kantas tadavadayad asu venum

raho vilasena taya yadabhut

tasyah pipasarti pipasay-artah

rasa unmukh-e in the middle of the rasa-dance; tyakta abandoned; samasta

all; kantah the beloved gopis; kantah the hero Krsna; tada th e n; avadayat

played; asu quickly; venum the flute; rahah in a sol i tary place; vilasenataya by that; yada wh e n; abhut be c a me manifest; tasyah of her; pipasa o fthirst; arti di s t ress; pipasaya by the th i rs t; artah di s t r essed.

In the midst of the rasa-dance Radha and Krsna left the gopis company andenjoyed pastimes in a solitary place. When Radha became thirsty, Krsna createdthis well (Sri Venu-kupa) by playing His flute.

Text 82

srngara s-antauyad adho nikunjesrngarayam asa param priyam sah

srngara n-ama sa vato dhunapi

sangiyate tat ta-d iveksate ca

srngara sa-ntau at Srngara-santi; yat of wh i c h; adhah a l i t t le to the south;nikunj e in a grove; srngarayam asa decorated; param priyamHis beloved; sah

He; srngara na-ma named srngara; sah that; vatah vata tree; adhuna now;

api even; sangiyate is g lo r i f ied; tat th a t ; tat th a t ; iva as i s i t were; iksate i s

seen; ca also.

In the grove named Srngara-santi, Krsna decorated His beloved under a vatatree named Srngara-vata, which can be seen and glorified even today.

Text 83

yada sa vamsivata gah -sva vam-simvamsivado 'vadayad asu tarhi

dhirah samiro 'pi babhuvayatrasthalam ca tad dhir-a sami-ra nam-a

yada when; sah He; vamsivata fr om Vamsivata; gah go n e; sva H i s ;vamsim flu te; vamsi vada-h the f lute p l a y e r ; avadayat pl a yed; asuimmediately; tarhi th e n; dhirah a g e n t l y ; samirah br e e ze; api al s o ; babhuva

was; yatra wh ere; sthalam the p lace; ca a l so; tat th a t ; dh i ra samir-a Dh i ra ­samira; nama named.

One time, when Sri Krsna had gone a little distance from Vamsivata, a gentle

(dhira) breeze (samira) sprang up from His flute playing. That place becameknown as Dhira-samira-tirtha.

Text 80

samantato yadyapi bhati krsnakrsnanuraga pulinani tasyah

tathaiva sarvatra tathapi vamsivato 'ntimany eva natanti manye

samantatah in a l l d i rect ions;yadyapi a l t h o ugh; bhati is s p lend id ly

manifest; krsna of the Yamuna river; krsna fo r L o rd K rsna; anuraga w i t hlove; pulinani the shores; tasyah of t ha t ; tatha i n t h a t way; eva c e r t a in ly ;sarvatra everywhere; tathapi st i l l ; vamsi va t ah V a m i s v a ta; anitmani n e a r ;

eva certainly; natanti da n c e; manye I t h i n k .

Although the entire shoreline of the Yamuna shines with love of Krsna, I thinkthe area of Vamsivata not only shines, but actually dances in ecstatic love.

Text 85

sarv atra kunj ot tama mandi resu

vrndadayah praty ah-am eva saramsayyadikam ya racayanti citram

citram sa krsno 'pi yad ik-sane syat

sarvatra everywhere; kunja in t he g roves of Vraja; uttam in t he best;mandiresu pa lat ial buildings; vrnda ad-ayah Vrnda-devi and the other gopis;

prati aha-m every day; eva ce r ta in ly; saram th e best; sayya ad-ikam beg inningwith resting arrangements; yah wh o; racayanti co n s t ruc t; citram wo n d e r fu l ;

citram wo nder; sah He ; krsnah Kr s n a ; api al s o ; yat of w h i c h ; ik sane i nthe sight; syat i s .

Every evening Vrnda-devi and the other gopis make elaborate arrangements forSri Krsna to take rest in the beautiful forest-palaces of Vraja. When He sees this Hebecomes struck with wonder.

Text 86

tatraiva sarvah prati vasa-radau

tambula carvad-ya yatha -tatham -catat sarvam alokya rasena citram

cittam drutam tas ca tatha drutas ca

tatra the re; eva ce r ta in ly; sarvah al l ; prati vasar-a adau -every morning;tambula carva -betal-nuts; adya be g inn ing with; yatha tatham -var ioussubstances; ca also; tat th a t ; sarvam ev e ry th ing; alokya se e ing; rasena w i t h

the mellows of Sri love; citram wo n d r ; ci t tam mi n d ; dr u tam me l t e d ; tahthey; ca also; tatha in t h a t way; drutah me l t e d; ca a n d .

Every morning the gopis bring betelnuts and other gifts. Seeing this, Sri Krsna

becomes struck with wonder and His heart begins to melt with love for them.Seeing His love for them, the gopis also begin to melt with love.

Text 87

sri nandisv-ara mandira-ntam abhito vrndavanendoh padam

sri vrndava-nam eva kanana vanam t-atro22asad rocisa ­

sri vrndavan-a desa 2esa -man-ane -sri riti cinta-man-auta2 2$2a rasa -2obh-a sob-hanad-ayah sargo dvitiyodayah

sri nandisva-ra of Nandisvara Hill; mandira th e pa lace; antam abhitaharound; vrndavana indoh o-f Sri Krsna; the moon o f Vrndavana; padam the abode;sri vrndavan-am Sri Vrndavana; desa place; lesa sl i gh t ; manane i n

consideration; sri riti c-intamanau in t h is book Sri Rit i-cintamani; tat o f t he

Divine Couple; 2i2a r-asa the nectarean pastimes; 2obha eagerness; sobhanabeauty; adayah beginning; sargah ch a p ter; dvitiya se c ond; udayah ar i sa l .

This book, Sri Vraja-riti-cintamani gives a brief description of Sri Krsna s

abode, the forest of Vrndavana, as it is splendidly manifest in the area aroundNandisvara palace. This second chapter has described the beauty of the Lord'stranscendental pastimes, His eagerness to enjoy them, and other topics.

Chapter 3

Text 1

vrndavanesv idrsa vaib-havesumadhurya dhu-rya dhv-aj avad dhinoti

govardhano nama dharadhi raj o­raj opacarair yuvaraj a raj a-m

vrndavanesu in the forest of Vrndavana; idrsa li ke th is; vaibhavesu wi t h

opulences; madhurya ofsweetness; dhurya abundance; dhvaja a flag; vat

like; hinoti pleases; govardhanah Govardhana; nama named; dhara adhi­

rajah the king; of mountains; raj a royal; upacaraih wi th serv ices; yuva raj a­raj am Sri Krsna, the young prince of Vraja.

Govardhana Hill is like a flag of intense sweetness placed in the opulent land ofVrndavana. As the king of mountains Govardhana Hill offers very pleasing royal

service to the young prince of Vraja.

Text 2

nana vidha r-atna vareny-a varah­si2a yadiya vi2asanti yatra

krsnasya simhasana pitha kh-atva­

sayyadi rupa ra-sa raj a bh-upah­

nana vidhah -various; ratna varenya -varah -excellent jewels; silah st ones;

yadiyah li ke that; vi lasanti are splendidly manifest; yatra wh e r e; krsnasya o fKrsna; simhasana th rone; pitha pl a c e; khatva sa yya c o u c h e s; adi ge g inn ing ;rupah in the forms; rasa raj a bhu-pah -in relation to Sri Krsna, the suprememonarch of nectarean transcendental mellows.

