Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Vishvanatha Chakravarti Thakura > Vraja-riti-cintamani > Chapter 2

Chapter 2

 

Text 1

 

evam-vidha-shri-vraja-raji-rajo

     nandishvaro 'yam parito vanani

nana-vidha yeshu lasanti vriksha

     vallyo nikunjash ca vihanga-rangah

 

     evam-vidha—in this way; shri-vraja-raji—of Vraja; rajah—the king; nandisharah—Nandisvara Hill; ayam—this; paritah—around; vanani—forests; nana-vidhah—of various kinds; yeshu—in which; lasanti—are splendidly manifest; vrikshah—trees; vallyah—creepers; nikunjah—groves; ca—also; vihanga—birds; rangah—and pastime places.

 

     Nandishvara Hill is like a monarch in the center of Vrajabhumi, and around it are many different kinds of forests. where there are many splendid desire-trees, desire-vines, groves, pastime-places, and colorful birds.

 

Text 2

 

yatrodgalad-guggula-picchileshu

     vartmasv atavyah pracaranti devyah

parasparam baddha-kara nijesha-

     yugasya lila-samayanusarah

 

     yatra—where; udgalat—saying; guggula—guggla; picchilesu—among the peacocks; vartmasu—on the pathways; atavyah—of the forest; pracaranti—walk; devyah—goddesses; parasparam—each other; baddha-karah—holding by hand; nija—their own; isa—of masters; yugasya—of the pair; lila—of pastimes; samaya—at the time; anusarah—following.

    

     Passing the mewing peacocks, the young goddesses of Vraja walk along the forest path, holding each other by the hand as they follow their master and mistress at the time of transcendental pastimes.

 

Text 3

 

yatratavi-mesha-mukhad udirna-

     sanjirna-kakkola-phalaih sugandhi

disham mukham tan-mahishaugha-shringa-

     kshunëa tvag-adyaih saraladibhish ca

 

     yatra—where; atavi—of the forest; mesha—of the rams; mukhat—from the mouth; udirna—expelled; sanjirna—torn; kakkola—kakkola; phalaih—with fruits; sugandhi—fragrant; disham mukham—in all directions; tat—of the forest; mahisha—of buffalos; augha—of the herd; shringa—by the horns; kshuëëa—torn; tvak-bark; adyaih—beginning with; sarala—sarala; adibhih—and other trees; ca—also.

   

     Wild rams have chewed fragrant kakkola berries and wild buffaloes with their horns have torn the bark and branches of fragrant sarala trees. All this has made the Vraja forest very aromatic.

 

Text 4

 

yatratavi-hasti-ghata-vibhagna

     sac-challaki-phallavika vibhanti

vaniya-dhenu-gaëa-jagdha-gandha-

     triëaih sugandhini disham mukhani

 

     yatra—where; atavi—of the forest; hasti-ghatah—by elephants; vibhagna—broken; sat—nice; sallaki—of sallaki trees; phallavika—new shoots; vibhanti—are splendidly manifested; vaniya—of the forest; dhenu-gaëa—cows; jagdha—eaten; gandha—aroma; triëaih—with grass; sugandhini—aromatic; disham mukhani—all directions.

 

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

 

Text 5

 

kutrapi kishaih kavali-kritanam

     draksha-phalanam bahu-guccha-gucchaih

sac-chaditani cchavim arabhante

     bhuvas talany amra-phaladibhish ca

 

     kutrapi—in some places; kishaih—by monkeys; kavali-kritanam—eaten; draksha-phalanam—of grapes; bahu-guccha-gucchaih—with many bunches; sat—nicely; chaditani—shaded; chavim—splendor; arabhante—manifests; bhuvah—of the land; talani—the surface; amra-phala-adibhih—with mangoes and other fruits.

 

     In some places the ground of the forest is covered with bunches of grapes partly eaten by monkeys, and in other places ripe mangoes ahve fallen on the ground. All this has made the Vraja forest very beautiful.

 

Text 6

 

sat-karëa-bhusha maricadi-gucchah

     pulinda-kantah pracaranti yatra

tambula-pulaih karabhanga-sadyah

     karpura-rambha-rasa-vasitasyah

 

     sat—nice; karëa-bhushah—earrings; marica—peppers; adi—beginning with; gucchah—with bunches; pulinda-kantah—aborigine girls; pracaranti—walk; yatra—where; tambula-pulaih—with betel-nuts; karabhanga-sadyah—crushed by hand; karpura—camphor; rambha-rasa—plantain juice; vasita—aromatic; asyah—whose faces.

 

     Aborigine girls, wearing nice earrings, their faces fragrantly anointed with plantain juice and camphor crushed by hand, walk in Vraja's forest, carrying bunches of peppers and other articles.

 

Texts 7-10

 

rasala-mala-panasavalibhir

     maratakaih shriphala-jambubhish ca

 palasa-pugasana-narikelair

     madhuka-punnaga-yugaih shirishaih

 

priya-bilvarjuna-karmarangaih

     kapittha-lodhra-priyakakhya-yugmaih

lavaly-ashokair lakucaih karirair

     yuthi-yugaish campaka-yugmakaish ca

 

tamala-mala-nava-malikabhir

     lavanga-jatidvaya-rayabilvaih

koshataki-paratika-vatadyair

     ashvattha-shalaih khadiraih shamibhih

 

nanollasat-pushpa-phaladya-citrair

     vrikshaih samantad bahusho vanani

nana-vidhaish caru-lata-samuhaih

     shari-shukadyaih pashubhish ca bhanti

 

     rasala-mala—with mango trees; panasa-avalibhih—with panasa trees; amratakaih—with amrataka trees; shriphala—with shriphala trees; jambubhih—with jambu trees; ca—and; palasa—with palasa trees; pugasana—with pugasana trees; narikelaih—with coconut trees; madhuka—with madhuka trees; punnaga-yugaih—withpunnaga trees; shirishaih—with shirisa trees; priya—with priya trees; bilva—bilva trees; arjuna—arjuna—trees; karmarangaih—karmaranga trees; kapittha—kapittha trees; lodhra—lodhra trees; priyaka-akhya-yugmaih—with priyaka trees; lavali—with lavali trees; ashokaih—asoka trees; lakucaih—lakuca trees; kariraih—karira trees; yuthi-yugaih—with many; campaka-yugmakaih—with campaka trees; ca—and; tamala-mala—tamala trees; nava-malikabhih—with nmewly blossomed malika trees; lavanga—with lavanga vines; jatidvaya-Jatidvaya trees; rayabilvaih—Rayabilva trees; koshataki—koshataki trees; parkatika—parkatika trees; vata—banyan trees; adyaih—beginning with; ashvattha—ashvattha trees; shalaih—sala trees; khadiraih—khadira trees; shamibhih—shami trees; nana—various; ullasat—splendid; pushpa—flowers; phala—fruits; adya—beginning with; citraih—wonderful; vrikshaih—with trees; samantat—in all directions; bahusah—many; vanani—the forests; nana—various; vidhaih—with kinds; caru—beautiful; lata—of creepers; samuhaih—with multitudes; sari-shuka-adyaih—with male and female parrots and other birds; pashubhih—with wild animals; ca—also; bhanti—are splendidly manifest.

 

     Filled with many rasala trees, panasha trees, amrataka, shriphala, jambu, palasa, pugasana, coconut, madhuka, punnaga, shirisha, priya, bilva, arjuna, karma ranga, kapittha, lodhra, priya, lavali, ashoka, lakuca, karira, campaka, tamala, nava-malika, jatidvaya, rayabilva, koshataki, parkatika, vata, ashvattha, shala, khadira, and shami trees, which all have many wonderful splendid fruits and flowers, and also filled with many lavanga vines, and various other beautiful vines, and also filled with many parrots and other birds, as well as many wild beasts, the forests of Vraja are splendidly beautiful.

 

Text 11

 

sitasitair lohita-pita-mishraih

     kahlara-padmotpala-pushpa-jataih

tadaga-vapi-sarasi-nadibhi

     rajanti hamsadi-gaëaish ca yani

 

     sita—white; asitaih—blue; lohita—red; pita—yelow; mishraih—mixed; kahlara-kahlara lotuses; padma—padma lotuses; utpala lotuses; pushpa-jataih—with flowers; tadaga—with ponds; vapi—wells; sarasi—lakes; nadibhih—and rivers; rajanti—is splendidly manifest; hamsa—swans; adi—and other birds; gaëaih—with flocks; ca—also; yani—which

 

     In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled with many white, blue, red, yellow, and multicolored kahlara, padma, and utpala lotus flowers, as well as many swans and other water-birds.

