|NITAAI-Veda.nyf > All Scriptures By Acharyas > Vishvanatha Chakravarti Thakura > Vraja-riti-cintamani > Chapter 1|
muktvaiva muktah sprihayanti yasyai
tam krishna-lila-vrajabhumim ide
yat—of which; loka-riti—of the nature; shruti—by hearing; piti—drinking; matrat—from only; loka—the material world; uttara—beyond; atma—the Supreme; anubhave—in the experience; pramodam—bliss; muktva—rejecting; eva—certainly; muktah—liberated souls; sprihayanti—yearn after; yasayi—which; tam—that; krishna—of Krishna; lila—pastimes; vrajabhumim—Vrajabhumi; ide—I glorify.
Let me glorify Vrajabhumi, the place where Shri Krishna enjoys transcendental pastimes. Simply by drinking with their ears the nectarean description of Vrajabhumi, the liberated souls abandon the bliss of impersonal Brahman and yearn to attain the land of Vraja.
advaitam anandam ihadi nityam
lokair amrishyam vraja-loka-vashyam
bhajany avashyam shucito 'py avashyam
shri-krishna—of Shri Krishna; chaitanya—transcendental; rasa—mellows; svarupam—the form; advaitam—unparalleled; anandam—blissful; iha—here; adi—transcendental; nityam—eternal; lokaih—by the conditioned souls; amrishyam—inconceivable; vraja-loka—by the residents of Vraja; vashyam—subdued; bhajani—let me worship; avashyam—inevitably; sucitah—purified; api—also; avashyam—inevitably.
With a pure heart let me worship Vrajabhumi, which is the form of the sweetness of meditation on Shri Krishna, which is eternal, transcendental, blissful, and peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.
Note: Shrila Vishvanatha Cakravarti Thakura has concealed the names Shri Krishna Chaitanya, Nityananda, and Advaita in the first two lines of this verse.
kavyam kaveh kavyataya prasiddham
kavyasya kavyam ca yato 'pi kavyam
tad eva kavyam mama kavya-kavyam
vrajanka-kavyam param astu kavyam
kavyam—the poem; kaveh—of the poet; kavyataya—by its poetic qualities; prasiddham—is celebrated; kavyasya—of the poem; kavyam—the poetry; ca—also; yatah—because; api—also; kavyam—poem; tat—this; eva—certainly; kavyam—poem; mama—my; kavya—among poems; kavyam—poem; vraja—of Vraja; anka—with the mark; kavyam—poem; param—best; astu—should be; kavyam—poem.
A poet's poem becomes famous because of its quality of being poetic. I shall boldly declare that this poem of mine is the most poetic and best of all poems, for it glorifies the transcendental land of Vraja.
ekantam abhyastum aham samihe
tat tat-tadiyanuga tokta-bhavo
bhavocito dhyeya ito na kavyam
chaitanya—by Shri Chaitanya Mahaprabhu; rupa—and Shrila Rupa Gosvami; udita-ritam—described; ekam—sole; eka-antam—sole; abhyastum—to attempt; aham—I; samihe—desire; tat-tat-taditya-anugata—by Their followers; ukta—described; bhavah—mellows of ecstatic love; bhava-ucitah—philosophically sound; dhyeyah—the proper object of meditation; itah—compared to which; na kavyam—this book is hardly poetic at all.
I yearn to be able to write as well as Lord Chaitanya's Rupa Gosvami, but I cannot write as well as he, and neither can I write as well as his followers who wrote many wonderful, perfect books, which everyone should read and remember. Compared to their books my little book can hardly be considered poetic.
vaikuntha-kotyas cita asate 'lam
brahmanda-kotyo 'pi cito 'cito 'pi
sarvatra vrindavanam etad eva
yatha sa krishnah pulinashanadau
vaikuntha—of Vaikuntha planets; kotyah—millions; citah—spiritual; asate—are; alam—greatly; brahmanda—of universes; kotyah—millions; api—even; citah—collected; acitah—material; api—also; sarvatra—in all respects; vrindavanam—Vrindavana; etat—this; eva—certainly; yatha—just as; sah—He; krishna—Shri Krishna; pulina—of the bank of the Yamuna; asana—eating lunch; adau—and performing other pastimes.
Millions of material universes and even millions of spiritual Vaikuntha planets are not very significant in comparison to Vrindavana, where Shri Krishna enjoyed lunch with His friends on the Yamuna's sandy bank, and enjoyed many other transcendental pastimes.
vrindavanam yatra vasanti sarve
yathaiva krishnah sa tathaiva te 'pi
idam—this; ghani-bhuta—completely; cit—spiritual; eka-rupam—in form; vrindavanam—Vrindavana; yatra—where; vasanti—reside; sarve—all; shri-krishna—of Shri Krishna; lila—in transcendental pastimes; parivara—of companions; rupah—in the forms; yatha—just as; eva—certainly; ; krishnah Krishna; sah—He; tatha—in that way; eva—certainly; ; te—they; api—also.
Shri Krishna's friends and associates, who enjoy pastimes with Him as equals, reside in this perfectly spiritual abode of Vrindavana.
tathapy aho prakritavat pratita
parasparam ceshtitam apy amisham
sarve—all of them; ghani-bhuta—perfectly; cit—spiritual; eka—sole; rupah—with forms; tathapi—nevertheless; aho—Oh; prakritavat—as if material; pratita—believed; parasparam—mutual; ceshtitam—activities; api—also; amisham—of them; vraja—in Vraja; eka—sole; lila—pastimes; iti—thus; camatkaroti—charms.
All these associates of the Lord have spiritual bodies, although their forms and activities appear ordinary and material to the conditioned souls. These associates of the Lord are enchanted by Lord Krishna's charming pastimes in Vraja.
jananti krishnam nijam eva bandhum
tam prakritam manya-jana na citram
ya—which; pancama—fifth; avasthiti—condition; gami— attained; samvit—knowledge; tat—of that; vritti—consisting; rupah—whose forms; tat-ananya—without anything else; vrittya—with actions; jananti—understand; krishnam—Shri Krishna; nijam—as their own; eva—certainly; bandhum—friend and relative; tam—Him; prakritam—material; manya-janah— people; na—this is not; citram—wonderful.
Although their forms and and actions are filled with spiritual knowledge, the people of Vraja know Krishna as their friend and relative: an ordinary person. This is not at all surprising.
sarvottamanam api sarvatah syat
pratyaksham ikshe vraja-loka etam
tam prakritam manyatame cid-arcye
sarva-uttamanam—of the most exalted devotees; api—even; sarvatah—in all respects; syat—may be; sva—own; nyuna—bhavah—conception of being the least important; prabhu—of the Lord; bhakti—of devotional service; shaktya—by the potency; pratyaksham—directly; ikshe—I see; vraja—of Vraja; lokah—the residents; etam—Him; tam—Him; prakritam—ordinary; manyatame—consider; cit—spiritual; arcye—worshippable.
Although they are the most exalted, by the influence of the potency of pure devotion to the Lord they think themselves the most lowly and insignificant. I have with my own eyes seen how the people of Vraja think themselves ordinary even though the great saints worship them.
tenaiva tasyaiva vashas tathaiva
tatraiva nityam vilasaty alam sah
atyantikair eva rahasya-rasyair
tena—because of this; eva—certainly; tasya—by them; eva—certainly; vashah-defeated; tatha—in that way; eva—certainly; tatra—among them; eva—certainly; nityam—eternally; vilasati—performs pastimes; alam—greatly; sah—He; atyantikaih—with great; eva—certainly; rahasya—confidential; rasyaih—mellows; madhurya—of sweetness; puraih—with floods; amita—unlimited; prakashyaih—with manifestations.
Defeated by their humbleness, Shri Krishna eternally enjoys pastimes in their midst. In their presence He manifests a limitless flood of the sweetness of the most confidential transcendental mellows.
ato 'tra ya prakrita-lokavatta
madhurya-shasya mahatam upasya
atah—therefore; atra—here; ya—which; prakrita-likavatta—as if ordinary and material; lila—of pastimes; para—supreme; aisvarya—of opulence; vishesha—specific; varsha—shower; sa—that; eva—certainly; ati—very; rasya—nectarean; cit—spiritual; acit—material; prashasya—considered; madhurya—of sweetness; shasya-with the quality; mahatam—by the advanced transcendentalists; upasya—worshipable.