The rocks of Govardhana Hill are many kinds of splendid jewels that providethrones, couches, and other kinds of furniture for Sri Krsna, the supreme monarch

of all nectar mellows.

Text 3

yat k-andarah kunj a v-arenya p-unj ahsri k-rsna k-eli ra-sa m-andirani

prthak prthak tat pa-rama pr-iyadehsaubhagya bh-agyottama yo-gyatani

yat of whom; kandarah the caves; kunj a groves; vare;nya excellent;

punj ah mul t i tude; sri kr-sna of Sri Krsna; keli of p as t imes; rasa nectarean

mellows; mandirani pa l aces; prthak prthak va r i ous; tat of H i m ; paramasupreme; priya beloved; adeh beginning; saubhagya bhaghya good fortune;ut tama supreme; y ogy atani appropr iate.

Govardhana Hill's beautiful forests and caves are Krsna's nectar pastime palaces,each one perfect for the supreme good fortune of His beloved and Her friends.

Text 0

paraga pusp-air madhubhir marandaihprava2a varai-r madhuraih pha2ais ca

nana vidha-ir yat tarav-o 2atabhihkrsnasya sevam racayanti tabhih

paraga pollen; puspaih with flowers; madhubhih iwth honey; marandaih

withnectar; pravala wi t h b l o s soming twigs; varaih ex c e l lent; madhuraih w i t hsweet;phalaih fr u i t s ; ca a l s o ; nana va r i o us; vidhaih ki n d s ; yat o f w h i c h ;taravahy the t rees. latabhih w i t h t he c reepers; krsnasya of Sri Krsna; sevam

the service; racayanti pe r fo rms; tabhih wi t h t he m.

Govardhana Hill's trees and vines serve Sri Krsna by offering Him blossomingbranches with sweet fruits, and flowers fil led with honey, nectar, and fragrant

pollen.

Text 5

yad dhatavo g-airika hingula-dyamanahsi2akhya harita2a mukhyah­

ati priyah sy-ama sarira so-bha ­

lobhaya kurvanti vidhu priyanam­

yat of which; dhatavah the minerals; gairika re d cha lk; hingulavermillion; adyah be g inn ing wi th; manahsi2a akhyah -red arsenic; harita2a

yellow pigment; mukhyah be g inn ing; ati ve r y ; pr iyah de a r ; syama o f L o r dSyamasundara; sarira of t he body; sobha be auty; lobhaya fo r eagerness;

kurvanti do; vidhu of L o rd K rsna; priyanam of t he beloved gopis.

The red, vermillion, yellow, and other-colored pigments of Govardhana Hilldecorate Lord Krsna's transcendental body for the pleasure of His beloved gopis.

Text 6

kasturikas tad dh-arinair nisrstaj atah svayam kunkuma sa-ra jat-ah

karpura pu-ras ca sugandhayantikrsnaya krsnagurubhis ca yatra

kasturikaih wi th musk; tat har-inaih be deer; nisrstah le f t ; j atah pr o d u ced;svayam personally; kunkuma of kun k u m a; sara be s t ; j atah pr o d u ced;karpura pur-ah an abundance of camphor; ca also; sugandhayanti make

fragrant; krsnaya Sri Krsna; krsna agu-rubhih wi th aguru; ca a l s o ; yatrawhere.

The musk left by deer, as well as the kunkuma, camphor, and aguru naturally

produced by Govardhana Hill, were all used to give a sweet fragrance to thetranscendental body of Lord Krsna.

Text 7

yatrasti sa candana sara j-atirna tatra sarpah sa ca ced visam navisam ca cet kvapi na duhkhadam tad

dhareh sukhai kam hari dasa v-ary e­

yatra where; asti the re is; ca candana sara ja-tih a grove of sandalwoodtrees; na not; tatra th e r e ; sarpah a snake; sah i t ; ca a n d ; cet i f ; v i s am

poison; na not; visam po ison; ca a n d ; cet i f ; kv api at a ny t ime; na n o t ;duhkha dis t ress; dam ca us ing; tat th a t ; hareh of L o rd Har i ; sukha

happiness; ekam on ly; hari of L o rd Har i ; dasa of t he servants; varye on t hebest.

There is a pleasant grove of sandalwood trees on Govardhana Hill. Although

snakes generally flock to sandalwood trees, no snakes ever come here, or ifsometimes a snake may come it is not poisonous, or if sometimes a poisonoussnake may come its poison is automatically counteracted, and it can do no harm.

As the best servant of Lord Hari, Govardhana Hill has made this wonderfularrangement for the Lord's pleasure.

Text 8

vyavartane vamya vasan mr-gaksyah

sarpadi viksadibhir eva sadyah

svayam samas2csa v-lscsa 2-abhohare raso 'sau hari d-asa v-arye

vyavartane in the turn ing around; vamya va-sat because ofcontrariness; mrga a-ksyah of the fawn-eyed gopi; sarpa a-snake; adi beg inningwith; viksa wi th the s ight; adibhih be g inn ing; eva c e r ta in ly ; ; sadyah at o nce ;

svayam pe-rsona22y; samas2esa embracing; visesa specif ic; 2abhah at ta inment;hareh of Lord Hari; rasah ne c ta rean transcendental mellows; asau th i s ; hariof Lord Hari; dasa of servants; varye on t he best.

One time a contrary fawn-eyed gopi left Sri Krsna. A short time afterwards Shesaw a snake on the road. Frightened, She took shelter of Lord Krsna, embracingHim and begging for protection. As Lord Hari s best servant, Govardhana Hillmade all these nectarean arrangements for His pastimes.

Note: This verse may also be translated in the following way:

Rejected by a certain contrary fawn-eyed gopi, Sri Krsna said: "I have just beenbitten by one of Govardhana Hill's snakes." When the gopi heard this, She becamerepentant, and came before the Lord with many apologies. As Lord Hari's bestservant, Govardhana Hill made all these arrangements for His pastimes.

Text 9

kvacic chi2a nz2amani pravi-nahkutrapi ta marakataika tanah­

tah padmaragah sphatikas ca kascidgovardhanadrau vidhu ke2i k­a2pah­

kvacit somewhere; si2ah rocks; ni2amani sapphi res; pravinah ex c e l lent ;kutrapi somewhere; tah they; marakata emeralds; eka sole; tanah

manifestation; tah th e y; padmaragah ru b i es; sphatikah cr y s ta l; ca a n d ;

kascit some; govardhana adrau -on govardhana Hil l; vidhu of L o rd Krsna;ke2i for the pastimes; ka2pah su i table.

The rocks of Govardhana Hill are all precious gems. Some are sapphires, some

emeralds, some rubies or crystals. They provide the perfect backdrop for LordKrsna's pastimes.

