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NITAAI-Veda.nyf > All Scriptures By Acharyas > Vishvanatha Chakravarti Thakura > Vraja-riti-cintamani > Chapter 1

Chapter 1

 

Text 1

 

yal-loka-riti-shruti-piti-matral

     lokottaratmanubhave pramodam

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.

 

Text 2

 

shri krishna-chaitanya-rasa-svarupam

     advaitam anandam ihadi nityam

lokair amrishyam vraja-loka-vashyam

     bhajany avashyam shucito 'py avashyam

 

shri-krishna—of Shri Krishna; chaitanya—transcendental; rasa—mellows; svarupam—the form; advaitam—unparalleled; anandam—blissful; iha—here; adi—transcendental; nityam—eternal; lokaih—by the conditioned souls; amrishyam—inconceivable; vraja-loka—by the residents of Vraja; vashyam—subdued; bhajani—let me worship; avashyam—inevitably; sucitah—purified; api—also; avashyam—inevitably.

 

     With a pure heart let me worship Vrajabhumi, which is the form of the sweetness of meditation on Shri Krishna, which is eternal, transcendental, blissful, and peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.

 

     Note: Shrila Vishvanatha Cakravarti Thakura has concealed the names Shri Krishna Chaitanya, Nityananda, and Advaita in the first two lines of this verse.

 

Text 3

 

kavyam kaveh kavyataya prasiddham

     kavyasya kavyam ca yato 'pi kavyam

tad eva kavyam mama kavya-kavyam

     vrajanka-kavyam param astu kavyam

 

     kavyam—the poem; kaveh—of the poet; kavyataya—by its poetic qualities; prasiddham—is celebrated; kavyasya—of the poem; kavyam—the poetry; ca—also; yatah—because; api—also; kavyam—poem; tat—this; eva—certainly; kavyam—poem; mama—my; kavya—among poems; kavyam—poem; vraja—of Vraja; anka—with the mark; kavyam—poem; param—best; astu—should be; kavyam—poem.

 

     A poet's poem becomes famous because of its quality of being poetic. I shall boldly declare that this poem of mine is the most poetic and best of all poems, for it glorifies the transcendental land of Vraja.

 

Text 4

 

chaitanya-rupodita-ritim ekam

     ekantam abhyastum aham samihe

tat tat-tadiyanuga tokta-bhavo

     bhavocito dhyeya ito na kavyam

 

     chaitanya—by Shri Chaitanya Mahaprabhu; rupa—and 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.

 

Text 5

 

vaikuntha-kotyas cita asate 'lam

     brahmanda-kotyo 'pi cito 'cito 'pi

sarvatra vrindavanam etad eva

     yatha sa krishnah pulinashanadau

 

     vaikuntha—of Vaikuntha planets; kotyah—millions; citah—spiritual; asate—are; alam—greatly; brahmanda—of universes; kotyah—millions; api—even; citah—collected; acitah—material; api—also; sarvatra—in all respects; vrindavanam—Vrindavana; etat—this; eva—certainly; yatha—just as; sah—He; krishna—Shri Krishna; pulina—of the bank of the Yamuna; asana—eating lunch; adau—and performing other pastimes.

 

     Millions of material universes and even millions of spiritual Vaikuntha planets are not very significant in comparison to Vrindavana, where Shri Krishna enjoyed lunch with His friends on the Yamuna's sandy bank, and enjoyed many other transcendental pastimes.

 

Text 6

 

idam ghani-bhuta-cid-eka-rupam

     vrindavanam yatra vasanti sarve

shri-krishna-lila-parivara-rupa

     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.

 

Text 7

 

sarve ghani-bhuta-cid-eka-rupas

     tathapy aho prakritavat pratita

parasparam ceshtitam apy amisham

     vrajaika-lileti camatkaroti

         

     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.

 

Text 8

 

ya pancamavasthiti-gami-samvit

     tad-vritti-rupas tad-ananya-vrittya

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.

 

Text 9

 

sarvottamanam api sarvatah syat

     sva-nyuna-bhavah prabhu-bhakti-shaktya

pratyaksham ikshe vraja-loka etam

     tam prakritam manyatame cid-arcye

 

     sarva-uttamanam—of the most exalted devotees; api—even; sarvatah—in all respects; syat—may be; sva—own; nyuna—bhavah—conception of being the least important; prabhu—of the Lord; bhakti—of devotional service; shaktya—by the potency; pratyaksham—directly; ikshe—I see; vraja—of Vraja; lokah—the residents; etam—Him; tam—Him; prakritam—ordinary; manyatame—consider; cit—spiritual; arcye—worshippable.

 

     Although they are the most exalted, by the influence of the potency of pure devotion to the Lord they think themselves the most lowly and insignificant. I have with my own eyes seen how the people of Vraja think themselves ordinary even though the great saints worship them.

 

Text 10

 

tenaiva tasyaiva vashas tathaiva

     tatraiva nityam vilasaty alam sah

atyantikair eva rahasya-rasyair

     madhurya-purair amita-prakashyaih

 

     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.

 

Text 11

 

ato 'tra ya prakrita-lokavatta

     lila-paraishvarya-vishesha-varsha

saivati-rasya cid-acit-prashasya

     madhurya-shasya mahatam upasya

 

     atah—therefore; atra—here; ya—which; prakrita-likavatta—as if ordinary and material; lila—of pastimes; para—supreme; aisvarya—of opulence; vishesha—specific; varsha—shower; sa—that; eva—certainly; ati—very; rasya—nectarean; cit—spiritual; acit—material; prashasya—considered; madhurya—of sweetness; shasya-with the quality; mahatam—by the advanced transcendentalists; upasya—worshipable.