Even though it appears to be material, the opulent sweet nectar shower of Lord Krishna's pastimes is worshiped by the great devotees.
vrindavanam gokula-dhama goshtham
vrajam ca namani shubhani yasya
vanchami kincid dayayaiva tesham
vrindavanam—Vrindavana; gokula-dhama—Gokula-dhama; goshtham—Gostha; vrajam—Vraja; ca—also; namani—names; shubhani—auspicious; yasya—of which; tadiya—lokiyam—of its residents; acintya—inconcievable; krityam—with activities; vanchami—I aspire to attain; kincit—some; dayaya—by themercy; eva—certainly; tesham—of them.
I pray that by the mercy of its inconceivable residents I will attain the place that bears the auspicious names Vrindavana, Gokula-dhama, Goshtha, and Vraja.
tac caty-acintyam cid ananya-saram
cid-anya-bhavam ca tad ekam eva
grama aranyani gavam nivasah
tat—that; ca—also; ati-very; acintyam—inconcievable; cit—ananya-saram—completely spiritual; cit-anya-bhavam—appearing to be material; ca—also; tat—that; ekam—one; eva—certainly; avantara—within; aneka—many; vibhedam—divisions; ekam—one; gramah—villages; aranyani—forests; gavam nivasah—cow-pastures.
Vrindavana cannot be understood by conditioned souls, for although it may appear to be material, all its villages, forests, and cow-pastures are perfectly spiritual.
sarvasya kashcit prakatah prakashah
sada bhrisham prakritavaj janadyaih
yah prakritair eva yuto 'pi lila-
prakatya-kale prithu-varnya-vat syat
sarvasy—of the entirety; kashcit—something; prakatah—manifest; prakasah—present in the world; sada—always; bhrisham—greatly; prakritavat—like matter; jana-adyaih—by the ordinary conditioned souls; yah—which; prakritaih—with material elements; eva—certainly; yutah—endowed;api—eve; lila—of Lord Krishna's pastimes; prakatya—of manifestation; kale—at the time; prithu—abundant; varnya-vat—with descriptions; syat—may be.
Some portion of transcendental Vrindavana beocmes visible in this world at the time of Lord Krishna's manifest pastimes. Conditioned souls think Vrindavana is material, although actually it is spiritual, and beyond their ability to understand or describe.
nandishvaram sadhu-gana vadanti
nandishvaram tam ca yadiya-rupam
tat-tat-siro-bhutam—as the crown of Vrindavana; apara—limitless; sobham—with splendor; nandishvaram—Nandisvara Hill; sadhu-ganah—the devotees; vadanti-say; nandishvaram-Nandishvara Hill; tam—that; ca—also; yadiya—of Lord Shiva; rupam—the form; shri-nanda-raja—of Nanda Maharaja; raja-alaya—the capitol; rajamanam—manifested.
The devotees declare that Nandishvara Hill, the form of Lord Shiva now shining as Nanda Maharaja's capitol, is an endlessly beautiful crown decorating Vrindavana.
vasanti loka hrita-sarva-shokah
shanau purah shriyuta-nanda-raja-
puri puranamatatah purana
yadiya—of which; purva—previous; uttara—top; dakshineshu—on the southern side; vasanti—reside; lokah—people; hrita-sarva-shokah—free from all suffereing; shanau purah—on the summit; shriyuta—nanda-raja—of Sriman Nanda Maharaja; puri—the city; purana—of the Puranas; amatatah—according to the opinion; purana—very ancient.
On its eastern, northern, and southern sides people free from all unhapiness reside. On its summit is Nanda Maharaja's palace, which the Purana's describe as existing since ancient times.
pracira-raji racita masarair
grihany alam marakatani yasyah
stambhah prabalaih patalani hemna
yesham vrittih sa sphatikair vibhati
pracira-raji—walls; racita—constructed; masaraih—of sapphires; emeralds; grihani—homes; alamgreately; marakatani—constructed of emeralds; yasyah—of which; stambhah—columns; prabalaih—of coral; patalani-roofs; hemna—of gold; yesham—of which; vrittih—windows; sa—that; sphatikaih—of crystal; vibhati—shine.
Nanda Maharaja's capitol is enclosed by a great wall built of sapphires. The homes within the capitol are made of emeralds, with coral pillars, golden roofs, and crystal windows.
maha-pratihara-varo 'pi yasyah
tat kauravindo vilasaty alam sa
vaidurya—of lapus lazuli; jatah—fashoined; vadabhi—of spires; samuhah—multitudes; maha-mahah—splendid; nila-mani—of sapphires; indra-ja—of the best; attah—palaces; maha—with great; pratihara—of gates; varah—the best; api—also; yasyah—of which; tat—of that; kauravindah—made of rubies; vilasati—shines; alam—greatly; sa—that capitol.
Nanda Maharaja's palace is made of glistening sapphires, with lapus lazuli roofs and large gates made of rubies.
mukhya-prakoshöhe catur-alaye 'sya
bhandara-geham varunasya dishyam
mukhya—primary; prakoshöhe—in the courtyard; catuh—four; alaye—in residences; asya—of that palace; bhandara—geham—the treasury; varunasya—of Varuna; dishyam—in the direction; shri-krishna—of Shri Krishna; vasah—the residence; shubha—auspicious; dakshina—in the south; sthah—situated; shri rama—of Lord Balarama; dhama—the residence; uttara—in the northern; dishi—direction; udeti—is manifest.
In the center of Nanda Maharaja's palace is a courtyard. The royal treasury is in the western part, Lord Balarama's residence in the northern part, and Lord Krishna's residence in the southern part of the palace.
pracyam griham tadrisham eva yatra
narayanam sevata eva nandah
pracyam—in the east; griham—house; tadrisham—like this; eva—certainly; ; yatra—where; pracyamsha—in the east; yasya—of which; anyatara—another; prakoshöhe—in the courtyard; sva—his own; putra—son; bhadraya—for the auspiciousness; nija—own; ishöa—worshippable; devam—diety; narayanam—Lord Narayana; sevate—serves; eva—certainly; ; nandah—Maharaja Nanda.
In the eastern part of the palace is a temple where, in order to obtain auspiciousness for his son, Nanda Maharaja serves his Deity, Shri Narayana.
krishnasya dhamnah shubha-pashcime 'sti
ya paka-shala dvaya-madhya eva
kosha-alayasya—of the treasury; anvita—endowed; dakshina-amse—in the south; krishnasya—of Krishna; dhamnah—of the residence; shubha—auspicious; pashcime—in the west; asti—is; ya—which; paka-sala—kitchen; dvaya—of the two; madhye—in the midst; eva—certainly; ; vishrama-dhama—pastime abode; anuru—little; radhikayah—of Shrimati Radharani.
South of the treasury and west of Lord Krishna's residence is the little kitchen where Shri Radhika enjoys cooking pastimes.
krishnasya dhamno 'nvita-dakshinamshe
arama aste sarasi ca yatra
raho manojnam bahu-geha-vedih
krishnasya—of Lord Krishna; dhamnah—of the residence; anvita—endowed; dakshina—in the southern; amshe—part; pakalayasya—of the kitchen; api—also; virajamanah—is manifest; aramah—a garden; aste—is; sarasi—a lake; ca—also; yatra—where; rahah—secluded; manojnam—pleasant and lovely; bahu—with many; geha—gazebos; vedih—and concealed places.
South of Krishna's residence and the kitchen is a secluded garden, where there is a pleasant lake and many hidden courtyards and cottages.
yat-parshvayoh santi purani godhuham
bhurini caruni samany alam taya
pashcat tu nandishvara eva rajate
nandishvaro 'yam satatam sa vandate
yat—of which; parshvayoh—on the two shoulders; santi—are; purani—residences; goduham—of the cowherd men; bhurini—many; caruni—lovely; samani—alike; alam—greatly; taya—by that; pashcat—behind; tu—indeed; nandishvarah—Nandishvara Hill; eva—certainly; rajate—is manifested; nandishvarah—Lord Siva; ayam—to that; satatam—constantly; sah-he; vandate—offers respectful obeisances.