Text 10

j ambunada grava va-ran ni-riksya

krsnagraj o 'ram vrsabhanuj a dhih

duram prayati sphatikoccayantatkrsnagraj o 'trety api sapi yatra

j ambunada go lden; grava stones; var-an excellent; niriksya se e ing k krsna­

agrajah Krsna's elder brother Balarama; aram fo r a long t ime; vrsabhanuj a o f

Srimati Radharani; dhIh the conception; duram a g reat distance; prayati go e s ;sphatika u-ccaya a-ntat from the crystals; krsna a-graj ah Krsna's elder brother;atra here; it i th u s ; api al s o ; sa api sh e ; yat ra w h e r e .

If, while walking on Govardhana Hill, Krsna's elder brother Balarama sees aseries of golden stones, He thinks: "the daughter of King Vrsabhanu must have

just now walked before Me," and He changes course to avoid an awkwardsituation. In the same way, if She sees a series of crystal stones, She thinks:"Balarama must have just now walked before Me," and She changes Her course.

Text 11

krsnas tu j ambunada ma-dhyam etimuhuh sva kan-ta dyu-ti vid-dha bud-dhih

kantapi tasyendramanI sila-ntam

kanta bhr-amac chrI hari -das-a vary-e

krsnah Krsna; tu in d e e d; j ambunada mad-hyam go lden stones; eti

approaches; muhuh repeatedly; sva His own; kanta of t he be loved; dyutiluster; viddha pie rced; buddhih wi th t he conception; kanta Hi s be loved; apialso; tasya of Him; indramani sila -anta-m sapphire; kanta he r lover; bhramatfrom the false conception; srI hari -of Sri Hari; dasa of t he servants; varye o n

the best.

If, on Govardhana Hill, which is the best of Lord Hari's servants, Sri Krsna sees

a golden stone, He takes it to be His beloved. In the same way, His beloved sees asapphire, She assumes it is Her lover.

Text 12

yasyanga sobha -na vilobhayantikam va nikunjesu darIsu drstah

krsnasya kanta nivahas-ya hara

dibhih padalaktaka carvitad-yaih

yasya of whom; anga of the form; sobhah be auty; na do e s not ;

vilobhayantI enchant; kam va wh o m7 n ikun jesu i n t he g roves; darIsu i n t hecaves; drstah seen krsnasya of Sri Krsna; kanta th e be loved gopis; nivahasyaof the multitude; hara adibhih -wi th necklaces and other ornaments; pada

alakta wi t h r e d l ac to decorate the soles; carvita wi t h b e t e l -nuts; adyaih a n dother articles.

The gopis' necklaces, ornaments, red foot cosmetic, betelnuts, and other

paraphernalia gaze on the beauty of Govardhana Hill's groves and caves. Whowould not become enchanted by the beauty of Govardhana Hi117

Text 13

yasyendranIla manir eva krsno

jambunadany eva tadlya k-antah

tat ke-layo yasya kutumba b-havagovardhanam tam kavayantu ke va

yasya of whom; indranIlah manih sa pphi re; eva ce r ta in ly ;; krsnah Kr s n a ;

jambunadani go lden ornaments; eva cer ta in ly; tadIya His; kantah be loved

gopis; tat of Them; kelayah pa s t imes; yasya of who m; kutumba b h a vahfamily; govardhanam Go v a r dhana; tam t h i s ; kavayantu ma y descr ibe; ke

who7; va or .

Sri Krsna is the sapphire, and the gopis the golden necklaces ornamentingGorvadhana Hill. The pastimes of Krsna and the gopis are the sons and daughters

of Govardhana Hill. Who is able to describe the glories of Govardhana Hi117

Text lk

sat tandavam tandavinas caranti

gayanti bhrngas ca pikas ca vIksyatanvanti talam bahu paksi-no 'nye

hares tu seva hari dasa -varye­

sat transcendental; tandavam da nc ing; tandavinah pe acocks; caranti

performs; gayanti sing; bhrngah bees; ca and; pikah cuckoos; ca also;vIksya having seen; tanvanti do ; ta lam rh y t h m ic accompaniment; bahumany; paksinah birds; anye other; hareh for Lord Hari; tu in d e ed; sevahservices; hari of Lord Har i; dasa of t he servants;. varye on t he best.

The peacocks dance enthusiastically, the bees and cuckoos sing melodiously,and many other birds chirp a rhythmic accompaniment, as they all gaze on theservice to Lord Hari done by Govardhana Hill, the best of Lord Hari's servants.

Text 15

paryanta bhumim -parito yadIyamkrsnasya khe2ava2i 2a2itani­

kundani kunj ani padani bhantisan nirj hara-s te paritah sravanti

paryanta bhumim -the adjoining area; paritah in a l l d i rect ions; yadIyam inrelation to which; krsnasya of Lo rd Krsna; khe2a of past imes; ava2i of a hostlalitani charming; kundani la k e s; kunj ani gr o ves; padani and o ther p laces;

bhanti are splendidly manifest; sat tr a nscendental; nirj harah st reams; tethey; paritah in a l l d i rect ions; sravanti flow.

The land around Govardhana Hill in all directions is fil led with many lakes,

groves, and other charming places of Lord Krsna'spastimes. Many lovely streamsflow from Govardhana Hill onto these lands in all directions.

Text 16

tat pu-rvato dana ni-vartanakhyam

kundam yadiya sm-aranena sadyahsri ra-dhika tad -da-yito py udancad

romanca ka-mpanci ta su-ndarah sy at

tat of that; purvatah to t he east; dana niv-artana Dana-nivartana; akhyamnamed; kundam la ke; yadiya of w h i c h; smaranena by the remembrance;sadyah at once; sri rad-hika of Sr imati Radharani; tat dayi-tah and her lover;

api also; udancat ma n i fest ing; romanca ha i rs standing up; kampa anc-itatrembling sundarah beaut i ful ; sy at are .

To the east is Dana-nivartana-kunda. When Sri Radhika s handsome beloved

remembers it, He begins to tremble, and the hairs on His body stand erect.

Text 17

tato pi purve para rasa -2i2a­va2i stha2i -sati ba2iy-asi ya

smrtapi tam tam natayaty akandesviye rase candra sarov-aram ca

tatah of th is; api al s o ; purve to t he east; para Ra d ha; rasa ra s a -dance;

2i2a of pastimes; ava2i of a host; stha2i the p lace; sa th a t ; ati ve r y ; ba2iyasifull of transcendental potencies;ya w h i ch ; smrta re m e m bered; api e v e n ;tam her; tam Hi m ; na tayati ca u se to dance; akande suddenly; sviye i nTheir own; rase tr anscendental mellows; candra sarova-ram Candra s a r o vara;

ca and.

To the east of that is Candra-sarovara, where the divine couple enjoyed manyrasa-dances. The memory of this place makes Them dance in ecstatic love.

Text 18

govardhana prag disi -daks-inamsesankarsanananda sarovara-m tat

tat purvato raj-ati tac ca gauri

tirtham na gauri patir eti y-at tu

govardhana of Govardhana Hil l; prak disi to t-he east; daksina i n the

southern; amse part; sankarsana ananda s-arovaram Sankarsanananda-sarovara;

tat tha t; tat of t h a t ; purvatah to t he east; raj ati is sp lendidly manifest; tatthat; ca also; gauri t-irtham Ga ur i t i rt h a ; na no t ; ga u r i of g a u r i ; pat ih t h ehusband; eti goes; yat to w h i c h ; tu i nd e e d .

