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Gopā la-campū

Jiva Gosvami

English translation – Bhanu Svami

***

Pū rva-campū

Part One: Description of Goloka

Chapter One

Description of Goloka

ś rī -ś rī -rā dhā -ramaṇ ā ya namaḥ

ś rī -ś rī -kṛ ṣ ṇ a-caitanyā ya namaḥ

ś rī -kṛ ṣ ṇ a kṛ ṣ ṇ a-caitanya sa-sanā tana-rū paka |

gopā la raghunā thā pta-vraja vallabha pā hi mā m ||1||

Respects to Rā dhā -ramaṇ a! Respects to Kṛ ṣ ṇ a-caitanya!

O Kṛ ṣ ṇ a! O Caitanya! O Rū pa and Sanā tana! O Gopā la! O Raghunā tha! O Vallabha who has attained Vraja! Please protect me!

[1] tad evam ā rambhasambhavad antar mahasā sahasā vilikhya tad idam ullikhyate | kim idam? Mad iṣ ṭ a devasya, mad anviṣ ṭ a-daya-ś iṣ ṭ a-tad-bhakta-samudayasya ca kramataḥ smaraṇ am ā virbhū tam | kiṁ vā, kevalasya mad iṣ ṭ a-devasya; kiṁ vā, tad viś iṣ ṭ asya | ā ṁ ā ṁ, tantratas tat trayam api svatantratayā labhyate | tatra prathamaṁ tā vat prathamataḥ prathayā mi | atra ś rī padam anyad anyad api kiñ cid anuṣ ṭ upchandaḥ paracchandatayā pū rvatra ca paraparatra ca yatra na dattaṁ, tatra ca sandhā tavyam |

At the beginning of the work, feeling great bliss within, after writing this verse of invocation, I will explain its meaning. What is this? This work makes me remember my deity and all the eminent devotees whose mercy I seek, one after the other. Or the meaning can be a remembrance of only the Lord, or the meaning can be remembrance of the Lord who is accompanied by the devotee (in which all the words refer to the Lord in association with his devotees). By taking several meanings of the words, three meanings have appeared on their own. First I will explain the first meaning. The word Ś rī should be added to all the words. It was not add to all words because of metrical considerations. The meter is anuṣ ṭ up.

[2] yathā: he ś rī -kṛ ṣ ṇ a-nā mnā tidhanya! sarva-mū rdhanya! he ś rī -kṛ ṣ ṇ a-caitanya! sarva-ś armada-kī rtanya! he mahita-ś rī -sanā tana-sahita-ś rī -rū pa-nā madheya, man-mū rdhany ā dheya! he ś rī -gopā la-bhaṭ ṭ ā khyā -pravṛ ddha-bhaṭ ṭ ā rakatā -samṛ ddha! he ś rī -raghunā tha-dā sa! nā ma-dhā matayā tiprasiddha-parama-bhakti-bharā viddha! he teṣ ā m evā pta-vrajatā siddha-varṇ ana-sat-karṇ a-garbhā bharaṇ a-ś rī -bhū garbhā di-sañ jñ ā dhikaraṇ a! he ś rī -vallabha! prā g-bhavī ya-durlabha-sukṛ ta-sandhī yamā na-madī ya-ś araṇ a-pitṛ -caraṇ a!

kiṁ vā, he ś rī -raghunā thasyā ptā n vrajaty anuvrajatī ti tattayā sarva-vallabha! ś rī vallabha! mā ṁ pā hi! Nija caraṇ acchā yayā mat prati pā lakatā m ā yā hi |

The first meaning is thus as follows. O Kṛ ṣ ṇ a, most fortunate, the topmost! O Kṛ ṣ ṇ a-caitanya, whose glorification gives great bliss! O Rū pa along with Sanā tana, who should be held on my head! O Gopā la-bhaṭ ta, endowed with profuse veneration! O Raghunā tha-dā sa, endowed with a weight of the highest bhakti, famous as the abode of the name! O Bhū garbha and others, who are described as the perfected inhabitants of Vraja, and are the ornament in the ears of the devotees (ā pta-vraja)! O Ś rī -vallabha, my worthy father whom I have attained after many lives of devotional acts! Or taking the phrase raghunā thā pta-vraja vallabha as one person, it can mean “O Raghunā tha, dear to all because of following the great devotees. ” Please protect me! Shelter me with the shade of your feet!