 

Text 12

 

karpura-dhuli-raciteva bhumi

     kvacit kvacit kunkuma-bhaviteva

kasturika-curëa-kriteva kacit

     bhumiva bhumi kacid arcya-gandha

 

     karpura—camphor; dhuli—dust; racita—fashioned; iva—as if; bhumi—the ground; kvacit—in some places; kvacit—in some places; kunkuma—of saffron particles; bhavita—fashioned; iva—as if; kasturika—of musk; curëa—with dust; krita—fashioned; iva—as if; kacit—some; bhumi—ground; iva—as if; bhumi—ground; kacid—some; arcya—used in worship; gandha—fragrances.

 

     In some places the ground of Vraja is made of camphor dust. In some places it is saffron. In some places it is made of ground musk, and in some places it is made of the aromatic substances used in religious ceremonies.

 

Text 13

 

kvacit tu bhumi vividhaiva ratnair

     nana-vidhair marakati ca kapi

kutrapi sa marakativa ghasair

     gavadibhir bhuktatamaish ca nutnaih

 

kvacit—somewhere; tu—indeed; bhumi—the ground; vividha—various; eva—certainly; ratnaih—with jewels; nana-vaidhaih—various; marakataki—made of emeralds; ca—and; kapi—some; kutrapi—somewhere; sa—-that; marakati—emerals; iva—like; ghasaih—with grass; gava-adibhih—by the cows and other animals; bhuktatamaih—eaten; ca—also; nutnaih—fresh.

 

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

 

Text 14

 

jambu-nadi rajati kapi bhumi

     sad-indranila-prakritish ca kapi

yatra sthite radhikayapi krishëe

     vipaksha iksheta jano janaikam

 

     jambu-nadi—the golden Jambu river; rajati—is splendidly manifest; kapi—some; bhumi—ground; sat—transcendental; indranila—sapphire; prakritih—nature; ca—aslo; kapi—some; yatra—where;  sthite—situated; radhikaya—with Shrimati Radharaëi; api—also; krishëe—when Krishëa; vipakshah—opposite; iksheta—may see; janah—person; jana—person; ekam—one.

    

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

 

Text 15

 

sthali kvacin marakati ca yatra

     suvarëa-gulma-druma-virud-adyah

suvarëa-bhumi kvacid eva yatra

     vrikshadika marakata lasanti

 

     sthali—the ground; kvacit—somewhere; marakati—made of emeralds; ca—also; yatra—where; suvarëa—golden; guma—bushes; druma—trees; virut—creepers; adyah—beginning with; suvarëa golden; bhumi—ground; dvacit—somewhere; eva—certainly; yatra—where; vriksa—the trees; adikah—beginning with; marakatah—emeralds; lasanti—are splendidly manifest.

    

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

 

Text 16

 

kutrapi sa pankaja-raga-bhumi

     virud-drumadya sphatika-prabhutah

kutrapi bhanti sphatikakhya-bhumi

     vallyadikah pankaja-raga-jatah

 

     kutrapi—somewhere; sa—this; pankajaraga—of rubies; bhumi—the ground; virut—creepers; druma—trees; adyah—beginning with; sphatika-prabhutah—-made of crystal; kutrapi—somewhere; bhanti—splendidly manifest; sphatika—crystal; akhya—named; bhumi—ground; valli—creepers; adyah—beginning with; pankajaraga—rubies; jatah—made.

 

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

 

Text 17

 

kvacid druma marakata lasanti

     suvarëa-valli-vara-vellita ye

kvacit suvarëa-druma-sancaya yaë

     veveshti sa marakati ca valli

    

     kvacit—in some places; drumah—the trees; marakatah—emeralds; lasanti—are splendidly manifest; suvarëa—gold; valli-creepers; vara—excellent; vellitah—gone; ye—which; kvacit—in some places; suvarëa—golden; druma—trees; sancayah—multitude; yan—which; veveshti—entered; sa—that; marakati—emerald; valli—creepers.

 

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

 

Text 18

 

kutrapi vrikshah sphatika-prabhuta

     sa vellita pankajaraga-vallya

kvacid druma pankajaraga-jata

     alingita sphatikakhya-vallya

 

     kutrapi—in some places; vrikshah—trees; sphatika—prabhuta—made of crystal; sah—that; vellita—surrounded; pankajaraga—ruby; vallya—by a creeper; kvacit—somewhere; drumah—trees; pankjaraga—of rubies; jatah—fashioned; alingita—embraced; sphatika-akhya—crystal; vallya-by a creeper.

 

     In some places ruby vines embrace crystal trees, and in other places ruby trees are embraced by crystal vines.

 

Text 19

 

yo ratna-vrikshah puru-ratna-shakho

     nana-maëi-pallavakash ca shakhah

te pallava bhuri-maëi-prasunah

     prasuna-sangha bahu-bheda-gandhah

 

     yah—which; ratna—of jewels; vrikshah—tree; puru—many; ratna—of jewels; shakhah—branches; nana-various; maëi—of jewels; pallavakah—blossoms; ca—also; shakhah—branches; te—they; pallavah—blossoms; bhuri—many; maëi—jewels; prasunah—flowers; prasuna—of flowers; sanghah—groups; bahu—many; bheda—different; gandhah—fragrances.

 

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

 

Text 20

 

vihara-ratnacalatah patadbhir

     maëi-dravais tulya-saraih prapurëam

bhu-bhuruham ratna-prithak-suratnair

     bhatam maëi-pakshibhir alavalam

 

     vihara—of pastimes; ratna—of jewels; acalatah—from the movement; patadbhih—by the falling; amëi-dravaih—jewels; tulya-saraih—excellent; prapurëam—filled; bhu-bhuruham—of the trees; ratna—of jewels; pritak—various; suratnaih—with excellent jewels; bhatam—splendidly manifest; maëi—of jewels; pakshibhih—with birds; alavalam—the area around the roots.

 

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

 

Text 21

 

svayambhuvo dhurjatayash ca sarve

     pradurbhave sushthu jata-ghatayam

succhayakah surya-samash ca vriksha

     avala-shobhah sanakadi-vac ca

 

     svayambhuvah—Brahmas; dhurjatayah—sivas; ca—and; sarve—all pradurbhave—in birth; sushthu—nicely; jata-ghatayam—in the branches and roots; succhayakah—a parasol; surya—to the sun; samah—equal; ca—also; vrikshah—trees; abala—of youth; shobhah—luster; sanaka-adi—the Four Kumaras; vat—like; ca—and.

 

     From the branches and roots of the trees of Vraja all Brahmas and Shivas emanate. Although the trees of Vraja are as splendid as the sun, they still are wonderful parasols to shade one from the sun's rays. They shine with the luster of youth, just as the four Kumaras.

 

Text 22

 

bijam vina ropam rite ca jata

     apalita snigdha-vivardhitash ca

pakvair apakvair api pacyamanaih

     phalaish ca pushpaish ca dalaih sad-adhyah

 

     bijam—seed; vina—without; ropam—sowing; rite—without; ca—and; jata—born; apalita—without protection; snigdha— splendid; vivardhitah—expanded; ca—and; pakvaih—with ripe; apakvaih—unripe; api—and; pacyamanaih—becoming ripe; phalaih—with fruits; ca—and; pushpaih—flowers; ca—and; dalaih—leaves; sat—transcendental; adhyaih—enriched.

 

     The trees of Vraja were never planted or husbanded. They never grew from any seed. They glisten with many leaves and flowers. They bear many ripe, unripe, and ripening fruits.

 

Text 23

 

cid-atmakas tadrisha-shaktimantah

     sarve 'vatara iva tasya rasyah

lokeshu lokair avalokaniya

     loka ivaite vrajabhumi-vrikshah

 

     cit-atmakah—transcendental; tadrisha—like Him; shaktimantah—with potencies; sarve—all; avatarah—incarnations; iva—like; tasya—of Him; rasyah—charming; lokeshu—in the material world; lokaih—by the conditioned souls avalokaniyah—perceived; lokah—persons; iva—like; ete—these; vrajabhumi—of Vrajabhumi; vrikshah—trees.