The cowherds' many beautiful homes rest on two sides and Nandishvara Hill is splendidly manifest behind them. Lord Shiva repeatedly offers respectful obeisances to the hill.
tesham api pranta-gataty-agamya
tesham—of them; api—also; pranta-gata—on the boundary; ati—very; agamya—impassable; pracira-raji—walls; manijata-jata—made of jewels; ratna—of jewels; alaye—the abode; ratnaja—of jewels; dehalike—at the threshold; mukta—with pearls; adi—beginning; ratna—jewels; avali—with many; torana—gates; ali—many.
Each cowherd's home is surrounded by an impassable jewel wall with many jewel entrance-ways and many gates studded with pearls and other jewels.
yan ikshamana nigadanti bhuyo
vimana-vasan iti martya-lokah
vaikunöha-vasan iti naka-nathah
vaikunöha-gas te rasa-sara-saram
yan—which; ikshamanah—seeing; nigadanti—say; bhuyah—again; vimanah—of the demigods; vasan—homes; iti—thus; martya-lokah-the earth residents; vaikunöha—of Vaikunöha; vasan—the homes; iti—thus; naka-nathah—the demigods; vaikunöa-gah—the residents of Vaikunöha; te—they; rasa—of nectar; sara—of the best; saram—the best.
Seeing these cowherd men's homes, human beings proclaim them more wonderful than the residences of the demigods, demigods proclaim them more wonderful than the residences in Vaikunöha, and the Vaikunöha-vasis proclaim them more wonderful than the sweetest nectar.
purah pratihara-varasya yasyah
samantatah parshva-yugasya rasyah
purohitanam ca purohitanam
tatah paresham ca tatah paresham
purah—before; pratihara-varasya—of the doorkeeper; yasyah—of which; samantatah—on all sides; parshva—yugasya—of both sides; rasyah—pleasant residences; purhitanam—of priests; ca—also; purohitanam—priests; tatah—after; paresham—of others; ca—and; tatah—after; paresham—of others.
Within the walls of each cowherd man's compound were the homes of a gatekeeper, priests, and other associates.
tatah paresham ca purah kramena
shreni mukhanam paritah paritah
tatash ca vithi krama-panya-vithi
vithi ca madhye parato hi vithi
tatah—then; paresham—of others; ca—also; purah—before; kramena—one after another; shreni—a servies; mukhanam—of the most important; paritah paritah—established; tatah—then; ca—also; vithi—path; krama-panya-vithi—a marketplace; vithi—path; ca—also; madhye—in the middle; paratah—beyond; hi—certainly; vithi—the path.
Around the cowherd men's homes are many other houses, a marketplace, and roads leading in many directions.
pranteshu yasya nagarasya yasyah
shringaöakakhyan abhito 'bhitas tah
iva pratita bahu-panya-vithyah
pranteshu—at the entrances; yasya—of which; nagarasya—of the town; yasyah—of which; shringataka—crossroads; akhyan—named; abhitah abhitah—everywhere; tah—they; shreni—a series; kritah—done; sutra-nipata-patah—like a string; iva—as if; pratitah—brought; bahu—with many; panya-vithyah—marketplaces.
Near the entrances of the city are many crossroads and marketplaces.
pralamba-kantas taruvad vasante
nana—of various; maninam—jewels; ghaititaghaöani—necklaces; lasat—splendid; pataka—flags; vara—with excellent; mauktikanam—of pearls; pralamba-kantah—large garlands; taruvat—like a tree; vasante—are; pravala—vara—praghana—with excellent 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 for sale.
kacid vasanta-shriya eva yadvan
nana-prasunair ati-saurabhas tah
kashcin maha-shaila-vara ivalam
kacit—some; vasanta—of spring; shriyah—-the beauty; eva—certainly; yadvat—to what extent; nana—various; prasunaih—with flowers; ati—very; saurabhah—fragrant; tah-they; kashcit—something; maha—great; shaila—mountain; varah—excellent; iva—like; alam—greatly; nana-vidha—various kinds; dravya—of substances; sugandhi—of perfumes; gandhah—the aroma;
Filled with fragrant spring flowers, these marketplaces are like many hills of aromatic substances.
kashcin maninam khanayo yatha va
kashcid vilasi-pravara ivanyah
kashcit—someone; maninam—of jewels; khanayah—mines; yatha—just as; va—or; nana—various; mani—with jewels; dyotita-dipyamanah—glistening with splendor; kashcit—some; vilasi-pravarah—very splendid; iva—as; anyah—others; kasturika—musk; kunkuma—kunkuma; mukhya—beginning with; gandhah—fragrances.
There is a jeweler's shop glistening as a mine full of precious gems, and there are other shops where aromatic substances such as musk and kunkuma are sold.
vesham vidhatum vacasa kavinam
vinam iva sprishöum ayogyatanam
tanamshavat kincana sucayani
ananda—bliss; vrindavana—Vrindavana; riti-lesham—a little; vesham—appearance; vidhatum—to place; vacasa—with words; kavinam—of poets; vinam—a lute; iva—as if; sprishöum—to touch; ayogyatanam—of those who do not know the art; tana—of a melody; amsha—a fragment; vat—like; kincana—something; sucayani—I shall indicate.
I shall now describe the bliss of Shri Vrindavana-dhama just as Paramananda Kavikarnapura has done in his book Ananda-Vrindavana-campu, and many other great poets have also done in their books. Although I am not qualified to describe Vrindavana I shall describe it a little bit, just as someone unlearned in music may strum a lute and pick out a few melodic fragments here and there.
sve sve sarasy eva hi yatra mat-sara
iva prayogah kriyate kvacij janaih
stri-mekhaladi khala ity udiryate
yat-komaladau mala-shabda ucyate
sve sve—in their own; sarasi—lake; eva—certainly; hi—indeed; yatra—where; mat-sarah—the word "matsara"; iva—as; prayogah—appropriate meaning; kriyate—is done; kvacit—on occasion; janaih—by the vrajavasis; stri—of a woman; mekhala—sash; adi—beginning; khalah—"khala"; iti—thus; udiryate—is said; yat—which; komala—delicate and gentle; adau—beginning; mala—"mala"; shabdah—the word; ucyate—is said.
When the vrajavasis say the word "matsara: they do not mean "envy", but "my lake". When they say "khala", they do not mean "demon", but "a woman's sash". When they say "mala" they do not mean "defect", but "gentle and delicate". I this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
doshadi-shabda-shrutir asti yatra
nishadikeshv eva kadacid eva
pradosha—pradosha; doshakara—doshakara; rosha—rosha; mosha—mosha; dosha—dosha; adi—beginning with; shabda—of words; shrutih—hearing; asti—is; yatra—where; sayam—evening; shashanka—the moon; pranaya—as love; akhya—known; keli—pastimes; nisha—night; adikeshu—beginning with; eva—certainly; kadacit—sometimes; eva—certainly.
When the vrajavasis say the word "pradosha" they do not mean "fault", but rather "evening". When they say "doshakara" they do not mean "rascal", but "moon". When they say "rosha", they do not mean "anger", but "love". When they say "mosha" they do not mean a cruel thief, but Krishna's playfully stealing the gopis' yogurt. In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
dande ca danda-shrutir asti yatra
nivy-adi keshadika eva bandhah
chatra—a parasol; adi—beginning with; dande—in the handle; shubha—auspicious; camara—camara fan; adi—beginning with; dande—in the handle; ca—also; danda—of the word "danda"; shrutih—the hearing; asti—is; yatra—where; nivi—"nivi"; adi—beginning with; kesha—hair; adikah—beginning with; eva—certainly; bandhah—tie; samadhi-yoga—yoga meditation; adi—beginning with; kara—doing; adhi—"adhi"; shabdah—the word.
