kṛpā kari kahe śuna nityānanda dāsa |
yei yei sthāne sadā kṛṣṇera vilāsa ||
padma-prāya yena vṛndāvanera ghaṭana |
śāstra vākye āche mahāprabhura sthāpana ||
mudita prakāśa haila dui ta prakāra |
vilāse mudita hana līlāya vistāra ||
ei-rūpe haya saba gamanāgamana |
tad-āśrita yei tāra haya ei mana ||
yogamāyā bale ihā ghaṭanā āchaya |
yāhāra gamana sei kichu nā jānaya ||
(Prema-vilāsa: 16)
“Graciously, he [i.e., Raghunātha Dāsa Gosvāmī, in response to a question as to how Rādhā, Kṛṣṇa, and the sakhīs can walk between sites in Vraja that are numerous miles apart in less than half an hour] said, ‘Listen, Nityānanda Dāsa. The formation of Vṛndāvana, that is, all the places in which Kṛṣṇa’s play continues forever, is nearly like a lotus. Mahāprabhu’s establishment [of this conclusion] is in accord with the statements of the śāstra. It [i.e., the lotus of Vṛndāvana] has two states: contracted and open. It becomes contracted in the case of pleasure (vilāsa) [i.e., when Kṛṣṇa has intimate exchanges with Rādhā and the sakhīs that require seclusion] and expansion [of it] occurs in the case of līlā [i.e., when they engage in their various other līlās in general]. In this way everyone’s [i.e., Rādhā, Kṛṣṇa, and their sakhīs’] coming and going occurs. One who is sheltered in them has this understanding. This phenomenon occurs by the power of yogamāyā, she who does not make known her movements at all [i.e., she who causes this expansion and contraction of Vṛndāvana without anyone noticing it].”
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