Southeast of Govardhana Hill is Sanksarsanananda-sarovara, and to the east ofthat is Gauri-tirtha, which is scrupulously avoided by Gauri s husband, Lord Siva.

Text 19

sada taya tasya vihara het-oh

saubhagya bha-gyamrta bhu-ri bha-rahtasyah priyam yatra samasta vidy-a

patim cakarasu nikunja vidy-am

sada eternally; taya wi t h H e r ; tasya of H i m; vihara pa s t i mes; hetoh o naccount of; saubhagya dur ing the full moon night of the mont of Sravana;bhagya of good fortune; amrta nectar; bhuri bhar-ah great abundance; tasyah

of Her; priyam be loved; yatra wh e r e ; samasta al l ; vidya of k n o w l e dge; ya

patim the master; cakara ma de; asu qu i c k l y ; nikunj a of t he grove; vidyamthe knowledge.

The nectar flood of supreme good fortune rising from His eternal pastimes withHer has made Her beloved supremely learned in the philosophy of forest-pastimes.

Text 20

sankarsanam dana nivart-anam ca

kunda dvaya-m yat tad ubh-e tu -madhye

mahanna kutotsa-vam atanotiananda raj o yu-varaj a ranj i­

sankarsanam Sankarsana-sarovara; dana nivarta-nam Dana-nivartana-kunda;

ca and; kunda of l akes; dvayam pa i r ; yat tat ubhe -tu -madhye between which;maha anna-kuta-utsavam the mahanna-kuta-festival; atanoti pe r fo rms;ananda raj ah -Anandaraja-tirtha; yuvaraj a the young prince of Vraja; ranj i

delighting.

In between Sankarsana-sarovara and Dana-nivartana-kunda is Anandaraja­tirtha, where the Mahanna-kuta festival delighted the young prince of Vraja.

Text 21

pascac ca tasyo22asitaspadesukrsnasya ke2i kava2i kr-tesu ­

sri dana ghat -te sum-ani su ghat te­ ­

yatrobhayo rasa vaco vilash

pascat to the west; ca al s o; tasya of t ha t ; u22asita sp lendid; aspadesuplace; krsnasya of Sri Krsna; ke2i of pastimes; kavali kr t e su m o u t h f u l s ; sr i

dhana g-hatte Sri Dhana-ghata; sumani su-ghatte sumam-ghata; yatra wh e r e ;ubhayoh of both; rasa v-acah playful conversation; vilasah pa s t ime.

West of that are two splendid places in the mouth of Krsna's pastimes. They areSri Dhana-ghata and Sri Sumani-ghata, where the divine couple playfully talkedandjoked.

Text 22

tad dan-a ke2-i ka2-i vag -vi 2asovismapayam asa na kamjanamyah

tayor api srota tatim -atannanati karo-ty asu manas tanums ca

tat of them; dana ke2i -the dana-keli pastime; ka2i vak -quarrel; vi2asahpastime; vismapayam asa astonished; na not; kam wh a t?; j anam pe rson;yah wh ich; tayoh of t he d iv ine couple; api al s o; srota of t he ear; tat im t h esurface; atan tr avel l ing; nati karo-ti causes to dance; asu im m e d ia tely;

manah the mind; tanum body; ca and.

At this place the divine couple enjoyed the playful quarrel pastime known asdana-keli. Who would not be astonished by this pastime? When this pastime

enters the ears it makes both the body and mind dance.

Text 23

puccham mayurakrti kasya tasya

govinda kundas-ya ca daksinamsega2a stha2i m-anas-a jahnavi sa

nau khe2ana-m yatra tayoh sada syat

puccham father; mayura of a peacock; akrtikasya fr om the body; tasya o f

that; govinda kundasy-a of Govinda-kunda; ca al s o; daksina a m se i n t h esouth; ga2a on the neck; stha2i placed; manasa gahnavi t he M a nasa-gangariver; sa tha t; nau bo a t ; khe2anam pa s t imes; yatra wh e r e ; tayoh o f t h edivine couple; sada eternal ly; syat a r e .

Govardhana Hill resembles a gigantic peacock that has Govinda-kunda as itstail. The Manasa-ganga, where the divine couple eternally enjoys boat-sailing

pastimes, enters into the waters of Govinda-kunda.

Text 20

nau k-helanam yatra tayoh srutmam

patham kathancid yadi tat prayatitadaiva ruddham kurute balena

balena ca tyaj ayitum na sakyam

nau boat; khelanam pa s t imes; yatra wh e r e ; tayoh of t he d iv ine couple;

srutinam of the ears; patham the path; kathancit so m e what; yadi i f ; ta t t hat ;prayati goes; tada th e n; eva c e r t a in ly; ruddham s t o p ped; kurute b a lena b yforce; balena by force; ca a l so; tyaj ayitum to a bandon; na no t ; sakyam i s

possible.

If one hears about the divine couple s boat-sailing pastimes, he will becomestunned in ecstasy, and it will not be possible for him to stop hearing about them.

Text 25

yasyas tate pundraka man-dapanitrailokya sobh-a rasa -man-dapani

tayor dvayor ujjvala bhav-itanibhavanti nityam hrdi bhavitani

yasyah of which; tate on t he shore; pundraka of madhavi creepers;mandapani fr oves; trailokya of t he three worlds; sobha beauty; rasa ne c ta r ;mandapani co t tages; tayoh of Them; dvayoh bo t h ; uj jva la bhavi-tani sp lendidtranscendental loving pastimes; bhavanti are; nityam et e r na l ly; hrdi i n t h e

heart; bhavitani ma n i fest .

On the Manasa-ganga s shores are many madhavi-vine pavilions with nectar

beauty that shines in the three worlds. There the divine couple enjoys splendidpastimes that are eternally remembered in the world's hearts.

Text 26

j a2a stha2a st-haih ku-sumair asimaihsaran marand-ai h kusumakarakhy ah

padmakaro raj ati kunj a punj ai r­

girindra varyana-nam eva kim sah

j a2a of water; stha2a place; sthaih si t ua ted; kusumaih wi th f lowe rs ;

asimaih wi thout l im i t ; sarat tr i c k l i n g; marandaih ne c ta r; kusuma f lo w e rs ;akara fo rm; akhyah na m e d; padmakarah la k e ; raj ati is sp lendid lymanifested; kunj a punj aih -with many groves; giri indra o- f Govardhana, the king

of mountains; varya ex ce l lent; ananam fa c e; eva ce r ta in ly; kim i s i t 7 ; sahthis.

With its nearby forest groves and the limitless nectar-trickling flowers in its

waters, Kusuma-sarovara shines with great splendor. Is it the handsome face of

Govardhana Hill, the king of mountains7

Text 27

gopi sv-arupapti pa-ra pr-asuna

praphu22atayai kusumakaro 'yamsri na-rado yatra babhuva gopi

snanaika m-atrad iti mohanoktih

gopi gopi; svarupa fo r m; apt i attainment; para be s t; prasuna f lo we rs ;

praphu22atayai for blossoming; kusumakarah Ku s uma sarovara; ayam th i s ; sr inaradah Narada Mum; yatra where; babhuva became; gopi a gopi; snana by

bathing; eka once; matrat on l y ; it i thu s ; mo hana of t he charming SupremePersonality of Godhead; uktih th e s ta tement.