When the vrajavasis say the word "danda", they do not mean "the king's rod of chastisement", but rather, "the handle of a parasol, camara fan, or other similar article." When they say "nivi", they do not mean "handcuffs", but "a ribbon for tying the hair." When they say "adhi", they do not mean "headache", but "ecstatic meditation on the Personality of Godhead." In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
pankeshu panka-shravanam ca yatra
kauöilyam aste vara-kundaladau
kaöhinyam apy asti shiladikeshu
kasturika—musk; kunkuma—kunkuma; candana—sandalwood paste; adi—beginning with; pankeshu—in the ointments; panka—"panka" shravanam—the hearing; ca—also; yatra—where; kauöilyam—crookedness; aste—is; vara—beautiful; kundala—earrings; adau—beginning with; kaöhinyam—hardness; api—also; asti—is; shila-adikeshu—in rocks and other hard substances.
When the vrajavasis say the word "panka" they do not mean "mud", but aromatic ointments such as musk, kunkuma, and sandalwood paste. When they say "crookedness" they do not mean the crookedness of a thief, but the beautiful shape of spiral earrings or some other ornament. When they say "hardness" they do not mean the hard-heartedness of a cruel person, but the hardness of a gem or stone. In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
pushpadi-dhulishu rajah prayujyate
yatrandhakare tama ity udiryate
dvandvam ca yugme pavane ca mandata
cancalyam aste hari-locanaya
pushpa—of flowers; adi—beginning with; dhulishu—in the pollen; rajah—"rajah"; prayujyate—is employed; yatra—where; andhakare—in darkness; tamah—"tamah" iti—thus; udiryate—is said; dvandvam—"dvandva"; ca—also; yugme—in a couple; pavane—in the wind; ca—also; mandata—slownes; cancalyam—restlessness; aste—is; hari—of Lord Hari; locanaya—for the seeing.
When the vrajavasis say the word "rajah" they do not mean "material passion", but "the pollen of flowers". When they say "tamah" they do not mean "ignorance', but "the pleasant darkness of night". When they say "dvandvam" they do not mean "the material dualities of happiness and distress", but "a happy couple". When they say "slowness" they do not refer to the intellect, but the wind. When they say "restlessness" they do not mean anything inauspicious, but rather "great eagerness to see Lord Hari," or else "the charmingly restless glances of the Lord." In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
madhyadike kshinah pada-prayogo
yatrodakeshv eva ca nicagatvam
lasyadayo 'pi vyabhicari-bhave
madhya—the waist; adike—beginning with; kshinah—small; pada—of the word; prayogah—usage; yatra—where; udakeshu—in water; eva—certainly; ca—also; nica—by the lowly; gatvam—the ability to attain; vishada—lamentation; dainya—humility; shrama—fatigue; moha—bewilderment; nidra—sleep; alasya—laziness; adayah—beginning with; api—also; vyabhicari—bhave—in ecstatic love of God.
When the vrajavasis say the word "smallness" they do not refer to the lack of anything good, but rather to a slender waist. When they say "nicagatvam" they do not mean "faith in rascals" but "a stream that can be easily crossed." When they say the words "lamentation, humility, fatigue, bewilderment, sleep, and laziness" they do not mean any inauspicious material traits, but rather the various symptoms of ecstatic love of God.
In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.
jananti ga eva hi kamadhenuh
samanya-vrikshan iti kalpa-vrikshan
cintamanin yatra shilavad eva
vrajasya ka sampadato hi vacyah
jananti—they understand; gah—cows; eva—certainly; hi—indeed; kamadhenuh—kamadhenu cows; samanya—in general; vrikshan—trees; iti—thus; kalpa-vrikshan—desire trees; cintamanin—cintamani gems; yatra—where; shila—rocks; vat—like; eva—certainly; vrajasya—of Vraja; ka—what?; sampadatah—of the opulence; hi—indeed; vacyah—is describeable.
When the vrajavasis say the word "cows" they refer to the celestial kamadhenu cows. When they say "trees" they mean kalpa-vriksha trees that fulfill all desires. When they say "rocks" they mean cintamani gems. How is it possible to describe the limitless opulences of Vraja?
shobhati-shobhat shrutayo 'nvayus tah
yan-madhurim vikshya rama mumoha
vrajasya tasyastu kim atra varnyam
yadiya—of which; yoshit-jana—of the women; saubhagiya—of the good fortune; shobha-ati-shobhat—because of the superlative of splendor; shrutayah—the Personified Vedas; anvayuh—followed in the footsteps; tah—they; yat—of whom; madhurim—the charming sweetness; vikshya—seeing; rama—Lakshmi-devi; mumoha—faints with envy; vrajasya—of Vraja; tasya—of that; astu—may be; kim—what?; atra—here; varnyam—describeable.
When the Personified Vedas saw the splendidi good fortune of the vraja-gopis, they decided to follow in their footsteps and become gopis also. When Lakshmi-devi saw the charming sweetness of the vraja-gopis, she became bewildered and fainted with envy. Who can describe the transcendental opulences of this land of Vraja?
premnaiva jananti param sva-bandhum
lokottara lokavad eva tam ca
svam svam ca tatrasti na kim vicitram
yatra—where; eva—certainly; shuddha—pure; pranaya—with love; sva-bhavah—by nature; premna—with transcendentallove; eva—certainly; jananti —understand; param—the Supreme Personality of Godhead; sva-bandhum—their friend and relative; loka-uttarah—liberated, transcendentalpersonalitiesl loka-vat—as ordinary persons; eva—certainly; ; tam—Him; ca—also; svam svam—as their own; ca—also; tatra—in this; asti—there is; na—not; kim—what?; vicitram—wonderful.
Filled with pure transcendental love, the vrajavasis considered the Supreme Personality of Godhead their intimate friend or relative. Although they were all liberated, transcendental personalities, they appeared just like ordinary conditioned souls. What is not wonderful in this?
gunas tu te prakrita-dharma-shunya
dosha api syu rasa eva manyah
nanda-vraje kauöukam eva sarvam
kharvam vidhatte tri-guno 'tha garvam
gunah—qualities; tu—indeed; te—they; prakrta—material; dharma—attributes; shunya-without; doshah—faults; api—even; syuh—may be; rase—in the transcendental mellows; manyah—considered; nanda—of Nanda Maharaja; vraje—in Vrajabhumi; kauöukam—wonder; eva—certainly; ; sarvam—everything; kharvam—crippled; vidhatte—places; tri-gunah—the three modes of material nature; atha—then; garvam—pride.
The vrajavasis are filled with auspicious spiritual qualities. They have no material attributes. What may even seem to be faults on their part are actually auspicious and spiritual when seen in connection to their transcendental rasa with Krishna. Seeing this wonderful condition of the residents of Nanda Maharaja's Vrajabhumi, the three modes of material nature have become embarassed. They have relinquished all their pride in being able to control others.
santi pramanani param tv ihasya
karat sadedrik sthitir eva nitya
smriti—smrti-sastra; ithasa—itihasa; akhya—named; purana—Puranas; vede—in the Vedas santi—are; pramanani—evidences; param—greatly; tu—indeed; iha—in is connectionl; asya—of this; traikalika—in all three phases of time; upasaka-loka—of the devotees; sakshat karat—directly; sada—always; idrik—like this; sthitih—situation; eva—certainly; nitya—eternal.
That the devotees are eternally filled with all spiritual virtues and always free from material defects or the influence of the three modes of nature is confirmed by many statements of the Smriti, Itihasa, Puranas, and Vedas.
nityaiva sarva yadi krishna-lila
tathapy anityaiva matapi kaiscit
tasyecchayeti pravadanti taj-jnah
nitya—eternal; eva—certainly; sarva—all; yadi—if; krishna—of Shri Krishna; lila—the pastimes; tathapi—nevertheless; anitya—not eternal; eva—certainly; ; mata—considered; api—even; kaishcit—by some; adeyatatah—because of not being fit to nderstand; ati-rahasyatatah—because of being confidential in nature; tasya—of Him; icchaya—by the desire; iti—thus; pravadanti—say; tat-jnah—those who understand.
Someone many ask: "If Shri Krishna's pastimes are all eternal, then why do some people think that they are temporary?"
