Sri Gopala Virudavali

[Paramananda das]

dear respected Vaisnavas and Vaisnavis
Please accept my humble obaisences
All glories to the lotusfeet of Sri Guru and Gauranga
All glories to Srila Prabhupada   

Jaya Sri Sri Gaura Nitai, Krsna Balarama and Sri Sri Radha Shyamasundara

When I was composing my book Vaisnava Amrta, I decided to include 3 things translated by Kusakratha Prabhu , in our last meeting in Vrindavana few month before he left his body ,he requested me to please share some of his writtings even if I printed books and he said you can print the books again and give a commentary if you like .Well I have not included any commentary to the 3 books I included in Vaisnava Amrta because they are the work of the Acaryas and they speak for themselves.So this is Sri Gopala Virudavali crying out to Gopal ,,by Srila Jiva Goswami ,another book I included in Vaisnava Amrta is Govinda Virudavali by Srila Rupa Goswami ,crying out to Govinda ..and the third book I included in Vaisnava Amrta is Gauranga Lila Smarana Mangala Stotram by Srila Bhaktivinoda Thakura and it is a summary of Lord Caitanyas pastimes in very beautiful sanskrit verses

Vaisnava Amrta is available from Lulu.com I can not share free PDf files anymore as my book has been sold all over the place on the internet and I am trying to shut it down .I am not benefitting from such sales of my own book.

your servant in service to Sri Guru and Gauranga
Paramananda das

I have given a few comments here that I have not included in my book

Chapter 16 of Vaisnava Amrta

Sri Gopala Virudavali calling out to Lord Gopala by Srila Jiva Goswami
Text 1
gopala-sukhada seyam gopala-virudavali arthaya shrayatam kalpavirud-avali-kalpatam

gopala—to Gopala; sukha—happiness; da—giving; sa—this; iyam—this; gopala-virudavali—poem named Gopala-virudavali; arthaya-for the purpose; shrayatam—may attain; kalpa—virut—of desire-creepers; avali—multitude; kalpatam status.

May this poem, Gopala-virudavali, become like a garden of desire-creepers to give pleasure to Lord Gopala

Text 2 brahma-brahmaja-sharva-sarva-janata rajyaj-janah shri-pateh shabda-brahma-ganash ca te ca nikhila-brahmanda-vaikuntha-gah ashrantoshtham agha-ghna-goshth-caritam gayanta eva sthitah yady adya pratipadyatam

mama kritam gadyam ca padyam ca kim brahma—Brahma; brahmaja—Narada; sharva—Shiva; sarva—all; janatah—living entities; rajyat— janah—the jubilant devotees; shri—of the goddess of fortune; pateh—of the Lord; shabda-brahmaganah—learned in the Vedas; ca—and; te—they; ca—and; nikhila—all; bramanda—material universes; vaikuntha—of spiritual planets; gah—residents; ashranta—without fatigue; oshtham— for the lips; agha—of material impurities; ghna—the destrouer; goshtha—in Vrindavana; caritam —pastimes; gayantah—glorify; eva—certainly; sthitah—situated; yadi—if; daya—then today; pratipadyatam—is begun; mama—my; kritam—composed; gadyam—prose; ca—and; padyam— verse; ca—and; kim—how is it?

If Brahma, Brahma's sons, Shiva, all the splendid devotees of the goddess of fortune's husband, the personified Vedas, and all the residents of the material universes and the spiritual Vaikuntha worlds, are singing the Vrindavana pastimes of the killer of Agha without their lips ever becoming tired, then why do I now write these words in verse and prose?

Text 3
mugdhanam api lubdhanam keshancit kavi-maninam drishyate kavita tadvad atrapy atrapata mama mugdhanam—foolish; api—and; lubdhanam—greedy; keshancit—of certain people; kavi—as poets; maninam— fancying themselves; drishyate—os seen; kavita—poetry; tadvat—like this; atra —here; api—also; atrapata—shamelessness; mama—my.

Although this poem is just like the mediocre poetry of many other foolish, greedy authors, proud of thinking themselves learned poets, I shamelessly continue to write.

Text 4

nitya-vihriti-nija-varga-sukha-pratha kshity-avataranaja-sarvaga-sat-katha akrama-jita-tula-saushthava-satrabha shakra-manija-ghrini-nirjayi-sattra-bha svarna-ghatita-nibhasat-pata-samhita karna-sukhada-bahu-sad-guna-brimhita citra-bhamani-gana-sangraha-vigraha mitra-sukhada-krita-shatru-vinigraha kirti-mahasi-jagad-ishta-samarpaka kirtita-lava-nija-samjnaka-tarpaka vamshaja-kala-vasha-sarva-caracara vamsha-mahita-pitri-sindhu-sudhakara ugra-naraka-gana-yogya-vimuktida ugra-kirana-mukha-drig-ruci-yuktida krishna-subhaga-jagad-udgata-dhamaka krishna-paramatama-shastada-narmaka shraddhita-manasi nibaddhavad asita saddhita-karuna-rasa-prativasita dustara-bhaya-jana-sharmada-susmaya pustaka-shata-shata-sustava-drig jaya