 

     The splendid trees of Vrajabhumi are perfectly spiritual in nature and full of all potencies. They are just like the incarnations of the Supreme Personality of Godhead. Just as the conditioned souls misunderstand the spiritual nature of the Supreme Lord's incarnations, in the same way they misunderstand the glory of these trees in Vraja.

 

Text 24

 

svadhina-kanta iva yah priyeëa

     sadopagudhas taruëatulena

vicitra-patrankura-shobhitas ta

     lata vilasinya iva sphuranti

 

     svadhina—independent; kantah—-lovers; iva—like; yah—who; priyeëa—by their lover; sada—constantly; upagudhah—embraced; taruëa—by the tree; atulena—peerless; vicitra—wonderful; patra—leaves; ankura—and flowers; shobhitah—beautiful; tah—they; latah—creepers; vilasinyah—splendid; iva—like; sphuranti—are manifest.

 

     Decorated with many wonderful leaves and flowers, and entwined about the kalpa-vriksha trees, the splendid vines are like young girls continually embraced by their lovers.

 

Text 25

 

sada samudyat-kalikah sadaiva

     yah pushpavatyo 'pi sada phalinyah

sarvah suparvaëa utacyutaika-

     kama-prada yatra lasanti vallyah

 

     sada—eternally; samudyat—rising; kalika—with new buds; sada—eternally; eva—certainly; yah—which; pushpavatyah—with flowers; api—and; sada—eternally; phalinyah—with fruits; sarvah—all; suparvanah—beautiful; uta—indeed; acyuta—infalliable (of the infalliable Supreme Personality of Godhead); eka—sole; kama—desires; prada—granting; yatra—where; lasanti—are splendidly manifest; vallyah—creepers.

 

     Splendid with many eternal flowers, fruits, and eternally sprouting fresh new buds, the vines fulfill all the desires of the infalliable Supreme Personality of Godhead and His devotees.

 

Text 26

 

evam vicitrais tarubhir latabhir

     amulam utphulla-sada-supushpaih

kunjani sarvatra lasanti yatra

     vishramyati kridati ca vrajenduh

 

     evam—in this way; vicitraih—wonderful; tarubhih—with tres; latabhih—with creepers; amulam—down to the rootsl utphulla—blossomed; sada—eternally; su-pushpaih—with beautiful flowers; kunjani—groves; sarvatra-everywhere; lasanti—are splendidly manifest; yatra—where; vishramyati—rests; kridati—performs pastimes; ca—and; vraja-induh—Shri Krishëa, the moon of Vraja.

 

     Shri Krishëa, the moon of Vraja, enjoys pastimes and also rests in these groves, which are filled with many wonderful trees and vines eternally blossoming with many beautiful flowers, even down to their roots.

 

Text 27

 

ta yatra kunje pika-bhringa-gite

     dipayita oshadhayo jvalanti

lumaish camaryyah parimarjayanti

     kasturi-mrigyash ca sugandhayanti

 

     tah—they; yatra—where; kunje—in the grove; pika—of the cuckoo; bhringa—and bumble-bees; gite—in teh song; dipayitah—splendid; oshadhayah—plants; jvalanti—shine; lumaih—with their tails; camaryyah—the camari does; parimarjayanti—wipe; kasturi—mrigyah—the musk oxen; ca—and; sugandhayanti—make aromatic.

 

     In the groves of Vraja the cuckoos and bumblebees sing very melodiously, the plants are all splendidly beautiful, the camari does gracefully move their tails, and the musk oxen diffuse a sweet aroma in all directions.

 

Text 28

 

catvara eva taravash caturshu

     koëeshu yesham ubhayatra parshve

dve dve late yah kusumadibhis tan

     akramya ratnalayatam prayatah

 

     catvarah—four; eva—certainly; taravah—trees; caturshu—in the four; koëeshu—corners; yesham—of which; ubhayatra—on both; parshve—sides; dve dve—two; late—creepers; yah—-which; kusuma-adibhih—with flowers and fruits; taë—them; akramya—approaching; ratna—of jewels; alayatam—position of having a cottage; prayatah—attained.

 

     In the grove of Vraja there is a little clearing bounded on four sides by four kalpa-vriksha trees, each covered by two flowering vines. In the center of this little courtyard is a cottage made of jewels.

 

Text 29

 

stambha drumas te vadabhi ca tesham

     skandhakhya-shakha-vitapaish chadamsi

tad-bhittayo dvash ca lata vibhangya

     pralamba-cuda-kalasani pushpaih

    

     stambhah—pillars; drumah—trees; te—the; vadabhi—roof; ca—also; tesham—of them; skandha—branches; akhya—named; shakha—branches; vitapaih—and twigs; chadamsi—covering; tat—of that; bhittayah—the walls; dvay—door; ca—also; latah—creepers; vibhangya—breaking; pralamba—suspended; cuda—spires; kalasani—and domes; pushpaih—with flowers.

 

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

 

Text 30

 

evam-vidhaih sundara-san-niveshaih

     kunjani sarvatra vane vraje 'pi

vimana-kariëi vimana-bhanat

     vaikuëtha-ganam api lobhitani

    

     evam-vidhaih—in this way; sundara—beautiful; sat—transcendental; niveshaih—with cottages; kunjani—the groves; sarvatra—everywhere; vane—in the forest; vraje—in vraja; api—also; vimana-kariëi—removing the pride; vimana-bhanat—from the beauty of the demigods; vaikuëtha-ganam—of the residents of Vaikuntha; api—also; lobhitani—attracted.

 

     These beautiful cottages, which are found throughout Vraja's forests, remove the demigods' pride in their airplanes, and attract even the residents of Vaikuëtha.

 

Text 31

 

vanani kunjani lata-drumash ca

     ye pakshiëo ye pashavash ca vanye

kshaëan mukundekshaëa-matratah syuh

     sarve praphullas tad-rite tv aphullah

 

     vanani—the forests; kunjani—groves; lata—creepers; drumah—trees; ca—and; ye—which; pakshiëah—birds; ye—which; pashavah—animals; ca—also; va—or; anye—others; kshaëat—for for a moment; mukunda—of Lord Mukunda; ikshaëa—from the glance; matratah—only; syuh—may be; sarve—all; praphullah—blossomed with happiness; tat—that; rite—without; tu—indeed; aphullah—wilted.

 

     Vraja's forests, groves, creepers, trees, birds, beasts, and other living entities all blossom with happiness when Lord Mukunda glances on them and wilt with disappointment when He does not.

 

Text 32

 

vrajeshu nana-vidha-sad-vaneshu

     nandishvarasyeshvara-koëa arat

khela-vanam yatra rahasya-khela

     khelalasabhir divi shadbhir eshya

 

     vrajeshu—in vraja; nana—various; vidha—kinds; sat—transcendental; vaneshu—in forests; nandishvarasya—of Nandishvara Hill; ishvara-kone—in the north; arat—near; khela—for pastimes; vanam—forest; yatra—where; rahasya—confidential; khela—pastime; khela—for pastimes; alasabhih—by those eager; divi—in the heavenly planets; shadbhih—by six; eshya—the object of worship.

 

     North of Nandishvara is a forest where Lord Krishëa enjoys secret pastimes that are worshiped by six eager demigods in heaven.

 

Text 33

 

yasmad asau shri-yamuna vrajendor

     didrikshayanu vrajam avrajanti

nandishvaranteshu gaveshayanti

     babhrama tatrasarala bhavanti

 

     yasmat—from that; asau—this; shri-yamuna—Yamuna river; vraja-indoh—of Shri Krishëa, the moon of Vraja; didrikshaya—with a desire to see; anu—following; vrajam—Vraja; avrajanti—goes; nandishvara—Nandishvara Hill; anteshu—near; gaveshayanti—searching; babhrama—wanders; tatra—there; asarala—in a crooked course; bhavanti—is.

 

     The Yamuna river passes through that forest and flows near Nandishvara Hill. It winds through Vraja in a very crooked course, searching for Shri Krishëa, the moon of Vraja.

