दानधूलिविनोदा च रासध्वनि महानटी । शशिरेखा च विज्ञेया गोपालप्रेयसी सदा
She delights in the dust of gifts, is a great dancer in the sound of the rasa; she is known as Shashirekha, always the beloved of Gopala.
कृष्णात्मा सोत्तमा श्यामा मधुपिंगललोचना । तत्पादप्रेमसंमोहात्क्वचित्पुलकचुंबिता
Her soul is Krishna's, she is supreme and dark-complexioned, with honey-golden eyes; sometimes kissed by goosebumps from the enchantment of love for his feet.
शिवकुंडे शिवानंदा नंदिनी देहिकातटे । रुक्मिणी द्वारवत्यां तु राधा वृंदावने वने
In Shivakunda she is Shivānandā, Nandinī on the banks of Dehika; Rukmini in Dvāravatī, and Radha in the forest of Vrindavan.
देवकी मथुरायां तु जाता मे परमेश्वरी । चंद्रकूटे तथा सीता विंध्ये विंध्यनिवासिनी
She was born as Devakī in Mathurā, the supreme goddess for me; likewise Sītā at Chandrakūṭa, and the resident of Vindhya in the Vindhya mountains.
वाराणस्यां विशालाक्षी विमला पुरुषोत्तमे । वृंदावनाधिपत्यं च दत्तं तस्यै प्रसीदता
In Vārāṇasī she is Vishālākṣī, in Puruṣottama she is Vimalā; the lordship of Vrindavan was given to her by the one who is pleased.
कृष्णेनान्यत्र देवी तु राधा वृंदावने वने । नित्यानंदतनुः शौरिर्योऽशरीरीति भाष्यते
Elsewhere, Krishna's goddess is Radha in the forest of Vrindavan; the ever-blissful body of Shauri, who is called bodiless.
वाय्वग्निनाकभूमीनामंगाधिष्ठितदेवता । निरूप्यते ब्रह्मणोऽपि तथा गोविंदविग्रहः
She is the presiding deity established in the elements of air, fire, sky, and earth; even Brahma is described thus, as is the form of Govinda.
सेंद्रियोऽपि यथा सूर्यस्तेजसा नोपलक्ष्यते । तथा कांतियुतः कृष्णः कालं मोहयति ध्रुवम्
Just as the sun, though possessing senses, is not perceived by its brilliance, so Krishna, endowed with radiance, certainly bewilders time.
न तस्य प्राकृती मूर्तिर्मेदोमांसास्थिसंभवा । योगी चैवेश्वरश्चान्यः सर्वात्मा नित्यविग्रहः
He does not possess a material form arising from fat, flesh, or bone; the yogi and the Lord are distinct, all-pervading, and eternally embodied.
काठिन्यं देवयोगेन करकाघृतयोरिव । कृष्णस्यामिततत्त्वस्य पादपृष्ठं न देवता
By divine yoga, there is hardness as between the palms and ghee; the sole of Krishna, of infinite essence, is not for the gods.
वृंदावनरजोवृंदे तत्र स्युर्विष्णुकोटयः । आनंदकिरणे वृंदव्याप्तविश्वकलानिधिः
In the dust of Vrindavan, there are countless manifestations of Vishnu; in the rays of bliss, Vrinda pervades, the treasury of universal arts.
गुणात्मतात्मनि यथा जीवास्तत्किरणांगकाः । भुजद्वयवृतः कृष्णो न कदाचिच्चतुर्भुजः
Just as living beings are rays within the self of qualities, Krishna is surrounded by two arms, never four-armed.
गोप्यैकया वृतस्तत्र परिक्रीडति सर्वदा । गोविंद एव पुरुषो ब्रह्माद्याः स्त्रिय एव च
There, surrounded by a single gopi, he always sports; Govinda alone is the person, and even Brahma and others are women.
तत एव स्वभावोयंऽप्रकृतेर्भाव ईश्वरः । पुरुषः प्रकृतिश्चाद्यौ राधावृंदावनेश्वरौ
From that very nature arises the Lord, whose essence is beyond matter; the original man and nature are Radha and the Lord of Vrinda.
प्रकृतेर्विकृतं सर्वं विना वृंदावनेश्वरम्
All transformations of nature exist only through the Lord of Vrinda.