The devotees, learned in transcendental science, reply: "These matters are very confidential, and Shri Krishna is unwilling to allow unqualified non-devotees to understand them. For this reason He conceals the truth from them."
yatraiva vatsalya-raso 'sti murtah
yatra—where; eva—certainly; vatsalya—of parental love; rasah—the mellows; asti—is; murtah—personified; sharira—a form; dhari—manifesting; iva—like; vishuddha—tattvam—purely transcendental; saubhagya—of good fortune; sarah—the best; nija—in his own; rajadhanyam—capitol; shri-nanda—Shri Nanda; nama—named; vraja-raja-rajah—the monarch of Vraja.
Supremely fortunate, the personified deity of parental love, and his form purely spiritual, the king of Vraja, who is named Shri Nanda, lives there in his capitol city.
jananti sarve sva-pitri-sva-bhavam
sad eka-rupam ca sad-eka-rupam
shri-krishna—of Shri Krishna; pitre—for the father; pitri—of a father; bhava—of the love; bhavam—the condition; jananti—understand; sarve—all; sva—as their own; ptir—father; sva-bhavam—condition; shri-nanda-rajam—Shri Nanda Maharaja; vraja-madhya—of Vraja; rajam—the king; sat-eka-rupam—whose form is transcendental; ca—and; sat-eka-rupam—whose form is transcendental.
Shri Nanda, who is Krishna's father and the king of Vraja, is liberated soul in a perfectly spiritual body. All the vrajavasis love him as if he were their own father.
yasyasti gehe saha-dharma-carini
yasyah phalam shri-bhagavan svayam manih
yasya—of whom; asti—there is; gehe—in the house; saha-dharma-carini—wife; cit—transcendental; kalpa-valli—desire-creeper; iva—like; sharira—dharini—personified; vatsaly—of parental love; sampatti—of the treasure; rasa—of the nectar; svarupini—the personification; yasyah—of whom; phalam—the fruit; shri-bhagavan—the Supreme Personality of Godhead; svayam—personally; manih—the precious gem.
Staying in Nanda's home is his pious wife, Yashoda-devi, who is the personified nectar of the treasure of parental love, and who is like a spiritual kalpa-valli vine that has borne as its fruit the precious gem known as the Supreme Personality of Godhead.
ya shri-yashoda jagati yashoda
tam eva pashena babandha roshat
tat-prema citram vivridhe 'ti-tosham
ya—who; shri-yashoda—Shri Yashoda; jagati—in the universe; yashah—fame; da—giving; shri-krishna—for Shri Krishna; parental love; rasa—nectar; eka—sole; moda—happiness; tam—Him; eva—certainly; pashena—with a rope; babandha—bound; roshat—because of anger; tat—for Him; prema—pure love; citram—wonderful; vivridhe—increased; ati—great; tosham—satisfactions.
Shri Yashoda, who brings (da) fame (yashah) to the world, and who is filled with the nectar bliss of a mother's love for Shri Krishna, once angrily bound Him with a rope. In this way she made Krishna's happiness and her wonderful love increase.
yatrasate gopa-gana aganyah
kecid vrajeshasya sa pinda-bandhah
sambandha-gandha api ke 'pi tesham
snehanubandha akhila mukunde
yatra—where; asate—there are; gopa-ganah—cowherd people; aganyah—countless; kecit—some; vraja—of Vraja; ishasya—of the king; sa-pinda-bandhah—close relatives; sambandha—of relationship; gandhah—the scent; api—even; ke api—some; tesham—of them; sneha-anubandhah—full of love; skhilah—all; mukunde—for Mukunda.
Countless cowherd people live in Vraja, some intimate relatives of King Nanda, and others who have barely a scent of family tie with him. All of them, however, are full of love for Lord Mukunda.
sarve satam dharma-vishesha-murtayah
patnyo 'pi tesham iva bhakti-vrittayah
putrash ca keshancana krishna-sakhyakah
kanyash ca keshancana krishna-kamakah
sarve—all; satam—of saintly devotees; dharma—of devotional service; vishesha—specific; murtayah—forms; patnyah—wives; api—also; tesham—of them; iva—as it were; bhakti—in devotional service; vrittayah—engaged; utrah—sons; ca—also; keshancana—of some; krishna—of Shri Krishna; sakhyakah—friends; kanyah—daughters; ca—also; keshancana—of some; krishna—of Shri Krishna; kamakah—the lovers.
The saintly cowherd men of Vraja are just like personified forms of devotional service, and their wives are also constantly engaged in Krishna's service. Some of their sons are Krishna's friends, and some of their daughters are Krishna's lovers.
ye tat-sakha tat-savayo vapushka
gunaish ca sarvair api tat-samanah
nityam kumarah sanakadi-vat te
tac-cittatayah kim ashakyataste
ye—who; tat—of Him; sakhah—friends; tat-sa-vayah—of the same age; vapushkah—whose forms; gunaih—with qualities; ca—also; sarvaih—all; api—also; tat—with His; samanah—equal; nityam—eternally; kumarah—young boys; sanakaadi—the gour Kumaras; vat—like; te—they; tat-cittatayah—because of always thinking of Krishna; kim—how is it?; ashakyata—inability to do anything; aste—may be.
Krishna's contemporary friends are His equals in all respects, and they are all eternally young boys, just like the four Kumaras. What is impossible for they who have dedicated their hearts to Krishna?
kecit sakhayo 'ti-rahasya-manya
rahasya-sevashv api ke 'pi dhanyah
sadojjvala ujjvala-drishöim adhyah
kecit—some; sakhayah—friends; ati—very; rahasya—confidential; manyah—considered; rahasya-in confidential; sevashu—services; api—even; ke api—some; dhanyah—fortuante ones; sakhi—with the gopis; samanah—equal; subala—Subala; ujjvala—Ujjvala; adyah—beginning with; sada—eternally; ujjvalah—splendid; ujjvala—of Lord Krishna's conjugal pastimes; drishöim—the sight; adhyah—enriched.
Some friends are considered very confidential and some fortune friends perform confidential services. Subala, Ujjvala, and some splendid others, who are as good as the gopis, are rich with the sight of Krishna's splendid conjugal pastimes.
yah krishna-kantah sakalah padabja-
yah—who; krishna—of Shri Krishna; kantah—the lovers; sakalah—all; pada—of the feet; abja—of the lotus; nakha—of the nails; amshu—of a ray of lighjt; koöi—of the tip; jita—defeated; koöi—millions; candrah—of moons; saubhagya—of good-fortune; sara—of the best; atula—unparalled; kirti—of glory; paravara—of the ocean; urmi—by the waves; vara—all; apluta—inundated; veda-varah—of the Vedas.
All of Shri Krishna's gopi beloveds are splendidly beautiful. A millionth part of a single ray of light from their lotus toenails defeats the shining of millions of moons. The waves of the ocean of their incomparable glory and supreme good fortune have drowned the Vedas.
yabhih svayam prapta-vara-prasada-
leshasya yogya na babhuva lakshmih
nayam shriyo 'nga iti yan niruktam
yabhih—by whom; svayam personally; prapta—attained; vara—benediction; prasada—of the mercy; leshasya—of a fragment; yogya—suitable; na—not; babhuva—was; lakshmih—Lakshmi-devi; na—not; ayam—this; shriyah—of Lakshmi; angah—the form; iti—thus; yat—which; niruktam—said; shrimat-shukena—by Shrila Shuka deva Gosvami; maha-purane—in the Shrimad-Bhagavatam Maha-Purana.
Even Lakshmi-devi was unable to attain even a small fragment of the mercy the gopis attained. Shrila Shukadeva Gosvami confirmed this is in the Shrimad Bhagavatam (10.47.60):
"When Lord Shri Krishna was dancing with the the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a favor even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble those of lotus flowers. And what to speak of worldly women who are very beautiful according to the material estimation."*
yasam na kapi prabhunapi sheke
tyaktum vilasaya kaniyasi ya
yavantya eva vraja yoshitas tas
tavantam atmanam atah sa cakre
yasam—of whom; na—not; ka api—anyone; prabhuna—with the all-powerful Lord; api—even; sheke—was able; tyaktum—to abandon; vilasaya—for pastimes; kaniyasi—the least; ya—who; yavantyah—like this; eva—certainly; vraja—of Vraja; yoshitah—the women; tah—they; tavantam—like this; atmanam—Himself; atah—therefore; sah—He; cakre—did.