[3] atha dvitī yam api pratī yamā naṁ nirmā mi: ś rī -kṛ ṣ ṇ a iti | ś rī r atra rā dhā | eṣ ā hi ś rī pradhā natayā sā dhayiṣ yamā ṇ atā yā ṁ nirā bā dhā | tad-anantara-kṛ ṣ ṇ a-ś abdaś cā tra ś abda-brahma-gū dha-para-brahma nanda-nandana-vā cakatā yā ṁ rū ḍ haḥ | tena, " he ś rī -rā dhā khya-svarū pa-ś akti-yukta-kṛ ṣ ṇ a" ity arthaś ca nirvyū dhaḥ |

kṛ ṣ ṇ a iti:

kṛ ṣ ir bhū -vā cakaḥ ś abdo ṇ aś ca nirvṛ tivā cakaḥ |

tayor aikyaṁ paraṁ brahma kṛ ṣ ṇ a ity abhidhī yate ||

iti pramā ṇ a-jñ ā ta-caraḥ

kṛ ṣ ṇ a-ś abdas tv atra yoga-puraskṛ ta-rū ḍ hitayā tat-paraḥ | bhū r iti

bhā vakvibantatā karaḥ | sa cā yaṁ bhā va-ś abdavad dhā tv-artha-mā tratā -dharaḥ | dhā tvarthaś cā trā karṣ aṇ am, tad eva sphuṭ am ā ptatayā ptamanasā m ā karṣ aṇ am | tataś ca bhinna-padā rthatayā vagatayor dayitayor iva tayor aikyaṁ yoga eveti tad-yukta ā nandaḥ sarvā karṣ akā nanda ity artha evā mandaḥ; paraṁ brahma iti, | ṇ arā kṛ ti paraṁ brahma iti hi prasiddhiḥ | yoga-puraskṛ ta-rū ḍ hatopagū dhatayā pi ś rī -nandanandanam eva vakti tac-chabda-ś aktir iti vyakti-siddhiś ca | tad etad abhidhī yate cā bhidhī yate iti | tasmā d eva tadī ya-svabhā va-viś eṣ a-bhā vanā rtham eva punar-uktir iyaṁ yuktiṁ yunakti |

caitanya iti | " he sarvaprakā ś aka! sadrū patayā sarvā ś rayasvarū pa! " tadrū patā ca vipaś cidbhir avagatā, sac-cid-ā nanda-rū pā ya kṛ ṣ ṇ ā yā kliṣ ṭ a-karmaṇ e iti tā panī ya-nā ndī ni-ś amanā t | tvayy eva nitya-sukhabodha-tanau iti ś rī -bhā gavatī ya-brahma-stave nigamanā c ca |

sa-sanā tana-rū paka iti, " he sanā tanena sadā tanena ś vasvarū pam anubhavadbhir api sunirū paṇ a rū peṇ a saha vartamā na! tena svabhakti vitta cittam anuvartamā na! "

gopā la-raghunā thā pta-vraja-vallabha iti, " gopā leṣ u ye raghavo laghavo, ye ca nā thā mukhyā iti vikhyā tagā thā s, tair ā ptasya vrajasya ballava-tallaja-vrajasya vallabha! " kiṁ vā, " gopā lā nā ṁ laghur iṣ ṭ aḥ, sa ca nā thaś ca yas, tasya sambodhanam triṣ v iṣ ṭ e’lpe laghur iti nā nā rthavargalabdhabodhanam | ā ptavrajavallabha iti " ā ptavrajā nā ṁ sva jana samū hā nā ṁ vallabha! pareṣ ā m alabhya ṁ satprabha! "