nitya—eternal; vihriti—pastimes; nija-varga—own devotees; sukha—transcendental happiness; pratha—granting; kshiti—to the earth; avatarana—from the descent; ja—produced; sarvaga— everywhere manifested; sat—transcendental; katha—topics of discussion; akrama-jita— unconquered; tula—unequalled; saushthava— excellence satra-bha—the abode; shakra—mani— from the sapphire; ja—produced; ghrini—splendor; nirjayi—completely dereating; sattra-bha— effulgence; svarna—golden; ghatita—endowed; nibhasat—lower; pata— garment; samhita— wearing; karna—to the ears; sukha-da— granting happiness; bahu—many; sat—transcendental; guna— attributes; brimhita—expanded; citra—amazing; bha—splendor; mani—of jewels; gana—of multitudes; sangraha—collection; vigraha—form; mitra—to the friends; sukha—happiness; da— granting; krita—performed; shatru—enemies; vinigraha—defeat; kirti—fame; mahasi—glorious; jagat—to the universe; ishta—desires; samarpaka—granting; kirtita—glorified; lava— a small number; nija—own; samjnaka—with the names; tarpaka— pleasing; vamsha—from the flute; ja— produced; kala—musical sound; vasha—the enchantment; sarva—of all; cara—moving; acara—and non-moving entities; vamsha—family; mahita—gloridied; pitri of the father; sindhu—of the ocean; sudha-akara—the flood of nectar; ugra—terrible; naraka—of hells; gana—for the multitude; yogya —suitable; vimikti—liberation; da—granting; ugra— intense; kirana—with effulgence; mukha— face; drik—eyes; ruci—beauty; yuktida—appropriate; krishna—black; subhaga—beautiful; jagat— from the universe; udgata—gone; dhamaka—to the spiritual abode; krishna—Krishna; paramatama—taking as the most dear; shastada—chastising; narmaka—in jest; shraddhita—faithful; manasi—in the mind; nibaddhavat—as if bound; asita—situated; sat—to the devotees; hita— granted; karuna—of mercy; rasa—mellow; prativasita—resided; dustara—insurmountable; bhaya— rear; jana—the people; sharmada—granting auspiciousness; su—nicely; smaya—smiling; pustaka— in Vedic scriptures; shata-shata—in hundreds and hundreds; su—excellent; stava—in prayers; drik —sight; jaya— all glories.

O Lord whose pastimes please Your devotees, O Lord whose descent to the Earth has created spiritual narrations everywhere, O Lord whose virtues have no equal or superior, O Lord whose splendor defeats the splendor of a host of sapphires, O Lord dressed in a splendid golden dhoti, O Lord whose transcendental qualities delight the ear, O Lord decorated with colorful jewels, O Lord whose victory over the demons delights Your friends, O Lord whose glories fulfill the world's desires, O Lord whose names, when even briefly glorified, bring great pleasure, O Lord whose sweet flute music enchants all moving and non-moving living entities, O glistening nectar moon risen from the ocean of your father and glorified by a great family, O Lord who liberated those who deserved a terrible hell, O splendid sun whose face delights the eyes, O Lord who filled this world with pleasure and then returned to Your own abode, O Lord who joked with playful words of rebuke, O Lord who sits, as if bound, in the hearts of the faithful, O Lord fragrant with kindness to the devotees, O Lord whose smile protects those filled with terrible fears, O Lord whose eyes are glorified in hundreds and hundreds of books, all glories to You!

Text 5

surupa-gana-shekhare ruci-jitendranileshvare prashasta-guna-mandale sakala-sampad-akhandale ananta-bala-viryake vijita-dushta-shautiryake samasta-sukhada-kriye hridayam astu vamshi-priye

surupa—of those who are beautiful; gana—of the multitude; shekhara—the crown; ruci—splendor; jita—defeated; indranila—of sapphires; ishvare—the monarch; prashasta—of excellent; guna— auspicious qualities; mandale—the sphere; sakala—all; sampat—good-fortune; akhandale— unbroken; ananta—unlimited; bala—prowess; viryake—and heroism; vijita—defeated; dushta—of the demons; sautiryake—pride; samasta—all; sukhada—granting happiness; kriye—activities; hridayam—the heart; astu—may be; vamshi-priye—who is fond of playing the flute.

May my heart rest on He who is the crown of all handsome men, whose splendor defeats the king of sapphires, who has a host of glorious virtues, who is the king of all opulences, whose power is limitless, who checks the demons' pride, whose pastimes please everyone, and who is fond of the flute.

Text 6

shrita-vrindavana hita-vrindavana avalokamritabhrita-lokavrita shrita—taken shelter; vrindavana—of Vrindavana; hita—welfare; vrindavana—of Vrindavana; avaloka—of the glance; amrita—by the nectar; bhrita—maintained; loka—by the people; avrita— surrounded.

O shelter of Vrindavana, O auspiciousness of Vrindavana, O Lord whose nectar glances are drunk by the people of Vrindavana!

Text 7

satyam vrindavanam anu sarvadrishye pade sa-goshthas tvam vibhavasi satatam tadval lokair alokyase 'bhikshnam satyam—transcendental; vrindavanam—Vrindavana; anu—near; sarva—by everyone; adrishye— visible; pade—at the place; sa—accmpanied by; goshtah—the cowherd boys and calves; tvam—You; vibhavasi—are manifest; satatam—continually; tadvat—to that extent; lokaih—by the residents of Vrindavana; alokyase—are seen; abhikshnam—continually.

O Lord, as You enter Vrindavana, you come with the cows and boys to a place where all can see You. The people gaze at You at every moment.

Text 8

snigdha-snigdha-svaka-bhriti-krita-sukha svarvat-parva-svajanushi krita-sukha gacchad-yacchaj-jana-vrita-maha-pada tushyat-pushyad-vraja-nripa-dhrita-mada rakshah-paksha-striyam anushritidada asta-vyasta-sva-shakata-mridu-pada bhargad-garga-prakatita-sad-abhidha tarjaj-jarjan-madhu-dabhihati-vidha varna-svarna-kraya-phala-sakutuka shvah-shvah-shashvat-sukha-mukharita-shuka citran-mitra-pracaya-carita-cita bhakta-svakta-smita-bala-valayita gacchad-vatsa-sthagana-krid-anugama sadma-cchadma-pratinaya-dhrita-shama navya-sravya-krama-viharana-rana gavya-stavya-svayam apahriti-pana prasv-ahrasva-pratisita-sad-udara vargya-svargya-dvaya-taru-gati-hara tyakta-vyakta-klama-suvihrid-avika vrindad-vrinda-sva-vipina-vasatika

