80 - The Glory of Vrundāvana

Mohini requested: 

1. O bestower of honour, the greatness of Mathura and the forests has been heard. Tell me a little about the secret of Vrundāvana too. 

2. O Brāhmaṇa, Vrundāvana is, as it were, the glory of the earth preserved in secret. I desire to hear about it. Narrate it to me in detail. 

Vasu said: 

3. O gentle lady, listen to the esoteric secret from me about Vrundāvana. After acquiring it from the excellent preceptor, it has never been recounted by me to anyone. 

4. O gentle lady, the secret of the lord of the cowherd esses had been communicated to my preceptor by Närada of great soul. But it had been at first confided to Nārada by Vrundå. 

5-6. That I shall recount to you as it is conducive to the uplift of the universe. On one occasion, Närada, the dear friend of the lord, was wandering over the worlds. He reached Vrundavana and stopped on the banks of the lake Puśhpasaras. 

O gentle lady, it is situated in the north-west sector of the sacred place Mathura. 

7. A fourth part of Vrundāvana is the secret rendezvous of the lord of cowherdesses. The mountain Govardhana is also there near the Sakhisthala. (the rendezvous of his friend). 

8. That is the penance grove of Vrundå. It is in Nandigrāma near the Yamunā. O chaste lady, the beautiful Vrunda vana is on the charming banks of the Yamunā. 

9. O blessed lady, the highly meritorious Puśhpasaras lake is also there. On the same beautiful bank is the hermitage of Vrundå which is extremely conducive to pleasure. 

10-11. It is here that Hari takes rest every day at midday along with his woman friends. Närada resorted for a short while in the cool shade of a tree. He drank the cool water of the lake Puśhpasaras after performing the midday holy rites. He sat on the bank of the lake. 

12. Even as Nārada sat watching, O Mohini, cowherds and cowherdesses came into that beautiful hermitage of Vrunda in groups and in groups they went away.¹ 

1. VV. 12-33 describe how Närada who wanted to know the Secret of Love-devotion to Křişhņa, was changed into a woman and enjoyed by Lord Krishna. 

13. For the period of a Yama (three hours) he stayed there thus, when the day was short of half a Prahara he entered the wonderful hermitage. 

14. Vrundā, the gentle lady devoted to the love of Kriśhņa was staying there receiving the visitors and extending hospi tality to them with fruits etc. 

15. O gentle lady, on seeing that ascetic woman, Närada who was highly esteemed by saintly persons, bowed down to her, with great humility. He sat on the bare ground. 

16. At the end of her meditation and Yogic practice, Vrunda opened her eyes. She offered a seat to Närada who was the guest. 

17. Desirous of knowing the secret of the lord of cowherdesses (i.e. Kriśhņa) from her, Nārada stayed there on being respectfully honoured by Vrunda. 

18. The son of Brahmå (i.e. Närada) accepted the hospitality extended by her. Knowing that she was delighted in her mind, he informed her of his heart-felt desire. 

19. Having gauged his desire of knowledge with her Yogic power and meditation, O beautiful lady, she sent for her friend named Madhavi and told her: 

20. “O Mādhavi, see that Närada, the great soul, realizes his desire so that the meritoriousness of myself and this hermitage is enhanced. 

21. If one does not carry out the loving request of a visitor to the hermitage, it is in vain. It is comparable to a jackal's den. 

22. At the behest of her mistress Vrunda, Madhavi, the good lady, took Närada to the excellent bank of a lake. 

23-25a. She directed him to take his holy bath facing the north-west. Then, O gentle lady, at the behest of that lady, Närada of divine vision dipped himself into the water medi tating on SriKriśhņa's contact. When the excellent sage Nárada plunged into the lake, the lady Madhavi went back to Vịndă, Ogentle lady, after completing her task of carrying out his wish. 

25b-26a. Närada came out of the water after the plunge and found himself in the form of a woman. It was very surprising. 

26b-27. Nāradi (the lady Nārada) smilingly glanced all round and saw a woman stationed in the north-east. She was beautiful and was bedecked in excellent ornaments. She was beckoning with the gesticulations of her hand to Náradi to come towards her. 