This lake is known as kusuma-sarovara because of the many blossomingflowers, destined to become gopis in the future, that grow in its waters. Simply by

once bathing in this Kusuma-sarovara, ¹ r ada Muni at tained a gopi-form. Thisfact is directly confirmed in the words of the enchanting Supreme Personality ofGodhead.

Text 28

yam paninapalayad isa evayo 'palayat tat pariva-ram eva

kridaty ajasram svayam evayatrasa kena varnyo hari dasa v-arya-h

yam which; panina wi th H is hand; apalayat pr o t e c ted; isah th e S upremePersonality of Godhead; eva ce r ta inly; yam wh o ; apa layat pr o t e c ted; tat

parivaram the Lord s associates; eva certainly; kridati pe r f o rms pastimes;aj asram eternally; svayam pe rsonal ly; eva ce r ta in ly ;; yatra wh e r e ; sah t h i s ;

kena by whom7; varnyah may be described; hari of Lord Hari; dasa of the

servants; varyah the best.

The Supreme Personality of Godhead eternally enjoys pastimes on GovardhanaHill. He personally lifted Govardhana Hill with His own hand to protect Hiscowherd associates. Who is able to describe the glories of Govardhana Hill, the

best of Lord Hari's servants7

Text 29

sri radhika -krsna sa-rovare -tetat prema pur-ne kila -yasya netre

govardhano bhati sa gopa gop-i ­

go vardhano madhava madhuribhyah

sri r-adhika of Srimati Radharani; krsna of Sri Krsna; sarovare the twolakes; te they; tat of T h e m; prema wi t h t he love; purne fi l l e d; ki la i n d e e d ;

yasya ofwhich; netre the two eyes; govardhanah Go vardhana Hil l; bhati is­

sp2endid2y manifest; sa with; gopa gopas; gopi gop i s ; go t he cows ;vardhanah nour ishing; madhava of Lo rd Madhava madhuribhyah b e c ause ofthe transcendental sweetness.

Radha-kunda and Syama-kunda are Govardhana's two love-filled eyes. Becauseit nourishes the gopas, gopis, and surabhi cows with Lord Madhava s sweetness, it

shines with the name "go-vardhana".

Text 30

lavanya van-yamrta sud-dha kan-dosobha sam-udratisayasayau ye

madhury a cary -a cay a -caru -mul-esri radh-ika kund-a muk-unda kund-e

lavanya of beauty; vanya of the flood; amrta nectar; suddha pure;

kandah or ig in; sobha of sp lendor; samudra oc e an; atisaya gr e a t; asayau

reservoirs; ye wh ich; madhurya in m a d h u rya-rasa; carya de vo t ional service;caya abundance; caru ch a rming; mule ro o t s ; sri r a d h i ka ku n d a Radh a ­kunda; mukunda kunde -and Syama-kunda.

Syama-kunda and Radha-kunda are two great floods of the nectar of beauty.

They are two great oceans of splendor. They are two beautiful roots from whichsweet devotional service grows.

Text 31

dvayos tayoh prema mani k-hani ye

vi2asa ratnava-2i va22i bTj -e ­

rasaika rupe m-adhura svarupe­kim tau lasantau sarasi bhavantau

dvayoh both; tayoh of t he m; prema of p u re love; mani wi t h t he jewels;khani two mines; ye w h i c h ; vi lasa of t r a nscendental pastimes; ratna o f

jewels; ava2i series; va22i of the creeper; bzje the seed; rasa nectarean

mellows; eka so le; rupe fo r m s; madhura sw e e t; svarupe f o r ms; k im h o w i sit; tau they; lasantau sp lend id ly manifest; sarasi two lakes; bhavantau are .

They are two jewel-mines of love. They are two seeds from which grow thejewel-vines of transcendental pastimes. How did they become two splendid andnectar-sweet lakes7

Text 32

yayor vilokena tayoh pratitistayor iva syad anubhuti b-hutih

saksad av-aptis ca tathanavadyasadyo bhavaty eva vadanti vidyah

yayoh of whom; vi lokena by t he s ight; tayoh of T he m; prat i t ih be l i e f ;tayoh of Them; iva l i k e ; syat is ; anubhuti of d i r e ct perception; bhutihmanifestation; saksat di rec t; avaptih at t a inment; ca a l s o; ta tha i n t h a t way;anavadya per fect; sadyah at once; bhavati is ; eva ce r t a in ly; vadanti s a y ;

vidyah the learned.

By seeing these two lakes, Radha and Krsna believe They are present in them. Itis as if They directly see each other there. The wise say that by approaching these

lakes one directly approaches Radha and Krsna.

Text 33

dvayoh sudurlabhyataya yadi syatparasparotkanthita bhur-i bhar-ah

dvav eva yad dvandva sama-srayatauparaspara prapt-i rasati -siktau­

dvayoh of the divine couple; sudurlabhyataya wi th t he d i f f icul ty of meeting;

yadi if; sya-t is; paraspara mu tua l; utkanthita bhuri -bhara-h the great burden oflongings; dvau bo th; eva ce r t a in ly ; ; yat be c a use; dvandva of t he Couple;samasrayatau she l ters; paraspara mu t u a l ; prapti at t a i nment; rasa ne c ta r ;ati much; siktau sp r i n k l ed .

Longing to meet, but forced to remain separate, Radha and Krsna assumed theforms of Radha-kunda and Syama-kunda. In this way They become splashed withthe nectar of meeting each other.

Text 30

radhaiva kundam dravatam gatabhutkrsneksanananda bharena -manye

krsno 'pi radheksana moda bh-arat­

tenaiva tan nama gu-nad dv-i kundi ­

radha Srimati Radharani; eva ce r ta in ly; kundam al a k e; dravatamliquidity; gata at ta ined; abnhut wa s; krsna of S r i Krsna; iksanafrom the -sight;ananda of b l iss; bharena by the abundance; manye I t h i nk k rsnah S r i K r s na ;api also; radha of S r imati Radharani; iksana fr om the s ight; moda of b l i ss ;bharat becaus of the abundance; tena fo r th is reason; eva ce r ta in ly ;; tat o f

Them; nama fr om the names; gunat and qua l i t ies; vikundi tw o l akes.

I think that when Radha saw Krsna She melted with ecstasy and thus assumedthe liquid state of the waters of Radha-kunda, and in the same way when Krsna

saw Radha He also melted in ecstasy and became the waters of Syama-kunda. Inthis way these two lakes bear the names and qualities of the divine couple.

Text 35

karunya ma-tratisayaj j anesusvakiya ma-dhurya bh-aranubhutyai

tau sto dravantau sarasi bhavantaumajjanti santas tad iho22asantah

karunya me rcy; matra on l y ; at isayat be c ause of great; j anesu on the l iv ing

entites; svakiya Th e ir own; madhurya sw e e tness; bhara ab undance;anubhutyai fo r the d irect perception; tau th e y ; stah ar e ; dravantau l i q u i d ;sarasi two lakes; bhavantau be come; majj anti ba t he; santah the saint ly

devotees; tat the refore; iha he r e ; u22asantah jub i lant .

Out of great kindness to the people, so they could directly taste Theirsweetness, Radha and Krsna have become these two lakes. Shining with happiness,

the devotees bathe in these two lakes.