समुद्भवेनैव समुद्भवेदिदं भेदं गतं तस्य विनाशतो हि । स्वर्णस्य नाशो न हि विद्यते तथा मत्स्यादिनाशेऽपि न कृष्णविच्युतिः
This world arises only from its origin; difference ceases with his destruction. The loss of gold does not occur, nor does Krishna depart even with the destruction of fish and others.
त्रिगुणादिप्रपंचोऽयं वृंदावनविहारिणः । ऊर्म्मीवाब्धेस्तरंगस्य यथाब्धिर्नैव जायते
This universe of three qualities belongs to the one who delights in Vrindavan; just as a wave arises from the ocean, yet the ocean is not born from the wave.
न राधिका समा नारी न कृष्णसदृशः पुमान् । वयः परं न कैशोरात्स्वभावः प्रकृतेः परः
There is no woman equal to Radhika, nor any man comparable to Krishna; their age is supreme, not from childhood, and their nature is beyond matter.
ध्येयं कैशोरकं ध्येयं वनं वृंदावनं वनम् । श्याममेव परं रूपमादिदेवं परो रसः
One should meditate on the youthful form, on the forest, Vrindavan, the forest; the supreme form is dark, the original god, the highest essence.
बाल्यं पंचमवर्षांतं पौगंडं दशमावधि । अष्टपंचककैशोरं सीमा पंचदशावधि
Childhood lasts until the fifth year, boyhood until the tenth; the limit of youth is fifteen, comprised of eight and five.
यौवनोद्भिन्नकैशोरं नवयौवनमुच्यते । तद्वयस्तस्य सर्वस्वं प्रपंचमितरद्वयः
Youth emerging from adolescence is called fresh youth; that age is his entirety, the world and the other two.
बाल्यपौगंडकैशोरं वयो वंदे मनोहरम् । बालगोपालगोपालं स्मरगोपालरूपिणम्
I praise the charming age of childhood, boyhood, and youth; the form of the child cowherd, the cowherd, and the cowherd as Cupid.
वंदे मदनगोपालं कैशोराकारमद्भुतम् । यमाहुर्यौवनोद्भिन्न श्रीमन्मदनमोहनम्
I praise the cowherd as Cupid, with a wondrous youthful form; whom they call the enchanting, glorious one, arisen in youth.
अखंडातुलपीयूष रसानंदमहार्णवम् । जयति श्रीपतेर्गूढं वपुः कैशोररूपिणः
The uninterrupted, incomparable nectar, the ocean of bliss, triumphs; the concealed form of the Lord, in the shape of youth.
एकमप्यव्ययं पूर्वं बल्लवीवृंदमध्यगम् । ध्यानगम्यं प्रपश्यंति रुचिभेदात्पृथग्धियः
Even though he is one, unchanging, and ancient, dwelling among the cowherds of Vrinda, those of differing tastes and minds perceive him through meditation.
यन्नखेंदुरुचिर्ब्रह्म ध्येयं ब्रह्मादिभिः सुरैः । गुणत्रयमतीतं तं वंदे वृंदावनेश्वरम्
The radiant moon-like nails, which are Brahman, are to be meditated upon by Brahma and other gods; transcending the three qualities, I praise the Lord of Vrinda.
वृंदावनपरित्यागो गोविंदस्य न विद्यते । अन्यत्र यद्वपुस्तत्तु कृत्रिमं तन्न संशयः
Govinda never abandons Vṛndāvana; wherever else his form appears, that is artificial, without doubt.
सुलभं व्रजनारीणां दुर्ल्लभं तन्मुमुक्षुणाम् । तं भजे नंदसूनुं यन्नखतेजः परं मनुः
He is easily accessible to the women of Vraja, but difficult to attain for those seeking liberation; I worship the son of Nanda, whose toenail's radiance is supreme among men.
पार्वत्युवाच। भुक्तिमुक्तिस्पृहा यावत्पिशाची हृदि वर्त्तते । तावत्प्रेमसुखस्यात्र कथमभ्युदयो भवेत्
Pārvatī said: As long as the ghoul of desire for enjoyment and liberation remains in the heart, how can the rise of the bliss of love occur here?
ईश्वर उवाच- साधुपृष्टं त्वया भद्रे यन्मे मनसि वर्त्तते । तत्सर्वं कथयिष्यामि सावधाना निशामय
Īśvara said: You have asked well, O auspicious one, that which is in my mind; I will tell you everything—listen attentively.