 

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

 

Text 12

 

vrindavanam gokula-dhama goshtham

     vrajam ca namani shubhani yasya

tadiya-lokiyam acintya-krityam

     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.

 

Text 13

 

tac caty-acintyam cid ananya-saram

     cid-anya-bhavam ca tad ekam eva

avantaraneka-vibhedam ekam

     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.

 

Text 14

 

sarvasya kashcit prakatah prakashah

     sada bhrisham prakritavaj janadyaih

yah prakritair eva yuto 'pi lila-

     prakatya-kale prithu-varnya-vat syat

 

     sarvasy—of the entirety; kashcit—something; prakatah—manifest; prakasah—present in the world; sada—always; bhrisham—greatly; prakritavat—like matter; jana-adyaih—by the ordinary conditioned souls; yah—which; prakritaih—with material elements; eva—certainly;  yutah—endowed;api—eve; lila—of Lord Krishna's pastimes; prakatya—of manifestation; kale—at the time; prithu—abundant; varnya-vat—with descriptions; syat—may be.

 

     Some portion of transcendental Vrindavana beocmes visible in this world at the time of Lord Krishna's manifest pastimes. Conditioned souls think Vrindavana is material, although actually it is spiritual, and beyond their ability to understand or describe.

 

Text 15

 

tat-tac-chirobhutam apara-shobham

     nandishvaram sadhu-gana vadanti

nandishvaram tam ca yadiya-rupam

     shri-nanda-rajalaya-rajamanam

 

     tat-tat-siro-bhutam—as the crown of Vrindavana; apara—limitless; sobham—with splendor; nandishvaram—Nandisvara Hill; sadhu-ganah—the devotees; vadanti-say; nandishvaram-Nandishvara Hill; tam—that; ca—also; yadiya—of Lord Shiva; rupam—the form; shri-nanda-raja—of Nanda Maharaja; raja-alaya—the capitol; rajamanam—manifested.

 

     The devotees declare that Nandishvara Hill, the form of Lord Shiva now shining as Nanda Maharaja's capitol, is an endlessly beautiful crown decorating Vrindavana.

 

Text 16

 

yadiya-purvottara-dakshineshu

     vasanti loka hrita-sarva-shokah

shanau purah shriyuta-nanda-raja-

     puri puranamatatah purana

 

     yadiya—of which; purva—previous; uttara—top; dakshineshu—on the southern side; vasanti—reside; lokah—people; hrita-sarva-shokah—free from all suffereing; shanau purah—on the summit; shriyuta—nanda-raja—of Sriman Nanda Maharaja; puri—the city; purana—of the Puranas; amatatah—according to the opinion; purana—very ancient.

 

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

 

Text 17

 

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.

 

Text 18

 

vaidurya-jata vadabhi-samuha

     maha-maho-nila-manindra-jatöah

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.

 

Text 19

 

mukhya-prakoshöhe catur-alaye 'sya

     bhandara-geham varunasya dishyam

shri-krishna-vasah shubha-dakshina-sthah

     shri-rama-dhamottara-dishy udeti

 

     mukhya—primary; prakoshöhe—in the courtyard; catuh—four; alaye—in residences; asya—of that palace; bhandara—geham—the treasury; varunasya—of Varuna; dishyam—in the direction; shri-krishna—of Shri Krishna; vasah—the residence; shubha—auspicious; dakshina—in the south; sthah—situated; shri rama—of Lord Balarama; dhama—the residence; uttara—in the northern; dishi—direction; udeti—is manifest.

 

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

 

Text 20

 

pracyam griham tadrisham eva yatra

     pracyamsha yasyanyatara-prakoshöhe

sva-putra-bhadraya nijeshöa-devam

     narayanam sevata eva nandah

 

     pracyam—in the east; griham—house; tadrisham—like this; eva—certainly; ; yatra—where; pracyamsha—in the east; yasya—of which; anyatara—another; prakoshöhe—in the courtyard; sva—his own; putra—son; bhadraya—for the auspiciousness; nija—own; ishöa—worshippable; devam—diety; narayanam—Lord Narayana; sevate—serves; eva—certainly; ; nandah—Maharaja Nanda.

 

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

 

Text 21

 

koshalayasyanvita-dakshinamshe

     krishnasya dhamnah shubha-pashcime 'sti

ya paka-shala dvaya-madhya eva

     vishrama-dhamanuru radhikayah

 

     kosha-alayasya—of the treasury; anvita—endowed; dakshina-amse—in the south; krishnasya—of Krishna; dhamnah—of the residence; shubha—auspicious; pashcime—in the west; asti—is; ya—which; paka-sala—kitchen; dvaya—of the two; madhye—in the midst; eva—certainly; ; vishrama-dhama—pastime abode; anuru—little; radhikayah—of Shrimati Radharani.

 

     South of the treasury and west of Lord Krishna's residence is the little kitchen where Shri Radhika enjoys cooking pastimes.

 

Text 22

 

krishnasya dhamno 'nvita-dakshinamshe

     pakalayasyapi virajamanah

arama aste sarasi ca yatra

     raho manojnam bahu-geha-vedih

    

     krishnasya—of Lord Krishna; dhamnah—of the residence; anvita—endowed; dakshina—in the southern; amshe—part; pakalayasya—of the kitchen; api—also; virajamanah—is manifest; aramah—a garden; aste—is; sarasi—a lake; ca—also; yatra—where; rahah—secluded; manojnam—pleasant and lovely; bahu—with many; geha—gazebos; vedih—and concealed places.

 

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

 

Text 23

 

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.

