Gopāla-campū 2 страница

tejo-mayam idaṁ ramyam adṛ ś yaṁ carma-cakṣ uṣ ā || iti |

In Kṛ ṣ ṇ a’s words from the Gautamī ya-tantra, there is a brief description of Vṛ ndā vana:

O master of the people I desire to hear about the twelve forests of Vṛ ndā vana. If I am qualified please tell me. Kṛ ṣ ṇ a then spoke. This pleasant Vṛ ndā vana is my only abode. There, all cows, animals, birds, insects and humans are without death. Those who live under my mercy come to my abode on dying. The daughters of the cowherd men live in my abode. Completely giving up all connections, they serve me continually. This place, measuring five yojanas, is non-different from my body. The Yamunā, flowing with the sweetest nectar, is the suṣ umnā (central nerve) of that body. All the devas and the elements exist there in a spiritual form. I, the embodiment of all devas, do not leave that forest for a moment, though I appear and disappear in this world age after age. But this radiant forest full of pleasure is invisible to the material eye.

[19] yaṁ khalu vaibhava-viś eṣ aṁ sarva-sā reṇ a yathā -sthā naṁ prakā ś ayiṣ yamā ṇ a-vyā khyā -viś eṣ ā vatā reṇ a ś rī mad-bhā gavatā nusā reṇ a gopā nā ṁ svaṁ lokaṁ varuṇ ā layā d ā gataḥ karuṇ ā -varuṇ ā layaḥ svayaṁ bhagavā n akrū rā ya vaikuṇ ṭ ha-viś eṣ a-lakṣ aṇ a-sva-vaibhava-vyañ janayā sukha-prade brahma-hrade majjanena tasmā d unmajjanena ca taj-jana-kautuka-jananā d anantaraṁ chandaḥ -stū yamā nenā tmanā vitrā vicitram atraiva vṛ ndā vane tadī ya-nara-lī lā -veś ena sā dhā raṇ am anyebhyas tebhyaḥ sandarś ayā m ā sa; yaṁ prati sampraty api prapadyamā nā vidvā ṁ saś cetasā pi sā kṣ ā d iva tal-lī lā ḥ pratipadyante; yaṁ pari hari-vaṁ ś e govindā bhiṣ eka-sampad-aṁ ś e mahendraḥ ś rī mad-vrajendra-tanū ja-tanuvad vyā pakatā ṁ satyā ṁ pratyā yayā mā sa; yaṁ punar vṛ ndā vana-stha-samasta-samabhyarṇ am api tat-tad-varṇ anā nusā reṇ a kecit prakṛ ty-ā varaṇ ataḥ parama-viyad-ū rdhvaṁ nirvarṇ ayanti;

ataeva lī lā nurū pa-rū patayā bhū mā nam abhū mā naṁ ca prapadyante yad bhū mayaḥ | eṣ a eva ś eṣ a-nirviś eṣ atayā brahma-sā kṣ ā t-kā rā kā ratayā ca brahma-saṁ hitā diṣ u bṛ ṁ hitaṁ bṛ hadbhir varṇ ayā m ā se | tatra ca prakaṭ ā prakaṭ a-prakā ś a-mayasya vṛ ndā vanasya bahu-vidha-saṁ sthā natayā bahu-vidha-ś ā stra-ś rutasyā prakaṭ a-prakā ś a-maya-vaibhava-viś eṣ a eva samprati varṇ anī yaḥ | sa ca gokula-pradhā na eveti sva-vivakṣ ita-hitā brahma-saṁ hitā nu-saṁ hitā kriyate | tad-vacanā ni tu bodha-kramā ya kramam atikramyā nukramyante, yathā —