 

Text 34

 

yatrodakadi-grahana-ccaladyair

     gopijanas te 'bhisaranti bhuyah

gopi-priyo 'pi pravadanti gopi-

     ghatöam na ghaööam kurute sa kam va

    

     yatra—where; udaka-water; adi-beginning with; grahana—for fetching; chala-adyaih—on various pretexts; gopijanah—the the gopis; te—they; abhisaranti—meet; bhuyah—repeatedly; gopi-priyah—Shri Krishëa, who is very dear to the the gopis; api—also; pravadanti—they say; gopi-ghaööam—gopi-ghaöa; na—not; ghattam—agitation; kurute—does; sah—he; kam—what?; va—or.

 

     On the pretext of fetching water an other things, the the gopis would go to that pastime forest and meet their beloved Krishëa. They call this place gopi-ghaööa. Did the Lord agitate the gopis with His pastimes there, or not?

 

Text 35

 

shri-krishëa-keli-dyuti-vidyutanam

     brahmaëda-sammaëdana-paëditanam

bhaëdara-bhaëdam sa vibhati yatra

     bhaëdira-nama druma-vidrumaityah

 

     shri-krishëa—of Shri Krishëa; keli—of the pastimes; dyuti—with the spelndor; vidyutanam—shining; brahmaëda—the universes; sammandana—decorating; panditanam—expert; bhaëdara-bhaëdam—a chest of jewels; sah—that; vibhati—shines; yatra—where; bhandira-nama—named Bhaëdiravana; druma-vidruma-etyah—with druma and vidruma trees.

 

     A treasure-chest filled with the glory of Shri Krishëa's pastimes, which decorate the worlds, the Bhaëdiravana forest of druma and vidruma trees shines with great splendor.

 

Text 36

 

yatrakhilanam api ballavinam

     arama-dhamani manoramani

ramyaëikamani nikunja-punja-

     munjaöavi-mukhya-vanani bhanti

 

     yatra—where; akhilanam—of all; api—also; gopinam—of the the gopis; arama—of gardens; dhamani—the abodes; manoramani—charming; ramyaëi—in relation to Lakshmi-devi; kamani—the object of desire; nikunja—of groves; punja—multitude; munja-atavi-Munjaöavi; mukhya—beginning with; vanani—forests; bhanti—are manifest.

 

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

 

Text 37

 

sva-svabhilasheëa gatash ca yatra-

     lapanti nrityanti milanti tena

kantena kantah krit-kely-ananta

     manoratho yati manoratham yat

 

     sva-sva—according to their own; abhilasheëa—desires; gatah—gone; ca—also; yatra—-where; alapanti—they talk; nrityanti—dance; milanti—meet; tena—with Him; kantena—their lover; kantah—the beloved the gopis; krita—performed; keli—pastimes; anantah—unlimited; manorathah—desire; yati—attains; manoratham—desire; yat—which.

 

     In these groves the the gopis meet their lover, Krishëa, converse with Him, dance with Him, and enjoy unlimited pastimes with Him. In this way all their desires to serve Krishëa become fulfilled.

 

Text 38

 

vrindavananam vilasad-vananam

     vaikuëöha-kuëöhi-kara-vaibhavanam

vrindavanam nama vanam guëa-shri-

     vrindavanam tat katamac cakasti

 

     vrindavananam—of Vrindavana; vilasat—splendid;  vananam—of the forests; vaikuëöha—of Vaikuëöha; kuëöhi—kara—making isignificant; vaibhavanam—the opulences; vrindavanam—Vrindavana; nama—named; vanam—the forest; guëa—of auspicious transcendental attributes; shri—and of beauty and opulence; vrinda—of an abundance; vanam—the forest; tat—that; katamat—best; cakasti—is manifest.

 

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

 

Text 39

 

yasyasty aho kajjvala-jata-jata

     samantatah sa parikheva krishëa

namaj-janan majjanato vishuddhan

     karoti ya krishëa-hridas tathapi

 

     yasya—of which; asti—there is; aho—Oh; kajjvala-jata—of black eye cosmetics; jata—manifested; samantatah—on all sides; sa—that; parikha—moat; iva—like; krishëa—the Yamuna river; namat—offering respectful obeisances; janan—persons; majjanatah—by bathing; vishuddhaë—purified; karoti—makes; ya—which; krishëa—Lord Krishëa; hridah—manifested in the heart; tathapi—still.

 

     They who offer respectful obeisances to her or bathe in her waters, the Yamuna, which is like a moat of black mascara encircling Vrindavana, transforms into pure devotees carrying Lord Krishëa in their hearts.

 

Text 40

 

paryapta indivara-malikeva

     sasara hara-pratimeva devyah

vrindavanasyasita-shaöikeva

     virajate shri-yamuna nadi sa

 

     paryapta—great; indivara—of blue lotus flowers; malika—garland; iva—like; sasara—moves; hara—of a necklace of jewels; devyah—of the goddess; vrindavanasya—of Vrindavana; asita—blue; shaöika—sash; iva—like; virajate—is splendidly manifested; shri-yamuna—the Yamuna; nadi—river; sa—she.

 

     The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a blue sash worn by the goddess of Vrindavana.

 

Text 41

 

saptaiva sindhun api sapta lokan

     saptavritih sasti vibhidya shauri

vaikuëöha-goloka-gata bhramanti

     vrindavanam sevitum alavalam

 

     sapta—seven; eva—certainly; sidhun—seas; api-and; sapta—seven; loaë worlds; sapta—seven; avritih—coverings; sa—she; asti—is; vibhidya—breaking; shauri—the Yamuna river; vaikuëöha—in the spiritual sky; goloka—to Goloka Vrindavana; gata—gone; bhramanti—wanders; vrindavanam—the forest of Vrindavana; sevitaum—to serve; alavalam—stream for irrigation.

 

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

 

Text 42

 

yasya jale dura-gata gate 'pi

     vrindavanasyaiva samantatah syat

avarta-laksham sthiti-lobha-laksham

     yatha dhani-dvari su-lobhi-cittam

 

     yasyah—of which; jale—in the water; dura—from a great distance; gata—come; gate—gone; api—even; vrindavanasya—of Vrindavana; eva—certainly; samantatah—on all sides; syat—is; avarta—turns; laksham—with hundreds of thousands; sthiti—situation; lobha—greed; laksham—hundreds of thousands; yatha—just as; dhani—of a millionaire; dvari—at the doorstep; su-lobhi—of a greedy person; cittam—consciousness.

 

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

 

Text 43

 

yasya asau shyama-rasa-pravahah

     shyamasya tam shyama-rasa-pravaham

uddipayann eva nimajjayan syat

     svasmimsh ca tasmimsh ca tadalibhis tam

 

     yasyah—of which; asau—this; shyama-blue; rasa—of nectar; pravahah—stream; shyamasya—of Lord Shyamasundara; tam—this; uddipayan—agitating; eva—certainly; nimajjayan—drowning; syat—is; svasmin—in herself; ca—and; tasmin—in Him; ca—and; tat—his; alibhih—with with gopi—friends; tam—that.

 

     The dark nectar current of the Yamuna picks up Lord Krishëa and plunges Him and His gopi friends in the dark nectar current of transcendental amorous pastimes.

 

Text 44

 

yasyah pravaheshv api jiva-jata

     muhur muhur mastakam urdhvayanti

didrikshavah shyama-raseshu magna

     shyamagamashanki-dhiyeva mugdhah

 

     yasyah—of which; pravaheshu—in the stream; api—also; jiva-jatah—living entities; muhuh muhuh—constantly; mastakam—head; urdhvayanti—raisede; didrikshavah—eager to see; shyama—of Lord Shyamasundara; raseshu—in the nectar of love; magnah—immersed; shyama—Lord Shyamasundara; agamana—arrival; asanki—expecting; dhiya—with the intelligence; mugdhah—charming and innocent.

 

     Many charming aquatic creatures, plunged in the nectar of love for Krishëa, again and again push their heads above the Yamuna's waters, hoping for a glimpse of Lord Shyama.

 

Text 45

 

yasya dvayoh sundara-parshvayos tah

     sopana-male vara-ratna-jale

shobhakhya-devya iva danta-pankti

     shri-krishëa-susmaraka-shuddha-shakti

 

     yasyah—of which; dvayoh—on both; sundara—beautiful;

parshvayoh—sides; tah—are; sopana—maale—two staircases; shobha—beauty; akhya—named; devyah—of the goddess; iva—like; danta—of teeth; pankti—row; shri—krishna; of Shri Krishëa; su-smaraka—remembering; shuddha—pure; shakti—potencies.