 

Text 24

 

tesham api pranta-gataty-agamya

     pracira-raji manijata-jata

ratnalaye ratnaja-dehalike

     muktadi-ratnavali toranali

 

     tesham—of them; api—also; pranta-gata—on the boundary; ati—very;  agamya—impassable; pracira-raji—walls; manijata-jata—made of jewels; ratna—of jewels; alaye—the abode; ratnaja—of jewels; dehalike—at the threshold; mukta—with pearls; adi—beginning; ratna—jewels; avali—with many; torana—gates; ali—many.

 

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

 

Text 25

 

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.

 

Text 26

 

purah pratihara-varasya yasyah

     samantatah parshva-yugasya rasyah

purohitanam ca purohitanam

     tatah paresham ca tatah paresham

 

     purah—before; pratihara-varasya—of the doorkeeper; yasyah—of which; samantatah—on all sides; parshva—yugasya—of both sides; rasyah—pleasant residences; purhitanam—of priests; ca—also; purohitanam—priests; tatah—after; paresham—of others; ca—and; tatah—after; paresham—of others.

 

     Within the walls of each cowherd man's compound were the homes of a gatekeeper, priests, and other associates.

 

Text 27

 

tatah paresham ca purah kramena

     shreni mukhanam paritah paritah

tatash ca vithi krama-panya-vithi

     vithi ca madhye parato hi vithi

 

     tatah—then; paresham—of others; ca—also; purah—before; kramena—one after another; shreni—a servies; mukhanam—of the most important; paritah paritah—established; tatah—then; ca—also; vithi—path; krama-panya-vithi—a marketplace; vithi—path; ca—also; madhye—in the middle; paratah—beyond; hi—certainly; vithi—the path.

 

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

 

Text 28

 

pranteshu yasya nagarasya yasyah

     shringaöakakhyan abhito 'bhitas tah

shreni-kritah sutra-nipata-patah

     iva pratita bahu-panya-vithyah

 

     pranteshu—at the entrances; yasya—of which; nagarasya—of the town; yasyah—of which; shringataka—crossroads; akhyan—named; abhitah abhitah—everywhere; tah—they; shreni—a series; kritah—done; sutra-nipata-patah—like a string; iva—as if; pratitah—brought; bahu—with many; panya-vithyah—marketplaces.

 

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

 

Text 29

 

nana-maninam ghaöitaghaöani

     lasat-pataka vara-mauktikanam

pralamba-kantas taruvad vasante

     pravala-vara-praghanah vipanyah

 

     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.

 

Text 30

 

kacid vasanta-shriya eva yadvan

     nana-prasunair ati-saurabhas tah

kashcin maha-shaila-vara ivalam

     nana-vidha-dravya-sugandhi-gandhah

 

     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.

 

Text 31

 

kashcin maninam khanayo yatha va

     nana-mani-dyotita-dipyamanah

kashcid vilasi-pravara ivanyah

     kasturika-kunkuma-mukhya-gandhah

 

     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.

 

Text 32

 

ananda-vrindavana-riti-lesham

     vesham vidhatum vacasa kavinam

vinam iva sprishöum ayogyatanam

     tanamshavat kincana sucayani

 

     ananda—bliss; vrindavana—Vrindavana; riti-lesham—a little; vesham—appearance; vidhatum—to place; vacasa—with words; kavinam—of poets; vinam—a lute; iva—as if; sprishöum—to touch; ayogyatanam—of those who do not know the art; tana—of a melody; amsha—a fragment; vat—like; kincana—something; sucayani—I shall indicate.

 

     I shall now describe the bliss of Shri Vrindavana-dhama just as Paramananda Kavikarnapura has done in his book Ananda-Vrindavana-campu, and many other great poets have also done in their books. Although I am not qualified to describe Vrindavana I shall describe it a little bit, just as someone unlearned in music may strum a lute and pick out a few melodic fragments here and there.

 

Text 33

 

sve sve sarasy eva hi yatra mat-sara

     iva prayogah kriyate kvacij janaih

stri-mekhaladi khala ity udiryate

     yat-komaladau mala-shabda ucyate

 

     sve sve—in their own; sarasi—lake; eva—certainly; hi—indeed; yatra—where; mat-sarah—the word "matsara"; iva—as; prayogah—appropriate meaning; kriyate—is done; kvacit—on occasion; janaih—by the vrajavasis; stri—of a woman; mekhala—sash; adi—beginning; khalah—"khala"; iti—thus; udiryate—is said; yat—which; komala—delicate and gentle; adau—beginning; mala—"mala"; shabdah—the word; ucyate—is said.

 

     When the vrajavasis say the word "matsara: they do not mean "envy", but "my lake". When they say "khala", they do not mean "demon", but "a woman's sash". When they say "mala" they do not mean "defect", but "gentle and delicate". I this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

 

Text 34

 

pradosha-doshakara-rosha-mosha-

     doshadi-shabda-shrutir asti yatra

sayam shashanka-pranayakhya-keli-

     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.

 

Text 35

 

chatradi-dande shubha-camaradi-

     dande ca danda-shrutir asti yatra

nivy-adi keshadika eva bandhah

     samadhi-yogadikaradhi-shabdah

 

     chatra—a parasol; adi—beginning with; dande—in the handle; shubha—auspicious; camara—camara fan; adi—beginning with; dande—in the handle; ca—also; danda—of the word "danda"; shrutih—the hearing; asti—is; yatra—where; nivi—"nivi"; adi—beginning with; kesha—hair; adikah—beginning with; eva—certainly;  bandhah—tie; samadhi-yoga—yoga meditation; adi—beginning with; kara—doing; adhi—"adhi"; shabdah—the word.