The special powers of Vraja will be described at appropriate places in this work as the essence of all things. According to Ś rī mad-bhā gavatam, Kṛ ṣ ṇ a, the abode of great mercy, after returning from Varuṇ a’s palace, showed the cowherds his own planet. He submerged them in blissful Brahma-hrada where he showed Akrū ra his powers as lord of Vaikuṇ ṭ ha and then pulled them out of that lake. To astonish his people, he showed them his form, the protector of all people, being praised by the Vedas, and then showed them his normal form with the dress of a human being in Vṛ ndā vana. The wise, partaking of Vraja, realize its pastimes directly in their hearts. To show its glories Hari-vaṁ ś a describes how Indra realized the pervading power of the body of Kṛ ṣ ṇ a in the chapter concerning the bathing of Govinda. In their various descriptions, some people say that all the objects situated in Vṛ ndā vana are actually situated above the highest sky, though they surrounded by matter.

Thus, taking up a form according to the particular pastime, the lands of Vraja possess an earthy (prakaṭ a) and a non-earthly feature (aprakaṭ a). The great devotees describe this place as the greatest according to scriptures like Brahma-saṁ hitā , since the place is non-different from Ananta and is the direct form of Brahman. The particular powers of the aprakaṭ a form of Vṛ ndā vana, which is described in many scriptures as having both prakaṭ a and aprakaṭ a forms with innumerable appearances, will now be described. Gokula is the chief place among all the forms. Verses from Brahma-saṁ hitā will be quoted to support my views. To understand the subject, the statements will not be placed in the order found in the scriptures.

bhaje ś vetadvī paṁ tam aham iha goloka iti yaṁ

vidantas te santaḥ kṣ iti-virala-cā rā ḥ katipaye |

I worship Goloka which only a few rare devotees wandering on this earth have realized.

ś riyaḥ kā ntā ḥ kā ntaḥ parama-puruṣ aḥ kalpa-taravaḥ

drumā bhū miś cintā maṇ i-gaṇ a-mayī toyam amṛ tam ||

kathā gā naṁ nā ṭ yaṁ gamanam api vaṁ ś ī priya-sakhī

cid-ā nanda-jyotiḥ param api tad ā svā dyam api ca |

I worship this Goloka, where there are unlimited gopī s and their beloved Kṛ ṣ ṇ a, the supreme form of God, where the trees and land fulfill all desires, where the water is as sweet as nectar, where the speaking is singing and the walking is dancing, where the flute is the best friend by announcing the joyful presence of Kṛ ṣ ṇ a everywhere, where the sun and moon shine with knowledge and bliss eternally in perfect form, revealing all things, and where all relishable things are also knowledge and bliss.

sa yatra kṣ ī rā bdhiḥ sarati surabhibhyaś ca sumahā n

nimeṣ ā rdhā khyo vā vrajati na hi yatrā pi samayaḥ ||

In that place extensive oceans of milk flow from the cows and not even a moment of time passes. Brahma-saṁ hitā 5. 57-58

[20] kiṁ ca, ī ś varaḥ paramaḥ kṛ ṣ ṇ aḥ ity upakramyā ha—

ṣ ahasra-patra-kamalaṁ gokulā khyaṁ mahat padam |

tat-karṇ ikā raṁ tad-dhā ma tad-anantā ṁ ś a-sambhavam |

After the first verse of Brahma-saṁ hitā there is this description:

The abode of Kṛ ṣ ṇ a called Gokula is the supreme abode. It is the center (pericarp) of a lotus with a thousand petals and it is sustained by a portion of the spiritual energy of Baladeva called Ananta.

tat-kiñ jalkaṁ tad-aṁ ś ā nā ṁ tat-patrā ṇ i ś riyā m api ||

Around the pericarp is a wall with spires like stamens. In the place are also various divisions and bowers for the gopī s, which are like petals.

