Gopalacampu 1.1: pūrva-campūḥ

The First Chapter

Homage to the divine Rādhāramaṇa!
Homage to the divine Kṛṣṇa Caitanya!

O Śrī Kṛṣṇa! O Kṛṣṇa Caitanya! O you accompanied by Sanātana and Rūpa!
O Gopāla! O you whose abode Vraja was reached by Raghunātha! O Vallabha, protect me! ||

[1] Thus, having quickly written down this [verse] by the internal radiance arising at the beginning, it is now explained. What is this? Sequentially, remembrance has manifested of my chosen deity and the assembly of His devotees distinguished by the mercy I sought; or, of my chosen deity alone; or, of Him accompanied by them. Indeed, indeed, through tantra [simultaneous reference], all three are independently obtained. There, first, I make known the first [interpretation]. Here, the word śrī and any other [intended modifier] should also be supplied in the earlier and later places where it was not given, because of subservience to the anuṣṭubh meter.

[2] As follows: O you most blessed through the name Śrī Kṛṣṇa! Foremost among all! O Śrī Kṛṣṇa Caitanya! Worthy to be praised, granting all peace! O you whose name is Śrī Rūpa, accompanied by the venerated Śrī Sanātana, worthy to be placed upon my head! O you enriched with exalted venerable status, celebrated by the name Śrī Gopāla Bhaṭṭa! O Śrī Raghunātha Dāsa, steeped in the weight of supreme devotion widely renowned through name and glory! O you who possess the name Śrī Bhūgarbha and others, the ornament inside the virtuous ears hearing the narration perfected by their attainment of Vraja! O Śrī Vallabha, the feet of my father, my refuge, united [with me] through rare merits from a previous birth!

Or: O dear to all (sarva-vallabha), in that he goes (vrajati) and follows (anuvrajati) those close to Śrī Raghunātha! O Śrīvallabha! Protect me! Come to protect me under the shadow of your feet! Just as she who quickly praises the blissful sport of Kaṃsāri and shines as his helper acts as a dear friend, no other person, however fortunate, can be like her.

[3] Now, I explain the second intended meaning: "Śrī-kṛṣṇa". Here "Śrī" is Rādhā; for she is unimpeded in being established as the principal Śrī. And the word "kṛṣṇa" immediately following is conventional in denoting Nandanandana, the supreme Brahman hidden in the verbal Brahman. By this, the meaning "O Kṛṣṇa, accompanied by your intrinsic energy named Śrī Rādhā!" is firmly settled.

Regarding "kṛṣṇa":
"The verbal root kṛṣ means existence, and the suffix ṇa means bliss.
Their union is the supreme Brahman, called Kṛṣṇa."

The word "kṛṣṇa", known previously from authoritative testimony, is intended here through conventional usage enhanced by etymological derivation. "Bhū" [in the cited verse] signifies the abstract noun (bhāva) ending in the kvip suffix; and this, like the word bhāva, conveys nothing more than the verbal root's meaning. And the root meaning here is attraction, specifically the evident attraction of the minds of the wise because of His perfection. Therefore, just like two lovers understood to be distinct things, their union is precisely their joining (yoga); hence the bliss characterized by that is the bliss that attracts all—this meaning alone is profound. "Paraṃ brahma" [is said], for the supreme Brahman having a human form is well known. Even when embraced by conventional usage enhanced by etymological derivation, the expressive power of that word speaks solely of Śrī Nandanandana; thus the manifestation [of the intended sense] is established. And so it is said again and again; therefore, this repetition connects with reason solely for the purpose of meditating upon His unique intrinsic nature.

On "caitanya": "O illuminator of everything! O you whose intrinsic form is the shelter of all by being real existence!" And this nature is understood by the wise, from the benediction in the Gopālatāpanī Upaniṣad: "Unto Kṛṣṇa whose form is being, consciousness, and bliss, whose actions are effortless"; and from the conclusion in the Śrīmad-Bhāgavata's hymn of Brahmā: "In you alone, whose body is eternal bliss and consciousness."