Even the youngest gopi could not renounce pastimes with the Lord. Shrimad-Bhagavatam (10.33.19) says: "Krishna, the supreme mystic, expanded Himself in many forms and stood beside each gopi. He began to dance in their midst."*
yasam gunair eva grihita-ceta
yabhih sa reme bhagavan svayam yah
tathaiva tasyaiva gunais tam atma-
rama bhajante pramadatu-cittah
yasam—of whom; gunaih—by the virtues; grihita—captured; cetah—the mind; yabhih—with whom; sah—He; reme—enjoyed pastimes; bhagavan—the Supreme Personality of Godhead; svayam—personally; yah—who; tatha—in that way; eva—certainly; tasya—of Him; eva—certainly; gunaih—by the virtues; tam—Him; atma-aramah—full of transcendental bliss; bhajante—worship; pramada—of the the gopis; atu-cittah—with concentration.
Enchanted by their transcendental virtues, the Supreme Personality of Godhead enjoyed pastimes with the gopis. The the gopis were also enchanted by the Lord's transcendental virtues, and they worshiped Him with full concentration.
tasam shirah sad-guna-ratna-malika
tasam—of them; shirah—the head; sat—transcendental; guna—of virtues; ratna—with jewels; malika—necklace; prema—by love; andhaya—blinded; arama—in the garden; suvarna—golden; ketaki—ketaki flower; madhuray—of charm; dharadhara—by the cloud; vidyut—lightning; udyata—manifested; vidyotate—shines; shri—vrishabhanu—nandini—Shrimati Radharani, the daughter of Maharaja Vrishabhanu.
A jewel necklace of virtues crowning the head of the the gopis, a golden ketaki flower in the garden of gopis blinded with love for Krishna, and a glittering lightning flash beside the dark cloud of Shri Krishna's sweetness, Shri Vrishabhanu's daughter is splendidly manifest.
ananda—of bliss; candra—of the moon; udita—risen; kaumudi—moonlight; ya—who; shri-mohanasya—of Shri Krishna, who enchants Lakshmi-devi; sumohana—enchanting; shrih—beauty; saundarya—beauty; namnah—named; nikasha—upalasya—of the testing-stone; suvarna—gold; rekha—line; vrishabhanu—of Maharaja Vrishabhanu; kanya—the daughter.
Maharaja Vrishabhanu's daughter is the moonlight of transcendental bliss. Her beauty enchants Shri Krishna, the enchanter of Lakshmi. She is a golden streak on the black testing-stone named Shri Krishna's handsomeness.
lavanya—of beauty; pathonidhi—of the ocean; sara—the nectar; sampat—the opulence; kala—of artistic talent; kalapa—of the abundance; akara—the form; bhumih—the palce; eka—sole; guna—transcendental virtues; akhya—named; ratna—jewels; augha—multitude; khanih—mine; prasiddha—celebrated; srii-radhika—Shrimati Radharani; srii-vraja-candra—of Shri Krishna, the moon of Vrajabhumi; kanta—the lovers.
Shri Radhika is the sweetest nectar churned from the ocean of transcendental beauty. She is the realm of transcendental artistic talent. She is a mine filled with the jewels of all transcendental auspicious virtues. She is the celebrated lover of Shri Krishna, the moon of Vraja.
gauri-sahasrad adhikapi gauri
shyama tathapi shrutishu prasiddha
su-rupini yapy asu-rupini ca
sakhi-kadambasya vibhati radha
gauri—fair-complexioned beautiful girls; sahasrat—than thousands; adhika—more; gauri—fair; shyama—a beautiful young girl; tathapi—nevertheless; shrutishu—in hearing; prasiddha—celebrated; su-rupini—beautiful; ya—who; api—although; asu—of life-breath; rupini—the form; ca—also; sakhi—of her friends; kadambasya—of multitude; vibhati—is manifested; radha—Shrimati 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, Shri Radha is splendidly manifest.
kecit param eva vadanti lakshmim
lileti kecit kila tantrikayam
anandini shaktir iti shrutishah
kecit—some; param—the supreme; eva—certainly; vadanti—say; lakshmim—goddess of fortune; lila—lila-shakti; iti—thus; kecit—some; kila—indeed; tantrikayam—in the tantras; anandini—of bliss; shaktih—potency; iti—thus; shruti—of the shruti—shastra; ishah—the masters; shri-radhika-abha—Shrimati Radharani; vraja—of vraja; candra—of the moon; kanta—the lover.
Shri Radhika is the lover of Shri Krishna, the moon of Vraja. Some say She is the Supreme Goddess of Fortune, and others say the Tantras describe Her as the pastime-potency (lila-shakti) of the Lord. The masters of the Shruti-shastra say She is the pleasure-potency (anandini shakti) of the Lord.
yasya vashe tasya tu sarva-shaktih
sarvaiva lila sakala-gunash ca
sa radhika rajati krishna-kanta
kyasyah—of whom; vashe—in subjugation; tasya—of Him; tu—indeed; sarva—all; shaktih—potency; sarva—all; eva—certainly; lila—pastimes; sakala—all; gunah—transcendental qualities; ca—also; saundarya—beauty; madhurya—sweetness; vidagdhata—expertise; adyah—beginning; sa—she; radhika—Shrimati Radharani; rajati—is splendidily manifest; krishna—of Shri Krishna; kanta—the lover.
All His potencies, all His pastimes, all His qualities, and all His handsomeness, sweetness, expertise, and other virtues under Her dominion, Krishna's lover, Shri Radhika, shines with great splendor.
krishnasya nitya vilasanty anantah
sa radhika rajati krishna-kanta
yasyah—of whom; lasat—shining; madana-bhava—of love; vashyah—under the control; lila—of pastimes; rasa—mellows; asvada—relish; vishesha—specific; rasyah—sweetness; krishnasya—of Shri Krishna; nityah—eternal; vilasanti—shine; anantah—limitless; sa—she; radhika—Shrimati Radharani; rajati—is splendidly manifest; krishna—of Shri Krishna; kanta—the lover.
Krishna's lover, Shri Radhika, who enjoys endless, eternal, sweet, splendidly amorous pastimes with Him, shines with great splendor.
tathaiva sarvair guna-rupa-keli-
madhurya-purair ati-purna eva
shri-krishnacandrah sa tathaiva rasya
sa radhika rajati radhika sa
thatha—in that way; eva—certainly; sarvaih—with all; guna—of transcendental qualities; rupa—beauty; keli—pastimes; madhurya—sweetness; puraih—with floods; ati—very; purnah—full; eva—certainly; shri-krishnacandrah—Shri Krishnacandra; sah—He; tatha—in that way; eva—certainly; rasya—sweet; sara-adhika—better; rajati—is splendidly manifest; radhika—Shrimati Radharani; sa—she.
Shri Radhika, who is sweeter even than Shri Krishna, who is Himself flooded with handsomeness, virtues, pastimes, and sweetness, shines with great splendor.
yasya vishakha-lalitadayas tah
sakhyah priya-rupa-gunaih samanah
manena yasya api yah samana
ya vikshya radha nija-sharma veda
yasyah—of whom; vishakha—vishakha; lalita—Lalita;
adayah—beginning; tah—they; sakhyah—gope friends; priya—dear; rupa—beauty; gunaih—with qualities; samanah—equal; manena by consideration; yasyah—of whom; api—even; yah—who; samanah—equal; ya—who; vikshya—seeing; radha—Shrimati Radharani; nija—her own; sharma—happiness; veda—perceives.
When She sees Lalita, Vishakha, and Her other friends, Shri Radha proudly thinks they are every bit as beautiful, virtuous, and dear to Krishna as She is, and She becomes filled with happiness.
yasyah suhrit-pakshataya prasiddha
shyameti nama gunato 'pi ya sa
nityam prayatnam ati-madhuribhih
yasyah—of whom; suhrit-pakshataya—as friend; prasiddha—famous; shyama—Shyama-devi; iti—thus; nama—name; gunatah—because of transcendental qualities; api—also; ya—who; sa—she; yadiya—of whom; sauharda-krite—for friendship; vidhatte—does; nityam—constantly; prayatnam—endeavor; ati-madhuribhih—with great sweetness.