Text 36

premaiva tad yugma varasy-a yugmamkundasya manye tad ihasu dhanyah

majj anti tan majj ana matra-m eva

premniti namnapi tayor dvi kundi­

prema love; eva ce r ta in ly; tat this; yugma varasy-a of the divine couple;

yugmam pa i r; kundasya of l akes; manye I think; tat th e re fore; iha h e r ;

asu immediately; dhanyah fo r t una te personsl; majj anti ba the; tat th e r e fo re ;majj ana bathing; matram on l y ; premni in p u re t ranscendental love; iti t h u s ;namna by name; api al s o ; tayoh of T h e m; dvi kundi - the two lakes.

I think these two lakes are the divine couple's love. They who are fortune bathethere. Because bathing there is like bathing in Their transcendental love, these twolakes bear the names of the divine couple.

Text 37

tayo raso yo madhurah sa evavarna dvayady -anta vipa-ryaye-na

viraj ate tyanta rahasya b-havan ­

majjanti taj j-nah sara ity udirya

tahoh of the divine couple; rasah the nectarean mellows oflove; hahwhich; madhurah sweet; sah th a t ; eva ce r t a in ly; varna of s y l l ab les; dvaya

pair; adi beginning; anta and end; viparyayena by reverse order; viraj ate is

manifest; atyanta great; rahasya se cret; bhavat be cause of the nature;majj anti become immersed; tat th i s ; j nah th o se who understand; sarah l a k e ;

i ti thus; udiry a say ing.

Spelled backwards, the word sara (lake) becomes rasa (nectar). They who areaware of this great secret bathe in these two lakes.

Text 38

tayor dvayor eva nikunj a punj -e

vilasya nana vidh-a rasy-a bha-vaihniriksitum kunda yug-am sa kunjam

yugmam tayoh syat tu cakora yug-mam

tayoh of Them; dvayoh bo t h ; eva ce r t a in ly; nikunj a gr o ves; punj e i n themany; vilasya pe r forming pastimes; nana va r ious; vidha ki n d s ; rasyanectarean; bhavaih wi th lov ing exchanges; niriksitum to see; kunda o f l a k e s ;

yugam the pair; sah th i s ; kunj am gr o v e; yugmam pa i r ; tayoh o f t h e m ;syat became; tu indee-d; cakora of cakor birds; yugmam pair.

Wishing to see Their sweet pastimes in the forest, the two lakes have become

the divine couple's two pet cakora-birds.

Text 39

dvayor ati priti p-arasp-aram tacchri radhi ka -kundam -akhanda sobham­

samantato yasya nikunj a punj ah­

sakhi janana-m bhramarali gunj ah­

dvayoh of Them; ati gr e a t ; pr i t i lov e ; parasparam mu t u a l ; tat th a t ; sr i

radhika kundam -Sri Radha-kunda; akhanda gr eat; sobham wi th beauty;samantatah on a ll s ides; yasya of wh i ch; nikunj a gr o ves; punj ah ma ny; sakhi

j ananam of Radha s gopi-friends; bhramara ali of -many bumble-bees; gunj ahfilled with the sounds.

Limitlessly beautiful Sri Radha-kunda is fil led with the divine couple s greatlove. On every side are the groves of Radha's friends and the humming of many

bees.

Text 00

tad u-ttare srz 2-a2ita pramodam

nikunja p-admam mani matra s-admahisana k-one kusumaika k-lptam

kunjam visakha p-ramadam prabhati

tat of that; uttare to t he nor th; sri 2a-2ita of Sri Lal i ta; pramodam t h edelight; nikunja g r ove; padmam lo t u s ; mani of j e w e l s ; matra on l y ; sadmah

abode; isana ko-ne to the north; kusuma of -flowers; eka only; klptam fashioned;kunjam grove; visakha of V isakha; pramadam the de l ight; prabhati i ssplendidly manifest.

To the north is a jewel lotus-garden named Laltia-pramoda. To the north is aflower-garden named Visakha-pramada.

Text Wl

purve yadiye khila citra -kunj -acitra pram-oda dala -pusp-a citra-m

purnendu-kunje 'na2a kona -mu2e­ya indulekha pram-adah pragitah

puirve in the east; yadiye in wh ich; akhi la al l ; ci t ra won d e r f u l ; kunja

grove; citra Citra-gopi; pramoda delighting; da2a peta2s-; puspa of flowers;citram co lo r fu l; purna fu l l ; i ndu m o o n ; k un je i n t he g rove; anala kona­

mu2e in the southeast; yah wh i c h; indu2ekha In d u lekha-gopi; pramadah t h edelight; pragitah described.

To the east is Citra-pramoda, a wonderful garden of colorful flowers. To the

southeast is Purnendu-kunja, the delight of Indulekha-gopi.

Text 02

yad daksine -prema nikunj a -varyam­sri campav-a22i sukhad-am cakasti

yatra sthite radhikayapi krsneradham aviksyeva gataiva vrddha

yat of which; daksine to the south; prema o f l ove; nikunja g r o v evaryam excel lent; sri campava-22z of Campakalata gop i ; sukha ha p p i ness;

dam grant ing; cakasti is man i fested; yatra wh e re s th i te s i t u a ted;radhikaya wi th Sr imati Radharani; api al s o; krsna wh e n Sri Krsna; radhamSrimati Radharani; aviksya no t observing; iva as i f ; gata go n e ; eva ce r t a in ly ;

v rddha J atila.

To the south is Prema-kunja, the delight of Campakalata-gopi. Sri Radha slipsaway from the protection of her mother-in-law Jatila to meet Krsna in this grove.

Text 03

yan n-airrte nila n-ikunj a k-unj e

sri ra-ngadevi su-khadendranilesri ra-dhayasinam aveksya krsnam

tam slaghayitva j arati gataram

yat of which; nairrte in t he southwest; nila bl u e ; nikunj a ku-nj e i n t he

grove; sri ra-ngadevi of Sri Rangadevi-gopi; sikdhada the del ight; indranilewith sapphires; sri ra-dhaya wi th Sr imati Radharani; asmam seated aveksya

seeing; krsnam Krsna; tam he r ; slaghayitva pr a i s ing; j arati Ja t i la; gata l e f t ;aram quickly.

In the southwest is the sapphire-studded grove named Nila-nikunja, the delight

of Sri Rangadevi-gopi. Once Radha s mother-in-law Jatila happened upon thedivine couple sitting together in this sapphire-grove. Jatila could not see Krsna,whose bodily luster camouflaged Him against the background of sapphires. Jatilathought Radha was sitting alone. She glorified Her daughter-in-law, and quickly

left.

Text 00

sri tunga-vidya sukha-dam nikunj am

yatra pascime bhaty arunam tad akhya-msyamam nikunj am kila vayu kone­

sukhaya yan marak-atam sudevyah

sri tungav-idya of Sri Tungavidya-gopi; sukhadam the del ight; nikunjam

grove; yatra where; pascime in the sest; bhati is man i fest; arunam re d d ish;tat of that; akhyam th e name syamam g r e e n; nikunj am gr o ve; ki la i n d e e d ;vayu kone -in the northwest; sukhaya fo r t he del ight; ya w h i c h ; marakatamemerald; sudevyah of sudevi-gopi.