On "sa-sanātana-rūpaka": "O you who are together with that easily ascertainable form (rūpa), even by those experiencing their own nature through the eternal (sanātana), unceasing [nature]! Thus, you who follow the mind endowed with devotion to you!"

On "gopāla-raghunāthāpta-vraja-vallabha": "O beloved of the excellent cowherd settlement, the settlement reached by those who are celebrated in songs as the humble (laghu) and the chiefs (nātha) among the cowherds!" Or, "laghu means dear to the cowherds, and he who is also their protector (nātha)"—an address to him, with the meaning derived from the homonymic dictionary: "laghu is used for the dear, the small, and the light." On "āptavrajavallabha": "O beloved of the multitudes of your own kin who have attained you! O you of virtuous splendor, unobtainable by outsiders!"

[4] Now, let me set forth the third meaning also: "O Śrī Kṛṣṇa!" Here Śrī is Rādhā, most excellent among his dearest ones; hence, "O you, who are unmixed in sweet divine play because of being united with her! O incarnation as a devotee named Kṛṣṇa Caitanya, descended by assuming oneness [with Him]! O you who are present with Sanātana and Rūpa, two supremely attached, noble devotees! O you who are present everywhere as the beloved of Vraja, which was attained by Gopāla and Raghunātha, who are also noble devotees bearing those respective names! Protect me; become my protector!"

Now, the indication of the work—

[5] Having thus united with the auspicious invocation, the task is considered.

The nectar of philosophical doctrine that I gathered in the Kṛṣṇasandarbha
is here relished by the discernment of an intellect fashioned for poetry. ||

With the aim of poetry, I prepare such a mind
that if the great should look upon it, then a gem is set in gold. ||

Comprising the prior and the later parts, this pair of campūs is a triad of the Vedas;
let it be examined by the virtuous at their pleasure as two distinct works. ||

For the delight of the divine Gopāla's attendants, the cowherds,
may this work completely succeed, which is named Gopālacampū. ||

Even though the inhabitants of glorious Gokula disappeared long ago,
the host of their assemblies shines forth victorious before the noble. ||

There is, indeed, a forest named Vṛndāvana, fortunate like the good fortune of the earth-goddess. Ah! Although a forest (vana), it is capable of protecting (avanāya) all the worlds! Merely from its association, even the wind (pavamāna), through its swift glory, surpasses the nature of purifying (pavamānatā); though unrestrained in granting the supreme three aims of life, it always dispenses with (apavarjayati) liberation (apavarga); even a faint scent of a connection with the promise of liberation becomes a cause for firmly binding one's own bonds; though ever granting devotion to the lord of the virtuous, it never gives away that devotion; and having considered that it was unhonored even by Brahmā in his own self, birth [there] was desired [by him]—thinking thus, it makes one realize the manifestation of a greatness revered for one's highest good. In this way, though appearing contradictory like the figure of apparent contradiction due to being crowded with mysterious movements, in the end it resolves harmoniously into consistent meaning. In that forest, poetry will be honored even in the non-poetry of poets. And in that very forest, the essence of supreme generosity is understood; for there, the festival of all joy ever increases for the illustrious Nandanandana, who descended repeatedly as that which is beneficial to it, bringing joy to all.

And here there is a verse that causes delightful wonder even to Śrī Śuka:

“Beholding Vṛndāvana, Govardhana, and the banks of the Yamunā, / the highest delight arose in Rāma and Mādhava, O king!” [BhP 10.11.36]

There, Govardhana is praised in the beginning as follows:

Because Kṛṣṇa is celebrated in the Purāṇas as the “Lord of Gokula,” / Gokula becomes His abode; / and the residence of cows is indeed the cause of being Gokula; / therefore Govardhana is here the repository of everything. ||

And there, this special quality [is observed]:

The Mānasa-gaṅgā is known in the three worlds as dividing even Govardhana; / I think that here, a stream born of affection for Kṛṣṇa enters its interior. ||