catur-asraṁ tat-paritaḥ ś vetadvī pā khyam adbhutam |

catur-asraṁ catur-mū rteś catur-dhā ma catuṣ -kṛ tam ||

caturbhiḥ puruṣ ā rthaiś ca caturbhir hetubhir vṛ tam |

ś ū lair daś abhir ā naddham ū rdhvā dho-dig-vidikṣ u ca ||

aṣ ṭ abhiḥ nidhibhir juṣ ṭ am aṣ ṭ abhiḥ siddhibhis tathā |

manu-rū paiś ca daś abhir dik-pā laiḥ parito vṛ tam ||

ś yā mair gauraiś ca raktaiś ca ś uklaiś ca pā rṣ ada-rṣ abhaiḥ |

ś obhitaṁ ś aktibhis tā bhir adbhutā bhiḥ samantataḥ ||

This Gokula is surrounded by an astonishing square area called Ś vetadvī pa or Goloka. This is divided into four parts which are the abodes of four Viṣ ṇ u forms—Vā sudeva, Saṅ karṣ aṇ a, Aniruddha and Pradyumna. Goloka is endowed with the four goals of human endeavor and with the methods to attain them. It is guarded by obstructions in the form of ten spears in the ten directions (including up and down). It is endowed with the eight treasures and eight siddhis. It is surrounded by the ten protectors of the directions in the form of their mantras, as well as the four Vedas. It is resplendent with astonishing ś aktis.

api ca—

cintā maṇ i-prakara-sadmasu kalpa-vṛ kṣ a-

lakṣ ā vṛ teṣ u surabhī r abhipā layantam |

lakṣ mī -sahasra-ś ata-sambhrama-sevyamā naṁ

govindam ā di-puruṣ aṁ tam ahaṁ bhajā mi || ity ā di |

There is also this description:

I worship the Supreme Lord Govinda who affectionately tends the cows in stables whose walls are made of cintā maṇ i, surrounded by desire trees. He is eagerly served by countless gopī s.

bṛ had-vā mane—

ratna-dhā tu-mayaḥ ś rī mā n yatra govardhano giriḥ |

ratna-baddhobhaya-taṭ ā kā lindī saritā ṁ varā || ity ā di cā nyatra |

In the Bṛ had-vā mana Purā ṇ a it is said:

In Vraja, Govardhana Mountain is made of jewels and the Yamunā, best of rivers, has both banks covered with gems.

[21] tad etad-anusā reṇ a prathamaṁ tā vat kā vyasya nidhā naṁ vastu-mā traṁ sa-pramā ṇ aṁ prakā ś yate, citrasya phalakam iva |

Just as various forms are drawn on slate, so various objects are depicted in this poetic work with scriptural evidence.

[22] tathā hi--yasya khalu lokasya golokatayā go-gopa-vā sa-rū pasya, ś vetadvī patayā cā nanya-spṛ ṣ ṭ a-parama-ś uddhatā -samudbuddha-svarū pasya tā dṛ ś a-jñ ā na-maya-katipaya-mā tra-prameya-gā tratayā tat-tat-paramatā matā, parama-golokaḥ parama-ś vetadvī pa iti |

The planet being described is called Goloka because it is the abode of cows and cowherds. It is called Ś vetadvī pa because it manifests in a pure form which cannot be equaled by anything else. Its supreme position is accepted by persons with knowledge. That supreme Goloka is the supreme Ś vetadvī pa.

[23] tad eva yuktam uktaṁ bhavati |

What has been said is true.

[24] yatra hi svacchandatā nanda-prada-bahu-vacanā rthā gopī -padā rthā ḥ ś riyaḥ ś rayante | nā nya-vaikuṇ ṭ havat tad-eka-vacanā rthatā kuṇ ṭ hā ḥ | tā sā ṁ tat-padā rthatā ca tan-mahā -vā g-artha-sā rā karṣ a-yantre mahā -mantre ballavī -vallabhatayā tasya japam upadiś antī ti sidhyati |

In Vraja there are many gopī s. This is indicated the plural form ś riyaḥ in the Brahma-saṁ hitā verse. Vraja is not like Vaikuṇ ṭ ha, where there is only one Lakṣ mī in each planet. Ś riyaḥ means the gopī s. Using the great mantra for attracting Kṛ ṣ ṇ a, the essence of the meaning of the great statements of the Vedas, mentioned in Gautamī ya-tantra, the sages teach chanting the name of Kṛ ṣ ṇ a, who is dear to the cowherd women.

