श्रीवृन्दावनाष्टकम्
Śrī Vṛndāvanāṣṭakam

Eight verses in praise of Śrī Vṛndāvana

By Śrīmad Rūpa Gosvāmīpāda

नमः श्रीवृन्दावनाय ।

namaḥ śrī-vṛndāvanāya |

Obeisance unto Śrī Vṛndāvana.

मुकुन्दमुरलीरवश्रवणफुल्लहृद्बल्लवी
कदम्बककरम्बितप्रतिकदम्बकुञ्जान्तरा ।
कलिन्दगिरिनन्दिनीकमलकन्दलान्दोलिना
सुगन्धिरनिलेन मे शरणमस्तु वृन्दाटवी ॥१॥

mukunda-muralī-rava-śravaṇa-phulla-hṛd-ballavī-
kadambaka-karambita-prati-kadamba-kuñjāntarā |
kalinda-giri-nandinī-kamala-kandalāndolinā
sugandhir anilena me śaraṇam astu vṛndāṭavī ||1||

The recesses of every kadamba grove
Are inlaid with groups of ballavīs
Whose hearts are blossoming
Hearing the sound of Mukunda’s muralī;
Fragrant with breezes
Swaying clusters of lotuses
In the daughter of Mount Kalinda—
May Vṛndāṭavī be my shelter.

Commentary: The word aṭavī, like the word vana, means forest, and thus Vṛndāṭavī is synonymous with Vṛndāvana. Śrī Baladeva Vidyābhūṣaṇa comments in regard to the prayer, “May Vṛndāṭavī be my shelter” (me śaraṇam astu Vṛndāṭavī): “As per the derivation [of the word śaraṇam from the root śṛ], ‘[That] In which sufferings are cut away,’ ‘May Vṛndāṭavī be the destroyer of my sufferings up to ignorance, the root [of them all]’ is the meaning; alternately, ‘May Vṛndāṭavī be my place of residence’ [can be taken as the meaning]” (śīryante duḥkhān yasminn iti vyutpatter mūlāvidyā-paryantānāṁ duḥkhānāṁ vināśinī bhūyād ity arthaḥ, nivāsa-sthānam astv ity apare). “The daughter of Mount Kalinda” (kalinda-giri-nandinī) refers to the Yamunā.

विकुण्ठपुरसंश्रयाद्विपिनतोऽपि निःश्रेयसात्
सहस्रगुणितां श्रियं प्रदुहती रसश्रेयसीम् ।
चतुर्मुखमुखैरपि स्पृहिततार्णदेहोद्भवा
जगद्गुरुभिरग्रिमैः शरणमस्तु वृन्दाटवी ॥२॥

vikuṇṭha-pura-saṁśrayād vipinato’pi niḥśreyasāt
sahasra-guṇitāṁ śriyaṁ praduhatī rasa-śreyasīm |
caturmukha-mukhair api spṛhita-tārṇa-dehodbhavā
jagad-gurubhir agrimaiḥ śaraṇam astu vṛndāṭavī ||2||

Filled with the beauty
Of the auspiciousness of rasa
A thousand times superior
Even to [that found in] the forest of Niḥśreyas
Situated in the abode of Vaikuṇṭha;
Wherein birth in the form of a blade of grass
Is desired even by jagad-gurus
Led by Caturmukha—
May Vṛndāṭavī be my shelter.

Commentary: The forest known as Niḥśreyas situated in Vaikuṇṭha is described in Śrīmad Bhāgavatam 3.15.16 and elsewhere. Śrī Baladeva Vidyābhūṣaṇa comments that Vṛndāvana’s superiority in rasa to Vaikuṇṭha is because in Vaikuṇṭha only śānta- and dāsya-rati are clearly found (niḥśreyase vaikuṇṭha-vane tu śānta-dāsya-rati-niṣpannau dvau rasau), and madhura-rati is only scarcely tracable (durlakṣya), whereas dāsya-, sakhya-, vātsalya-, and madhura-rati are found in Vṛndāvana in full (dāsya-sakhya-vātsalya-madhura-rati-niṣpannaiś caturbhir bhakti-rasaiḥ śreṣṭhāṁ śriyam). Caturmukha, lit., “he of four-faces,” refers to Brahmā, the original guru of the Vedas. Brahmā’s prayer to be born as a blade of grass in Vṛndāvana is found in Śrīmad Bhāgavatam 10.14.34. Uddhava also prays to become a blade of grass in Vṛndāvana in Śrīmad Bhāgavatam 10.47.61.