28. Náradi was called by her and so she went near that lady. After instilling confidence into her, she was taken to another place. 

29. Náradi was taken by the lady to a certain chamber full of woman and ornamentally decorated with gems and jewels. The lady withdrew thereafter and Náradi was received duly by those women. 

30. She was received by the groups of companions, Viśhākhå etc. After consoling her, O gentle lady, she was taken within the inner chamber by a maid. There Náradi saw the lord of the cowherdesses. 

31. When the messengers returned, Näradī was called by the lover of cowherdesses. After bowing down to the lord, she went near him bashfully. 

32. The man of taste (Lord Kriśhņa) embraced her, had the sportful dalliance with her and then dismissed her. Gradually she came once again to the lake Puśhpasaras. 

33. She was then made to plunge into the lake on the south-west side. Närada then regained his manhood. He was surprised at it. 

34. At the behest of Vrunda, Nārada performed a penance in the south-eastern side of the lake in an isolated spot and stayed there eagerly to see that (?). 

35. Närada thus continued his penance sustaining himself with the fruits sent by Vrunda. 

36. Once Nárada was moving about here and there with in his hermitage. He heard some charming sound uttered by some lady. 

37. On hearing it, Nárada of a spiritual vision became curious. He searched the forest but could not see any trace of the person. 

38. Surprised much at this, he respectfully asked Vrunda about it. She narrated to him the story of the Kubjä (hump backed lady) from the beginning. 

39. This hump-backed lady is stationed in a house under ground. She is the excellent beloved of the lord. In an isolated place, she receives her Lord and renders service to him to his heart's content. 

40. O excellent sage, excepting me no one knows her. Hence I shall succinctly narrate. It is because you were desirous of seeing her that you performed the penance. 

41. Early in the morning, Kriśhņa was wakened up by his mother. He took his bath and breakfast. Followed by his friends he went to the forest for grazing the cows. In that connection he entered Vrundāvana. 

42. He spent his time sporting about along with his friends (the cowherds) and preventing the cows (from straying). He entered my hermitage along with his two or three dear friends. 

43. Propitiated by means of fruits, roots and other edibles offered by me, he used to sleep along with his beloved lady in the calf-shed covetable by everyone. 

44. The cowherd fond of cowherds' colony was served by his intimate lady friend Rādha. Thus, he used to sport about in different bowers severally for a period of about four hours and a half. 

45. While he was asleep there, he was fanned by Rādhā and others. Within a Yāma and a half, he himself used to wake up and honour his beloved ones. 

46-47. Surrounded by cowherds and cows, he delightedly used to go back to the cowherds' colony in the evening. His female friends used to take Rādha¹, his beloved to the spot called Sakhi-Sthala. Every day the beautiful ladies of large eyes, used to go to their own houses along with her. Coming to and fro like this sportingly, he frequented that place every day. 

1. The author of the NP. regards Rådhå as the highest deity along with Kriśhna. Rådhå the anonymous cowherdess- beloved of Kriśhna in the Bh. P. has attained topmost eminence in pre-Jayadeva period in East India (Bengal-Orissa region). Hence this chapter is the crowning piece of the NP. 

48. He is seen, O dear one, only by me and not by god Brahma, Shiva and others. O dear one, the grandeur of the rendezvous of the hump-backed lady was not observed even by me. 

49. I know it through the utterance of the delighted lover. I am telling you a secret that should be well guarded as well. She got this excellent rendezvous through the merit accruing from the offer of unguents to Lord Kriśhņa. 

50-52. She was always eagerly occupied in Krişhņa's service. She was alone and he too was alone. But there are hundred crores of similar couples imitating Kubjā and Kriśhņa and engaged in different kinds of dalliance. Born of the first pair they enliven the immobile ones as well. Though they are devoid of going (out of existence?) and coming into existence), they are still ever fresh and new (?) (Defective) that is unapproachable to the third person where the second person becomes united with one. ¹ 

1. This is the Advaita (non-dualism in Bhakti). secret in the path of Vaiśhpava Bhakti. 

53. O Brāhmaņa, their form comprising in itself the origination, sustenance and dissolution of the universe is extra ordinary. I alone know this. Having heard what has been heard you too know this. 