snigdha—affectionate; snigdha—friends; svaka—own; bhriti—maintainence; krita—performed; sukha—happiness; svarvat—like the heavenly planets; parva—festival; sva—own; janushi—in the birth; krita—performed; sukha—happiness; gacchat—going; yacchat—offering; jana—people; vrita — gifts; maha—festival; pada—abode; tushyat—satisfied; pushyat— flourishing; vraja—of Vraja; nripa—king; dhrita—maintained; mada—joy; rakshah-paksha-striyam—the Rakshasi Putana; anushriti— a post equal to that of Mother Yashoda; dada—granting; asta-vyasta—inverted; sva— won; shakata—cart; mridu—delicate; pada—feet; bhargat-garga—Garga Acarya; prakatita— revealed; sat— transcendental; abhidha—names; tarjat—chastising; jarjat— criticising; madhu—the Madhu demon; dabhihati-vidha—killing; varna—of words; svarna—with the gold; kraya— purchasing; phala—fruit; sa—with; kutuka—eagerness; svah svah—day after day; shashvat— continually; sukha—with happiness; mukharita made eager to speak; shuka—Shukadeva Gosvami; citrat—astonishing; mitra—of friends; pracaya—with the multitude; carita—of pastimes; cita—a multitude; bhakta— devdotees; svakta—annointed; smita—smile; bala—by Balarama; valayita— embraced; gacchat—going vatsa—calves; sthagana—concealment; drit— doing; anugamafollowing; sadma—abode; chadma—false appearance; pratinaya—bringing back; dhrita—held; shama—peace; navya—newly; sravya—caused to flow; krama—gradually; viharana—from the theft of the calves and boys; rana—joy; gavya—calves; stavya—praiseworthy; svayam—personally; apahriti—taking away; pana—the contest; prasu—by the mother Yashoda; ahrasva—very long; pratisita—bound; sat—transcendental; udara—abdomen; vargya-svargya—the demigods Nalakuvara and Manigriva; dvaya—two taru—of trees; gati-—the state; hara—delivering from; tyakta—abandoned; vyakta—manifested; klama—fatigue; suvihrit-avika—fond of performing pastimes; vrindat—wandering; vrinda—cowherd companions; sva—own; vipina—in the forest; vasatika—staying.

O Lord who pleased Your affectionate relatives, O Lord who celebrated Your birthday with a party like those in Svargaloka, O Lord to whom visitors gave many gifts, O Lord who delighted the happy and prosperous king of Vraja, O Lord who made the demoness Putana‘ a follower of Your mother, O Lord whose soft feet overturned the cart, O Lord whose transcendental names were revealed by Garga Acarya, O Lord who easily killed the menacing Madhu demon, O Lord eager to purchase some fruit with the golden coins of Your broken words, O Lord who day after day filled eloquent Shukadeva Gosvami with bliss, O Lord who enjoys many wonderful pastimes with Your friends, O Lord embraced by smiling Balarama and Your devotees, O Lord who tried to solve the mystery of the wandering calves' disappearance, O Lord who to keep the peace returned home with calves that were only a magical illusion, O Lord who made a new stream of happiness flow from the theft of the boys and calves, O Lord who, personally becoming the calves, bested Brahma‘ in the contest of strength, O Lord whose waist Your mother bound with a long rope, O Lord who rescued Nalakuvara and Manigriva from the fate of being trees, O Lord who enjoys pastimes without ever becoming tired, O Lord who wanders in the forest with Your friends,

Text 9

janis tava janim mudam ashrijad riddhim riddhih sphutam sada vihritir uccakair vihritim evam ekatmake udancati sudhambudhi-plava-rase mamajja vrajas tatah prabalam ucchalaty api mamaj jur asha dasha janih—birth; tava—your; janim—birth; mudam—joy; ashrijat—created; riddhim—opulence; riddhih—opulence; sphutam—manifested; sada—eternally; vihritih—pastimes; uccakaih—greatly; vihritim—pastime; evam—in this way; eka-atmake—having the same nature; udancati—rising; sudha—of nectar; ambudi—of the ocean; plava-rase—in the inundation; mamajja—became immersed; vrajah—the residents of Vrajabhumi; tatah—from that prabalam—intensely; ucchalati— arises; api—also; mamat—at one time; juh—of this old person; asha—hope; dasha—condition.

Because Your birth created a birth of happiness, Your opulence opulence, and Your pastimes pastimes, and because Vraja became plunged in a rising ocean of nectar, intense hope now rises in this old man.

Text 10

stavya-prabhabhasa- navya-vrajavasa vrindahvayaranyavrindanvayaganyanarmacid-avrida sharmacita-krida

stavya—glorious; prabha—of the splendor; abhasa—the effulgence; navya—new; vraja—in Vraja; avasa—residence; vrinda—Vrindavana; ahvaya—named; aranya—forest; vrinda—of associates; anvaya—series; aganya-uncountable; narma-—in joking; acit—material; avrida—without embarrassment; sharma— auspiciopusness; acita—collected; krida—pastimes.

O Lord who lives in glorious, splendid, ever-new Vraja, O Lord who without embarrassment plays and jokes with countless friends in the forest named Vrindavana, O Lord whose pastimes are happy and auspicious,

Text 11

govardhana-vrindavanayamuna-pulinani ramyani sukha-rupasya ca bhavatah sukhadany asman vimohayanti

govardhana—Govardhana Hill; vrindavana—the forest of Vrindavana; yamuna—of the Yamuna river; pulinani—sandy banks; ramyani—delightful; sukha—of bliss; rupasya—with a form; ca—and; bhavatah—of You; sukhadani—pleasing; asman—us; vimohayanti—enchants. O form of bliss, beautiful Govardhana, Vrindavana, and the sandy banks of the Yamuna, which all gave great pleasure to You, bring us under their spell.

Text 12

vinunna-vatsaka vitunna-vatsaka nigirni-krid-bakavikirni-karaka

vinunna—performing pastimes; vatsaka—with the calves; vitunna—killed; vatsaka—Vatsasura; nigirni-krit-spat out; baka—Bakasura; vikirni-karaka—killer.

O Lord who plays with the calves, O Lord who killed Vatsasura, O Lord who, swallowed by Baka, forced him to spit You out,

Text 13

nashcaryam sa bhavan yadashu vidadhe vyomasure vyomatam mesha-steya-vidhana-balya-vihritau stena-cchalam gacchati kintu svadika-sarva-girni-krid-agham kritvanagham nirmame yad damadika-mitra-citram idam adhyaste sada man-manah

na—not; ashcaryam—astonishing; sah—He; bhavan—You; yada—when; ashu—quickly; vidadhe— 156 placed; vyomasure—within Vyomasura; vyomatam—liberation; mesha—lambs; steya—theft; chalam—on the pretext; gacchati—going; kintu—but; sva—Yourself; adika—and others; sarva—all; girni-krit—swallowed; agham—by Aghasura; kritva—having made; anagham—pure and sinless; nirmamae—constructed; yat—which; dama—of Dama; adika—and other; mitra—friends; citram— the astonishment; idam—this; adhyaste—becomes fixed; sada—continually; mat—my; manah— mind.