 

     When the vrajavasis say the word "danda", they do not mean "the king's rod of chastisement", but rather, "the handle of a parasol, camara fan, or other similar article."  When they say "nivi", they do not mean "handcuffs", but "a ribbon for tying the hair."  When they say "adhi", they do not mean "headache", but "ecstatic meditation on the Personality of Godhead."  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

 

Text 36

 

kasturika-kunkuma-candanadi-

     pankeshu panka-shravanam ca yatra

kauöilyam aste vara-kundaladau

     kaöhinyam apy asti shiladikeshu

 

     kasturika—musk; kunkuma—kunkuma; candana—sandalwood paste; adi—beginning with; pankeshu—in the ointments; panka—"panka" shravanam—the hearing; ca—also; yatra—where; kauöilyam—crookedness; aste—is; vara—beautiful; kundala—earrings; adau—beginning with; kaöhinyam—hardness; api—also; asti—is; shila-adikeshu—in rocks and other hard substances.

 

     When the vrajavasis say the word "panka" they do not mean "mud", but aromatic ointments such as musk, kunkuma, and sandalwood paste. When they say "crookedness" they do not mean the crookedness of a thief, but the beautiful shape of spiral earrings or some other ornament. When they say "hardness" they do not mean the hard-heartedness of a cruel person, but the hardness of a gem or stone. In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

 

Text 37

 

pushpadi-dhulishu rajah prayujyate

     yatrandhakare tama ity udiryate

dvandvam ca yugme pavane ca mandata

     cancalyam aste hari-locanaya

 

     pushpa—of flowers; adi—beginning with; dhulishu—in the pollen; rajah—"rajah"; prayujyate—is employed; yatra—where; andhakare—in darkness; tamah—"tamah" iti—thus; udiryate—is said; dvandvam—"dvandva"; ca—also; yugme—in a couple; pavane—in the wind; ca—also; mandata—slownes; cancalyam—restlessness; aste—is; hari—of Lord Hari; locanaya—for the seeing.

 

     When the vrajavasis say the word "rajah" they do not mean "material passion", but "the pollen of flowers". When they say "tamah" they do not mean "ignorance', but "the pleasant darkness of night". When they say "dvandvam" they do not mean "the material dualities of happiness and distress", but "a happy couple". When they say "slowness" they do not refer to the intellect, but the wind. When they say "restlessness" they do not mean anything inauspicious, but rather "great eagerness to see Lord Hari," or else "the charmingly restless glances of the Lord." In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

 

Text 38

 

madhyadike kshinah pada-prayogo

     yatrodakeshv eva ca nicagatvam

vishada-dainya-shrama-moha-nidra-

    lasyadayo 'pi vyabhicari-bhave

 

     madhya—the waist; adike—beginning with; kshinah—small; pada—of the word; prayogah—usage; yatra—where; udakeshu—in water; eva—certainly; ca—also; nica—by the lowly; gatvam—the ability to attain; vishada—lamentation; dainya—humility; shrama—fatigue; moha—bewilderment; nidra—sleep; alasya—laziness; adayah—beginning with; api—also; vyabhicari—bhave—in ecstatic love of God.

 

     When the vrajavasis say the word "smallness" they do not refer to the lack of anything good, but rather to a slender waist. When they say "nicagatvam" they do not mean "faith in rascals" but "a stream that can be easily crossed."  When they say the words "lamentation, humility, fatigue, bewilderment, sleep, and laziness" they do not mean any inauspicious material traits, but rather the various symptoms of ecstatic love of God.

In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

 

Text 39

 

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?

 

Text 40

 

yadiya-yoshij-jana-saubhagiya-

     shobhati-shobhat shrutayo 'nvayus tah

yan-madhurim vikshya rama mumoha

     vrajasya tasyastu kim atra varnyam

 

     yadiya—of which; yoshit-jana—of the women; saubhagiya—of the good fortune; shobha-ati-shobhat—because of the superlative of splendor; shrutayah—the Personified Vedas; anvayuh—followed in the footsteps; tah—they; yat—of whom; madhurim—the charming sweetness; vikshya—seeing; rama—Lakshmi-devi; mumoha—faints with envy; vrajasya—of Vraja; tasya—of that; astu—may be; kim—what?; atra—here; varnyam—describeable.

 

      When the Personified Vedas saw the splendidi good fortune of the vraja-gopis, they decided to follow in their footsteps and become gopis also. When Lakshmi-devi saw the charming sweetness of the vraja-gopis, she became bewildered and fainted with envy. Who can describe the transcendental opulences of this land of Vraja?

 

Text 41

 

yatraiva shuddha-pranaya-svabhava

     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?

 

Text 42

 

gunas tu te prakrita-dharma-shunya

     dosha api syu rasa eva manyah

nanda-vraje kauöukam eva sarvam

     kharvam vidhatte tri-guno 'tha garvam

 

     gunah—qualities; tu—indeed; te—they; prakrta—material; dharma—attributes; shunya-without; doshah—faults; api—even; syuh—may be; rase—in the transcendental mellows; manyah—considered; nanda—of Nanda Maharaja; vraje—in Vrajabhumi; kauöukam—wonder; eva—certainly; ; sarvam—everything; kharvam—crippled; vidhatte—places; tri-gunah—the three modes of material nature; atha—then; garvam—pride.

 

     The vrajavasis are filled with auspicious spiritual qualities. They have no material attributes. What may even seem to be faults on their part are actually auspicious and spiritual when seen in connection to their transcendental rasa with Krishna. Seeing this wonderful condition of the residents of Nanda Maharaja's Vrajabhumi, the three modes of material nature have become embarassed. They have relinquished all their pride in being able to control others.