I will now reveal the second meaning (all words refer to Kṛ ṣ ṇ a). Ś rī means Rā dhā. She is incontestable as the chief form of Lakṣ mī. This will be proved later. The word Kṛ ṣ ṇ a means the supreme Brahman, secretly known in the Vedas, who is by conventional usage known as the son of Nanda. Thus the meaning of Ś rī -kṛ ṣ ṇ a is “O Kṛ ṣ ṇ a endowed with the svarū pa-ś akti named Rā dhā. ”

The word Kṛ ṣ ṇ a is defined as follows:

kṛ ṣ ir bhū -vā cakaḥ ś abdo ṇ aś ca nirvṛ tivā cakaḥ |

tayor aikyaṁ paraṁ brahma kṛ ṣ ṇ a ity abhidhī yate ||

Kṛ ṣ means “existence” and ṇ a means “bliss. ” Combined together, the two roots indicate that Kṛ ṣ ṇ a is the supreme form of God.

Thus the etymological meaning coincides with the conventional meaning. Bhū means existence from the root bhū (to be) equivalent to the word bhā va (existence). The meaning of the root bhū is also “to attract. ” It is clear that he attracts the minds of competent persons completely. Just as a man and a woman are designated by different words, kṛ ṣ and ṇ a indicate different objects. However, they combine (yoga) as one. Kṛ ṣ ṇ a then means “he who is full of bliss, attracting all persons. ” This meaning is significant: it indicates the supreme Brahman. The statement narā kṛ ti paraṁ brahma (Kṛ ṣ ṇ a is paraṁ brahman in a human form) is famous. Thus the power of words to indicate the son of Nanda by embracing the conventional meaning while at the same time referring to etymology has been shown. This is the meaning. It is suitable to repeat his name in order to meditate on his special nature.

Caitanya means “O revealer of all things! O shelter of all things by your eternal form! ” The wise have understood this form. In the invocation of Gopā la-tā panī Upaniṣ ad it is said sac-cid-ā nanda-rū pā ya kṛ ṣ ṇ ā yā kliṣ ṭ a-karmaṇ e: Kṛ ṣ ṇ a is eternity, knowledge and bliss, with actions beyond the five types of suffering. A similar statement is found in the prayers offered by Brahmā in the Bhā gavatam.

tasmā d idaṁ jagad aś eṣ am asat-svarū paṁ

svapnā bham asta-dhiṣ aṇ aṁ puru-duḥ kha-duḥ kham

tvayy eva nitya-sukha-bodha-tanā v anante

mā yā ta udyad api yat sad ivā vabhā ti

Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real, and thus it covers one’s consciousness and assails one with repeated miseries. This universe appears real because it is manifested by the potency of illusion emanating from you, whose unlimited transcendental forms are full of eternal happiness and knowledge. SB 10. 14. 22

Sa-sanā tana-rū paka means “O person who exists with an eternal form, well discerned by realizers of your form! ” This means “O person who shows himself to those with hearts filled with devotion to you! ”

The phrase gopā la-raghunā thā pta-vraja-vallabha means “he who is dear to the best cowherd men of Vraja, who are glorified as the chief (nā tha) and lesser (raghu) cowherds. ” Another meaning of gopā la-raghunā tha is “O he who is handsome (laghu for raghu) and the leader! ” then the meaning of ā pta-vraja-vallabha is “O he who is dear to all his people of Vraja, who are all highly qualified! O he who is attractive to his devotees and unavailable to others! ”