अनारतविकस्वरव्रततिपुञ्जपुष्पावली
विसारिवरसौरभोद्गमरमाचमत्कारिणी ।
अमन्दमकरन्दभृद्विटपिवृन्दवन्दीकृत
द्विरेफकुलवन्दिता शरणमस्तु वृन्दाटवी ॥३॥

anārata-vikasvara-vratati-puñja-puṣpāvalī-
visāri-vara-saurabhodgama-ramā-camatkāriṇī |
amanda-makaranda-bhṛd-viṭapi-vṛnda-vandīkṛta-
dvirepha-kula-vanditā śaraṇam astu vṛndāṭavī ||3||

Astonishing Ramā
With a pervasion of the fine fragrance
Diffusing from the flowers
Of its profusion of ever blossoming creepers;
Praised by swarms of bumblebees
Acting as bards
On account of the multitudes of [its] trees
Bearing nectar in abundance—
May Vṛndāṭavī be my shelter.

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that the adjective “fine” (vara) implies that the fragrance of the flowers in Vṛndāvana is not experienced even in the forest of Niḥśreyas in Vaikuṇṭha, and thus, out of intense desire for that fragrance, Ramā [i.e., Lakṣmī Devī] left her play in the forest of Vaikuṇṭha and desired to reside in Vraja (varāṇi niḥśreyasavanānupalabdhāni saurabhāṇi … ata eva vaikuṇṭhāṭavī-vilāsaṁ vihāya ramā tal-lobhena vraje nivāsaṁ cakame iti vyajyate).

क्षणद्युतिघनश्रियोर्व्रजनवीनयूनोः पदैः
सुवल्गुभिरलङ्कृता ललितलक्ष्मलक्ष्मीभरैः ।
तयोर्नखरमण्डलीशिखरकेलिचर्योचितैर्
वृता किशलयाङ्कुरैः शरणमस्तु वृन्दाटवी ॥४॥

kṣaṇa-dyuti-ghana-śriyor vraja-navīna-yūnoḥ padaiḥ
suvalgubhir alaṅkṛtā lalita-lakṣma-lakṣmī-bharaiḥ |
tayor nakhara-maṇḍalī-śikhara-keli-caryocitair
vṛtā kiśalayāṅkuraiḥ śaraṇam astu vṛndāṭavī ||4||

Ornamented by the most lovely feet,
Possessed of an abundance of beauty
By virtue of charming marks,
Of the two fresh Youths of Vraja
Endowed with the beauty
Of lightning and a thunder cloud;
Covered with sprouts and shoots
Fit for the play performed
By the tips of their [toe] nails—
May Vṛndāṭavī be my shelter.

व्रजेन्द्रसखनन्दिनीशुभतराधिकारक्रिया
प्रभावजसुखोत्सवस्फुरितजङ्गमस्थावरा ।
प्रलम्बदमनानुजध्वनितवंशिकाकाकली
रसज्ञमृगमण्डला शरणमस्तु वृन्दाटवी ॥५॥

vrajendra-sakha-nandinī-śubhatarādhikāra-kriyā-
prabhāvaja-sukhotsava-sphurita-jaṅgama-sthāvarā |
pralamba-damanānuja-dhvanita-vaṁśikā-kākalī-
rasajña-mṛga-maṇḍalā śaraṇam astu vṛndāṭavī ||5||

Where the mobile and stationary beings
Are radiant because of the festival of joy
Produced by the influence
Of the most auspicious acts of superintendence
Of the Daughter of the King of Vraja’s friend;
Replete with deer
Cognizant of the rasa
Of the low, sweet notes of the flute
Played by the younger Brother
Of the Subduer of Pralambha—
May Vṛndāṭavī be my shelter.

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that “the Daughter of the King of Vraja’s friend” refers to Śrī Rādhikā, the daughter of Śrī Vṛṣabhānu, who is a friend of Nanda Mahārāja, the King of Vraja (vrajendra-sakhasya śrī-vṛṣabhānor nandinī śrī-rādhā), and her “most auspicious acts of superintendence” (śubhatarādhikāra-kriyā) refers to her instructions carried out by Vṛndā Sakhī and the thousands of forest goddesses under Vṛndā Sakhī’s direction (adhikāra-kriyā vṛndayā sakhyā sahasrair vana-devībhir niṣevitayānuśiṣṭis).