[25] atra na kevalaṁ tasya dvi-varṇ a-padasya vṛ ttā v eva rū ḍ him avalambā mahe, api tu dhyā ne’pi | kintu, nā yaṁ ś riyo’ṅ ga iti ś ukā nuvā daḥ sā mā nya-lakṣ mī -vijayaṁ vyanakti | lakṣ mī -sahasra iti viriñ ci-vā ṇ ī lakṣ mī -viś eṣ atvam urī karoti, yasmā d atra kuru-pā ṇ dava-ś abdavad yathā vasaraṁ khaṇ dā khaṇ da-vā cakatā matā | tad evaṁ sati, tatrā pi rā dhā parameti pā dma-skā ndā divā rā ha-vimiś ra-mā tsye | govinda-vṛ ndā vana-nā ma-tantre’py abhā ṣ i yat, tat katham anyathā syā t?

lakṣ mī r abhitaḥ stritamā gopyo lakṣ mī tamā ḥ prathitā ḥ |

rā dhā gopitamā ced asyā ḥ kā vā samā rā mā? ||15|| [upagī ti]

We should not depend only upon the conventional meaning of ś rī in explaining that it means gopī , but depend on the conventions of meditation as well. Ś ukadeva speaks of the normal Lakṣ mī in the verse beginning nā yaṁ ś riyo ‘ṅ ga (SB 10. 47. 53). However Brahmā in Brahma-saṁ hitā in saying lakś mī -sahasra indicates special Lakṣ mī. Like the word Kuru also indicates the Pā ṇ ḍ avas (a portion of the Kurus), sometimes the word ś rī indicates Lakṣ mī and sometimes the gopī s. Rā dhā is supreme among the gopī s. This is proved in the Matsya Purā ṇ a as well as the Padma, Skanda and Ā di-varā ha Purā ṇ as. How can it not be true, since it is written in the Gautamī ya-tantra which mentions the names of Govinda and Vṛ ndā vana?

The main Lakṣ mī remains amidst all the women situated in all directions. If Rā dhā is the chief among the gopī s, what other woman can compare to her?

[26] tad evaṁ vidhā nā ṁ tā sā m api sarvā sā m eka eva ramanas, tata eva Gokula-dhā mā govindanā mā pratyekam ekā m ekā ṁ ramā ṁ ramayatā ṁ ramā -ramaṇ anā mnā ṁ

puru-puruṣ ā ṇ ā ṁ paramaḥ |

There is one lover of all the women described. His place is Gokula and his name is Govinda. May the supreme person among all great men who are called enjoyers of women enjoy these women one by one.

[27] yat tu madhye mā yayā pratyā yitam aupapatyaṁ, tat khalv avā stavatvā t parastā d avadhvastam iti ś rī -parama-puruṣ a-ś abdā bhyā ṁ pramitam | kathā yā ṁ tu pramā ṇ a-viś eṣ a-grathanayā prathamiṣ yā maḥ |

Kṛ ṣ ṇ a’s role of an upapati (consort of women married to other men) by the power of mā yā when he comes as avatā ra is destroyed in the end, since it is unreal. This is proved by the words parama-puruṣ a and ś rī . I will elaborate on this with specific proofs later in the work. [2]

[28] evaṁ ś iṣ ṭ aḥ ś rī rā mo’py atidiṣ ṭ aḥ |

Balarā ma may also be inferred to be similar.

[29] kiṁ ca, aś eṣ ā eva taravaḥ kalpa-taravaḥ saṅ kalpa-dā na-balā t kevalā n na tu mā nyatā -dhanya-sā mā nya-viś eṣ ā t | teṣ u ca jā tyā kalpa-taravas tu vilakṣ aṇ a-tayā kṛ ta-lakṣ aṇ ā eva |

There are unlimited trees in Vraja. The desire trees are respected, not because of giving ordinary wealth, but because of giving whatever is desired. Among the trees, the desire trees are special because of outstanding qualities.