54-55. A Mantra (what is secretly discussed) is burnt (doomed) if it reaches six ears. Follow (in practice) this saying. On hearing this highly inaccessible secret through the utterance of Vrunda, sage Nárada thought of both. The sage acquired that great principle. O daughter of Brahma, this is the subject matter between a preceptor and a disciple. 

56. They alone understand not anyone else. The same principle holds good in regard to us both. O auspicious lady, only one knows; there is only one hearer and he knows from one the speaker. 

57. Hence, there is only one reality. There are not many things here. O highly-blessed lady, the secret of the lord of cowherdesses has been related to you. 

58-60a. I shall narrate to you the open public behaviour of the lord. Listen with proper attention. O daughter of Brahmā, in the forest of Vrundāvana, this Brahmakunda is highly meritorious. It is the place where Reality was clearly manifested to your father. The man who takes a holy dip there, pondering over the original dress and feature, visualizes a part of the grandeur of the Eternal Player. 

60b-61a. O gentle lady, it is Govindakunda where Govinda was pondered over by Indra who understood the Tattva (the real principle). By taking the holy dip there one shall attain 'That'. 

61b-62a. Where the Rasa dance was begun by Kuñjavihårin (one who sports about in bowers i.e. Lord Kriśhņa) who assumed single as well as multifarious forms and danced with the cowherdesses, a Tirtha has been formed of the same nature and efficacy. By taking a holy dip therein, one can realise the lord. 

62b-63a. At the spot where Nanda and other cowherds saw the magnificence of the omnipresent Lord, is a Tīrtha called by the name Tattva-Prakāśha (Revealer of Reality). It is waters of Sri Yamunā. 

63b-64a. The place where the encounter with and pounding of Kāliya was shown to the cowherds is mentioned as a meritorious Tirtha. It is destructive of sins of men. 

64b-65a. The place where the cowherds were rescued from the forest fire along with their womenfolk, children, infants and wealth by Krishņa is a holy Tirtha. which is destructive of sins by means of a holy dip therein. 

65b-66a. A man who takes a holy dip in the place where demon Kesin who had assumed the form of a horse had been killed by Kriśhņa playfully, attains the abode of Viśhņu. 

66b-67a. The place where the wicked demon Vrusha was killed by him who thereby became pure, is well known as Ariśhțakunda. It yields salvation merely through holy dip therein. 

67b-69a. There are Tirthas in the places where the demons Dhenuka, Agha, Baka, Vatsa, Vyoma and Lamba were killed by Kriśhņa sportively. By taking bath and by performing Tarpaņa rites devoutly to the Pitss and the Devas, the devotee attains the desired benefits, thanks to the favour of Gopāla. 

69b-70a. The places where he slept, took food, walked about, something was heard by him, or seen by him, or committed by him in an extraordinary manner are all Kśhetras (holy centres). They yield heavenly goal by means of a holy dip therein, O gentle lady. 

70b-71a. Wherever he was heard, thought about, seen, bowed, embraced, eulogised or requested for by meritorious persons, there exists a Tirtha that bestows salvation. 

71b-72a. O gentle lady, the place where a terrible penance was performed by Śhrīrādha is Śhri Kunda which is highly meritorious for a holy dip, charitable gifts, Japa and other things. 