Furthermore:
On that [hill], I consider that pair of ponds of Śrī Hari and Rādhā, which shines as a pair, / to be, under that guise, the manifest love of the two from each other's fragrant contact; / for, accompanied by trembling through gentle breezes, possessing coolness, / and causing the wet condition of the devotees, it is seen in the form of condensed rasa. ||

And this excellence belongs to the Yamunā:

Not merely from merit born of bathing / does the daughter of the sun grant manifestation of the enemy of Mura; / but even from sight [of her], / because she bears the burden of the supreme sweetness of the dark splendor. ||

And regarding her they fancy:

Could it be a spreading portion of perspiration from Kṛṣṇa’s body / through the greatness of His affection for the group of His affectionate ones? / Or was it the very affection of the multitude toward Kṛṣṇa, / its movement transformed by that emotion, which became the Kṛṣṇā [Yamunā]? ||

And her sandy banks manifest an exuberance of great love. To explain:

Which even today, upon mere sight, nourish the learned / as they meditate on the rasa of the rāsa-dance performed by Kṛṣṇa— / is it with divine powders of excellent elixirs / that the daughter of the sun constantly builds those sandy banks of hers here? ||

The Bhāṇḍīra banyan tree, however, agitates our minds. To explain:

How can the evident love of Bhāṇḍīra toward Hari be described? / When Hari remained hidden, it completely vanished, / as if thinking: “Let Govardhana and the others enter the realm of objects here by their own portions; / being affectionate in the world, I would not be able to endure doing this.” ||

Oh, behold the depth of love of this Vṛndāvana! For:

Here and there, under the pretense of a mountain, / this forest of Hari attains stupefaction; / mostly, through trembling leaves, it shows quivering, / and through sprouts, horripilations on all sides. ||

And when the son of the king of Vraja appears in it, accompanied by the host of the inhabitants of Vraja, what, pray, does not appear out of a desire to express that? And we consider that quite appropriate; for the word “vraja” implies an assembly of everything excellent.

And here is a verse from the Śrīmad-Bhāgavata:

“Beginning from that time, Nanda’s cowherd settlement, possessing all prosperity, / became the sporting ground of Ramā due to the qualities belonging to Hari's residence, O king!” [BhP 10.5.18]

According to the compilation of the Padma Purāṇa, their appearance completely arises from the particular majesty of Vṛndāvana itself—which transcends the realm of material nature—wherein is described their entrance, which in every kalpa is the narrative of the wishing-tree of abundant happiness, after the slaying of Dantavakra, into an entirely solitary and charming [abode], free from the touch of the multitude of minds and bodies of worldly persons, composed of the host of eminent glories celebrated in the Vārāha and other Purāṇas, and a treasure of the divine play of the cows, cowherds, Gopāla, and Rāma, delighting in their respective eternal characters heard in unmixed descriptions found in the Padma, Skanda, and other Purāṇas.

In the words of Śrī Kṛṣṇa found in the Bṛhad-gautamīya-tantra, however, the condensed meaning of those various points is perceived:

“This delightful Vṛndāvana is solely My abode. / Here, My beasts, birds, deer, insects, humans, and immortals / who live in My seat, upon dying, go to My abode.

And the cowherd maidens who dwell here in My abode / are yoginīs, eternally devoted to My service with Me.

This forest, five yojanas in extent, is the very form of My body; / and this Kālindī, known as the suṣumnā, carries supreme nectar.

Here the gods and the spirits exist in subtle form; / and I, who comprise all deities, never abandon this forest.

In age after age, My manifestation and disappearance take place here. / This [forest], full of splendor and delightful, is invisible to the fleshy eye.”