[30] kiṁ ca, ā darś a-nibha-svaccha-vibhava-nā nā -darś a-sparś ā di-maya-bhū mikā bhū miś ca kā nter uta kā nter vṛ ṣ ṭ i-sṛ ṣ ṭ i-kā riṇ ī cintā maṇ ī yate |

Moreover, the whole land of Vraja, composed of elements for seeing and hearing and with spotless powers similar to a mirror, acts like cintā maṇ i, fulfilling all desires of the gopī s.

[31] ā stā ṁ tā vad uttaram anu tā ratamya-ramyatā gamya-mahimā gṛ hā diṣ u mahā -cintā maṇ i-mayī, yasmā d udbhinnā s tad-udbhidaś ca tadī ya-ś obhā m ā tmany udbhā vayanti | yatra ca,

dṛ ṣ ṭ i-ś ravaṇ am ayā tā s tad-gocaritā ś ca jā ti-rū pā bhyā m |

naga-mṛ ga-pakṣ i-viś eṣ ā s tatratyā nā ṁ ca citram ā dadhati ||16|| [gī ti]

The land of Vraja has inconceivable glories which are more pleasing than anything else and is composed of great cintā maṇ i gems extending to the houses and other objects. What more can be said? All the many plants there reveal the beauty of the land by their presence.

In Vraja, the various mountains, animals and birds create astonishment simply by hearing about and seeing their species and forms.

[32] kiṁ ca, toyam apy amṛ tā yate, kim utā mṛ tam? kiṁ ca, kathā pi yathā gā naṁ tathā karṇ ayoḥ pā nakā yate, kim uta svayam eva gā nam? kiṁ ca, gamanam api nṛ tya-cā turī -dhurī ṇ atā m urī karoti, nṛ tyaṁ punar atī vā dṛ tyam | kiṁ ca, vaṁ ś ī yathā kaṁ sā rā ter ā ś u sukha-vilā saṁ ś aṁ santī, sahā yatayā ca lasantī ca priya-sakhī yate, na tadvad anyo dhanyo’pi janaḥ sambhavati |

Moreover, the water is like nectar. What then of real nectar? The speech, which is song, is a sweet beverage for the ears. How much sweeter then are their songs! Their walking is the height of artful dancing? How much more must their dancing be respected! No one is as fortunate as Kṛ ṣ ṇ a’s flute which reveals pastimes of pleasure, sports as his assistant and acts as a dear friend.

[34] kiṁ ca, cidā nanda eva kevalaṁ svarū pā natirikta-ś akti-vyakti-vaś ā d vyakti-viś eṣ atayā vyaktī bhavan, gokula-ś abda-bala-labdha-lokaval-lī lā -kaivalya-kalpanā ya puṣ pavad-ā di-lakṣ aṇ a-prakā ś akatayā tat tat prakā ś ya puṣ pā di-lakṣ aṇ ā svā dyatayā ca prakā ś yate na tu martya-lokavat-viparī ta-pariṇ ati-rī ti-parī tatayā bibhatsitavya-dravyatā m ā padyate

The place is the supreme manifestation (jyotiḥ ) made of knowledge and bliss alone. It manifests as a particular object made of bliss and knowledge, since the ś akti is non-different from the Lord’s svarū pa. That light reveals particular objects like flowers for producing human-like pastimes indicated by the word Gokula. This allows for the experience of bliss in relation to those objects. However, those objects do not partake of the disgusting nature of material objects which transform into their opposite.