 

     On the Yamuna's beautiful shores are jewel staircases, which are like the teeth of the goddess of beauty, and which remind one of Shri Krishëa.

 

Text 46

 

sopana-jatau maëi-jau dvi-parshve

     madhye ca yasyah salila-pravahah

shri-krishëa-veëu-dhvani-panato 'mi

     bhavanti sadyo viparita-rupah

 

     sopana-jatau—two staircases; maëi-jau—made of gems; dvi-parshve-on both sides; madhye—in the middle; ca—also;

yasyah—of which; salila—of water; pravahah—the current; shri-krishëa—of Shri Krishëa; veëu—of the flute; dhvani—the sound; panatah—because of drinking; ami—these; bhavanti—become; sadyah—immediately; viparita—the opposite; rupah—in nature.

 

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

 

Text 47

 

sarvani tasyah pulinani candra-

     curëani yac-candrikayanvitani

shri-rasa-lila-rasa-saubhagani

     namani yesham tad-avekshaëani

 

     sarvani—all; tasyah—of the Yamuna; pulinani—the beaches; candracurëani—camphor dust; yat—of which; shri-rasa-lila—of the pstime of the rasa-dance; rasa—with the mellows; saubhagani—auspiciousness; namani—names; yesham—of which; tat—that; avekshaëan—in relation.

 

     In the moonlight the Yamuna's beaches appear to be made of camphor-sand. Lord Krishëa enjoyed His rasa-lila on these beaches, with each place bearing the name of a particular pastime.

 

Text 48

 

madhye 'pi tasyah pulinani yeshu

     kunjani kutrapi lasanti tesham

vihangama angana ullasanti

     govinda-sandarshana-lalasatah

 

     madhye—in the middle; api—also; tasyah—of the Yamuna; pulinanai—the shores; yeshu—in which; kunjani—groves; kutrapi—in some places; lasanti—are splendidly manifest; tesham—of them; vihangamah—birds; angane—in the courtyard; ullasanti-fly about; govinda—of Lord Govinda; sandarshana—for the sight; lalasatah—because of yearning.

 

     In the clearings of the splendid groves by the Yamuna's shore, birds fly here and there, yearning for a glimpse of Lord Govinda.

 

Text 49

 

vrindavanasyaiva samantato 'syah

     sarve 'vatara iva te 'vatarah

sva-premadah sva-smaraëena kintu

     sadyo vrajendor api cittam atra

 

     vrindavanasya—of Vrindavana; eva—certainly; samantatah—in all directions; asyah—of the Yamuna river; sarve—all; avatarah—incarnations; iva—like; te—they; avatarah—incarnations; sva—own; prema—love; dah—granting; sva—own; smaraëena—by rememberance; kintu—however; sadyah—at once; vraja-indoh—of Shri Krishëa, the moon of Vraja; api—also; cittam—consciousness; atra—here.

 

     Everywhere in Vrindavana and on the Yamuna's shores, are trees that are like the Lord's incarnations, that give the gift of pure love, and that make one remember the Lord, making He who is the moon of Vraja suddenly rise within the heart.

Text 50

 

vrindavanantam paritas tate 'sya

     amradi-vrikshavali-maëdali ya

purvasty apurva sakalantarantar

     nikunja-shala vidhu-drig-rasalah

 

     vrindavana—Vrindavana; antam—within; paritah—in all directions; tate—on the shore; asyah—of the Yamuna; amra—mango trees; adi—beginning with; vriksha—of trees; avali—multitude; maëdali—area; ya—which;purva—existing before the material creation; asti—is; apurva—wonderful and unprecedented; sakala—all; antara-antah—within; nikunja—of groves; shalah—enclosures; vidhu—of Lord Krishëa; drik—rasalah—place of pastimes.

 

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

 

Text 51

 

drakshadikanam kusumavalinam

     rambha-samuhasya ca maëdalani

krameëa madhye kanakasya bhumi

     ratnacalas tatra ca kalpa-kunjam

 

     draksha—grapes; adikanam—beginning with; kusuma—of flowers; avalinam—of the abundance; rambha—of plantain trees; samuhasya—of the group; ca—also; maëdalani—areas; krameëa—one after another; madhye—in the midst; kanakasy—of gold; bhumi—place; ratna—of jewels; acalah—mountain; tatra—there; ca—also; kalpa-kunjam—grove of kalpa-vriksha trees.

 

     In Vrindavana are grape-vines, flower gardens, groves of plantain trees, golden pavements, a mountain of precious gems, and a grove of kalpa-vriksha trees.

 

Text 52

 

kutrapi dirghah samasutra-pata

     iva kvacin maëdala-bandhanena

dvi-trah kvacic chreëaya eka-jatyah

     kutrapi nana-vidha-jatibhish ca

 

     kutrapi—somewhere; dirghah—long; sama-sutra-patah—the same; iva—like; kvacit—somewhere; maëdala-bandhanena—in the same place; dvi—two; trah—or three; dvacit—somewhere; sreëayah—series; eka—jatyah—one kind; kutrapi—somewhere; nana—various; vidha—kinds; jatibhih—with varieties; ca—also.

 

     In some places of Vrindavana there are large groves of a single kind of tree. In other places two or three different kinds of trees grow together, and in other places there are groves that contain a great variety of different trees.

 

Text 53

 

amradikanam kva ca pancasha ya

     urdhvena shakhadibhir apy anyunah

ta natiriktah sukha-kritrima kim

     pushpavalinam api tadrishas tah

 

     amra—mango trees; adikanam—beginning with; kva—where?; ca—and; pancasha—with five; yah—which; urdhvena—up; shakha—branches; adibhih—beginning; api—even; anyunah—not small; tah—they; na—not; atiriktah—surpassing; sukha—easily; kritrima—fashioned; kim—what?; puspa—of flowers; avalinam—of multitudes; api—also; tadrishah—like that; tah—they.

 

     Are any other flowers equal to the mango flowers of Vraja?  Where are trees equal in height to the great five-branched mango trees growing in Vraja? Even if one were to fashion a great statue of a tree it would be very difficult to make on as high as these mango trees.

 

Text 54

 

tamala-mala api tadrishas tah

     kutrapi nana-vidha-padapanam

vanam dhani-bhutam ativa-citram

     vipaksha-drishöer api dushpravesham

 

     tamala—of tamala trees; malah—groves; api—also; tadrishah—like that; tah—they; kutrapi—somewhere; nana—various; vidha—kinds; padapanam—of trees; vanam—forest; dhani—wealthy; bhutam—having become; ativa—very; citram—colorful and wonderful; vipaksha-drishöeh—of one enimical to Krishëa and His devotees; api—also; dushpravesham—difficult to enter.

 

     In some places in Vraja there are groves of tamala trees, and in other places there are opulent and wonderfully colorful groves filled with many different kinds of trees. Krishëa's emenies have never been able to enter any of these groves of Vraja.

 

Text 55

 

madhye nikunjah kvacid eva tesham

     kutrapi ratnottama-mandiraëi

kutrapi vrinda parivara-shalah

     sarvasu dikshv eva samullasanti

 

     madhye—in the middle; nikunjah—groves; kvacit—in some places; eva—certainly; ; tesham—of them; kutrapi—in some places; ratna—jewelled; uttama—excellent; mandiraëi—palaces; kutrapi—in some places; vrinda—Vrindavana forest; parivara-shalah—the other forests which are Vrindavana's associates; sarvasu—in all; dikshu—directions; eva—certainly; samulassanti—are splendidly manifest.

 

     With many lovely jewel palaces in their groves, Vrindavana and other forests are splendidly manifest everywhere in Vraja.

 

Text 56

 

vrindavanam laukikavad yadidam

     tathapi lokottara-loka-hari

rajno yathatyanta-vilasinah syad

     arama-ramyatvam ati-prasari

 

     vrindavanam—Vrindavana; laukika—ordinary; vat—like; yadi—if; idam—this; tathapi—nevertheless; loka-uttara—in the place beyond the material world; loka—the people; hari—enchanting; rajnah—of the king; yatha—just as; atyanta—great; vilasinah—with splendid pastimes; syat—may be; arama—of the garden; ramyatvam—charm; ati-prasari—large.

 

     Even if one thinks Vrindavana an ordinary material place, he must still admit that Vrindavana enchants the minds of Vaikuëöha's residents. He must also admit that Vrindavana's gardens delight the king that enjoys pastimes there.