[19] Indeed, which special majesty—according with the Śrīmad-Bhāgavata whose special exposition is to be revealed in its proper place as containing the essence of everything—the Fortunate One Himself, an ocean of compassion, having returned from Varuṇa's abode, showed to the cowherds as their own world, [and] to Akrūra, through the revelation of His own majesty characterized as a distinct Vaikuṇṭha, by his plunge into and emergence from the Brahmahrada that bestows bliss, after giving rise to the wonder of those people; [which majesty] He revealed to those others, wondrous right here in Vṛndāvana, in the guise of His human līlā, as common [with the earthly realm], Himself being praised by the Vedic hymns as their protector; toward which even now wise men, approaching it even in mind, experience His līlās as if directly present; concerning which in the Harivaṃśa, in the section on the splendor of Govinda's consecration, Mahendra gave assurance of its omnipresence as true, just like the body of the son of the king of Vraja; which moreover, though adjacent to everything existing in Vṛndāvana, some describe as above the highest heaven, beyond the covering of primordial matter, following various descriptions; therefore, its lands attain vastness or non-vastness according to the form appropriate to the līlā. This very [abode], possessing no distinction from the ultimate and having the form of direct perception of Brahman, is described by the great in the Brahma-saṃhitā and elsewhere as augmented. And there, since Vṛndāvana, which consists of both manifest and unmanifest appearances, has many kinds of arrangements and is heard of in many kinds of scriptures, it is precisely its special majesty consisting of the unmanifest appearance that is now to be described. And since that is predominantly Gokula, the Brahma-saṃhitā, which is beneficial to what one intends to state, is cited. Its verses, however, are arranged out of order for the sake of the order of understanding, as follows:

"I worship that Śvetadvīpa, which here
those few saintly souls who wander rarely on the earth know as Goloka;
where the consorts are goddesses of fortune, the lover is the Supreme Person,
the trees are wish-yielding trees, the earth is made of wish-fulfilling gems, and the water is nectar;

where talking is singing, walking is dancing, the flute is the beloved friend,
and the supreme light of consciousness and bliss is also that which is tasted;
where a vast ocean of milk flows from the surabhi cows,
and where time does not pass, not even by what is called half the twinkling of an eye." [Brahma-saṃhitā 5.56–57]

[20] Furthermore, having begun with "Kṛṣṇa is the supreme lord," it says:

"A thousand-petaled lotus is the great abode named Gokula;
its pericarp is His abode, arisen from an infinite portion of Himself;
its filaments belong to His portions, and its petals to the goddesses of fortune as well.

Around it is a wondrous quadrangular [abode] called Śvetadvīpa,

the quadrangular, fourfold abode of the fourfold form,

surrounded by the four human goals and the four causes,
and fastened with ten tridents in the upper, lower, cardinal, and intermediate directions,

attended by the eight treasures and likewise by the eight yogic perfections,
and surrounded on all sides by the ten directional guardians in the form of mantras,

adorned with dark, fair, red, and white foremost companions,
[and] on every side by those wondrous energies."

And also:

"In abodes made of heaps of wish-fulfilling gems, surrounded by hundreds of thousands of wish-yielding trees,
protecting the surabhi cows,
served with reverence by hundreds of thousands of Lakṣmīs—
that Govinda, the primeval person, I worship." And so on.

In the Bṛhad-vāmana [Purāṇa]:
"Where Mount Govardhana is glorious, made of jewels and minerals;
[and] the Kālindī, best of rivers, has both banks set with jewels." And so on elsewhere.

[21] In accordance with this, first of all, the mere subject-matter of the poem, as the repository, is revealed with authorities, like the canvas of a painting. [22] To explain: of that world whose nature is the dwelling of cows and cowherds because of its being Goloka, and whose intrinsic form is awakened by supreme purity untouched by anything else because of its being Śvetadvīpa, the supremacy of each is accepted because its extent can be comprehended only by a few who possess such knowledge, so that it is called the supreme Goloka and the supreme Śvetadvīpa. [23] That indeed is appropriately stated.