[35] tathā ca, hā yaś ī rṣ a-pañ carā tre pañ ca-tattva-nirū paṇ e vaikuṇ ṭ ha-stha-dravya-tattvaṁ nirū pitam –

gandha-rū paṁ svā da-rū paṁ dravyaṁ puṣ pā dikaṁ ca yat |

rasavad bhautikaṁ dravyam atra syā d rasa-rū pakam ||

heyā ṁ ś ā nā m abhā vā c ca rasa-rū paṁ bhavec ca tat |

tvag-bī jaṁ caiva heyā ṁ ś aṁ kaṭ hinā ṁ ś aṁ ca yad bhavet |

tat sarvaṁ bhautikaṁ viddhi na hi bhū tamayaṁ hi tat || ity ā di |

The nature of objects in Vaikuṇ ṭ ha is described in Hayaś ī rṣ a-pañ carā tra in the section defining the five elements.

The pleasurable nature of material objects like flowers with fragrance and taste exist in the spiritual world as the very essence of pleasure. Because the objects are devoid of any inferior qualities belonging to material objects they are the very form of pleasure. Know that the faulty portions of a fruit like skin, seed and tough sections exist in material objects. Nothing in the spiritual world is made of material elements.

tathā pi,

prapañ caṁ niṣ prapañ co’pi vidambhayasi bhū tale |

prapanna-janatā nanda-sandohaṁ prathituṁ prabho || [BhP 10. 14. 37]

My dear master, although you have nothing to do with material existence, you come to this earth and imitate material life just to expand the varieties of ecstatic enjoyment for your surrendered devotees.

iti brahma-vacanā nusā reṇ a kṛ ta-prapañ cā nukā re lī lā -sā re tasya tat-prapanna-janasya ca yathā veś aḥ syā t, na tathā ñ ityā kā re’pī ti labhyate |

According to the words of Brahmā, when the Lord enacts pastimes which imitate material actions and the Lord his devotees become absorbed in those pastimes, those pastimes on earth should not be considered to be the eternal forms.

[36] tataḥ pū rvatra tasya tasya cā veś aḥ paratra ca praveś aḥ syā t |

The Lord and his devotees who were absorbed in those earthy pastimes enter into the eternal pastimes.

[37] tataś ca, tad-icchā -vaś ā l lī lā -ś aktiḥ paratra ca prā yaḥ sarvaṁ vyaktī karotī ti vivektavyam |

One should understand that by his will, the lī lā -ś akti manifests eternal objects which are similar to the material forms.

[38] kiṁ ca, murajin-muralī -kalī -khuralī ca sva-mā dhurī -pradugdha-mugdha-surabhi-dugdhā nā ṁ surabhī nā m ū dho-giritaḥ saritaḥ prasā rayantī paritaḥ parikhā yamā ṇ aṁ kṣ ī ra-vā ridhiṁ visphā rayati | tatra kā ma-dhenutayā nikā mam eva snuvatī nā ṁ kṣ ī ra-vā hitā pi prā curyeṇ aiva paryavasā yyate |

From the rivers flowing from the mountainous udders of the joyful surabhī cows whose fragrant milk is milked by the sweetness of repeated, soft sounds from Kṛ ṣ ṇ a’s flute, an ocean of milk spreads out like a moat in all directions. All of the cows are kā ma-dhenus, and thus the flow of milk when the cows are milked becomes most abundant.

[39] tato nā nā -rasā api tā nadyaḥ pratipadyante vidyā -vadbhiḥ |

The wise understand that these rivers are actually various rasas.

[40] kiṁ ca, yatra ca tat-kaiś orā nurū pā rdha-vā rdhaka-yauvana-nava-yauvanā di-vayasa eva tat-pitṛ -bhrā tṛ -sakhi-prabhṛ tayas te nikhila-vargā nā nyā m avasthā m ā ś ritā bhavanti

Moreover in Vraja just as Kṛ ṣ ṇ a is eternally kaiś ora age, his parents, brother, friends and others all have permanent ages such as middle age, youth and the end of kaiś ora age. They never accept a different age.