[4] atha tṛ tī yam api sambhṛ tī karavā ṇ i: he ś rī -kṛ ṣ ṇ a iti | ś rī r atra ca paramapreyasī ṣ u ś reyasī rā dhā, tatas " tad yuktatayā madhura lī lā yā m asaṁ kī rṇ a! he kṛ ṣ ṇ a-caitanyā khya-bhaktā vatā ra! tā dā tmyā pannatayā vatī rṇ a! he sanā tana-rū pā bhyā ṁ paramā nurakta-subhaktā bhyā ṁ saha vidyamā na! he gopā la-raghunā thā bhyā ṁ tat-tan-nā mā bhyā m api subhaktā bhyā m ā ptaḥ prā pto yo vrajas, tasya vallabhatayā sarva-vidyamā naṁ! mā ṁ pā hi, mat-pā lakatā ṁ yā hī ti |

Now the third meaning is explained. Ś rī indicates Rā dhā who is supreme among all his dear women. Thus ś rī -kṛ ṣ ṇ a means “O Kṛ ṣ ṇ a, unrestricted in sweet pastimes by being endowed with Rā dhā! ” “O Kṛ ṣ ṇ a-caitanya, the avatā ra as a devotee, who has appeared in this world identifying as a devotee! ” “O Lord who exists with Sanā tana and Rū pa, the best devotees with supreme attraction for you! (sa-sanā tana-rū paka)” “O he who exists everywhere as the dearest of Vraja, the place attained by the best devotees named Gopā la and Raghunā tha (gopā la raghunā thā pta-vraja vallabha)! ”

Please protect me.

atha grantha-sū canā —

[5] tad evam maṅ galaṁ saṅ gamayya kā ryaṁ vicā ryate |

After invoking auspiciousness the work at hand should be considered.

yan mayā kṛ ṣ ṇ asandarbhe siddhā ntā mṛ tam ā citam |

tad eva rasyate kā vyakṛ tiprajñ ā -rasajñ ayā ||2|| [anuṣ ṭ ubh]

I will taste the nectar of conclusions that I have collected in Kṛ ṣ ṇ a-sandarbha by the tongue of poetic intelligence.

so’haṁ kā vyasya lakṣ yeṇ a mano nirmā mi tā dṛ ś am |

tan mahā nto yad ī kṣ eraṁ s tadā hemni cito maṇ iḥ || 3 || [anuṣ ṭ ubh]

I have made my mind into a tongue because of the sweet conclusions concerning Kṛ ṣ ṇ a. When the great devotees see these sweet conclusions, these conclusions will be like a jewel set in gold.

pū rvottaratayā campū -dvayī seyaṁ trayī trayī |

pṛ thak pṛ thag grantha-tulyā yathecchaṁ sadbhir ī kṣ yatā m || 4 || [anuṣ ṭ ubh]

The work is divided into two parts, each with three sections. [1] They are each like separate works. May the devotees view these parts according to their desire.

ś rī -gopā la-gaṇ ā nā ṁ gopā lā nā ṁ pramodā ya |

bhavatu samantā d eṣ ā nā mnā gopā la-campū r yā || 5 || [upagī ti]

May this work called Gopā la-campū increase the bliss of the cowherds such as Nanda who are recognized by Kṛ ṣ ṇ a!

yady api ciram antardhā jā tā ś rī -gokula-sthā nā m |

tadapi mahā tmasu teṣ ā ṁ vyū ha-samū haḥ puraḥ sphuran jayati || 6 || [udgī ti]

Even though the inhabitants have long disappeared from the earth, all the groups of inhabitants remain visible to the great devotees.

[6] asti kila vṛ ndā vana-nā ma-dheyaṁ bhā ga-dheyam iva subhagaṁ vanam avanī -devyā ḥ | yad aho, vanam apy avanā ya kalpate sakala-lokasya | prasaṅ ga-mā trataḥ pavamā nam api tatra kṣ ipratā -pratā pataḥ pavamā natā m apy atikrā mati | parama-tri-varga-dā ne nirargalam api sarvadā pavargam apavarjayati | mukti-sandha-sambandha-gandham api svabandha-nirbandha-nibandhanaṁ bhavati |

sadā sadā valī ś asya bhakti-pradam api kadā pi na dadā ti tad-bhaktim | brahmaṇ ā tmani yad anañ citam api matvā janma vā ñ chitam, tena tat paramañ citaṁ matam iti nija-hita-mahita-mahimā rambham upalambhayati |