[24] For therein the goddesses of fortune resort [to Him], whose meanings of the word "gopī" convey plural meanings that bestow independent bliss; they are not limited to the singular meaning of the word as in other Vaikuṇṭhas. And their being the meaning of that word is established by the fact that in the great mantra, which is the instrument for extracting the essence of that great statement's meaning, they instruct the chanting of Him as the beloved of the cowherdesses.

[25] Here, we do not rely on conventional usage only in the occurrence of that two-syllable word [śrī], but in meditation as well. However, Śuka's restatement, "Not this one, on the chest of Śrī...", reveals the surpassment of ordinary Lakṣmī. Viriñci's word, "thousands of Lakṣmīs...", acknowledges their being distinct Lakṣmīs, because here, as with the words "Kuru" and "Pāṇḍava", they are considered to express a part or the whole according to the occasion. That being so, there too Rādhā is supreme, as stated in the Matsya [Purāṇa] mixed with the Padma, Skanda, and Varāha, and as spoken in the tantra named Govinda-vṛndāvana—how could that be otherwise?
Lakṣmī is heralded everywhere as the supreme woman; the gopīs are the most supreme Lakṣmīs;
if Rādhā is the most supreme gopī, what woman could possibly be her equal? || 15

[26] Therefore, for all those women of such nature there is only one lover; for that very reason, He whose abode is Gokula and whose name is Govinda is the highest of all the numerous persons named Ramāramaṇa who give pleasure each to a single Ramā. [27] As for the paramourship that was made apparent in the middle through māyā, that was indeed dispelled later on because of its unreality, as is established by the words "śrī-parama-puruṣa". In the narrative, however, we shall elaborate this by stringing together specific proofs. [28] In this way the remaining Śrī Rāma has also been referred to by analogy. [29] Moreover, all the trees are wish-yielding trees solely by virtue of granting desires, and not by any distinction of ordinary status honored as fortunate; and among them, those that are wish-yielding trees by species are distinguished by their extraordinary nature.

[30] Furthermore, the earth—its ground consisting of touches of touchstones and mansions gleaming clearly like mirrors—acts like a wish-fulfilling jewel, producing a rain of radiant beauty. [31] Let alone [the jewel-nature of the ground], the majesty accessible through the gradation of beauty in the dwellings and other places on following it northward is made of the supreme wish-fulfilling jewel, for the plants that sprout therefrom bring forth its very beauty within themselves. And there,

Special kinds of trees, beasts, and birds, / which have never come within the range of sight or hearing, / and yet become perceived there through their distinctive species and forms, / cause wonder among the inhabitants there. ||

[32] Furthermore, even water acts like nectar—what then of nectar itself? Moreover, even conversation acts like a drink of nectar to the ears just as singing does—what then of actual song? Furthermore, even walking takes upon itself the preeminence of clever dancing, whereas dance itself is revered exceedingly. Furthermore, just as the flute of Kaṃsāri, swiftly proclaiming his sportive pleasure and shining forth as his helper, acts like a beloved girlfriend, so no other person, however blessed, can ever match it.

[34] Furthermore, pure consciousness and bliss alone, becoming manifest as distinct individuals under the influence of the expression of an energy nondifferent from His intrinsic nature, manifests this and that in the manner of luminaries such as the sun and moon in order to display the pure solitude of sports resembling the world obtained through the power of the word 'Gokula'; and as sweet conversations are held by the female companions enjoying them as flowers and the like, singing collections of tales of the unprecedented first dawn of love of the leader of their respective hosts, the multitudes of their nectar-sweet soft melodies melt everything there down to the trees—what to speak of those various couples who have united in love through arduous longing?

[35] And likewise, in the examination of the five principles in the Hayaśīrṣa-pañcarātra, the nature of objects situated in Vaikuṇṭha is described:

"The substances consisting of fragrance and taste, such as flowers and the like, / which are elemental substances possessing sap [in the material world], would here consist entirely of divine rasa.

And because there is an absence of parts to be discarded, that substance must consist solely of rasa. / The rind and the seed are parts to be discarded, as is whatever part is hard. / Know all that [spiritual entity] to be related to the elements [in appearance only], for it certainly does not consist of material elements," and so forth.