 

Text 43

 

smrititihasakhya-purana-vede

     santi pramanani param tv ihasya

traikalikopasaka-loka-sakshat

     karat sadedrik sthitir eva nitya

 

smriti—smrti-sastra; ithasa—itihasa; akhya—named; purana—Puranas; vede—in the Vedas santi—are; pramanani—evidences; param—greatly; tu—indeed; iha—in is connectionl; asya—of this; traikalika—in all three phases of time; upasaka-loka—of the devotees; sakshat karat—directly; sada—always; idrik—like this; sthitih—situation; eva—certainly; nitya—eternal.

 

     That the devotees are eternally filled with all spiritual virtues and always free from material defects or the influence of the three modes of nature is confirmed by many statements of the Smriti, Itihasa, Puranas, and Vedas.

 

Text 44

 

nityaiva sarva yadi krishna-lila

     tathapy anityaiva matapi kaiscit

adeyatato 'ti-rahasyatatas

     tasyecchayeti pravadanti taj-jnah

 

     nitya—eternal; eva—certainly;  sarva—all; yadi—if; krishna—of Shri Krishna; lila—the pastimes; tathapi—nevertheless; anitya—not eternal; eva—certainly; ; mata—considered; api—even; kaishcit—by some; adeyatatah—because of not being fit to nderstand; ati-rahasyatatah—because of being confidential in nature; tasya—of Him; icchaya—by the desire; iti—thus; pravadanti—say; tat-jnah—those who understand.

 

     Someone many ask: "If Shri Krishna's pastimes are all eternal, then why do some people think that they are temporary?"

The devotees, learned in transcendental science, reply: "These matters are very confidential, and Shri Krishna is unwilling to allow unqualified non-devotees to understand them. For this reason He conceals the truth from them."

 

Text 45

 

yatraiva vatsalya-raso 'sti murtah

     sharira-dhariva vishuddha-tattvam

saubhagya-saro nija-rajadhanyam

     shri-nanda-nama vraja-raja-rajah

 

     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.

 

Text 46

 

shri-krishna-pitre pitri-bhava-bhavam

     jananti sarve sva-pitri-sva-bhavam

shri-nanda-rajam vraja-madhya-rajam

     sad eka-rupam ca sad-eka-rupam

 

     shri-krishna—of Shri Krishna; pitre—for the father; pitri—of a father; bhava—of the love; bhavam—the condition; jananti—understand; sarve—all; sva—as their own; ptir—father; sva-bhavam—condition; shri-nanda-rajam—Shri Nanda Maharaja; vraja-madhya—of Vraja; rajam—the king; sat-eka-rupam—whose form is transcendental; ca—and; sat-eka-rupam—whose form 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.

 

Text 47

 

yasyasti gehe saha-dharma-carini

     cit-kalpa-valliva sharira-dharini

vatsalya-sampatti-rasa-svarupini

     yasyah phalam shri-bhagavan svayam manih

 

     yasya—of whom; asti—there is; gehe—in the house; saha-dharma-carini—wife; cit—transcendental; kalpa-valli—desire-creeper; iva—like; sharira—dharini—personified; vatsaly—of parental love; sampatti—of the treasure; rasa—of the nectar; svarupini—the personification; yasyah—of whom; phalam—the fruit; shri-bhagavan—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.

 

Text 48

 

ya shri-yashoda jagati yashoda

     shri-krishna-vatsalya-rasaika-moda

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.

 

Text 49

 

yatrasate gopa-gana aganyah

     kecid vrajeshasya sa pinda-bandhah

sambandha-gandha api ke 'pi tesham

     snehanubandha akhila mukunde

 

     yatra—where; asate—there are; gopa-ganah—cowherd people; aganyah—countless; kecit—some; vraja—of Vraja; ishasya—of the king; sa-pinda-bandhah—close relatives; sambandha—of relationship; gandhah—the scent; api—even; ke api—some; tesham—of them; sneha-anubandhah—full of love; skhilah—all; mukunde—for Mukunda.

 

     Countless cowherd people live in Vraja, some intimate relatives of King Nanda, and others who have barely a scent of family tie with him. All of them, however, are full of love for Lord Mukunda.

 

Text 50

 

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.

 

Text 51

 

ye tat-sakha tat-savayo vapushka

     gunaish ca sarvair api tat-samanah

nityam kumarah sanakadi-vat te

     tac-cittatayah kim ashakyataste

 

     ye—who; tat—of Him; sakhah—friends; tat-sa-vayah—of the same age; vapushkah—whose forms; gunaih—with qualities; ca—also; sarvaih—all; api—also; tat—with His; samanah—equal; nityam—eternally; kumarah—young boys; sanakaadi—the gour Kumaras; vat—like; te—they; tat-cittatayah—because of always thinking of Krishna; kim—how is it?; ashakyata—inability to do anything; aste—may be.

 

     Krishna's contemporary friends are His equals in all respects, and they are all eternally young boys, just like the four Kumaras. What is impossible for they who have dedicated their hearts to Krishna?

 

Text 52

 

kecit sakhayo 'ti-rahasya-manya

     rahasya-sevashv api ke 'pi dhanyah

sakhi-samanah subalojjvaladyah

     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.

 

Text 53

 

yah krishna-kantah sakalah padabja-

     nakhamshu-koöi-jita-koöi-candrah

saubhagya-saratula-kirti-para-

     varormi-varapluta-veda-varah

 

     yah—who; krishna—of Shri Krishna; kantah—the lovers; sakalah—all; pada—of the feet; abja—of the lotus; nakha—of the nails; amshu—of a ray of lighjt; koöi—of the tip; jita—defeated; koöi—millions; candrah—of moons; saubhagya—of good-fortune; sara—of the best; atula—unparalled; kirti—of glory; paravara—of the ocean; urmi—by the waves; vara—all; apluta—inundated; veda-varah—of the Vedas.