72b-77. The holy place of Vrundāvana extends to five Yojanas (60 kms.) all round and the following are the main Tirthas: Vatsitirtha, Candrasaras, Apsaras lake, Rudrakunda, Kāmakunda, the great temple of Harī, Viśhāla (rich in merit by) having the Alakanandā, the beautiful Nipakhanda, Dharmakunda, devoid of impurities, the spot of Kriśhņa's taking meals, the region of Bala, Bruhatsānu, the place of rendezvous of Hari, Nandigräma, Kunda (holy pool) of Kišori (girl), Kokilakānana (the forest of cuckoos), the milk ocean of Seşhaśhāyin, Kridadeśha (the place of sports), Akşhayavața, Rāmakunda, Cīracaurya (the place where garments of cowherdesses were stolen by Kriśhņa), Bhadrabhāņdirabilvaka, the sacred lake called Mana, the bank called Bhaktabhojana, the Akrūra Tirtha, Tārkśhyagovinda and Bahulāraṇyaka. O auspicious lady, such is the holy centre Vrundāvana. 

78. It is very holy. It is resorted to by the meritorious persons. By its mere sight, it bestows salvation. Even the Devas desire for its view which is difficult of access (even to them). 

79-80a. People are not competent to witness the interior sport even by means of penance. O beautiful woman, in all the three worlds, there is nothing difficult of access to that person who eschews attachment everywhere and resorts to Vrundāvana. 

80b-8la. O lady (dear to all), perpetual devotion to Nandanandana rises up even in a person who utters the name ‘Vrundavana'. 

81b-82. O Mohini, in the holy Vrundåvana, men, women, monkeys, worms, insects, locusts, birds, trees, deer, mountains always utter the names Radha and Krişhņa. 

83. I think that a visit to Vrundāvana is difficult to those men who are overwhelmed by Kriśhņa's Maya and whose minds arc defiled 

84. O auspicious lady, their lives have been rendered fruitful by those meritorious persons by whom Vrundāvana has been visited. They deserve the compassion of Hari. 

85. O daughter of Brahmă, of what use is much talk said and heard? The splendid and meritorious Vrundāvana must be resorted to by those who desire to attain liberation. 

86. Vrundavana must be scen, approached, resorted to and meditated upon always. There is nothing else on the earth that is as conducive to the enhancement of glory. 

87. It was here that in an ancient Kalpa, a Brāhmaṇa named Govardhana performed a great penance after becoming detached from the entire world. 

88. O gentle lady, the unchanging lord Vişhnu, the lord of Devas, went to that place of his in order to grant the boon to that Brāhmaṇa. 

89-92. The Brāhmaṇa saw the lord of gods thus; He was holding the conch, discus and iron club. The jewel Kaustubha was shining on his chest. His earrings had the shape of the shark. He had a good crown and beautiful bangles. He was bedecked in anklets that produced a sweet jingling sound. A garland of sylvan flowers was worn round his neck. There was a mark of Shrivatsa on his chest. He was clad in a yellow silken garment. He had the lustre of a fresh cloud. His umbilicus, neck, cheeks, nose, teeth, knees, thigh, and the waist were all fine and beautiful. He was an ocean of mercy. He was joyous: His lotus-like face indicated his pleasure. 

93. On seeing the lord, the Brähmaņa got up immediately and prostrated on the ground straight as a staff. On being asked, “Tell me the boon you wish to choose", Govardhana said to Hari: 

94-96a. “Place your feet on my back and stand there. This is the boon I crave for”. On hearing it, the lord thought over it again and again and finally stood on his back. Then the Brāhmaṇa said again: "O lord, o lord of the universe, I cannot approve of letting you come down from my back. Hence, be steady like this. 

1. VV, 87-101 explain that the Govardhana hill so dear to Kriśhņa was originally a Brāhmaṇa who was devoted to Krişhna. 

96b. Ever since that time, the lord, the Atman of the universe did not abandon the Brāhmaṇa Govardhana who assumed the form of a mountain. In some cases, he goes to Yogivana. 

97-99. During the time of his incarnation as Kriśhņa, the lord knew that the Brāhmaṇa Govardhana had attained Sårūpya (the identity of form) with himself. Hence, he fed him through Nanda and others by means of a heap of cooked rice and milk. After propitiating the Brāhmaṇa turned into a mountain he realized that he was thirsty. So he made him drink from the fresh clouds. By this action he became a friend of Vasudeva. 

100. O gentle lady, the man who devoutly worships the mountain by means of services and circumambulates it, gets no rebirth. 