tad evaṁ gahana-caryā -paryā kulatayā virodhā laṅ kā ravad viruddhā yamā nam apy artham anuruddhatayā paryavasā nataḥ pariṇ amayati | tasmin kavī nā m akavitā yā m api kavitā ś ambhā vitā bhavitā | tasminn eva ca paramodā ra-sā ratā vagamyate | tadd hi taddhitatayā muhur avatī rṇ asya sarvasyā py ā nandanasya ś rī man-nanda-nandanasya sarvam ā nanda-parva sarvadā parvati |

There exists the auspicious place called Vṛ ndā vana, full of prosperity, the glorious forest of the earth deity. Ah! This forest is for the protection of all people. The slightest touch of Vṛ ndā vana surpasses the wind in its quickness and power to purify. Though the place is unfettered in bestowing artha, dharma and kā ma, it always bestows liberation. Though a trace of Vṛ ndā vana produces liberation, Vṛ ndā vana itself remains indifferent to liberation because of eagerness to bind a person to the qualities of Vṛ ndā vana. Though Vṛ ndā vana gives bhakti to the devotees it never destroys bhakti. Brahmā had a desire to be born in Vṛ ndā vana, thinking himself deprived of good fortune. He then decided to perform worship. He began to realize the greatness of Vṛ ndā vana, which was worthy of worship and beneficial to him. Though the actions of the abode are most inconceivable, in the end all contradictor meanings are resolved in the manner of virodhā laṅ kā ra. Though poets cannot write poetically about Vṛ ndā vana, it still becomes possible for them to write poetic descriptions of it. In Vṛ ndā vana the essence of supreme generosity resides. There is eternal perfection of the festival of bliss for the son of Nanda, who gives bliss to all people and appears in this world repeatedly to give the world benefit.

[7] asti ceha ś rī -ś ukasyā pi sukha-camatkā ra-kā raṇ aṁ padyam—

vṛ ndā vanaṁ govardhanaṁ yamunā -pulinā ni ca |

vī kṣ yā sī d uttamā prī tī rā ma-mā dhavayor nṛ pa ||

Ś ukadeva has written concerning the astonishing bliss:

O King Parī kṣ it, when Rā ma and Kṛ ṣ ṇ a saw Vṛ ndā vana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10. 11. 37

[8] tatra govardhanas tu purastā d evaṁ prastū yate –

yad gokuleś vara iti prathitiḥ purā ṇ e

kṛ ṣ ṇ asya tad bhavati gokulam asya dhā ma |

govā satā ca kila gokulatā -nidā naṁ

govardhanas tad iha sarva-nidhā nam eva || 7 || [vasanta-tilaka]

In Vṛ ndā vana, first Govardhana is praised:

Gokula is the abode of Kṛ ṣ ṇ a who is known in the Purā ṇ a as the lord of Gokula. It is called Gokula because the cows live there. Govardhana is the shelter of all beings in Gokula.

[9] tatra cā yaṁ viś eṣ aḥ –

tri-jagati mā nasa-gaṅ gā govardhanam api vibhindatī viditā |

aham iha manye kṛ ṣ ṇ a- snehaja-dhā rā tad-antaraṁ viś ati || 8 || [gī ti]

kiṁ ca,

tasmin ś rī -hari-rā dhayor yugalitaṁ yad bhā ti kuṇ da-dvayaṁ

saṁ saṅ gena parasparaṁ parimalā n manye tayos tan-miṣ am |

premā sī t prakaṭ aṁ yataḥ ś vasanakaiḥ kampā nvitaṁ jā dya-yug

bhaktā rdra-sthiti-kṛ c ca tad ghana-rasā kā raṁ darī dṛ ś yate || 9 || [ś ā rdū la]

The particular qualities of Govardhana are as follows:

It is generally known that Mā nasa-gaṅ gā and Govardhana are different. But I consider that the streams of affection coming from Kṛ ṣ ṇ a in the form of Mā nasa-gaṅ gā have entered within Govardhana.