It is not wonderful that You quickly pushed into the void the demon Vyomasura, who pretended to join the boys' game of stealing lambs, or that when Aghasura swallowed You and everyone else, You made him pure and sinless, although these were a great wonder for Dama‘ and Your other friends. May my mind be always fixed on these pastimes.

Text 14

arbhakaluncakavidhi-dhi-vancaka kripayamarshaka anugakarshaka arbhaka—the boys; aluncaka—stealing vidhi—of Lord Brahma; dhi—the intelligence; vacaka—tricking; kripaya— with mercy; amarshaka—considering; anuga—of Your followers; akarshaka—attractive. O Lord who, when Brahma stole the cowherd boys, tricked him and bewildered his intelligence,

O Lord whose thoughts are filled with mercy, O Lord who attracts Your followers,

Text 15

yad api vraja-nija-mitrany apaharamano vidhir vyadhan mayam tad api dadad vraja-bhaktim tasmims tvam asi kshama-kripa-purnah

yat api—although; vraja—of vrajabhumi; nija—Your own; mitrani—friends; apaharamanah— stealing away; vichih— Brahma; vyadhat—placing; mayam—illusory potency; tat api— nevertheless; dadat—granting; vraja—of the residents of Vraja; bhaktim—the pure devotional service; tasmin—to him; tvam—You; asi—are; kshama—indulgence; kripa—and mercy; purnah— full of.

Even though Brahma, displaying his illusory potency, stole away Your vraja-friends, still, You give him vraja-bhakti and You are filled with mercy and forgiveness for him.

Text 16 (a)

vijita-karenusthiti-nija-dhenuvraja-dhrita-renus tvam asi sa-venuh vijita—defeated; karenu—of the elephant; sthiti—state; nija—Your own; dhenu—of cows; vraja— assembly; dhrita—held; renuh—the dust; tvam—you; asi—are sa—with; venuh—the flute.

O Lord, holding the flute, and covered by the dust raised by Your cows, Your walking defeats the graceful movements of the elephant.

Text 16 (b)

phani-hrada-gamin visha-hati-kamin svayam atha tasmin patana-tarasvinn ahipati-yuddhva yuva-ratha-ruddhva natana-parastam bhrama duruthas tam davitam adarshir iti nutir arshi

phani—of the Kaliya serpent; hrada—the lake; gamin—entering; visha—the poison; hati—the removal; kamin-desiring; svayam—personally; atha—then; tasmin—in that; patanatarasvin—diving into; ahi—pati—with the king of the serpents; yuddhva—having fought; yuva-ratha—the strong health; ruddhva—having broken; natana-para-fond of dancing; astam—the serpent; bhrama— please perform pastimes; kuruthah—please do; tam—him; davitam—distressed; akarisih—you performed; iti—thus; nutih—the prayer; arshi—of the sages.

"O Lord who went to the serpent's lake, O Lord who wished to destroy the poison, O Lord who dove into the water, O Lord who, fighting with the king of serpents, broke his strength and danced on him, please bewilder him, please place him in distress." This was the sages' prayer.

Text 17

anudinam atha caram caram atmiya-dhenur akhila-vipina-lakshmi ranjayan kanja-netra natana-patimabhis tam kaliyam murdhni mridnams tapana-duhitri-gartam nirvishapam cakartha anudinam—every day; caram caram—repeatedly travelling; atmiya—Your own; dhenuh—cows; akhila—all; vipina—of the forest; lakshmihranjayan—increasing the beauty and opulence; kanja— lotus; netra—eyed; natana—of dancing; patimabhih—with the sharpness; tam—him; kaliyam— Kaliya; murdhni—on the head; mridan—crushing; tapana—duhtri—of the Yamuna river, the daughter of the sun god; gartam—the lake; nirvisha—of freedom from poison; apam—the attainment; cakartha—You performed.

Day after day herding Your cows, You please all the forest-goddesses. O lotus-eyed Lord, crushing Kaliya on the head with the violence of Your dancing, You made the Yamuna‘ free of poison.

Text 18 (a) athava . . . gavanuga-khelah sakhi-krita-melah samid-ativelah khala-jayi-helah phani-hrada-yatah sphuta-visha-ghataprathana-sashatas tvam asi vibhatah phanipati-maste bahu-mani-shaste 'jani shata-haste natana-bharas te sa-parikaragaskara-khara-nagah pravasana-ragashrita-hrada-bhagah prabala-vilasah krita-tad-udasah shrita-nija-vasah sphura mridu-hasah

athava—or; gavanuga—with the cowherd boys; khelah— performing pastimes; sakhi—with Your friends; krita—performed; melah—meeting; samit—fight; ati—very; velah—leisure; khala—the demons; jayi—defeating; helah—with ease; phani—of the Kaliya serpent; hrada—to the lake; yatah —gone; sphuta—manifested; visha—poison; ghata—removing; prathana—manifest; sa—with; shatah—jubilation; tvam—You; asi—are; vibhatah—manifest; pani-pati—of Kaliya, the king of the serpents; maste—on the hoods; bahu—many; mani—with jewels; shaste—splendidly decorated; ajani—manifested; shata-haste—with hundreds of hods, natana—of dancing; bharah—the burden; te—Your; sa—with; parikara—followers; agaskara—sinful; khara— formidable and dangerous; nagah—serpent; pravasana—exile; raga—beauty; shrita—sheltered; hrada—of the lake; bhagah— good fortune;prabala—of strength; vilasah—pastimes; krita-performed; tat-udasah—free from cares; shrita—returned; nija—own; /vasah— abode; sphura—please become manifest; mridu— sweet; hadah—with a smile.

O Lord who plays with the cowherd boys, who meets with Your friends, who playfully fights with them, who easily defeats the demons, who went to the serpent's lake, who became happy when the poison was gone, You shine with great splendor. O Lord whose dancing weighed heavily on the serpent's hundreds of splendidly jeweled hoods, who exiled the dangerous, sinful snake and his followers, who thus made the lake beautiful, who are splendidly powerful, free of all cares, who rests in Your own home, and who gently smiles, please appear before me.