Even so: / "Though free of material manifestation, You imitate the material universe upon the surface of the earth, / O Lord, in order to expand the manifold bliss of surrendered souls." [BhP 10.14.37]

According to these words of Brahmā, it is understood that the absorption of the Lord and of His surrendered devotees in that essence of divine play—which imitates material manifestation—cannot occur in that same manner even in the eternal, transcendent form.

"And because there is an absence of parts to be discarded, that substance must consist solely of rasa. The rind and the seed are parts to be discarded, as is whatever part is hard. Know all that [spiritual entity] to be related to the elements [in appearance only], for it certainly does not consist of material elements."

[36] Therefore, in the former [manifest Vraja] there is the emotional absorption of each of them, and in the latter [unmanifest Goloka] there is entrance. [37] Consequently, it should be discerned that by the power of His will, the energy of divine play manifests almost everything in the latter realm as well.

[38] Furthermore, the practicing of melodies upon the flute of the slayer of Mura spreads forth rivers from the mountain-like udders of the cows whose milk is sweet and charming, milked by its sweetness, and expands the ocean of milk that forms a moat all around. There, since they stream milk copiously on account of being wish-fulfilling cows, their flowing with milk is concluded to be due to sheer abundance. [39] Hence those rivers are understood by the learned to possess various flavours.

[40] Furthermore, where all those groups—His fathers, brothers, friends, and so forth—dwell only in ages appropriate to His youth, such as late-middle age, prime youth, and newly blooming youth, and never take resort to any other state.

[41] Moreover, occupying the center of that Goloka, an immaculate, great lotus of jewels characterized constantly by many thousands of manifest petals reveals its own nature under the name Gokula, thinking: "I indeed am Vraja, the form of the settlement that is the abode of cows and cowherds." / [42] And indeed, this rule of logic is established: "Conventional usage overrides etymological derivation." Just as by the word 'jalaja' [water-born] not just anything born in water is denoted, but specifically a lotus, indeed the adoption of the proper name reveals this conventional sense. [43] With regard to this, Śrī Śukadeva also said: "The Lord, the master of Gokula..." Here, the suffix varaṭ conveys the sense of innate nature. And that very Gokula is celebrated in scripture as 'forest-Vaikuṇṭha.'

[44] Now, resting upon the center of its pericarp, the great abode made of gems—perceived as a realm of manifold colors—belonging to the Supreme Lord whose sportive nature is to be the son of the king of Vraja, blazes forth exceedingly, and because it is born of His own infinite parts, it shines visibly in infinite ways.

Upon which, near the mass of filaments forming parts of the surrounding walls on all sides, / the compassionate cowherds, who are His kinsmen and companions, sit nearby and dwell. ||

[45] By the power of its being Gokula, that too is harmonized. To explain:

Parts are shares; they are inheritances, and by connection with that secondary suffix they are kinsmen. / Those shares of His clan, indeed, are kinsmen unto the slayer of Baka. || / Or, it is to be understood as a bahuvrīhi compound: 'those who have a share in Him.' / Their love, resembling rice, is appropriately dependent upon Him in their livelihood. ||

[46] Thus, their being of the same clan was spoken of by Śrī Śuka:

"Having thus slain the horned bull, [Kṛṣṇa,] praised by His kinsmen, / entered the cowherd settlement together with Balarāma, a feast for the eyes of the gopīs." [BhP 10.36.15]

The petals of that lotus become the pleasure-groves / by a portion of the abodes of Lakṣmī; / in these, Mukunda sports in secret / within dwellings made of heaps of wish-fulfilling gems surrounded by hundreds of thousands of wish-fulfilling trees. ||

Sovereignty there was conferred upon Rādhikā / by her beloved, so it is renowned in the Purāṇas; / but I consider that to be merely repetitious, / since He was already completely subdued by her virtue. ||

And here, whatever was previously determined by the two words “Śrī” and “Parama-puruṣa” is determined indeed: without their status as the bride of the son of the king of Vraja gaining renown among those [gopīs] alone, their sovereignty over all the petals of the lotus of Vraja is not established.