अमन्दमुदिराम्बुदाभ्यधिकमाधुरीमेदुर
व्रजेन्द्रसुतवीक्षणोन्नटितनीलकण्ठोत्करा ।
दिनेशसुहृदात्मजाकृतनिजाभिमानोल्लसल्
लताखगमृगाङ्गना शरणमस्तु वृन्दाटवी ॥६॥

amanda-mudirāmbudābhyadhika-mādhurī-medura-
vrajendra-suta-vīkṣaṇonnaṭita-nīlakaṇṭhotkarā |
dineśa-suhṛd-ātmajākṛta-nijābhimānollasal-
latā-khaga-mṛgāṅganā śaraṇam astu vṛndāṭavī ||6||

Wherein the flocks of peacocks dance exuberantly
At the sight of the Son of Vraja’s King
Lustrous with loveliness
Exceeding [even] a mass of exquisite thunder clouds;
Wherein the lady deer, [lady] birds, and creepers
Delight in the sense of belonging
Fostered by the Daughter of the lord of the day’s friend—
May Vṛndāṭavī be my shelter.

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that the “Daughter of the lord of the day’s friend” (dineśa-suhṛd-ātmajā) refers to the Daughter of Vṛṣabhānu, Śrī Rādhikā (dineśaḥ sūryas tat-suhṛd vṛṣabhānus tad-ātmajayā śrī-rādhayā), and the “sense of belonging fostered” by her refers to her mentality of considering Vṛndāvana to be her own, that is, her conviction,“Vṛndāṭavī is mine” (nijābhimāno vṛndāṭavīyaṁ mamaivety ātmasāt-karaṇaṁ).

अगण्यगुणनागरीगणगरिष्ठगान्धर्विका
मनोजरणचातुरीपिशुनकुञ्जपुञ्जोज्ज्वला ।
जगत्त्रयकलागुरोर्ललितलास्यवल्गत्पद
प्रयोगविधिसाक्षिणी शरणमस्तु वृन्दाटवी ॥७॥

agaṇya-guṇa-nāgarī-gaṇa-gariṣṭha-gāndharvikā-
manoja-raṇa-cāturī-piśuna-kuñja-puñjojjvalā |
jagat-traya-kalā-guror lalita-lāsya-valgat-pada-
prayoga-vidhi-sākṣiṇī śaraṇam astu vṛndāṭavī ||7||

Resplendant with a multitude of kuñjas
Evincing the cleverness in battles of love
Of Gāndharvikā,
The foremost of ladyloves
Possessed of innumerable qualites;
The witness
Of the technique in performance
Of charming dancing
Of the nimble feet
Of the three worlds’ Guru of the arts—
May Vṛndāṭavī be my shelter.

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that Gāndharvikā refers to Śrī Rādhikā, and that the “three worlds’ Guru of the arts” (jagat-traya-kalā-guror) refers to Śrī Govinda, who is highly adept in all the arts (nikhila-kalātinipuṇasya śrī-govindasya).

वरिष्ठहरिदासतापदसमृद्धगोवर्द्धना
मधूद्वहवधूचमत्कृतिनिवासरासस्थला ।
अगूढगहनश्रियो मधुरिमव्रजेनोज्ज्वला
व्रजस्य सहजेन मे शरणमस्तु वृन्दाटवी ॥८॥

variṣṭha-hari-dāsatā-pada-samṛddha-govardhanā
madhūdvaha-vadhū-camatkṛti-nivāsa-rāsa-sthalā |
agūḍha-gahana-śriyo madhurima-vrajenojjvalā
vrajasya sahajena me śaraṇam astu vṛndāṭavī ||8||

Wherein there is Govardhana
Endowed with the position
Of being the most excellent servant of Hari;
Wherein there is the site of rāsa,
The place of astonishment for the ladies
Of Madhu’s foremost Descendant;
Resplendent with the abundance of mellifluousness
Of the natural environment of Vraja
Arrayed with the beauty of visible forests—
May Vṛndāṭavī be my shelter.