 

     All of Shri Krishna's gopi beloveds are splendidly beautiful. A millionth part of a single ray of light from their lotus toenails defeats the shining of millions of moons. The waves of the ocean of their incomparable glory and supreme good fortune have drowned the Vedas.

 

Text 54

 

yabhih svayam prapta-vara-prasada-

     leshasya yogya na babhuva lakshmih

nayam shriyo 'nga iti yan niruktam

     shrimat-shukenapi maha-purane

 

     yabhih—by whom; svayam personally; prapta—attained; vara—benediction; prasada—of the mercy; leshasya—of a fragment; yogya—suitable; na—not; babhuva—was; lakshmih—Lakshmi-devi; na—not; ayam—this; shriyah—of Lakshmi; angah—the form; iti—thus; yat—which; niruktam—said; shrimat-shukena—by Shrila Shuka deva Gosvami; maha-purane—in the Shrimad-Bhagavatam Maha-Purana.

 

     Even Lakshmi-devi was unable to attain even a small fragment of the mercy the gopis attained. Shrila Shukadeva Gosvami confirmed this is in the Shrimad Bhagavatam (10.47.60):

 

     "When Lord Shri Krishna was dancing with the the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a favor even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble those of lotus flowers. And what to speak of worldly women who are very beautiful according to the material estimation."*

 

Text 55

 

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."*

 

Text 56

 

yasam gunair eva grihita-ceta

     yabhih sa reme bhagavan svayam yah

tathaiva tasyaiva gunais tam atma-

     rama bhajante pramadatu-cittah

   

     yasam—of whom; gunaih—by the virtues; grihita—captured; cetah—the mind; yabhih—with whom; sah—He; reme—enjoyed pastimes; bhagavan—the Supreme Personality of Godhead; svayam—personally; yah—who; tatha—in that way; eva—certainly; tasya—of Him; eva—certainly; gunaih—by the virtues; tam—Him; atma-aramah—full of transcendental bliss; bhajante—worship; pramada—of the the gopis; atu-cittah—with concentration.

 

     Enchanted by their transcendental virtues, the Supreme Personality of Godhead enjoyed pastimes with the  gopis. The the gopis were also enchanted by the Lord's transcendental virtues, and they worshiped Him with full concentration.

 

Text 57

 

tasam shirah sad-guna-ratna-malika

     premandhayarama-suvarna-ketaki

madhurya-dharadhara-vidyud-udyata

     vidyotate shri-vrishabhanu-nandini

    

     tasam—of them; shirah—the head; sat—transcendental; guna—of virtues; ratna—with jewels; malika—necklace; prema—by love; andhaya—blinded; arama—in the garden; suvarna—golden; ketaki—ketaki flower; madhuray—of charm; dharadhara—by the cloud; vidyut—lightning; udyata—manifested; vidyotate—shines; shri—vrishabhanu—nandini—Shrimati Radharani, the daughter of Maharaja Vrishabhanu.

 

     A jewel necklace of virtues crowning the head of the the gopis, a golden ketaki flower in the garden of gopis blinded with love for Krishna, and a glittering lightning flash beside the dark cloud of Shri Krishna's sweetness, Shri Vrishabhanu's daughter is splendidly manifest.

 

Text 58

 

ananda-candrodita-kaumudi ya

     shri-mohanasyapi sumohana-shrih

saundarya-namno nikashopalasya

     suvarna-rekha vrishabhanu-kanya

 

     ananda—of bliss; candra—of the moon; udita—risen; kaumudi—moonlight; ya—who; shri-mohanasya—of Shri Krishna, who enchants Lakshmi-devi; sumohana—enchanting; shrih—beauty; saundarya—beauty; namnah—named; nikasha—upalasya—of the testing-stone; suvarna—gold; rekha—line; vrishabhanu—of Maharaja Vrishabhanu; kanya—the daughter.

 

     Maharaja Vrishabhanu's daughter is the moonlight of transcendental bliss. Her beauty enchants Shri Krishna, the enchanter of Lakshmi. She is a golden streak on the black testing-stone named Shri Krishna's handsomeness.

 

Text 59

 

lavanya-pathonidhi-sara-sampat

     kala-kalapakara-bhumir eka

gunakhya-ratnaugha-khanih prasiddha

     shri-radhika shri-vraja-candra-kanta

    

     lavanya—of beauty; pathonidhi—of the ocean; sara—the nectar; sampat—the opulence; kala—of artistic talent; kalapa—of the abundance; akara—the form; bhumih—the palce; eka—sole; guna—transcendental virtues; akhya—named; ratna—jewels; augha—multitude; khanih—mine; prasiddha—celebrated; srii-radhika—Shrimati Radharani; srii-vraja-candra—of Shri Krishna, the moon of Vrajabhumi; kanta—the lovers.

 

     Shri Radhika is the sweetest nectar churned from the ocean of transcendental beauty. She is the realm of transcendental artistic talent. She is a mine filled with the jewels of all transcendental auspicious virtues. She is the celebrated lover of Shri Krishna, the moon of Vraja.

 

Text 60

 

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.

 

Text 61

 

kecit param eva vadanti lakshmim

     lileti kecit kila tantrikayam

anandini shaktir iti shrutishah

     shri-radhikabha vraja-candra-kanta

 

     kecit—some; param—the supreme; eva—certainly; vadanti—say; lakshmim—goddess of fortune; lila—lila-shakti; iti—thus; kecit—some; kila—indeed; tantrikayam—in the tantras; anandini—of bliss; shaktih—potency; iti—thus; shruti—of the shruti—shastra; ishah—the masters; shri-radhika-abha—Shrimati Radharani; vraja—of vraja; candra—of the moon; kanta—the lover.