 

Text 57

 

shaëëam ritunam prithag eva sat cet

     padani tat-tat-sva-guëaih sa yatra

vrindavanenduh prati vasaram tat

     sarvartu-lilanubhavam tanoti

 

     shaëëam—six; ritunam—of season; prithak—distinct; eva—certainly; sat—being; cet—if; padani—various times; tat tat-various; sva—with its own; guëaih—attributes; sah—that yatra—where; vrindavana-induh—Shri Krishëa, the moon of Vrindavana; prati—to each; vasaram—season; tat—that; sarva—all; ritu—seasons; lila—pastimes; anubhavam—experience; tanoti—expands.

 

     Generally the six seasons come one after another, and the qualities of only one season are manifest at any given time. Here in Vrindavana, He who is the moon of Vrindavana can enjoy the pastimes of any season at any time.

 

Text 58

 

tathapi sarvartava eva nityam

     vrindavane 'smin praëayanti sevam

yesham prasunaih krita-bhushaëas ta

     vrindavanendum praëayanti gopyah

 

     tathapi—nevertheless; sarva—all; ritavah—seasons; eva—certainly; ; nityam—eternal; vrindavane—in Vrindavana; asmin—in this; praëayanti—perform; sevam—service; yesham—of which; prasunaih—with the flowers; krita—fashioned; bhushaëah—decorations; tah—they; vrindavana—of Vrindavana; indum—to the moon; praëayanti—present; gopyah—the gopis.

 

     In Vrindavana all the seasons are eternal, and they all diligently serve Shri Krishëa, the moon of Vrindavana. The gopis decorate Shri Krishëa with garlands and other ornaments made from the flowers of many different seasons.

 

Text 59

 

vrindavanendoh sakala-priyanam

     vrindavane 'smin vilasanti kunjah

brahmanubhutir api mocayanti

     yesham dyutinam kalayapi gunjah

 

     vrindavana—of Vrindavana; indoh—of the moon; sakala— all; priyanam—of the beloved gopis; vrindavane—in Vrindavana; asmin—in this; vilasanti—are splendidly manifest; kunjah—groves; brahma—of Brahman; anubhutih—perception; api—even; mocayanti—liberates; yesham—of which; dyutinam—of the splendors; kalaya—with a fragment; api—even; gunjah—blossoms.

 

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

 

Text 60

 

vrindavane 'smin pashu-pakshiëo ye

     vrikshalayadya api yatra tatra

sarve sada sammukhayanti tasmin

     vrindavanendor udayo 'sti yasmin

 

     vrindavane—in Vrindavana; asmin—in this; pashu—animals;

pakshiëah—and birds; ye—those who; vriksha-alaya—forests; adyah—beginning with; api—also; yatra—where; tatra—there; sarve—all; sada—always; sammukhayanti—eagerly expect to see; tasmin—in that; vrindavana—of Vrindavana; indoh—of the moon; udayah—arisal; asti—is; yasmin—in which.

 

     The animals, birds, trees, vines, and all other living entities that reside in Vrindavana yearn to see the rising of Vrindavana's moon (Krishëa).

 

Text 61

 

ekas tu jatyapi sa kalpa-vrikshah

     pare guëair eva na jati-rupaih

tathapi vrindavana-natha-vat te

     lilanusareëa guëodayah syuh

    

     ekah—one; tu—indeed; jatya—by birth; api—sah—that; kalpa-vrikshah—kalpa-vriksa tree; pare—the others; guëaih—by qualities; eva—certainly; na—not; jati—rupaih—-by birth; tathapi—still; vrindavana—of Vrindavana; natha—the Lord; vat—like; te—they; lila—pastimes; anusareëa—according; guëa—of qualities; udayah—arisal; syuh—may be.

    

     Originally there is only one kalpa-vriksha tree in Vrindavana, and the other trees have attained the qualities of kalpa-vriksha trees by its association. In the same way, there is only one Shri Krishëa, the master of Vrindavana, and by enjoying pastimes with Him His friends have attained qualities like His.

 

Text 62

 

vrindavane yadyapi kalpa-vrikshah

     sarve tathapy eka udara-gitah

yasyatule tatra tale tad-antas

     tan-manju-kunje maëi-mandiram tat

 

     vrindavane—in Vrindavana; yadyapi—although ; kalpa-vrikshah—kalpa-vriksha trees;sarve—all; tathapi—nevertheless; ekah—one; udara-gitah—expecially glorious; yasya—of which; atule—incomparable; tatra—there; tale—at surface; tat—that; antah—the end; tat—of that; manju—charming; kunje—in the grove; maëi—made of jewels; mandiram—palace; tat—that.

 

     Although all the trees in Vrindavana are kalpa-vriksha trees, still one among them is especially glorious. This tree grows next to a jewel palace in a supremely charming grove.

 

Text 63

 

urdhvordhva-gehopari geham evam

     tat pancashad-ashöa-navati-citram

sarvatra madhye vara-karëika-vat

     samantato 'shöau dalavat prakoshöhah

 

     urdhva-urdhva—one above the other; geha—buildings; upari—above; geham—palace; evam—in this way; tat—this; panca—five; shat—six; ashöa—eight; nava—nine; ati—very; citram—wonderful; sarvatra—everywhere; madhye—in the middle; vara—excellent; karëika—whorl; vat—like; samantatah—everywhere; ashöau—eight; dala—petals; vat—like; prakoshöhah—courtyards.

 

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

 

Text 64

 

pare pare 'nye ca tathaiva koshöhah

     seva-paraëam shayanadi-nishöhah

tan-mandirasyatula-saubhagasya

     syuh prangane 'shöav api mandiraëi

 

     pare pare anye—-others; ca—also; tatha—in that way; eva—certainly;  koshöah—courtyards; seva—to service; paraëam—devoted; shayana-adi-nishöhah—with resting places; and other rooms; tat-mandirasya—of the palace; atula—incomparable; saubhagasya—of beauty; syuh—is; prangane—in the courtyard; ashöau—eight; api—also; mandiraëi—palaces.

 

     The residential quarters of the devotees overlook these courtyards. Within the beautiful palaces' courtyards again there are eight smaller palaces.

 

Text 65

 

tany ashöa-dig-gani sumadhyagam tat

     svakiya-shakhadibhir eva nityam

svangeshu sangopayate drumo 'sau

     lilanukulebhya rite janebhyah

 

     tani—they; ashöa—eight; dik—in directions; gani—placed; su-madhya-gam—nicely situated in the middle; tat—that; svakiya—own; shakha-adibhih—with extensions; eva—certainly; nityam—eternal; sva-angeshu—with its extensions; sangopayate—protects; drumah—tree; asau—this; lila—pastimes; anukulebhyah—favorable; rite—without; janebhyah—from persons.

 

     These eight palaces are placed in the eight directions, and in the middle is placed an eternal kalpa-vriksha tree, which with its many branches protects the devotees from the enemies of the Lord.

 

Text 66

 

kalpaga-kunjam nava-mandiram tat

     samantatas tasya pare 'shöha-kunjah

tathaiva sarve nava-mandiras te

     praty-ekam anye 'pi tatah pare 'nye

 

     kalpaga-kunjam—grove of kalpa-vriksha trees; nava—nine; mandiram—palaces; tat—that; samantatah—on all sides; tasya—of that; pare—others; ashöa—eight; kunjah—groves; tatha—in that way; eva—certainly; ; sarve—all; nava—nine; mandirah—palaces; te—they; prati-ekam—each; anye—others; api—also; tatah—from that; pare anye—others.

 

     This grove with nine palaces is surrounded in all directions by eight other groves, each with nine palaces. Beyond these groves and palaces there are more groves and palaces.

 

Text 67

 

yat kunja-rajam vrita-kalpa-vriksham

     vrindavanesha-lasitalayam tat

tatah sakhinam atha kinkariëam

     samantatas tat-paratah krameëa

 

     yat—which; kunja—of groves; rajam—the monarch; vrita—surrounded;kala-vriksham— with kalpa vriksha trees; vrindavana—Vrindavana; isha—the queen; lasita—splendid; alayam—abode; tat—that; tatah—from that; sakhinam—of her gopi-friends; atha—then; kinkariëam—of her maidservants; samnatatah—in all sides; tat—that; paratah—after; krameëa—one after another.

