व्रजः स नन्दस्य गुणैः स्वकीयै-
र्विलासभूरास महाविभूतेः ।
यस्याः कटाक्षेन जगद्विभूति-
र्वैकुण्ठनाथस्य गृहेश्वरी या ॥
यस्यैकवृक्षोऽपि निजेन केनचि-
द्द्रव्येन कामांस्तनुतेऽर्थिनोऽखिलान् ।
तथापि तत्तन्न सदा प्रकाशये-
दैश्वर्यमीशः स्वविहारविघ्नतः ॥
vrajaḥ sa nandasya guṇaiḥ svakīyair
vilāsa-bhūr āsa mahāvibhūteḥ |
yasyāḥ kaṭākṣena jagad-vibhūtir
vaikuṇṭha-nāthasya gṛheśvarī yā ||
yasyaika-vṛkṣo’pi nijena kenacid
dravyena kāmāṁs tanute’rthino’khilān |
tathāpi tat tan na sadā prakāśayed
aiśvaryam īśaḥ sva-vihāra-vighnataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.104–105)
“By virtue of its own qualities, that abode of Nanda—even one tree of which can produce with any aspect of itself all the desired objects of any seeker, and by the sidelong glance of which the magnificence of the world exists—has become the play-land of she of great magnificence [viz., Mahālakṣmī], the Mistress of the household of the Lord of Vaikuṇṭha. Still, Īśa [viz., Śrī Kṛsṇa] shall not always manifest that particular splendor (aiśvarya) on account of obstruction to his own sporting [i.e., if he were to do so, and thus he doesn’t manifest it always but rather only when doing so is suitable].”
Commentary
Śrī Sanātana Gosvāmīpāda comments that “she of great magnificence” (Mahāvibhūteḥ) is a reference to Mahālakṣmī and that “the magnificence of the world” (jagad-vibhūtiḥ) refers to the splendor (aiśvarya) of Brahmā, Rudra, and other devatās (jagatāṁ brahma-rudrādīnāṁ vibhūtir aiśvaryam). Thus, that these devas’ splendor (aiśvarya) exists only because they are favored by a sidelong glance from the great magnificence in Vraja indicates that the magnificence of Vraja is superior to that found in the planes of Brahmā, Rudra, and other devas (evaṁ Brahma-Tudrādi-lokebhyo’pi adhikatarā vibhūtir darśitā). That the “great magnificence” of Vraja is said to be a manifestation of the Mahālakṣmī who is the Mistress of Nārāyaṇa’s household in Vaikuṇṭha indicates that even some hesitance [alt., reservation] can occur in her play in Vaikuṇṭha because of her attending to her household duties and so forth there (ato gṛha-kṛtyāvekṣaṇādinā kadācit tatra vilāsa-saṅkoco’pi bhavet), but here in Vraja her play, that is, her rendering of service by making manifest all varieties of suitable splendours, is verily continuous [i.e., uninterrupted in any way by any sort of hesitance, reservations, other responsibilities, etc.] (atra ca sadā vilāsa eva). In this way, the wealth of Vraja’s supreme magnificence is shown (ity evaṁ parama-vibhūtiḥ sampattir darśitā), meaning, it is indicated that Vraja is endowed with magnificence that exceeds even that found in Vaikuṇṭha.
That even one tree found in Vraja can produce with any aspect of itself all the desired objects of any seeker indicates that any leaf, flower, or other portion of any tree in Vraja can grant any desire anyone has, meaning, it can fulfill any of the puruṣārthas for anyone (yasya Vrajasya ekaḥ kaścid vṛkṣo’pi kenacit patra-puṣpādīnāṁ madhye ekenaiva dravyeṇa arthiṇo yācakasya akhilān kāmān vibhūti-rūpa-puruṣārtha-viśeṣān kāmitārthān vā vitanute).
After hearing this statement, one may wonder, “Then how is the magnificence of Vraja [kept] confidential? And how can the aforementioned līlā that resembles the līlā in the world [as described in BB 2.5.82–84 and elsewhere] take place there?” (nanu kathaṁ tarhi tādṛśa-vibhūti-gopanam? yad vā, tarhi pūrvoddiṣṭa-prakārā sā laukika-līlā tatrāpi kathaṁ ghaṭeta?). To address these concerns, Śrī Nārada says that Śrī Kṛṣṇa will not manifest that splendor (aiśvarya) in the form of great magnificence that is clearly evident all the time, but rather shall manifest it only sometimes when there is a specific reason for doing so (tat-tan-mahāvaibhava-prakaṭa-rūpam aiśvaryaṁ sadā na prakāśayet kadācit kenāpi hetu-viśeṣaṇava tatra prakāśayet) because that splendor (aiśvarya) would be an obstruction to his sports in Vraja (svasya īśasya vihāreṣu vighnād dhetoḥ, vighnaṁ paryālocyeti vā) if it were to remain manifest all the time. He always, however, manifests various sweet (madhura) delights on account of worldly kinsmenship (sadā tu laukika-bandhutayā tat-tan-madhura-vinodam eva vistārayatīty arthaḥ), meaning, he always acts in such a manner that the sweetness (mādhurya) of his being a kinsman (bandhu) of the residents of Vraja and the prema that is integral to experience of that sweetness (mādhurya) is relished in abundance by he and his companions in Vraja.