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that Govardhana being recognized as the best of Hari’s servants implies that his form as a mountain is an outward appearance (tādṛśo girir yasyāḥ pratīka iti bhāvaḥ), meaning that he is a person and a bhakta rendering service to Hari in the form of a mountain. “Madhu’s foremost Descendant” (Madhūdvaha) refers to Mādhava, Śrī Kṛṣṇa, the foremost decendant in the dynasty of Madhu, and Śrī Baladeva Vidyābhūṣaṇa comments that the “ladies” (vadhū) mentioned here can refer to the ladies of Vraja. Read in this way, the site of their rāsa dancing with Śrī Kṛṣṇa being described as an astonishment (camatkṛti) implies, since they experience rāsa dancing with Śrī Kṛṣṇa daily [in aprakaṭa-nitya-līlā], that this site and the dancing that takes place there is possessed of ever-new variegated loveliness [every time they perform it] (nityaṁ tad-anubhavantī tāsāṁ camatkāra-karaṇān nitya-nūtana-vicitra-kāntimattvaṁ vyajyate). He also adds that the “ladies” in the verse can alternately be understood to be Śrī Kṛṣṇa’s queens in Dvārakā, such as Rukmiṇī and Satyabhāmā, and that their astonishment related to the site of the rāsa dance arises from the plenitude of its glories which they have heard from the mouth of their husband Śrī Kṛṣṇa (madhūdvaha-vadhvo rukmiṇī-bhāmādyās tāsāṁ bhartur mukhād upaśruta-mahima-bharāṇāṁ camatkāra ity anye). Finally, Śrī Baladeva Vidyābhūṣaṇa also comments that Vraja being “arrayed with the beauty of visible forests” (agūḍha-gahana-śriyo) implies that it is highly secluded because of being surrounded by forests.

इदं निखिलनिष्कुटावलिवरिष्ठवृन्दाटवी
गुणस्मरणकारि यः पठति सुष्ठु पद्याष्टकम् ।
वसन्व्यसनमुक्तधीरनिशम्त्र सद्वासनः
स पीतवसने वशी रतिमवाप्य विक्रीडति ॥९॥

idaṁ nikhila-niṣkuṭāvali-variṣṭha-vṛndāṭavī-
guṇa-smaraṇa-kāri yaḥ paṭhati suṣṭhu padyāṣṭakam |
vasan vyasana-mukta-dhīr aniśam atra sad-vāsanaḥ
sa pīta-vasane vaśī ratim avāpya vikrīḍati ||9||

One of mind freed from vices,
Possessed of virtuous aspiration,
And controlled,
Who continuously resides here [in Vṛndāṭavī]
And beautifully recites
This poem of eight verses
That causes remembrance
Of the qualities of Vṛndāṭavī,
The best of all groves,
Attains rati for he of yellow cloth
And sports [there in Vṛndāṭavī with him in the company of Śrī Rādhā].

Commentary: Śrī Baladeva Vidyābhūṣaṇa comments that “the best of all groves” (nikhila-niṣkuṭāvali-variṣṭha) implies that Vṛndāvana is superior to gardens and forests beginning with the Nandana garden in Svarga and culminating in the Niḥśreyas forest in Vaikuṇṭha (nikhilābhyo nandanādi-niḥśreyasāntābhyo niṣkuṭāvalibhyo variṣṭhāyā). That Vṛndāvana further surpasses even the gardens of Dvārakā is also to be understood. Śrī Baladeva Vidyābhūṣaṇa further comments that “of mind freed from vices” (vyasana-mukta-dhīr) means one free from performing sinful actions even in the mind (vyasanena pāpācāreṇa muktā dhīr yasya saḥ, manasāpi pāpam akurvan). He comments that “possessed of virtuous aspiration” (sad-vāsanaḥ) means one possessed of auspicious desires for activities such as worshiping Bhagavān and studying śāstra (bhagavad-arcana-śāstra-pariśīlanādi-śubha-kāmanāvān). He further comments that “controlled” (vaśī) means one of conquered senses (vijitendriyaḥ), and lastly comments that “he of yellow cloth” (pīta-vasane) refers to Śrī Kṛṣṇa with Śrī Rādhā (sarādhe kṛṣṇe).

Meter

Pṛthvī

Sources

Stava-mālā editions by Śrī Purī Dāsa Mahāśaya, Śrī Rāma Nārāyaṇa Vidyāratna, and Nirṇaya Sāgara Press.

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