To the west is Aruna-kunja, the red-flower-fi l led grove that is the delight ofTungavidya-gopi. To the northwest is the green grove Marakata-kunja (grove of

emeralds), which is the delight of Sudevi-gopi.

Text 05

sri kunda m-adhye -pi j aloparisthamvicitra sankhya-m mani mandiram -yat

ananga manj ary -anuraga -bhagam­bhagam vina kas tad avaitu lokah

sri kunda o-f Radha-kunda; madhye in t he midd le; api al s o ; j ala the water;

wonderful; mani j ewel led;

of Ananga-manjari; anuraga­opulence; vina wi t hou t ; kah

upari above; stham si t ua ted; vicitra s-ankhyam

mandiram pa lace; yat wh i c h ; ananga manj aribhagam the place of the loving service; bhagamwhat7; tat th i s ; avaitu ma y unde rs tand; lokah

Placed over the waters in the middle of Radha-kunda is a wonderful jewel

palace where Ananga-manjari with great love serves the divine couple. Withoutlove and devotion who is able to know about this palace7

person.

Text 06

sri ku-ndam etan nikhilas ca kunjapadam ca panthas cayathayathaisam

govinda 2$2a-mrta eti sarvamgovinda lila-mrta man-ya gar-vam

sri kun-dam Radha-kunda; etat th i s n ikh i lah a l l ; ca a l s o ; kunj ah t h e

groves; padam the place; ca also; panthah the paths; ca a l s o; yatha yatha

just as; esam them; govinda 2i2am-rte in the Govinda-hlamrta; eti go es ;

sarvam al l ; govinda li la -amr-ta man-ya garv-am f i l led with the nectar of LordGovinda's pastimes.

All the groves, paths, and various places around Radha-kunda are filled with

the nectar of Lord Govinda's pastimes. All these places are elaboratedly describedin Srila Krsnadasa Kaviraja Gosvami s book Sri Govinda-hlamrta.

Text 07

rahasya 2i2ava2-i va2gu -nadah­pramatta radhak-hya yad ad-i pa-dah­

nandisvarad daksina pascim-adau

yan madhya-tah kamyavanady anadau­

rahasya conf ident ial; 2i2a of pastimes; ava2i mu l t i t ude; va2gu nadah­beautiful; pramatta madden-ed with 2ove; radha Srimati Radharani; akhya na m e d;

yat which; adi be g inn ing with; padah pl a c es. nandisvarat f r om Nand isvara

Hill; daksina to the south; pascima and west; adau be g inn ing wi th; yat o fwhich; madhyatah in t he midd le; kamyavana Ka m yavana; adi be g inn ing wi th ;anadau beginningless.

To the south and west of Nandisvara Hill are Kamyavana Forest and manyother beautiful places, such as Pramatta-radha-tirtha, where the divine coupleenjoy many confidential pastimes.

Text 08

yatrakhi2aisvarya maharya 2-12a­va2i ba2iyasy aba2eva 2ma

madhurya c-arya c-aya c-aru v-arya­caryasya padambuj a s-aurabhesu

yatra where; akhila al l ; aisvarya op u l e nces; maha a-rya tr anscendental;2i2a of pastimes; ava2i mul t i t ude; ba2iyasi po wer fu l; aba2a a w o m a n; i va

like; 2ma entered; madhurya of sweetness; carya of past imes; cayamultitude; caru be aut i fu l; varya be s t ; acaryasya of t he performer; pada f e e t ;ambuja of the lotus; saurabhesu in the f ragrance.

When the fragrance of the divine couples' pastimes of sweetness enter this

place, the powerful goddess of the pastimes of supreme opulence hides.

Text 09

sri ram-a 2i2av-a2i sak-si 2ank-akundam mahoddanda rasa-bdhi tund-am

yatrodita srz2a muk-unda ke2i­sri radh-i ka ranj -ana manj -u panj -i

sri rama -of Sri Ramacandra; 2z2a of pastimes; ava2i mul t i t ude; saksi

directly lanka-kundam L a n k a-kunda; maha udda-nda great; rasa abdh-i ocean;tundam face; yatra wh e r e ; udita ar o s e; sri la muku-nda of Lord Mukunda;keli the pastimes; sri radhi-ka of S r imati Radharani; ranj ana the del ight ;

manj u beautiful; panj i na r ra t ion.

At the place known as Lanka-kunda, Lord Mukunda delighted Sri Radhika bynarrating Lord Ramacandra's pastimes of bridging the great ocean and travelling to

Lanka.

Text 50

2ukayana khyati -vicitra -ke2au­sri radhay-a madhava madhu-ri sa

yatrodita citra tad -a2i m-a2a-m­alapane citrayativa yatau

2ukayana khyati -named likayana; vicitra wo n d e r fu l ; ke2au in t he pastime;srti radhaya -wsth Srimati Radharans; madhava of Lord Madhava; madhuri

sweetness; sa that; yatra wh e r e ; udita ri s e n; ci t ra wo n d e r ; tat of h e r ; a l i ­ma2am the goi-fr iends; a2apane in the conversation; citrayati as t on ishes; ivalike; y atau gone.

As Sri Sri Radha-Madhava converse during the wonderful lukayana pastimes inKamyavana, They manifest a great transcendental sweetness that astonishes Theirgopi-friends.

Text 51

evam v-idhaneka r-asaspadani

kundani kunj ani lasanti yatrakrsnasya kamyani vanani yatra

santiti tat kamyavanam vadanti

evam vi-dha in th is way; aneka ma n y; rasa of t r a nscendental mellows;aspadani places; kundani la k es; kunj ani gr o ves; lasanti are splendidlymanifest; yatra wh e re; krsnasya of S ri Krsna; kamyani ch a r m ing; vanani

forest; yatra wh e re; santi ar e ; i t i t h u s ; kamyavanam Ka m y avana; vadantithey say.

Because of its many charming (kamya) forests, groves, and lakes, where Lord

Krsna relishes the sweetness of His pastimes, this place is known as Kamyavana.

Text 52

suryasya murtih sarasi cayatrasri radh-ikayas ca tad arcan-ayah

vadanti yac chan-tvanu vasa -samj -nam

tad iksan-aniva tad iksan-ani

suryasya of the sun-god; murtih th e d ie ty; sarasi la k e ; ca a l s o ; yatrawhere; sri radhi-kayah of Sr imati Radharani; ca a lso; tat t he d ie ty; arcanayah

worshipping; vadanti sa y; which; santanu of Santanu Muni; vasa the res idence;samj nam named; tat o f t he d ie ty; iksani se e ing; iva as i f ; tat o f S r i m a t iRadharani; iksanani see ing.

By a lake there, at the place the people call Santanu-vasa, is a sun-god deity SriRadha worships. On the pretext of seeing that deity She gives him a chance to seeHer.

Text 53

chadih si2a yatra tad ahva sai-2e ­

krsnasya nana kutukasp-adanikrsnasya kautuhala baspada-ni

krsnasya kau tuha lavaspad-ani

chadih roo f; si2a ro c k; yatra wh e r e ; tat o f t h a t ; avha na m e ; sai2e on themountain; krsnasya of Lord Krsna; nana va r i ous; kutuka o f w o n d e r fu l

pastimes; aspadani abodes; krsnasya of Lord Krsna; kautuhala o f j o y ; baspatears; dani giv ing; krsnasya of Lo rd Krsna; kau on t he earth; tu i n d e e d; uha­lava ofplayfulguessingandspeculation; aspadani abodes.