101. The mountain Govardhana has become meritorious, thanks to the residence of Hari. If one visits this, he need not visit other holy mountains. 

102. The sand-banks of the Yamună are beautiful and rendered more so by the sports of Kriśhņa, O blessed lady, say yourself: Where else on the surface of the earth, can you see a holier place? 

103. Hence, after abandoning other holy forests, rivers and mountains that yield merit unto men, Vrundāvana should always be resorted to. 

104. The river Yami (Yamunā) is holy. The mountain Govardhana is holy. Hence, is there any forest on the earth holier than Vrundavana? 

105. There is nothing else worthy of being resorted to by persons whose minds are deeply attached to worldly objects and who are afraid of the sins of Kali age. There is no other place in the three worlds but Vrundāvana that is worthy of being resorted to. 

106. In it Hari roams about all the while along with the cows, cowherds and cowherdesses. Peacock feathers adorn his crest. He has the form of an excellent dancer. Karņikära flowers adorn his ears. By the sound of his flute, the sound of the female swan is conquered (i.e. it excels it). Vaijayanti garland covers his body. He has acquired a number of jewels from Nanda's person. He is the supreme soul called Hamsa (swan) and Aham (?) 

107. Girisha (śhiva) who melts (i.e. is overwhelmed) with devotion, meditates on him day and night in the company of the daughter of the mountain (Pārvati) in secret. He is indeed called Ardhanårīśhvara. The lotus-born deity Brahmå keeps his wife Gāyatri within the cavity of his heart. Indra looks at Shachi with his thousand eyes (?) 

108. (Defective) A person who appreciates the taste but not a master of the ear confines his wife in a secret (isolated) place due to the fear of hearing the sound of the flute. What else is the popular talk? The flute (which was originally a piece of bamboo) underwent the process of cutting, drying, burning and perforation (?). Still it yearned to imbibe the nectar from the lips of the lord of cowherdesses. 

109. How can I describe the good fortune of those Ballavis (cowherdesses) accompanied by whom, the son of Nanda came to Vrundāvana during the nights and sported in dalliance in the bowers brightly illuminated by the rays of the moon. Even the dust from their feet is not attainable to Śhrī (Lakşhmi), Shiva, Brahmā and others. 

110. Even the grasses, deer, birds, worms and other living beings that have attained Vşhndāvana are worthy of being worshipped by Brahmā, Hara and Ramā (Lakśhmi). A person who comes there and is engaged in the non-dualistic states (of the Lord) and who has attained Brahman-hood becomes happy in love and plays about immersed in the billows of the ocean of happiness. 

111. There (in Vrundāvana) wild beasts of prey forget their natural enmity and behave like friends and enjoy the bliss of Vrundāvana. If one eschews this and goes elsewhere, can he be happy (in the world) that is a box of Krişhņa's Mäyā? Can a person who eschews lord of wealth and goes elsewhere get wealth? 

112. That Vrundāvana forest is the form of the merit of the whole world. Resorting to it, the darkness in my mind (is dispelled). I am able to excel the whole world and keep it permanently suppressed. At every step, the lord of the cowherdesses is soaked in love. He does not differentiate between a high born and a low born person, but uplifts all devotees irrespective of their states. 

113. Lord Kriśhņa is prepared even to serve a devotee who remembers and sees the cowherds, cowherdesses, birds, deer, mountains and the dust of the land trodden by the cows and the cowherds and bows down. He is tied to them by means of the rope of love. Hence do not think of any other lord worthy of being resorted to, other than the lord of the cowherd's colony. O daughter of Brahmā I do not know any other such deity. 

114-115. Thus the greatness of the forest of Vrundåvana has been succinctly narrated to you, O daughter of Brahmå. There remains nothing to be recounted. 

116. This alone should always be heard, glorified, remembered and meditated upon by sinless men afraid of worldly existence. 

117. O daughter of Brahmā, the pure man who listens, to the greatness of Vrundāvana and glorifies it, is undoubtedly Viśhņu himself.