 

     Shri Radhika is the lover of Shri Krishna, the moon of Vraja. Some say She is the Supreme Goddess of Fortune, and others say the Tantras describe Her as the pastime-potency (lila-shakti) of the Lord. The masters of the Shruti-shastra say She is the pleasure-potency (anandini shakti) of the Lord.

 

Text 62

 

yasya vashe tasya tu sarva-shaktih

     sarvaiva lila sakala-gunash ca

saundarya-madhurya-vidagdhatadyah

     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.

 

Text 63

 

yasya lasan-madana-bhava-vashya

     lila rasasvada-vishesha-rasyah

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.

 

Text 64

 

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.

 

Text 65

 

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.

 

Text 66

 

yasyah suhrit-pakshataya prasiddha

     shyameti nama gunato 'pi ya sa

yadiya-sauharda-krite vidhatte

     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.

 

Text 67

 

yabhyam yayor nama vidhaya nana

     shilpena kalpyambara-bhushanadi

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.

 

Text 68

 

premne priyasyaram upekshitam yat

     lokeshu lajjadi tadaiva bhuyah

premni pragadhe tad-apekshanam tah

     kurvanti citram kila krishna-kantah

 

     premne—for love; priyasya—of their beloved; arma—for along time; upekshitam—ignored; yat—which; lokeshu—among the people in general; lajja-adi—shame and other considerations; tada—then; eva—certainly; bhuyah—greatly; premni—in love; pragadhe—deep; tat-of Him; apekshanam—in relation; tah—they; kurvanti—do; citram—wonderful; kila—indeed; krishna—of Shri Krishna; kantah—the lovers.

 

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

 

Text 69

 

yatrasate sattvata-shuddha-dharma

     murta ivorvi divishad-varenyah

tad-dharma-matra-pratipadi-veda-

     vaktara eke rata-pancaratrah

 

     yatra—where; asate—are; sattvata-shuddha-dharmah—in pure goodness; murtah—forms; iva—like; urvi—on the earth; divishad—of learned brahmanas; varenyah—the best; tat—dharma—matra—the principles of religion; pratipadei—teaching; veda—the Vedas; vaktarah—speaking; eke—some; rata-pancaratrah— learned in the Pancaratras.

 

     The exalted brahmanas in Vraja are the personifications of pure religion. Some preach the religion of the Vedas and some follow the Pancaratras.

 

Text 70

 

pratigraham ye vraja-raja-dana-

     matrasya kurvanti tad-eka-yajyah

kecit paraishvarya-parah pare ca

     madhurya-dhurya vraja-raja-sunoh

 

     pratigraham—the object of charity; ye—who; vraja—of Vraja; raja—of the king; dana—of the charity; matrasya—only; kurvanti—do; tat-eka-yajyah—engaged by him in performing sacrifices; kecit—some; para—transcendental; aishvarya—to the opulence; parah—devoted; pare—others; ca—and; madhurya-dhuryah—to the great sweetness; vraja—of vraja; raja—of the king; sunoh—of the son.

 

     These brahmanas all receive generous charity from the king of Vraja, and perform Vedic sacrifices on his behalf. Some of them are enchanted by the transcendental opulence, and some by the intense sweetness of the young prince of Vraja.

 

Text 71

 

tambulikas tailika-malikadyas

     chaitanya-rupa api nara-dharmah

na nara-dharma api devatanam

     durlabhya-labha vraja-candra-bhavah

 

     tambulikah—betel-nuts; tailika—oil; malika—flower garlands; adyah—beginning with; chaitanya-rupah—spiritual; api—also; nara-dharmah—material; na—not; nara—dharmah—material; api—even; devatanam—of teh demigods; durlabhya—difficult to attain; labhah—attainment; vraja—of Vraja; candra—of the moon; bhavah—love.

 

     The betelnuts, scented oils, flower garlands, and other paraphernalia the vrajavasis offer to Shri Krishna are perfectly spiritual, even though offered by "human beings". Even the demigods in heaven cannot attain love like that these "human beings" bear for Shri Krishna, the moon of Vraja.

 

Text 72

 

gavam grihanam api yatra bhittis

     catush-catushkam sphaöikakhya-ratnaih

gopanasi marakati ca vamshyah

     svarnasya koneshu tatha mahantah

 

     gavam—of the surabhi cows; grihanam—of the residences; api—even; yatra—where; bhittih—afence; catuh-catushkam—on all four sides; sphaöika—akhya-ratnaih—with crystal; gopanasi—roof-beams; marakati—of emeralds; ca—also; vamshyah—pillars; svarnasya—of gold; koneshu—in the corners; tatha—in that way; mahantah—great.

 

     In Vraja the surabhi cow barns have crystal walls, enormous gold pillars, and emerald roof-beams.

 

Text 73

 

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.

 

Text 74

 

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.

 

Text 75

 

cintamani-vyuha-samash ca kama-

     dugha nidagha iva phulla-vatsah

sat-kavyavat sundara-bhuri-varnah

     venu-svanayaiva sadordhva-karnah

 

     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.

 

Text 76

 

yatraiva bhumau patitah pratitah

     sa-jiva-garbha iva kaumudinam

kailasa-shailasya shila-shikhandah

     sancari-shila iva samlasanti

         

     yatra—where; eva—certainly; bhumau—on the ground; patitah—fallen;pratitah—believed; sa-jiva-garbhah—the children; iva—as; kaumudinam—of the moonlight; kailasa-shailasya—of Mount Kailasa; shila-shikhandah—the rocks on the summit; sancari—moving; shilah—rocks; iva—like; samlasanti—are manifested.