I consider that the two glorious kuṇ ḍ as, because of their joining at Govardhana and because of their fragrance, are, on the pretext of being kuṇ ḍ as, actually the prema of Rā dhā and Kṛ ṣ ṇ a--for one can see that the kuṇ ḍ as tremble in the breeze, become stunned, remain liquid with bhakti and their waters take the form of thick rasa.

[10] yamunā yā ṁ cā yam atiś ayaḥ —

snā na-jā ta-sukṛ tā n na kevalā t

sphū rtidā muraripo raveḥ sutā |

vī kṣ aṇ ā d api yato bibharti sā

ś yā ma-dhā ma-vara-mā dhurī -dhurā m || 10 || [rathoddhatā ]

Vṛ ndā vana becomes excellent with the Yamunā River:

Not only does bathing in her waters reveal Kṛ ṣ ṇ a, but also seeing her reveals Kṛ ṣ ṇ a, since she carries the weight of the sweet, dark form of Kṛ ṣ ṇ a.

tasyā ṁ cotprekṣ ante—

sva-snigdha-vṛ nda-viṣ aya-priyatā -mahimnā

svedā ṁ ś a eva kim u kṛ ṣ ṇ atanor visā rī |

vṛ ndasya kṛ ṣ ṇ a-viṣ aya-priyataiva kiṁ vā

tad-bhā va-bhā vita-gatir bhavati sma kṛ ṣ ṇ ā || 11 || [[vasantatilakā ]]

Poets use metaphors to describe Yamunā:

Has the perspiration poured from Kṛ ṣ ṇ a’s body to form the Yamunā because of his great love for all his affectionate devotees? Or has the devotees’ great love for Kṛ ṣ ṇ a by continuous meditation turned the Yamunā black?

[12] pulinā ni ca tasyā mahā -premollā sam ā viṣ kurvanti | tathā hi—

adyā pi yā ni vibudhā n avaloka-mā trā t

puṣ ṇ anti kṛ ṣ ṇ a-kṛ ta-rā sa-rasaṁ vibhā vya |

tā ny atra kiṁ vara-rasā yana-divya-cū rṇ air

abhyā sataḥ sva-pulinā ni cinoti saurī? ||12|| [[vasantatilakā ]]

The bank of the Yamunā produces increase of great prema:

The banks of the Yamunā, manifesting the rasa of the rā sa-lī lā performed by Kṛ ṣ ṇ a, protect the devatā s. Has Yamunā produced banks using a delightful, magical powder which creates attraction for Kṛ ṣ ṇ a?

[13] bhā ṇ dī ras tu sa no mano vyā kulayati | tathā hi—

bhā ṇ dī rasya sphuṭ am adhihari prema kiṁ varṇ anī yaṁ

sā ntardhā naṁ sthitavati harau bā dham antardadhe yaḥ |

yā ntu svā ṁ ś ena ca viṣ ayatā m atra govardhanā dyā

loke snigdhā racayitum idaṁ na kṣ amaḥ syā m itī va ||13|| [mandā krā ntā ]

The bhā ṇ ḍ ī ra tree agitates our minds:

How can one describe the bhā ṇ ḍ ī ra tree’s prema for Kṛ ṣ ṇ a? When Kṛ ṣ ṇ a disappeared the tree thought, “Let Govardhana and dear other objects remain visible--but I cannot remain visible in this universe! ” Then the tree also disappeared.

[14] aho prema-gambhī ryam asya paś ya vṛ ndā vanasya! yataḥ —

kutra kutracid agasya dambhataḥ

stambham eti tad idaṁ harer vanam |

prā yaś aś cala-dalasya kampratā m

aṅ kurasya pulakā ni sarvataḥ ||14|| [rathoddhatā ]

See the deep prema of Vṛ ndā vana:

Vṛ ndā vana sometimes becomes stunned in the form of mountains and sometimes trembles in the form of leaves quivering in the trees. Sometimes Vṛ ndā vana’s hairs stand on end in the form of sprouting buds.