Text 19

jalam anu visha-vahnim sushthu nirvarnya tarhi sthalam anu vana-vahnir yena nirvapyate sma tad-ubhaya-krita-daham goshtham apya sma drishtya racitam amrita-siktam tam bhavantam bhajami jalam—the water; anu—in relation to; visha—of poison; vahnim—the burning; sushthu—nicely; nirvarnya—having extinguished; tarhi—then; sthalam—the land; anu—in relation; vana—of the forest; vahnih—the fire; yena—by whom; nirvapyate—is extinguished; sma—in the past; tat—that; ubhaya—both; krita—performed; daham—fires; goshtham—Vrindavana; apya—returning to; sma —in the past; drishtya—with your glance; racitam—created; amrita—of nectar; siktam—shower; tam—to Him; bhavantam—You; bhajami—I worship.

O Lord who extinguished the poison fire in the water, who extinguished the forest fire on the land, and who, having extinguished both fires, returned to Vraja and with a glance created a great shower of nectar, I worship You.

Text 20

vrindavana-pashuvrindavana-sukhasandanita-shubhakandashaya jaya vrindavana—of Vrindavana; pashu—the cows; vrindavana—of Vrindavana; sukha—with happiness; sandanita—bound; shubha—auspicious; kanda—of clouds; ashaya—like an abode; jaya —all glories

. O source of auspiciousness, happiness, and protection for Vrindavana's cows, all glories to You!

Text 21

dhenunam parirakshanaya viharan dhinvan svabandhun vadham kurvan dhenuka-rakshasasya vidadhad dhamagatim ca kramat shashthe 'bde 'pi mukhadi-saushthava-ruca kaisora-jushta-shriyam pushti-kritya drisham hare vara-drisham
dhinvan gatim nandasi

dehununam—of the cows; parirakshanaya—for the protection; viharan—performing pastimes; dhinvan—delighting; sva—own; bandhun—friends; vadham—the killing; kurvan—performing; dhenuka-rakshasasya—of the demon Dhenuka; vidadhat—placing; dhama—of splendor; agatim— the arrival; ca—and; kramat—gradually; shashthe—in the sixth; abde—year; api—and; mukha—of the face; adi—and other parts of the body; saushthava—excellent; ruca—beauty; kaishora—jushta— of youth; shriyam—beauty; pushti-kritya—having increased; drisham—of the eyes; hare—O Lord Hari; vara-drisham—of the beautiful-eyed gopis; dhinvan—delighting; gatim—the destination; nandasi—You jubilantly perform pastimes.

Protecting the cows, playing, delighting Your friends, killing Dhenukasura, gradually becoming full of luster, increasing the glory of Your youth with the splendor of Your face and limbs in Your sixth year, and delighting the eyes of the beautiful-eyed gopis, You are very happy.

Text 22

vallabha-nartana mallabha-vartana bilva-phaladikamil-lasitadhika pashv-anukrid-dravad- ashva-sama-drava valgad-anargalavarga-nirargala purvaja-harakadhurvana-karaka vriddha-dava-kshayakrid-dhaya-krid-daya

vallabha—with Your dear friends; nartana—dancing; mallabha-vartana—wrestling; bilva—bilva; phala—fruits; adika—etc.; mit—column; lasita—splendid; adhika—more; pashu—cows; anukrit— imitating; dravat—running; ashva—horses; sama—like; drava—running; valgat—jumping; anargala—without impediment; varga—community nirargala—without restraint; purvaja—elder brother; haraka—stealing; dhurvana—destruction; karaka—performing; vriddha—expanded; dava —of the forest fire; kshaya-removal; krit—performed; dhaya—drinking us; krit—performed; daya —mercifully.

O Lord who dances with Your friends, O wrestler, O Lord more splendid than bilvas and other fruits, O Lord who would playfully imitate the cows and run like the horses, O Lord who would jump without any inhibition, O Lord who killed the demon that kidnapped Your elder brother, O Lord that mercifully drank up the great forest-fire,

Text 23

sa sakhibhis tava lila spardha-baddheva budhyate deva tasyam tava dava-panam vyanakti tesham sukhaya tam sarvam

sa—that; sakhibhih—with friends; tava—Your; lila—pastimes; spardha—with competition; baddha —bound; iva—as if; budhyate—is understood; deva—O Lord; tasyam—among those pastimes; tava —Your; dava—of the forest-fire; panam—the drinking; vyanakti—is manifested; tesham—of them; sudhaya—for the happiness; tam—that; sarvam—all.

O Lord, Your pastimes with Your friends, which seem bound with rivalry, and in the midst of which You swallowed a forest fire, are only for their pleasure.

Text 24

madhavabhinnavad-ushmataminna varidasakta-kalatarakta sharadaganya-lilayapanya citra-hemanta-shobhayananta

madhava—than spring; abhinna—non-different; vat—as if; ushmata—summer; aminna—making thin; varida—to the monsoon season; asakta—attached; kalata—according to the season; arakta— playful; sharada—in autumn; aganya—uncountable; lilaya—with pastimes; apanya—whose glories as are too great to be adequately praised; citra—astonishing hemanta—of winter; shobhaya—with beauty; ananta—unlimited.

O Lord charming as spring, O Lord pleasant as summer, O Lord splendid as the monsoon season, O Lord with the limitless playfulness of autumn, O Lord with the wonderful handsomeness of winter!

Text 25

pavikarabdhakakali-labdhamoda-jivasthakshobhita-prastha

pavika—splendid; arabdha—begun; kakali—sweet musical sound; labdha—attained; moda— jubilation; jivastha—living entities; kshobhita—agitated; prastha—expanded.

O Lord whose splendid, sweet music makes the living entities wild with bliss!