Now, as their two raised lateral flanks resemble the slightly curled petals of a lotus, there shine forth in the spaces between the petals—which possess the beauty of gem-studded basins difficult to surmount from the outside—spacious inner gardens descending separately from each filament. At the forward junctures of these, there clearly shine forth cowherd settlements containing the settlements of all the masters right in the very center. Therefore, that [region] up to that limit is recognized as Gokula.

There too, having entered at milking time / together with an equal circle of cowherd protectors and observing it, / in abodes built of cintāmaṇi gems encircled by kalpa-trees and lotuses, / Kṛṣṇa protects the surabhi cows. //22

And that quadrangle everywhere around the lotus that forms the dwelling of those nearby—all of this they call Vṛndāvana. Outside and inside that, shining like a continuous island, resembling a great continent, exquisitely attired, the entire realm is called Śvetadvīpa and also Goloka. As for the outer part, boundless like an ocean: there, free from grief, abide co-dwellers whose manifold worlds resemble the earth. But the forests situated on the petals they call the play-Vṛndāvanas. As is said in the Pāñcarātra: “Mahāvṛndāvana is there, as well as the play-Vṛndāvanas.”

Now, along the quadrangle, like bees of the mountains, mountains are seen all around in the south and west, as if drinking the streams of honey flowing everywhere from the lotus because of their dropping, and as if vomiting it back after ceasing that drinking. And right there, dense with peaks of great gems, Śrī Govardhana manifests unbounded pride of joy even for the sovereign of all, like a great treasure gathered into a cottage.

And this one named Śrī Govardhana, offering Hari an exquisite seat by means of delightful gem-slabs, / a welcome of welcomes through the soft trills produced by flocks of birds, / foot-wash to be produced by crosswise cascades brimming with śyāmāka grass, dūrvā, lotuses, and viṣṇukrāntā, / a worthy offering of honour by means of endless sprouts of unbroken darbha bending under the feet of darting deer, / ample water for sipping through pools joined with nutmeg, cloves, and kakkola nestled on the banks, / madhuparka offered by the trees through mixtures of curd matured from the freshly flowing milk of freshly calved cows and ghee melted therefrom, / an immersion in the delight of bathing service imitated by the torrential downpours from stones on the crowns of its peaks, / garments of comfort provided by the fine barks of special golden-hued trees that cling snugly like silk, / abundant anointing through yellow ochre and hari-candana transformed from hundreds of fragrant stones imbued with natural scent, / lovely flowers delighting the mind with blossoming mālatī creepers and garden vines, / incense surpassing all incense through the smoke of aguru wood struck by the impact of cow hooves, / a lamp illuminating all splendour through the light of heaps of gems glowing even by day, / an ornament making exquisite adornment through desired creations made from charming guñjā berries, peacock feathers, and strings of birds, / food gathering all happiness through circles of fruits and roots suited to desire, / a mouth-freshener through shoots of tulasī and others of spotless, matchless fragrance, following another sipping of water surrounded by cool water scented with blossoms, / an unmistakable waving of lamps through the rows of campaka blossoms bursting into bloom as the wind blows, / an utmost canopy of beauty formed by dense clusters of boughs fronted by bakula trees entwined with thick shoots, / a fan delighting noble people with broad śāla trees whose sprouts are stirred by the gentlest breezes of Malaya, / dramatic dance whose gestures are filled with peacocks, discerning of their own notes, emitting diverse bodily screams, / a bed providing all surpassing rest with successive falls of flowers serving as a couch accompanied by forest women attracted in succession by the sweet bamboo [sounds] mistaken for the notes of Hari's flute, / and choral singing obtained through flocks of sweet cuckoos mingled with soft warblings—perceiving Hari thus, he remains fulfilling his long-established status as the best of Hari's servants.