 

 

     In the best of these kalpa-vriksha groves is the splendid palace of Vrindavana's queen. Around Her palace are the palaces of her gopi-friends, and around them are the residences of her maidservants.

 

Text 68

 

sarvatra madhye vara-mandiram yad

     yutheshvari tatra gaëeshvari va

kantena sakam yadi rajate tat-

     tad-alayas tat-para-mandireshu

 

     sarvatra—everywhere; madhye—in the midst; vara—excellent; mandiram—palace; yat—which; yutha—of the multitude; isvari—the queen; va—or; kantena sakam—with her lover; yadi—if; rajate—is splendidlymanifest; tat tat-alayah—various abodes; tat-para—after that; mandireshu—in the palaces.

 

     Staying in Her palace by Her lover's side, the queen of the gopis shines with great splendor. The residences of the other gopisare situated around Her palace.

 

Text 69

 

sa kalpa vrikshas tad-adho nikunjam

     tan-mandiraëy apy ati-citrakani

yavan mukunda-priyayepsitani

     bhavanti tavanti na ta vidanti

 

     sah—this; kalpa-vrikshah—kalpa-vriksha tree; tat—that; adhah—around; nikunjam—grove; tat-mandiraëi—palaces; api—also; ati—very; citrikani—wonderful; yavat—to what extent; mukunda—of Mukunda; priyaya—-by the beloved; ipshitani—desired; bhavanti—are; tavanti—in that way; na—not; tah—they; vidanti—are.

 

     Around this central kalpa-vriksha tree is a grove with many very wonderful palaces just as Mukunda's beloved would desire them.

 

Text 70

 

govinda-bhumiti puraëa-gitam

     yad-yoga-piöhakhyam apiha tantre

shri-radhaya shri-vidhu-yoga-dhama

     shri-kunja-rajam nigadama nama

 

     govinda—of Lord Govinda; bhumi—the place; iti—puraëa—in the Puranas; gitam—described; yat—which; yoga-piöha—the transcendental place; akhyam—named; api—also; iha—here; tantre—in the Tantras; shri-radhaya—with Shrimati Radharaëi; shri-vidhu—of Lord Krishëa; yoga-dhama—the abode; shri-kunja—of groves; rajam—the monarch; nigadama—we say; nama—the name.

 

     This abode of Shri Shri Radha Krishëa is called Govinda-bhumi (The abode of Lord Govinda) in the Puraëas, and yoga-piöha (the transcendental place) in the Tantras. In this book we call it Shri Kunja-raja (the king of groves).

 

Text 71

 

yad-dakshiëe rajati raja-keli

     dola-sthali yati-vicitra-shilpa

ananda-vrindavana eva yasyah

     svarupa-shobhatishayena rasya

 

     yat—of which; dakshiëe—to the south; rajati—is splendidly manifest; raja—regal; keli—of pastimes; dola—of the swing; sthali—the place; ya—which; ati—very; vicitra—wonderful; shilpa—with craftsmanship; anandae—in the Ananda-Vrindavana-campu; eva—certainly; ; yasyah—of which; svarupa—form; shobha—beauty; atishayena—with great; rasyah—charming.

 

     To the south is the regal, wonderfully constructed place of Shri Shri Radha-Krishëa 's swing pastimes. The beauty of this place has been eloquently described in the Ananda-Vrindavana-campu.

 

Text 72

 

tad-dakshiëe durata eva kincit

     shrisvami-govinda-pade saro 'sti

samantato yasya nikunja-punjah

     yeshullasanti bhramarali-gunjah

 

     tat—from there; dakshiëe—in the south; duratah—far away; eva—certainly; kincit—somewhat; shri—of the goddess of fortune; svami—the husband; govinda—of Lord Govinda; pade—at the place; sarah—lake; asti—is; samantatah—on all sides; yasya—of which; nikunja—groves; punjah—many; yeshu—in which; ullasanti—splendidly manifest; bhramara—of bumble-bees; ali—of hosts;gunjah—the buzzing.

 

     Far to the south is Govinda-kunda, the lake of Lord Govinda, the husband of the goddess of fortune. Around this lake are many groves filled with buzzing bees.

 

Text 73

 

yad brahma-kuëdam shiva-koëa-tuëdam

     samantatas tasya ca kunja-punjah

yad-uttare sa shad-ashoka-vaöi

     ghaöiva ya tad dvaya-dhairya-luëöhe

 

     yat-which; brahma-kundam—Brahma-kunda; siva-koëa-tuëdam—in the north; samantatah—in all directions; tasya—of that; ca—also; kunja—of groves; punjah—multitudes; yat—which; uttare—in the north; sa—that; shaö—transcendental; ashoka—of asoka trees; vaöi—grove; ghati—highwayman; iva—-like; ya—which; tat—that; dvaya—of the Divine Couple; dhairya—the composure; kuëöhe—stealing.

 

     To the north is Brahma-kuëda, surrounded by many pleasant groves. To the north of Brahma-kuëda is an ashoka grove that enchants the divine couple and, as a thief, has stolen away their peaceful gravity.

 

Text 74

 

gopisha ishah sa tad-isha-koëe

     gopi-jananam varado 'rcaniyah

shri-krishëa-sangaya yatha sa duöi-

     jano vinodena mano dhinoti

 

     gopi—of the gopis; ishah—the master; ishah-Lord Shiva; sah—this; tat—of Him; isha-koëe—in the north; gopi—jananam—of the gopis; vara-dah—the granter of benediction; arcaniyah—the object of worship; shri-krishëa—with Shri Krishëa; sangaya—for association; yatha—just as; sah—he; duöi-janah—messenger; vinodena—with pastimes; manah—the mind; dhinoti—satisfies.

    

     North of that is Gopisha where, worshiped by them, Lord Shiva pleased the gopis' hearts by giving them the benediction to enjoy pastimes with Lord Krishëa.

 

Text 75

 

tasyesha-koëe tad-adura eva

     taöe taöinya naöativa bhati

vamshivaöo yasya tale sa-vamshim

     vamshi-dharo vadayate priyam yah

 

     tasya—from that place; isha-kone—north; tat—from there; adure—not far; eva—certainly; ; taöe—on the shore; tatinyah—of the Yamuna river; natati—a dancer; iva—like; bhati—is splendidly manifest; vamshivatah—Vamshivata; yasya—of which; tale—on the surface; sa—with; vamshim—His flute; vamshi-eharah—Shri Krishëa, the holder of the flute; vadayate—attracts; priyam—His beloved; yah—who.

    

     A little north of that, at Vamshivaöa, which is like a splendid dancer on the Yamuna's shore, Shri Krishëa attracted His beloved by playing the flute.

 

Text 76

 

yad-uttare naidhuvanam vanam tat

     tan-nama gitam shruti-citta-nitam

so 'ntarhito yatra param priyam prag

     rasonmukhibhyo ramayan priyabhyah

 

     yat—of which; uttare—to the north; naidhuvanam—Naidhuvana; vanam—forest; tat—that; tat—of that; nama—the name; gitam—described; shruti—to the ear; citta-and mind; nitam—brought; sah—He; antarhitah—deisappeared; yatra—where; param—most priyam—beloved; prak—before; rasa—on the rasa-dance; unmukhibhyah—intent; ramayan—delighting; priyabhyah—from the beloved gopis.

 

     North of that is Nidhuvana, the name of which attracts the ears and heart. Delighting His beloved, Shri Krishëa disappeared from the company of gopis eager to enjoy the rasa dance there.

 

Text 77

 

suryaspade nairita-koëa-kande

     kuëdotthavat-kunja-nikunja-punje

shri-radhika surya-samarcanayai

     nava java rajati raga-phulla

 

     suryasya—of the sun-god; aspade—in the abode nairita-koëa-kande—in the southwest; kuëda—jamsine flowers; utha—blossoming; vat—with; kunja-nikunja—with groves; punje—filled; shri-radhika—by Shrimati Radharaëi; surya—the sun-god; samarcanayai—for the worship; nava—fresh; java—rose; rajati—is splendidly manifest; raga—with red; phulla—blossoms.

 

     To the southwest, in a jasmine garden, is Suryaspada, where Shri Radhika worships the sun-god with a newly-blossomed red rose.