[41] anyac ca, yasya ca golokasya madhyam adhyā sya sphuṭ atarā neka-sahasra-patrī -paricitam ajasram eva khalv amalaṁ mahā -maṇ i-kamalaṁ gokula-nā matayā nija-rū paṁ nirū payati, " go-gopā vā sa-vraja-rū pa-vraja evā ham asmi" iti |

Moreover, sitting in the middle of Goloka, he takes the place--which is a great, pure, eternal jeweled lotus manifesting many thousands of petals in terms of Gokula--as his very self. “I am Vraja, a group of dwellings for the cows and cowherds. ”

[42] nyā ya-vinyastam eva ca khalv idam, rū ḍ hir yogam apaharati iti | yathā jalaja-ś abdenā psavya-mā traṁ nocyate, kintu kamalam eva | rū ḍ hitā m eva khalv ā khyā -grahaṇ am ā viṣ karoti |

According to logic, Gokula refers to the abode of Kṛ ṣ ṇ a. This is because of the rule uṛ ḍ hir yogam apaharati: conventional usage prevails over etymological meaning. Thus the word jalaja thus does not refer to just any object born in the water but to a lotus by convention. The meaning of Gokula is revealed by conventional meaning.

[43] ś rī -ś uka-devenā py etad-apekṣ ayoktaṁ, bhagavā n gokuleś varaḥ iti | varaṭ -pratyayaḥ khalv atra ś ī lā rthatā -paraḥ | tad eva cā mnā taṁ gokulaṁ vana-vaikuṇ ṭ ham iti

Concerning this, Ś ukadeva has said bhagavā n gokuleś varaḥ : Kṛ ṣ ṇ a is the lord of Gokula. The word ī ś vara comes from the root ī ś and means a continuous action of ruling over. The ś rutis says gokulaṁ vana-vaikuṇ ṭ ham: Gokula is Vaikuṇ ṭ ha with forests. (Kṛ ṣ ṇ a Upaniṣ ad)

[44] atha ś rī mad-vraja-rā ja-tanū jatā -ś ī la-lī lasya mahā -bhagavatas tadī ya-karṇ ikā ṁ -madhyam adhikṛ tya nā nā -varṇ a-dhā matayā nirvarṇ ita-maṇ i-maya-mahā -dhā ma nikā mam udbhrā jate, yad eva svayam anantā ṁ ś a-sambhū tam iti sphuṭ am anantadhā prakā ś ate |

yasmin keś ara-visarā n prā cī rā ṅ gā n samantataḥ samayā |

sadayā dā yā dā yā ḥ sopā sī nā vasanti gopā lā ḥ ||17|| [gī ti]

Occupying the center of the pericarp of the lotus belonging to the great lord Kṛ ṣ ṇ a, who accepts himself as the son of the king of Vraja, the land of Vraja manifests a huge jeweled palace as previously described. Since that place is a portion of Ananta, it clearly reveals unlimited forms.

The compassionate cowherd men with their relatives and brā hmaṇ as live in that place surrounded by walls like filaments of a lotus.

[45] gokulatā balatas tad api saṁ valate | tathā hi,

aṁ ś ā bhā gā dā yā s tad-dhita-yogena dā yavantaś ca |

tat kila jā ter bhā gā bakajiti te santi dā yavantaś ca ||18|| [gī ti]

tasminn aṁ ś o yeṣ ā m iti vā gamyo bahu-vrī hiḥ |

vrī hi-nibhas tat-premā teṣ ā ṁ vṛ ttau tad-ā ś rayo yuktaḥ ||19|| [udgī ti]

By the strength of the word “Gokula, ” the following is suitable.

Dā ya means a portion or fortune. This becomes dā yavantaḥ, meaning persons who have an inheritance or fortune. The fortune of the cowherd men is Kṛ ṣ ṇ a. Thus they are called dā yavantaḥ . Or, the meaning can be “those whose share is in Kṛ ṣ ṇ a. ” This is a bahu-vrī hi compound. Just as rice is the cause of sustaining life, so love for Kṛ ṣ ṇ a is the cause of sustaining the lives of the cowherds. Thus this meaning is also suitable.

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