Gopalacampu 1.1.22

1.1.22

[6] asti kila vṛndāvana-nāma-dheyaṃ bhāga-dheyam iva subhagaṃ vanam avanī-devyāḥ | yad aho, vanam apy avanāya kalpate sakala-lokasya | prasaṅga-mātrataḥ pavamānam api tatra kṣipratā-pratāpataḥ pavamānatām apy atikrāmati | parama-tri-varga-dāne nirargalam api sarvadāpavargam apavarjayati | mukti-sandha-sambandha-gandham api svabandha-nirbandha-nibandhanaṃ bhavati | sadā sadāvalīśasya bhakti-pradam api kadāpi na dadāti tad-bhaktim | brahmaṇātmani yad anañcitam api matvā janma vāñchitam, tena tat paramañcitaṃ matam iti nija-hita-mahita-mahimārambham upalambhayati | tad evaṃ gahana-caryā-paryākulatayā virodhālaṅkāravad viruddhāyamānam apy artham anuruddhatayā paryavasānataḥ pariṇamayati | tasmin kavīnām akavitāyām api kavitā śambhāvitā bhavitā | tasminn eva ca paramodāra-sāratāvagamyate
| tadd hi taddhitatayā muhur avatīrṇasya sarvasyāpy ānandanasya śrīman-nanda-nandanasya sarvam ānanda-parva sarvadā parvati |

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.