Text 26

muhur muhur api sphurad-vibhavam atma-venu-kvanam vilakshanataya dadhat parama-shikshaya sviyaya sa-cetanam acetanam vicalitam mithah sandadhe bhavan iti pura katham bhavati yauvatam vacitam muhuh

muhuh—at every moment; api—also; sphurat—manifest; vibhavam—glory; atma—own; venu—of the flute; kvanam—the sound; vilakshanataya—multifarious; dadhat—giving; parama— with transcendental; shikshaya—instructions; sviyaya—own; sacetanam—conscious; acetanam— and unconscious entities; vicalitam—agitated; sandadhe—grants; bhavan—You; iti—thus; pura— formerly; katham—ah!; bhavati—are; yauvatam—the young gopis; vacitam—caused to speak.

"O Lord, again and again manifesting the glorious music of Your flute, with Your extraordinary transcendental teachings You make the conscious and unconscious tremble with love." Ah! These were the gopis' words.

Text 27

indraka-makha-kriti-khandana sundara-giri-sava-mandana bandhura-para-tanu-sanjana bandhu-nikara-mada-ranjana anjita-giri-paritahkrama sancita-nija-jana-sambhrama anga-valita-nija-mandira sanga-milita-lasad-indira bhangura-hridaya-purandarabhangada-vilasita-sundara unnata-giri-samudancaka nunna-jalada-visha-vancaka kinca surapa-nati-sat-kripa sincad-amara-gana-san-nripa

indraka—for Lord Indra; makha—the sacrifice; kriti—the activity; khandana—breaking; sundara— beautiful; giri—for Govardhana Hill; sava—with a sacrifice; mandana—decoration; bandhura— beautiful and three-fold bending; para— trascendental; tanu—form; sanjana—development; bandhu—of friends; nikara—multitude; mada-ra { }jana—delighting; anjita—worshiped; giri —Govardhana Hill; paritahkrama— circumambulating; sancita—assembled; nija-jana—own associates; sambrama—reverence; anga—form; valita—manifested; nija—own; mandira—temple; sanga—contact; milita—assembled; lasat—splendid; indira— beauty; bhangura—crooked; hridaya —at heart; purandara—Indra; bhangada—breaking; vilasita—splendid; sundara—beautiful; unata —lofty; giri—Govardhana Hill; samudancaka—lifting; nunna—dispatched; jalada—clouds; visha— harm; vancaka— removing; kinca—furthermore; surapa—Indra, king of the demigods; nati— obeisances; sat—transcendental; kripa—mercy; sincat— sprinkling; amara—of the demigods; gana —of the multitude; sat—transcendental; nripa—monarch.

O Lord who stopped the sacrifice for Indra, O Lord decorated for the splendid sacrifice for Govardhana Hill, O Lord whose form is graceful, O Lord who delights Your friends, O Lord who circumambulated the hill, O Lord who made Your people offer respect to the hill, O Lord who appeared as the hill, O splendid, handsome Lord, O Lord whose splendid handsomeness broke crooked-hearted Indra, O Lord who lifted the tall hill, O Lord who neutralized the rainclouds' poison, O Lord who was kind to Indra, O Lord whom the demigods crowned king with a coronation bath,

Text 28

pitradyam svabhivadyam kulam amara-pater yajakam tena tantravajntam cavamrishya pratihata-sahanas tasya yajnam vilumpan tad vrishtim klishta-shrishtim drishi vidadhad-alabdhadrim apy agra-haste yas tam nah shastam avyad vraja-jana-sharanam sa svayam tatra tatra

pitri—father; adyam—and others; sva—own; abhivadyam—offered respectful obeisances; kulam— community; amara-pateh—of Indra, the king of the demigods; yajakam—offering sacrifices; tena— by Him; tantra—of the scriptures; avajnatam—disregarding; ca—and; avamrishya—reflecting; pratihata—checked; sahanah—strength; tasya—his; yajnam—sacrifice; vilumpan—stopping; tat— that; vrishtim—rain; klishta—of distress; shrishtim—the cause; drishi—in sight; vidadhat—placing; alabdha—unattained; adrim—Govardhana Hill; api—even; agra—on the edge; haste— of the hand; yah—who; nah—to us; shastam—auspicious; avyat—may protect; vraja—of Vrajabhumi; jana—of the residents; sharanam—the shelter; sah—He; svayam—personally; tatra tatra—everywhere.

May He who, speaking to His father and others, rejected the Indra-yajna as opposed to the Vedic scriptures, stopped the yajna and, seeing rain bringing great suffering, placed a hill on the tip of His hand and became the shelter of Vraja's people, protect us.

Text 29

divijabhishekakalitatireka sukhasad-ativakrita-saga-jiva

divija—by the surabhi cow from goloka Vrindavana and the celestial Ganges river; abhisheka-kalita —bathing ceremony; atireka—extensive; sukhasat—completely happy; ativa—greatly; krita— performed; sa-aga—offensive; jiva—life. O Lord crowned by the surabhi cow in a coronation-bathing ceremony,

O Lord to whom Your offensive adversary surrendered with life and soul,

Text 30

tvam amara-patibhih siktah samajani sattvam samastam utsiktam yatra parasparam antah snigdhi-bhavan muda digdham

tvam—you; amara—of the demigods; patibhih—by the leaders; siktah—sprinkled; samajani— appears; sattvam—transcendental existance; samastam—complete; utsiktam—elevated; yatra— where; parasparam—mutually; antah—within the heart; snigdhi-bhavat—because of the state of transcendental love; muda—with joy; digdham—annointed.

You were then bathed by the demigod kings. Your transcendental position became perfectly manifest, and everyone's heart became anointed with love and joy.

Text 31 (a)

varunahrita-pitrikarunatad-avitricaritarcita-gunasaritasu-nipuna

varuna—by Varuna; ahrita—stolen; pitri—father; karuna—mercifully; atat—from that; avitri—the protector; carita— pastime; arcita—worshipped; guna—transcendental quality; sarita—the state of giving protection; asu—life; nipuna— expert.

O Lord who mercifully protected Your father when he was kidnapped by Varuna, O Lord worshiped because You expertly protect the devotees!