Shyama-gopi is famous for both her virtues and Her friendship with Shri Radha. With sweet affection She constantly strives to keep Radha's friendship.
yabhyam yayor nama vidhaya nana
sampreshitam yat sahasa na veda
shri-krishnacandro 'pi kim anya-varta
yabhyam—by whom; yayoh—of whom; nama—name; vidhaya—calling; nana—various; shilpena—with art; kalpya—fashioning; ambara—garments; bhushana—and ornaments; adi—beginning; sampreshitam—called; yat—which; sahasa—at once; na—did not; veda—understand; shri-krishnacandrah-api—even; kim—what?; anya—another; varta—account.
One day Radha and Shyama met and together skillfully fashioned various garments and ornaments. When these articles were given to Shri Krishnacandra, He asked who had made them. Shyama replied that Radha made them all Herself, and Radha insisted that Shyama made them unassisted.
premne priyasyaram upekshitam yat
lokeshu lajjadi tadaiva bhuyah
premni pragadhe tad-apekshanam tah
kurvanti citram kila krishna-kantah
premne—for love; priyasya—of their beloved; arma—for along time; upekshitam—ignored; yat—which; lokeshu—among the people in general; lajja-adi—shame and other considerations; tada—then; eva—certainly; bhuyah—greatly; premni—in love; pragadhe—deep; tat-of Him; apekshanam—in relation; tah—they; kurvanti—do; citram—wonderful; kila—indeed; krishna—of Shri Krishna; kantah—the lovers.
So deeply in love were they, Krishna's lovers completely ignored society's continued contempt. This is certainly very wonderful.
murta ivorvi divishad-varenyah
vaktara eke rata-pancaratrah
yatra—where; asate—are; sattvata-shuddha-dharmah—in pure goodness; murtah—forms; iva—like; urvi—on the earth; divishad—of learned brahmanas; varenyah—the best; tat—dharma—matra—the principles of religion; pratipadei—teaching; veda—the Vedas; vaktarah—speaking; eke—some; rata-pancaratrah— learned in the Pancaratras.
The exalted brahmanas in Vraja are the personifications of pure religion. Some preach the religion of the Vedas and some follow the Pancaratras.
pratigraham ye vraja-raja-dana-
matrasya kurvanti tad-eka-yajyah
kecit paraishvarya-parah pare ca
pratigraham—the object of charity; ye—who; vraja—of Vraja; raja—of the king; dana—of the charity; matrasya—only; kurvanti—do; tat-eka-yajyah—engaged by him in performing sacrifices; kecit—some; para—transcendental; aishvarya—to the opulence; parah—devoted; pare—others; ca—and; madhurya-dhuryah—to the great sweetness; vraja—of vraja; raja—of the king; sunoh—of the son.
These brahmanas all receive generous charity from the king of Vraja, and perform Vedic sacrifices on his behalf. Some of them are enchanted by the transcendental opulence, and some by the intense sweetness of the young prince of Vraja.
chaitanya-rupa api nara-dharmah
na nara-dharma api devatanam
tambulikah—betel-nuts; tailika—oil; malika—flower garlands; adyah—beginning with; chaitanya-rupah—spiritual; api—also; nara-dharmah—material; na—not; nara—dharmah—material; api—even; devatanam—of teh demigods; durlabhya—difficult to attain; labhah—attainment; vraja—of Vraja; candra—of the moon; bhavah—love.
The betelnuts, scented oils, flower garlands, and other paraphernalia the vrajavasis offer to Shri Krishna are perfectly spiritual, even though offered by "human beings". Even the demigods in heaven cannot attain love like that these "human beings" bear for Shri Krishna, the moon of Vraja.
gavam grihanam api yatra bhittis
gopanasi marakati ca vamshyah
svarnasya koneshu tatha mahantah
gavam—of the surabhi cows; grihanam—of the residences; api—even; yatra—where; bhittih—afence; catuh-catushkam—on all four sides; sphaöika—akhya-ratnaih—with crystal; gopanasi—roof-beams; marakati—of emeralds; ca—also; vamshyah—pillars; svarnasya—of gold; koneshu—in the corners; tatha—in that way; mahantah—great.
In Vraja the surabhi cow barns have crystal walls, enormous gold pillars, and emerald roof-beams.
gopanasinam prithu yac-catushkam
tat-kaunikam yatra tu kauravindam
maha-vadabhyo yata eva lagna
nana-maninam paöalani yatra
gopanasinam—of the roof-beams; prithu—large; yat—of which; catushkam—four sides; tat—of that; kaunikam—of the sides; yatra—where; tu—indeed; kauravindam—of rubies; maha-vadabhyah—great roof-beams; yatah—from which; eva—certainly; lagnah—touching; nana—various; maninam—of jewels; paöalani—roofs; yatra—where.
The roofs are made of various jewels, and rubies mark the places where the roof-beams meet the pillars of the walls.
yesham lasanty angana eva gavah
sarasvati-murtivad eva shuklah
manah-samana avasha vicitram
tapasvi-sangha iva suvratash ca
yesham—of which; lasanti-splendidily manifest; angane—in the courtyard; eva—certainly; gavah—the cows; sarasvati—of the demigoddess sarasvati; murti—the diety; vat—like; eva—certainly; shuklah—white; manah—the mind; samanah—like; avashah—uncontrolled; vicitram—wonderful; tapasvi—of ascetics; sanghah—a multitude; iva—like; 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.
cintamani-vyuha-samash ca kama-
dugha nidagha iva phulla-vatsah
cintamani-vyuha-cintamani gems; samah—like; ca—and; kamadughah—surabhi cows; nidaghah—summer; iva—like; phulla—happy; vatsah—calves; sat—transcendental; kavya—poetry; vat—like; sundara—beautiful; bhuri—many; varnah—letters; venu—of the flute; svanaya—for the sound; eva—certainly; sada—always; urdhva—raised; karnah—with ears.
These surabhi cows are just like cintamani jewels that fulfill all desires. Their happy calves are like pleasant summers. Their mooing is the most beautiful poetry. They lift their ears to hear the sound of Krishna's flute.
yatraiva bhumau patitah pratitah
sa-jiva-garbha iva kaumudinam
sancari-shila iva samlasanti
yatra—where; eva—certainly; bhumau—on the ground; patitah—fallen;pratitah—believed; sa-jiva-garbhah—the children; iva—as; kaumudinam—of the moonlight; kailasa-shailasya—of Mount Kailasa; shila-shikhandah—the rocks on the summit; sancari—moving; shilah—rocks; iva—like; samlasanti—are manifested.
The calves look as if they might be the moving rocks on the peak of Mount Kailasa, or the infant children of the moonlight.
hindira-khanda iva dugdha-sindhor
ye granthivac chri-hara-hasa-jatah
vishuddha-sattvasya ca mamsa-pinda-
tulya bhramanto bhuvi bhuri-vatsah
hindira-khandah—foam; iva—like; dugdha—of milk; sindhoh—of the ocean; ye—who; granthivat—like knots; shri-hara—of Lord Shiva; hasa—from the smile; jatah—born; vishuddha-sattvasya—of pure goodness; ca—also; mamsa-pinda—mamsa-pinda offerings; tulyah—equal; bhramantah—wandering; bhuvi—on the earth; bhuri—many; vatsah—calves.
As they wander over the earth, the calves are like the milk ocean's bubbles, Lord Shiva's chuckles, or mamsa-pinda offerings in pure goodness.
kim ganda-shailah sphaöikacalasya
mahormayah kim nu maha-payodheh
sayam griha ye munivac ca jivan-
mukta iva svaira-cara hi shandah
kim—is it?; ganda—large; shailah—rocks; sphaöika—of crystal; acalasya—of the mountain; maha—great; urmayah—waves; kim—is it?; nu—indeed; maha—great; payah—of milk; dheh—from the ocean; sayam—at evening; grihah—at their asramas; ye—who; muni-sages; vat—like; ca—also; jivat—although living within the material world; muktah—already liberated; iva—like; svaira—according to their own desire; carah—moving; hi—indeed; shandah—bulls.