 

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

 

Text 77

 

hindira-khanda iva dugdha-sindhor

     ye granthivac chri-hara-hasa-jatah

vishuddha-sattvasya ca mamsa-pinda-

     tulya bhramanto bhuvi bhuri-vatsah

 

 hindira-khandah—foam; iva—like; dugdha—of milk; sindhoh—of the ocean; ye—who; granthivat—like knots; shri-hara—of Lord Shiva; hasa—from the smile; jatah—born; vishuddha-sattvasya—of pure goodness; ca—also; mamsa-pinda—mamsa-pinda offerings; tulyah—equal; bhramantah—wandering; bhuvi—on the earth; bhuri—many; vatsah—calves.

 

     As they wander over the earth, the calves are like the milk ocean's bubbles, Lord Shiva's chuckles, or mamsa-pinda offerings in pure goodness.

 

Text 78

 

kim ganda-shailah sphaöikacalasya

     mahormayah kim nu maha-payodheh

sayam griha ye munivac ca jivan-

     mukta iva svaira-cara hi shandah

 

     kim—is it?; ganda—large; shailah—rocks; sphaöika—of crystal; acalasya—of the mountain; maha—great; urmayah—waves; kim—is it?; nu—indeed; maha—great; payah—of milk; dheh—from the ocean; sayam—at evening; grihah—at their asramas; ye—who; muni-sages; vat—like; ca—also; jivat—although living within the material world; muktah—already liberated; iva—like; svaira—according to their own desire; carah—moving; hi—indeed; shandah—bulls.

 

     Are these great boulders from the crystal mountain?  Are they tidal waves from the milk-ocean?  These are the bulls of Vraja. During the day they freely wander, just as liberated souls, and during the evening they sit peacefully at home, just as great sages rapt in contemplation.

 

Text 79

 

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.

 

Text 80

 

nandishvarasya priya-dakshina-sthas

     tat-saudarah sodaravac cakasti

yatralayah shri-vrishabhanu-namno

     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.

 

Text 81

 

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.

 

Text 82

 

nandishvara-shri-vrishabhänu-shaila-

     madhye tu mad-dhyeyatama-svarupam

sanketa-nämäspadam eva shanke

     premaiva tad-dvandva-varasya murtam

 

     nandishvara—Nandishvara; shri-vrishabhänu—of Mahäräja Vrishabhänu; säila—of the hill; madhye—between; tu—indeed; mat—by me; dhyeyatama—best object of meditation; svarupam—in the form; sanketa-nämä-aspadam—rendezvous; eva—certainly; shanke—I consider; prema—pure love; tat—that; dvandva-varasya—of the Divine Couple murtam—the form.

 

     Midway between Nandishvara Hill and Vrishabhänu Hill is Sanketa, the place of Rädhä-Krishna's rendezvous. I meditate on this place. I think it is the personification of the divine couple's love.

 

Text 83

 

nandishvarasyeshvara-kona-kande

     paryanta-bhumau vidhuhridya-näma

tasyaiva cudä-svasu-yävatäkhyä

     palli-maninäm ghaöitä ghaöäbhih

 

     nandishvarasya—Nandishvara; ishvara-kona-kande—in the north; paryanta—bhumau—on the outskirts; vidhuhridya—Vidhuhridya; näma—named; tasya—of that; eva—certainly; cudä—crest jewel; svasu—of Shrimati Rädhäräni's parents-in-law; yävata-Yävata; akhya—named; palli-maninäm—of the jewels among towns; ghaöitä—filled; ghaöäbhih with many.

 

     To the north of Nandishvara Hill is the district of Vidhuhridya, where the town of Yävata is located. That populous town is like the crown-jewel of all jewel-like towns, and it is the home of Shrimati Rädhäräni's parents-in-law.

 

Text 84

 

puri pranitä vrishabhänu-nämnä

     nirmäya yatrollasitä sutäyai

yan mandirasyopari-gä sva käntam

     sä lokate tam sa nijälayordhvät

 

     puri—town; pranitä—constructed; vrishabhänu-nämnä-by Mahäräja Vrishabhänu; nirmäya—having built; yatra—where; ullasitä—splendid; sutäyai—for his daughter; yat—of which; mandirasya—of the palace; upari-gä—on the roof; sva—her; käntam—lover; sä—she; lokate—gazes; tam—at Him; sah—He; nija—own; alaya—from the home; urdhvät—from the roof.

 

      This town of Yävata was built by Mahäräja Vrishabhänu for the pleasure of His daughter. She would often sit on the roof of Her palace and gaze at the direction of her lover's home, and in the same way He would also gaze at the direction of Yävata-pura.

 

Text 85

 

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.

 

Text 86

 

shanketya yatra priyayä vilasya

     prollasya rasyasya vatasya mule

yavais tad-anghri racayäm cakära

     nämnäpi tam yävaöam cakära

    

     shanketya—having met; yatra—where; priyayä—with His beloved; vilasya—having performed pastiems; prollasya—having become jubilant; rasyasya—pleasant; vatasya—of a fig tree; mule—at the root; yavaih—with red lac; tat—Her; anghri—lotus feet; racayäm cakära—anointed; nämnä—by name; api—even; tam—that; yävatam—Yävata; cakära—did.

 

     The place where Krishna would secretly meet His beloved under a charming fig tree (vaöa), happily enjoy pastimes with Her, and anoint Her feet with red lac (yava), is named Yävaöa.

 

Text 87

 

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."