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Text 31 (b)

tad-upahrita-carasad-upayana-varasahitagati-kara sahitancita-tarajanakad avagatajanakamada-tatavibhayakrama-dhara vibhavaspada-taranayananvya-kritinayananvaya-bhritivalitancita-padakalitakhila-mada

tat—that; upahrita-offered; cara—going; sat—transcendental upayana—gifts;vara—excellent; sahita —with; agati—arrival; kara—performing; sahita—accompanied; ancita— gone; tara—very much; janakat—from Your father; avagata— understood; janaka—of the father; amada—freedom from bewilderment; tata—expanded; vibhaya-krama—freedom from fear; dhara—holding; vibhava—of all opulence; aspada—abode; tara— excellent; nayana—of the eyes; anvaya—multitude; kriti— activity; nayana—of the leaders of the universe; anvaya—of the multifude; bhriti—the maintainer; valita—manifested; ancita— beautiful; pada—lotus feet; kalita—performed; akhila—of everyone; mada—joy.

O Lord who returned with Your father, O Lord who dispelled Your father's illusion, O Lord whose eyes are the abode of transcendental glory, O maintainer of the maintainers of the universe, O Lord whose graceful lotus feet delight everyone!

Text 32

tarunaruna-kanja-locanam varunahrita-tata-mocanam nija-loka-vilokam ashraye nija-loka-drishas tam ashraye

taruna—young; aruna—reddish; kanja—lotus flower; locanam—eyes; varuna—by Varuna; ahrita— taken; tata—father; mocanam—releasing; nija—own; loka—abode; vilokam—granting a glimpse; ashraye—I take shelter; nija—own; loka—abode; drishah—seeing; tam—of Him; ashraye—I take shelter.

I take shelter of He whose eyes are red lotus flowers, who rescued His father from Varuna, and who showed to His people His own abode.
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Text 33 (a)

rangada-haimanasanga-shanais tanavastra-dhrita-kramashastra-hrita-klama

rangada—delightful; haimana—of the hemanta season; sanga—by the contact; shanaih—gradually; tana-vastra-garments; dhrita—held; krama—succession; shastra—with prayers; hrita—removed; klama—fatique.

O Lord who, as the time gradually turned into the hemanta season, stole the gopis' garments and was pleased by their prayers,

Text 33 (b)

bamhitakaish cira-langhita-shaishira shandada-kandala-nandaka-sandaladankaga-shatpada-tankana-sat-padapushpa-gana-kshana dushparsha-lakshanashushma-samujjvalad-ushma-milad-balalanghaka-sad-vana-sangha-samardhana

bamhitakaih—greatly; cira—for a long time; langhita— passed; shaishira—the winter; sandala— auspicious; kanda;a—from the cheeks; nandaka—delightful; sandalat—blossoming; ankaga— extending to the lap; shatpada—bumble-bees; tankana—binding; sat—transcendental; pada—to the feet; pushpa-gana-kshana—a great garland; dushparsha—with a slight touch; lakshana— characteristic; shushma—like the sun; samujjvalat—blazing; ushma—with heat; milat—meeting; bala—strength; langhaka—from the offensive demons; sat-vana-sangha—the residents of Vrindavnan; samardhana—protecting and causing to prosper.

O Lord who, as it gradually became winter was decorated with a great garland of delightful blossoming flowers reaching from Your auspicious cheeks to Your waist, to Your lotus feet, and filled with bumblebees, O Lord who with strength greater and more splendid than the untouchable sun protects the people of Vraja,

Text 33 (c)

mitra-ganelita-citraka-khelita sancita-sat-tata-ranjita-tad-vata

mitra—of friends; gana—with the multitude; ilita— arrived; citraka—of a painter; khelita— performing pastimes; sancita—collected; sat—auspicious; tata—sides; ranjita— delighted; tat—that; vata—banyan tree.

O Lord who paints pictures with Your friends, O Lord who happily plays with them in a great banyan tree,

Note: I like to comment that I in Garga Samhita it is stated that the Gopis and Gopas painted pictures on Govardhana Silas,3 canto of Garga Samhita, Giriraja Khanda
By Sri Krsna mercy I found one such Govardhana Sila I am worshipping daily and the sannyasi with me found a Govardhana Sila with Sri Radhas painting on it such Silas are described in Garga Samhita to be the topmost of Govardhana Silas as well as those that have the personal imprints of Sri Sri Radha Shyamasundara

here is a photo of my Govardhana Sila with Sri Krsnas painting :

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if you look carefully you can see the yellow Dhoti and Shyam color and Krsna holding flute and His crown

Text 33 (d)

sundara-drik-smitakundajid ingitasamhita-sac-chalaramhita-sad-balasamhata-patavajamhata-danava bhita-suhrj-javapita-brihad-dava

sundara—beautiful; drik—eyes; smita-smiling; kunda—the kunda flowers; jit—defeating; ingita— signal; samhita—assembled; sat—of devotees; chala—on the pretense; ramhita—quick; sat-bala— strength; samhata—kolled; patava—cleverly; jamhata—fleeing; danava—demons; bhita— frightened; suhrit—friends; java—quickly; pita—swallowed; brihat—the great; dava-forest fire.

O Lord whose handsome eyes and smile defeat jasmine flowers, O Lord who intelligently killed the demons disguised as devotees, and made them flee Your transcendental power, O Lord who, drinking a great forest fire, protected Your frightened friends,

Text 33 (e)

ambudhara-sravadambu-bharad-rava ranga-nibha-kshiti- sanga-ruci-sthitivanya-nirikshanadhanyatama-kshana laksha-sarah-shucipaksha-sharad-rucivistriti-saspriha vismrita-bhrid-griha sarva-samanvayaparva-krid-anvaya venv-anuvadanadhenv-anusadana

ambudhara—cloud; sravat—sprinkling; ambu—water; bharat—holding; rava—thundering sounds; ranga—dancing arena; nibha—appearing like; kshiti—earth; sanga—touching; ruci—splendor; sthiti—place; vanya—in the forest; nirikshana—sight; dhanyatama—most auspicious; kshana— moment; laksha—thousands; sarah—with small lakes; shuci—glistening; paksha—part; sharat—of autumn; ruci—splendor; vistriti—expansion; sa-spriha—desiring; vismrita—forgotten; bhrit-griha —homes; sarva—all; samanvaya—these reasons; parva—festival; krit—performing; anvaya— followers; venu—flute; anuvadana—playing; dhenu—the cows; anusadana—resting.