 

Text 78

 

vayavya-koëe ca kadamba-mule

     ya bhadrakaly asti tad-arcanayam

sa gopa-kanyadika-cira-cittam

     cauri cakarasti ca cira-corah

 

     vayavya-koëe—in the northwest; ca—also; kadamba—of a kadamba tree; mule—at the root; ya—which; bhadrakali—Bhadrakali; asti—is; tat—of her; arcana yam—for the worship; sa—this; gopa—of the cowherd men; kanya—of the daughters; cira—for a long time; cittam—consciousness; cauri—thief; cakara—did; asti—was; cira—of the garments; corah—thief.

 

     In the northwest is Bhadrakali-tirtha, where at the base of a kadamba tree the gopis worshiped the goddess for a long time, and where the thief Krishëa stole the gopis' garments.

 

Text 79

 

koëe 'nalasyasti sa vighna-rajo

     yam arcayanti prayatah priyam tah

priya-prasange 'nisha-vighna-shankah

     shanka labhante 'tra vinodyamena

 

     koëe analasya—in the southeast; asti—is; sah—He; vighna-rajah—the diety of Gaëesha, who removes obstacles; yam—whom; arcayanti—they worship; prayatah—with great concentration; priyam—their beloved; tah—they; priya—of their beloved; prasange—in the matter of the association; anisha—day and night; vighna—of obstacles; shankah—worried; shankah—hope; labhante—obrain; atra—in this matter; vina—without; udyamena—effort.

 

     In the southeast is Vighnaraja-tirtha, where Shri Krishëa incarnated in the form of a deity of Gaëesha. Constantly afraid of separation from their beloved, the gopis earnestly worshiped this deity, and became quickly convinced that they would always have Krishëa's association.

 

Text 80

 

pracyam dishi premamaya-prapurëam

     shri-veëu-kupam vilasaty alam yat

shri-veëu-vadyaih svayam avirasit

     shri-veëu-paëeh parama-priyayai

 

     pracyam dishi—to the east; prama-maya—consisting of transcendental love; prapurëam—full; shri-veëu-kupam—Shri Veëu-kupa (The Flute's Well); vilasati—is splendidly manifest; alam—greatly; yat—which; shri-veëu—of the flute; vadyaih—with the music; svayam—personally; avirasit—was manifest; shri-veëu-paneh—from Shri Krishëa, who held the flute in His hand; parama-priyayai—for His beloved.

    

     To the east is Shri Veëu-kupa (the flute's well), which is filled with the waters of love. Shri Krishëa pleased His beloved by creating this well with the music of His flute.

 

Text 81

 

rasonmukhe tyakta-samasta-kantah

     kantas tadavadayad ashu veëum

raho vilasena taya yadabhut

     tasyah pipasarti-pipasayartah

 

     rasa-unmukhe—in the middle of the rasa-dance; tyakta—abandoned; samasta—all; kantah—the beloved gopis; kantah—the hero Krishëa; tada—then; avadayat—played; ashu—quickly; veëum—the flute; rahah—in a solitary place; vilasena—taya—by that; yada—when; abhut—became manifest; tasyah—of her; pipasa—of thirst; arti—distress; pipasaya—by the thirst; artah—distressed.

 

     In the midst of the rasa-dance Radha and Krishëa left the gopis' company and enjoyed pastimes in a solitary place. When Radha became thirsty, Krishëa created this well (Shri Veëu-kupa) by playing His flute.

 

Text 82

 

shringara-shantau yad-adho nikunje

     shringarayam asa param priyam sah

shringara-nama sa vaöo 'dhunapi

     sangiyate tat-tad ivekshate ca

 

     shringara-shantau—at Shringara-shanti; yat—of which; adhah—a little to the south; nikunje—in a grove; shringarayam asa—decorated; param priyamHis beloved; sah—He; shringara-nama—named shringara; sah—that; vatah—vata tree; adhuna—now; api—even; sangiyate—is glorified; tat—that; tat—that; iva—as is it were; ikshate—is seen; ca—also.

 

     In the grove named Shringara-shanti, Krishëa decorated His beloved under a vaöa tree named Shringara-vaöa, which can be seen and glorified even today.

 

Text 83

 

yada sa vamshivaöa-gah sva-vamshim

     vamshivado 'vadayad ashu tarhi

dhirah samiro 'pi babhuva yatra

     sthalam ca tad-dhira-samira-nama

 

     yada—when; sah—He; vamshivata—from Vamshivata; gah—gone; sva—His; vamshim—flute; vamshi-vadah—the flute—player; avadayat—played; ashu—immediately; tarhi—then; dhirah—a gently; samirah—breeze; api—also; babhuva—was; yatra—where; sthalam—the place; ca—also; tat—that; dhira-samira—Dhira-samira; nama—named.

 

     One time, when Shri Krishëa had gone a little distance from Vamshivaöa, a gentle (dhira) breeze (samira) sprang up from His flute playing. That place became known as Dhira-samira-tirtha.

 

Text 84

 

samantato yadyapi bhati krishëa-

     krishëanuraga pulinani tasyah

tathaiva sarvatra tathapi vamshi-

     vaöo 'ntimany eva naöanti manye

 

     samantatah—in all directions; yadyapi—although; bhati—is splendidly manifest; krishëa—of the Yamuna river; krishëa— for Lord Krishëa; anuraga—with love; pulinani—the shores; tasyah—of that; tatha—in that way;  eva—certainly; sarvatra—everywhere; tathapi—still; vamshi—vatah—Vamishvata; anitmani—near; eva—certainly; naöanti—dance; manye—I think.

 

     Although the entire shoreline of the Yamuna shines with love of Krishëa, I think the area of Vamshivaöa not only shines, but actually dances in ecstatic love.

 

Text 85

 

sarvatra kunjottama-mandireshu

     vrindadayah praty-aham eva saram

shayyadikam ya racayanti citram

     citram sa krishëo 'pi yad-ikshaëe syat

 

     sarvatra—everywhere; kunja—in the groves of Vraja; uttam—in the best; mandireshu—palatial buildings; vrinda-adayah—Vrinda-devi and the other gopis; prati-aham—every day; eva—certainly; saram—the best; shayya-adikam—beginning with resting arrangements; yah—who; racayanti—construct; citram—wonderful; citram—wonder; sah—He; krishëah—Krishëa; api—also; yat—of which; ikshaëe—in the sight; syat—is.

 

     Every evening Vrinda-devi and the other gopis make elaborate arrangements for Shri Krishëa to take rest in the beautiful forest-palaces of Vraja. When He sees this He becomes struck with wonder.

 

Text 86

 

tatraiva sarvah prati-vasaradau

     tambula-carvadya-yatha-tatham ca

tat sarvam alokya rasena citram

     cittam drutam tash ca tatha drutash ca

 

     tatra—there; eva—certainly; sarvah—all; prati-vasara-adau—every morning; tambula-carva—betal-nuts; adya—beginning with; yatha-tatham—various substances; ca—also; tat—that; sarvam—everything; alokya—seeing; rasena—with the mellows of Shri  love; citram—wondr; cittam—mind; drutam—melted; tah—they; ca—also; tatha—in that way; drutah—melted; ca—and.

 

     Every morning the gopis bring betelnuts and other gifts. Seeing this, Shri Krishëa becomes struck with wonder and His heart begins to melt with love for them. Seeing His love for them, the gopis also begin to melt with love.

 

Text 87

 

shri-nandishvara-mandirantam abhito vrindavanendoh padam

     shri-vrindavanam eva kanana-vanam tatrollasad-rocisha

shri-vrindavana-desha-lesha-manane shri-riti-cintamaëau

     tal-lila-rasa-lobha-shobhanadayah sargo dvitiyodayah

 

     shri-nandishvara—of Nandishvara Hill; mandira—the palace; antam abhitah—around; vrindavana-indoh—of Shri Krishëa; the moon of Vrindavana; padam—the abode; shri-vrindavanam—Shri Vrindavana; desha—place; lesha—slight; manane—in consideration; shri-riti-cintamaëau—in this book Shri Riti-cintamaëi; tat—of the Divine Couple; lila-rasa—the nectarean pastimes; lobha—eagerness; shobhana—beauty; adayah—beginning; sargah—chapter; dvitiya—second; udayah—arisal.

 

     This book, Shri Vraja-riti-cintamaëi gives a brief  description of Shri Krishëa's abode, the forest of Vrindavana, as it is splendidly manifest in the area around Nandishvara palace. This second chapter has described the beauty of the Lord's transcendental pastimes, His eagerness to enjoy them, and other topics.