Are these great boulders from the crystal mountain? Are they tidal waves from the milk-ocean? These are the bulls of Vraja. During the day they freely wander, just as liberated souls, and during the evening they sit peacefully at home, just as great sages rapt in contemplation.
yatrasate garva-dhara ivaite
ham-vada-kara galakamvalash ca
virakta-loka iva pungavas te
matta iva stabdha-sushona-netrah
yatra—where; asate—are; garva-dharah—proud; iva—as if; ete—they; hamvadakarah—mooing galakamvalah—galakamvala; ca—and; virakta-lokah—renunciants; iva—like pungavah—the best; te—they; mattah—madmen; iva—like; stabdha—stunned; su-shon—with reddish corners; netrah—eyes.
Proudly mooing from the loose folds of skin about their necks, Vraja's bulls look like old sannyasis. Then again, their reddish stares make them look like intoxicated persons.
tat-saudarah sodaravac cakasti
namnoditas tasya dharadhirajah
nandisvarasya—of Nandishvara Hill; priya—dear; dakshina—in the south; sthah—situated; tat—of that; saudaraäh—with brotherly affection; sodaravat—like a brother; cakästi—is manifested; yatra—where; alayah—the abode; shri-vrishäbhänu—of Shri Vrishabhänu; nämnah—by name; nämana—by name; uditah—said; tasya—of that; dharädhi-räjah—the mountain.
South of Nandishvara, on a regal hilltop is Mahäräja Vrishabhänu's home, which is like a brother to Mahäräja Nanda's home.
shri-nanda-räjah sa yathä tathä sa
vrajasya räjä vrishabhänu-tejah
puriva tasyaiva puri ca tasya
putri ca putrash ca tayor yasho 'lam
shri-nanda-räjah—Maharaja Nanda; sah—he; yathä—just as; tathä—in the same way; sah—he; vrajasya—of Vraja; räjä—king; vrishabhänu—of Mahäräja Vrshabhänu; tejah—powerful; puri—the city; iva—like; tasya—of him; eva—certainly; certainly; puri—city ca—and; tasya—of him; putri—the daughter; ca—and; putrah—son; ca—also; tayoh—of them; yashah—fame; alam—great.
Mahäräja Nanda and Mahäräja Vrishabhänu are both equal in regal splendor and power. Their capitols are similar, and their son and daughter are equally famous.
madhye tu mad-dhyeyatama-svarupam
sanketa-nämäspadam eva shanke
premaiva tad-dvandva-varasya murtam
nandishvara—Nandishvara; shri-vrishabhänu—of Mahäräja Vrishabhänu; säila—of the hill; madhye—between; tu—indeed; mat—by me; dhyeyatama—best object of meditation; svarupam—in the form; sanketa-nämä-aspadam—rendezvous; eva—certainly; shanke—I consider; prema—pure love; tat—that; dvandva-varasya—of the Divine Couple murtam—the form.
Midway between Nandishvara Hill and Vrishabhänu Hill is Sanketa, the place of Rädhä-Krishna's rendezvous. I meditate on this place. I think it is the personification of the divine couple's love.
palli-maninäm ghaöitä ghaöäbhih
nandishvarasya—Nandishvara; ishvara-kona-kande—in the north; paryanta—bhumau—on the outskirts; vidhuhridya—Vidhuhridya; näma—named; tasya—of that; eva—certainly; cudä—crest jewel; svasu—of Shrimati Rädhäräni's parents-in-law; yävata-Yävata; akhya—named; palli-maninäm—of the jewels among towns; ghaöitä—filled; ghaöäbhih with many.
To the north of Nandishvara Hill is the district of Vidhuhridya, where the town of Yävata is located. That populous town is like the crown-jewel of all jewel-like towns, and it is the home of Shrimati Rädhäräni's parents-in-law.
puri pranitä vrishabhänu-nämnä
nirmäya yatrollasitä sutäyai
yan mandirasyopari-gä sva käntam
sä lokate tam sa nijälayordhvät
puri—town; pranitä—constructed; vrishabhänu-nämnä-by Mahäräja Vrishabhänu; nirmäya—having built; yatra—where; ullasitä—splendid; sutäyai—for his daughter; yat—of which; mandirasya—of the palace; upari-gä—on the roof; sva—her; käntam—lover; sä—she; lokate—gazes; tam—at Him; sah—He; nija—own; alaya—from the home; urdhvät—from the roof.
This town of Yävata was built by Mahäräja Vrishabhänu for the pleasure of His daughter. She would often sit on the roof of Her palace and gaze at the direction of her lover's home, and in the same way He would also gaze at the direction of Yävata-pura.
yadä gurunäm gurunädarena
darena ca vyagratamau puräntah
parasparam tarhi vilokamänau
mänaucitat svasya puroparishöhau
yadä—when; gurunäm—of superiors; guruna—with great; adarena—respect; darena—fear; ca—and; vyagratamau—most intent; ura—the cities; antah—within; parasparam—mutually; tarhi—then; vilkamänau—seeing; mana—consideration; aucitat—according to; svasya—own; pura—town; upari-shöau—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.
shanketya yatra priyayä vilasya
prollasya rasyasya vatasya mule
yavais tad-anghri racayäm cakära
nämnäpi tam yävaöam cakära
shanketya—having met; yatra—where; priyayä—with His beloved; vilasya—having performed pastiems; prollasya—having become jubilant; rasyasya—pleasant; vatasya—of a fig tree; mule—at the root; yavaih—with red lac; tat—Her; anghri—lotus feet; racayäm cakära—anointed; nämnä—by name; api—even; tam—that; yävatam—Yävata; cakära—did.
The place where Krishna would secretly meet His beloved under a charming fig tree (vaöa), happily enjoy pastimes with Her, and anoint Her feet with red lac (yava), is named Yävaöa.
shri-krishnena kripä-bharena gurunä chaitanya-rupena yä
tal-lilä-rasa-dhäma-dhäma-janatä-ritih prakäsham gatä
tasyä lesha-vishesha-vesha-manane shri-riti-cintämanau
sargo 'yam prathamo 'bhavad bhuva-mude nandishvaroddeshatah
shri-krishnena—by Shri Krishna;; kripä-bharena—merciful; gurunä—by the spiritual master; chaitanya—of Shri Chaitanya; rupena—in the form; yä—which; tat—of Him; lilä—of pastimes; rasa—nectarean mellows; dhäma—abode; dhäma—of the abode; janatä—of the people; ritih—writing; prakäsham gatä—is manifested; tasyäh—of this; lesha—a little vishesha—specific; vesha—appearance; manane—in the consideration; shri-riti-cintämani; sargah—chapter; ayam—this; prathamah—first; abhavat—was; bhuva—-of the world; mude—for the delight; nandisvara—to Nandishvara; uddeshatah—in relation.
By the mercy of Shri Krishna, Shri Chaitanya Mahäprabhu, Shrila Rupa Gosvämi, and my spiritual master, this book, a brief description of the Lord's splendid abode and nectar pastimes, has been written. The Shri Vraja-riti-cintämani's first chapter, which describes Nandishvara Hill for the transcendental delight of the entire world, is now concluded.
Note: This verse is a little like a kaleidoscope. Each word in the first like may be interpreted as either a noun or adjective, and according to the interpretation the opening phrase assumes a different meaning. For example if "shri-krishnena" is taken as the noun, and the other words as adjectives, the opening phrase means: "by the mercy of Shri Krishna, who is the master of the entire world, and who has appeared here as Shri Chaitanya Mahäprabhu." If "gurunä" is taken as the noun, the phrase means: "By the mercy of my spiritual master, who is the bona-fide representative of Shri Krishna, Shri Chaitanya Mahäprabhu, and Shrila Rupa Gosvämi." If "chaitanya-rupena" is taken as the noun, the phrase means: "By the mercy of Shri Chaitanya Mahäprabhu, who is Shri Krishna Himself, the master of all the worlds." If chaitanya-rupena" is taken as the noun, the phrase may also be understood to mean: "By the mercy of Shri Chaitanya Mahaprabhu's Shrila Rupa Gosvämi, who is the representative of Shri Krishna, and the spiritual master of all the Vaishnavas."