O Lord whose voice is the thunder of monsoon clouds, O Lord who in a wonderful moment glanced at the beautiful forest, which was like a dancing arena, O Lord whose desires were aroused by the splendor of autumn, which made the land glisten with thousands of lakes, O Lord who forgot Your home, O Lord who enjoyed a festival with Your friends, O Lord who played a flute as Your cows rested,

Text 34

dharshtyam bata venor yah karshati durad vimanani shilam tava madhurimnah stabhnaty amaris tatah patantir yah

dharshtyam—boldness; bata—O; venoh—of the flute; yah-who; karshati—attracts; durat-—from a great distance; vimanani—airplanes from the upper planetary systems; shilam—character; tava—of Your; madhurimnah—of the heavenly planets; tatah—from that; patantih—falling; yah—who. the arrogance of Your flute attracts airplanes from far away.

Your sweetness stuns the demigoddesses and makes them fall from their airplanes.

note : this especially refers to Krsnas Rasa Lila with the Gopis,and Srila Visvanath Chakravati Thakura in his commentary to the 10 canto states the demigoddesses were so ecstatic to see Radha Shyamasundara and the Gopis dance that they fell out of the Puspa Vimanas of the demigods, he has also stated that the demigods in most cases could not fully see Krsna dance with the Gopis they were covered by Yoga Maya, because they had male bodies, but the demigodesses could see being in female bodies and thus they felt such great bliss Lord Siva and Lord Brahma and all demigods that were pure devotees could also see the Rasa Lila clearly even though in socalled male bodies because internally Lord Siva is a manjari (Gopisvara Mahadeva)and Lord Brahmas internal identity is also a Gopi as explained in Brahma Samhita ,any other males can in general not see Radha and Krsna and the Gopis when there is Rasa Lila ,even the Priya Narma Sakhas like Ujjvala and Subal ,so not enter when Krsna has Rasa Lila..just like in Ilavati the place of Lord Siva only those in female bodies that serve Siva and Parvati can enter so similarly in Rasa Lila only those in female bodies with pure Krsna consciouness can enter ..so who says the male bodies are the highest ,Srila Rupa Goswami is also a Manjari etc .When Lord Caitanya enter Radha Krsnas Lilas He does so in the mood of a Mahjari also or that of Sri Radha

Lord Caitanya prays to Krsna I am your eternal Kinkara, the real meaning is Manjari but also Kinkara means a servant

ayi nanda-tanuja kinkaram
patitam mam vishame bhavambudhau
kripaya tava pada-pankaja-
sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda (Krsna), I am Your eternal servitor (manjari ) , yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

ashlishya va pada-ratam pinashtu mam
adarshanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah

I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.

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Text 35
ambikavanyayatraya dhanya lilayaganya tatakhat-phanyaprakrid-aganyakaritapanya horika-ranga- gopika-sangabhavitasanga khelitabhangayoshid-atangakaritasangadhavabhak-shankhacudakashankhadaranat pankanashanananka

ambika-vanya—to Ambikavana; yatraya—by the excursion; dhanya—opulent and auspicious; lilaya —by pastimes; aganya—uncountable; tata—Your father; khat—swallowing; phanya—serpent; prakrit—devouring; aganya—not to be noticed; karita—for the state of causing; panya—glorious; horika—of the holi festival; ranga—celebration; gopika—with the gopis; sanga—association; bhavita—in the future; asanga—separation; khelita—pastimes; bhanga—disrupting; yoshit—the gopis; atanga—distressing; karita—causing; asanga—separation; bhava-bhak-fleeing; shankhacudaka—of Shankhacuda; shankha—conch-shell jewel; daranat—from taking; panka— impurity; nashana—removed; ananka—pure.

O Lord who went on a pilgrimage to Ambikavana, O auspicious and opulent Lord, O Lord who enjoys limitless pastimes, O Lord glorious when You saved Your father from being swallowed by a serpent, O Lord who celebrated the holi festival with the gopis, although You were destined to be separated from them, O Lord who when Shankhacuda interrupted Your pastimes, distressed the gopis, and fled, You took his conch-shaped jewel and destroyed his sins,

Note : there is some controversy in the Krsna book about Ambikavana , actually it is just north of Mathura and does not refere to Ambikavana in Gujarat, Srila Visvanath Chakravati Thakura has explained that Krsna took the Vrijabasis to that Ambikavana for Siva Ratri, not walking al the way to Gujarat it makes no sense to think it is in Gujarat .The demon Sankacuda had a special jewel that was given to Srimati Radharani later when the expanded form of Sri Radha viçva-rüpa viçva-dhäma tumi balaräma ämi jéva kibä jäni tava guëagräma (31)“O Lord, You are the form of the universe, the abode of the universe and directly Sri Balarama. What do I know of Your noble virtues?”

tumi mora prabhu nitya, ämi tava däsa tomära caraëa-chäya ekamätra äça (32)

“You are my eternal Master and I am Your eternal servant. My only longing is to attain shelter at Your lotus feet.” (32)

tumi jä’re kara dayä sei anäyäse çré-caitanya-pada päya, prema-jale bhäse (33)

“One who receives Your mercy can easily attain Sri Caitanya Mahaprabhu’s lotus feet and become immersed in nectar-like prema. Without Sri Nityänanda Prabhu’s mercy, it is impossible to obtain the mercy of Sriman Mahaprabhu.

tomära karuëä binä gaura nähi päya çata janma bhaje yadi gauräìge hiyäya (34)

“Even if someone worships Sri Gauranga in his heart for hundreds of births, without Your mercy, he will not be able to attain Sriman Mahäprabhu. (34)

gaura daëòa kare yadi tumi rakñä kara tumi jä’re daëòa kara gaura tära para (35)

“If Sri Gaurahari wishes to punish someone, You can protect him. But, if You punish someone, Sriman Mahäprabhu will never protect that person. (35)

ataeva prabhu tava caraëa-kamale lainu çaraëa ämi sukåtira bale (36)

“Therefore, O Lord, on the strength of my pious credits I have received shelter at Your lotus feet. (36)

tumi kåpä kari’ more deha anumati çré-gaura darçana päi, gaura hau rati (37)

“Please give me Your mercy and approval that I may obtain Sri Gauranga Mahaprabhu’s darshana and develop an attachment to Him. (37)