In Kamyavana is a mountain named Chadi-sila (roof of rocks). There Krsnaenjoyed many wonderful pastimes. There Krsna wept tears of joy. There Krsna

played guessing games and spoke many playful words.

Text 50

nandasya navyo nilayo 'sti yatraratnakaro ratna sa-ras ch-alena

2X2ava2oke yutayaiva 2inolalitya lal-yam lalitadi ku-ndam

nandasya of Nanda Maharaja; navyah ne w; ni layah ho m e ; asti is ; ya t rawhere; ratna aka-rah the jewel-f i l led ocean; ratna sar-ah a jewel f i l led lake;cha2ena on the pretext; 2i2a ofpas t imes; ava2oke in the sight;yutaya

endowed; eva cer ta inly; 2inah en te red; 2a2itya 2a2y-am charming; 2a2ita adi­kundam Lal i ta-kunda, and the lakes of the other gopis.

Nanda Maharaja made his new home at Kamyavana. disguised as a small lake,

the ocean of jewels stood at his doorstep. Nearby were Lalita-kunda and othercharming lakes where the Lord enjoyed pastimes.

Text 55

parasparalapa mada-m nipiyaparasparanga2asa 2agna -matta-u

vilokya tau 2okayitum tad alyo ­

viccheda ga yat-ra tad ahvaya-m tat

parapara mutual; alapa co nversation; madam ne c ta r; nipiya d r i n k i n g ;paraspara mutual; anga li mbs; a2asa in do lent; 2agna to uch; mattaumadened; vilokya seeeing; tau Th e m; 2okayitum to see; tat alyah - the gopis;viccheda from various places; gah ar r i v ing; yatra wh e r e ; tat ahvayam -named

that; tat t ha t .

In Kamyavana there is a place where the gopis drank the nectar of the divine

couple's playful conversation, and say the divine couple maddened by Theirmutual touch. The gopis came fromall directions (viccheda-ga) to see the divinecouple, and therefore this place became known as vicchedata-tirtha.

Text 56

taptva na yad bhavam a-vapa 2aksmir

2aksmi svabhava-m kutukena nitvasa kantam alapayad eva yatra

kim va na kautuhalam asti tatra

taptva having performed austerities; na no t ; yat of w h o m; bhavam t h econdition; avapa at ta ined; 2aksmzh Laksmi; 2aksmi of Laksmi; sva b-havamnature; kutukena w i th desire; nitva ha v i ng led; sa sh e ; kantam w i t h h e r

beloved; alapayat spoke; eva ce r ta in ly ; ; yatra wh e r e ; k im va is i t . ; na n ot ;kautuhalam des i re; asti is ; ta t ra t h e r e .

In Kamyavana there is a place where Laksmidevi performed severe austerities to

become a gopi. Although she remained Laksmi and did not attain her goal, shenevertheless had the opportunity to speak with her beloved Krsna.

Text 57

ksirodadhih sesa vise-sa rup-amsa sesa say-i svayam asti sapi

tat pad-a sam-vahana bha-kti nam-rasakhi jana-nam kutukaya kamra

ksira of mi l k; udadhih oc e an; sesa of Sesa; visesa specif ic; rupam f o r m ;

sah He; sesa sayi -Lord Visnu w h o r e s ts on Sesa; svayam pe rsonally; asti i s ;sa she; api al s o; tat of H i m ; pada th e l o t us feet; samvahana ma ssaging;bhakti wi th devot ion; namra wi t h h u m b ly bowed head; sakhi f r i e nd ;

j ananam of the people; kutukaya for t he desire; kamra be a u t i fu l .

In Kamyavana there is a place where Lord Krsna manifested the milk ocean,expanded Himself as Ananta Sesa, transformed Himself into Ksirodakasayi Visnu,

and then sat down on the body of Ananta. Srimati Radharans then became thebeautiful Laksmidevi, who with humbly bowed head began to massage Lordvisnu s lotus feet. This sight greatly delighted Srimati Radharani s onlooking gopi­

friends.

Text 58

mukhyesv iha dvadasa kanane-suvrndavanendor akhila priyana-m

kunj ani nana kutukas-padani

2aksmyapi 2aksmya hrdi baspadani

mukhyesu in the pr inc ipal; iha he r e ; dvadasa tw e l ve; kananesu fo rests;vrndavana indoh -of Lord Krsna, the moon of Vrndavana; akhila o f a l l ;

priyanam the dear associates; kunj ani groves; nana various; kutuka of

pastimes; aspadani places; 2aksmya with opulence; api al so; 2aksmyah o fLaksmi-devi; hrdi in t he ehart; baspa te a rs; dani g i v i n g .

In the twelve forests of Vraja there are many groves filled with charming palceswhere Lord Krsna, the moon of Vrndavana, performs pastimes with His dearassociates. These places are filled with such transcendental opulence that they

cause the goddess of fortune, Laksmi-devi, to weep with envy.

Text 59

sruti p-rasiddhany upakanananihares catur vi-msatir asti tatra

tat kokila ka-nana na-ma yatra

sanketitah kokila na-da asit

sruti in the Vedas; prasiddhani ce lebrated; upakananani ga rdens; hareh o fLord Hari; catuh vim-satih 24; asti is ; ta t ra th e r e ; tat th a t ; kok i la of

cuckoos; kanana the forest; nama na m e d; yatra wh e r e ; sanketitah in d i c a ted;kokila of cuckoos; nadah the sound; asit w a s .

The Veda's explain that there are 24 imprtant gardens in Lord Hari's Vraja.

among them is Kokila-kanana, which is fi l led with the singing of cuckoos.

Text 60

sarvanandathu mu2a-m ekam atu2am 2i2aiva tasya apirupam tasya ca dhama tatra paramam madhurya matr-am param

sri vrnd-avanam eva devata iha sri riti ci-nta-manau

tasyoddesa visesa -lesa k-atha-ne sargas trttyottamah

sarva of a l l; anandathu tr a nscendental bliss; mulam the roo t; ekam so l e ;

atu2am incomparable; 2i2a pastimes; eva ce r ta in ly;; tasyah of S r imat iRadharani; api al so; rupam th e f o rm; tasya of S r i Krsna; ca a l s o; dhamaabode; tatra th e re; paramam su p reme; madhurya matra-m sweetness; paramtranscendental; sri vrnda-vanam Sri Vrndavana; eva ce r ta in ly; devatah f r om the

Supreme Lord; iha he r e; sri r i t i c in-tam-anau in th is book, Sri Vra ja-r i t i ­cintamani; tasya of tha t; uddesa in re la t ion; visesa speci f ic; lesa a l i t t l e ;kathane in the talk; sargah ch a p ter; tr i tya th i r d ; ut tamah l a s t .

The supremely sweet and incomparable land of Vrndavana is the blissful abodewhere the Supreme Personality of Godhead performs His pastimes. ThisVrndavana is the incarnation of the Lord s form and is non-different from Him. I

have briefuly described this land of Vrndavana in this book, Sri Vraja-ri t i ­cintamani, which is completed in this, the last verse of the Third chapter.