[15] ā virvrajati ca tasmin sa-vraja-vā si-jana-vraje vraja-rā ja-tanū je kiṁ kiṁ vā tad vyañ jijiṣ ayā nā virvrajati? tac ca yuktam evotpaś yā maḥ; vrajapadam hi sarva-samī cī na-samū ham ū hayati ||

When Kṛ ṣ ṇ a, the son of the king of Vraja, appears surrounded by the inhabitants of Vraja, do not some objects also appear, desiring to indicate his appearance? I perceive that this is correct, for the land of Vraja produces all the suitable objects for his pastimes.

[16] asti ceha ś rī -bhā gavatī yaṁ padyam,

tata ā rabhya nandasya vrajaḥ sarvasamṛ ddhimā n |

harer nivā sā tmaguṇ ai ramā krī dam abhū n nṛ pa! || iti | [BhP 10. 5. 18]

O Mahā rā ja Parī kṣ it, the home of Nanda Mahā rā ja is eternally the abode of the Supreme Personality of Godhead and his transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛ ṣ ṇ a’s appearance there, it became the place for the pastimes of the goddess of fortune.

[17] teṣ ā m ā virbhā vasya pā dma-purā ṇ a-sandarbhā nusā reṇ a pratikalpam analpa-sukha-kalpaka-sampad-udanta-dantavakra-vadhā nte sarvato’py ekā nte kā nte yatra praveś asya nirdeś aḥ prathayiṣ yate, tasmā d bhava-jana-manaḥ -kā ya-nikā ya-sparś a-virahitā d vā rā hā di-saṁ kī rtita-pravara-kī rti-kadambā di-mayā t pā dma-skā ndā di-gatā saṁ kī rṇ a-varṇ ā karṇ ita-tat-tat-sanā tana-ś ī latā rā ma-sa-rā ma-go-gopa-gopā la-lī lā -nidhā nā d vṛ ndā vanasyaiva vaibhava-viś eṣ ā d aś eṣ aṁ bhavati, prakṛ ti-sthitim atī to hi yaḥ |

According to the Padma Purā ṇ a as quoted in the Sandarbhas, the appearance of all the objects in Vraja takes place in every kalpa. It will be shown that Kṛ ṣ ṇ a entered that pleasing Vraja after killing Dantavakra, which caused full bliss. Since Vraja is free of the touch of the bodies and minds of materialists, since it is filled with kadamba trees profusely glorified in the Varā ha Purā ṇ a, and since it is the abode of pastimes of eternal, blissful Balarā ma, cows, and cowherds, described profusely in the Padma Purā ṇ a and Skanda Purā ṇ a, and since Vṛ ndā vana has special powers beyond the material realm, Vraja is unlimited.

[18] bṛ had-gautamī ya-stha-ś rī -kṛ ṣ ṇ a-vacane tu tat-tat-saṁ kṣ epā rtha-nikṣ epaḥ prekṣ yate |

idaṁ vṛ ndā vanaṁ ramyaṁ mama dhā maiva kevalam |

atra me paś avaḥ pakṣ i-mṛ gā ḥ kī ṭ ā narā marā ḥ |

ye vasanti mamā dhiṣ ṇ ye mṛ tā yā nti mamā layam ||

atra yā gopa-kanyā ś ca nivasanti mamā laye |

yoginyas tā mayā nityaṁ mama sevā -parā yaṇ ā ḥ ||

pañ ca-yojanam evā sti vanaṁ me deha-rū pakam |

kā lindī yaṁ suṣ umnā khyā paramā mṛ ta-vā hinī ||

atra devā ś ca bhū tā ni vartante sū kṣ ma-rū pataḥ |

sarva-deva-mayaś cā haṁ na tyajā mi vanaṁ kvacit ||

ā virbhā vas tirobhā vo bhaven me’tra yuge yuge |

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