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वृन्दावन महिमा अपरम्पार - श्री राधाचरण दास, वृन्दावन विरुदावली (32)
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Sanskrit Text
वृन्दावन महिमा अपरम्पार।
श्यामसुन्दर भोक्ता रस श्यामा वृन्दावन आधार॥ [1]
तीनों तीनों का पूरक मिलि होबत नित्य विहार।
दो मिले एक नहिं संग होवे तो नहिं लीला विस्तार॥ [2]
दो मिले कुरुक्षेत्र में फिर भी नहिं हिय रस संचार।
वृन्दावन तन प्राण हैं राधा मन हैं नन्दकुमार॥ [3]
भजहु संग करि इन तीनन तब होवै सुख साकार।
‘राधाचरणदास' बिनु इनके रस साधन बेकार॥ [4]
- श्री राधाचरण दास, वृन्दावन विरुदावली (32)
Hindi Meaning
श्री वृन्दावन धाम की महिमा अनंत और अपार है।
यहाँ श्यामसुन्दर रसास्वादन करने वाले भोक्ता हैं, श्री श्यामा जू (राधा) साक्षात् रस स्वरूपा हैं, और वृन्दावन इन दोनों की लीलाओं का आधार है। [1]
ये तीनों तत्व (राधा, कृष्ण, वृंदावन) एक-दूसरे के पूरक हैं और इन तीनों के संयोग से ही 'नित्य विहार' सिद्ध होता है।
यदि इन तीनों में से कोई एक भी न हो, तो वह नित्य लीला का विस्तार संभव नहीं है। [2]
यद्यपि श्री राधा एवं श्री कृष्ण कुरुक्षेत्र में भी एक बार मिले थे, परंतु वहाँ हृदय में उस निकुंज-रस का संचार नहीं हुआ (क्योंकि वहाँ वृन्दावन का परिवेश नहीं था)।
वृन्दावन तन है, राधा प्राण हैं और श्री कृष्ण उसका मन है। [3]
'राधाचरणदास' कहते हैं कि जब जीव इन तीनों (राधा, कृष्ण और वृन्दावन) का एक साथ भजन करता है, तभी वास्तविक रस (नित्य विहार) का आस्वादन होता है अथवा इन तीनों के बिना यह रसोपासना बेकार है। [4]
Hinglish Transliteration (रोमन पाठ)
vrindavan mahima aparampar.
shyamasundar bhokta ras shyama vrindavan adhar.. [1]
tinon tinon ka purak mili hobat nity vihar.
do mile ek nahin sng hove to nahin lila vistar.. [2]
do mile kurukshetr men fir bhi nahin hiy ras snchar.
vrindavan tan pran hain radha man hain nandakumar.. [3]
bhajahu sng kari in tinan tab hovai sukh sakar.
‘radhacharanadas' binu inake ras sadhan bekar.. [4]
- shri radhacharan das, vrindavan virudavali (32)
Transliteration
Vrindavan Mahima Aparampar.
Shyamsundar Bhokta Ras Shyama Vrindavan Aadhar. [1]
Teenon Teenon Ka Poorak Mili Hobat Nitya Vihar.
Do Mile Ek Nahin Sang Hove To Nahin Leela Vistar. [2]
Do Mile Kurukshetra Mein Phir Bhi Nahin Hiy Ras Sanchar.
Vrindavan Tan Praan Hain Radha Man Hain Nandkumar. [3]
Bhajahu Sang Kari In Teennan Tab Hovai Sukh Sakar.
‘Radhacharan Das’ Binu Inke Ras Sadhan Bekar. [4]
- Shri Radhacharan Das, Vrindavan Virudavali (32)
The glory of Śrī Vṛndāvana Dhāma is immeasurable. Here, Śyāmasundara is the enjoyer who relishes divine rasa, Śrī Śyāmā Jī (Rādhā) is the very embodiment of that rasa, and Vṛndāvana is the very foundation of their love-plays. [1]
These three — Rādhā, Kṛṣṇa, and Vṛndāvana — are mutually complementary, and only through their harmonious union is the eternal nitya-vihāra rasa manifest. If even one of these three is not present with the others, the eternal play of divine love cannot unfold. [2]
Although Śrī Rādhā and Śrī Kṛṣṇa once met at Kurukṣetra, the intimate nectar of Nikunja-rasa did not arise there, for the sacred realm of Vṛndāvana was absent. Vṛndāvana is the body, Rādhā is the life-breath, and Śrī Kṛṣṇa is the mind within that divine whole. [3]
Śrī Rādhācaraṇadāsa declares that only when a soul worships all three together — Rādhā, Kṛṣṇa, and Vṛndāvana — does one truly relish the nectar of the eternal nitya-vihāra; without this unified devotion, such rasa-upāsanā remains incomplete. [4]
English Translation
Vrindavan Mahima Aparampar.
Shyamsundar Bhokta Ras Shyama Vrindavan Aadhar. [1]
Teenon Teenon Ka Poorak Mili Hobat Nitya Vihar.
Do Mile Ek Nahin Sang Hove To Nahin Leela Vistar. [2]
Do Mile Kurukshetra Mein Phir Bhi Nahin Hiy Ras Sanchar.
Vrindavan Tan Praan Hain Radha Man Hain Nandkumar. [3]
Bhajahu Sang Kari In Teennan Tab Hovai Sukh Sakar.
‘Radhacharan Das’ Binu Inke Ras Sadhan Bekar. [4]
- Shri Radhacharan Das, Vrindavan Virudavali (32)
The glory of Śrī Vṛndāvana Dhāma is immeasurable. Here, Śyāmasundara is the enjoyer who relishes divine rasa, Śrī Śyāmā Jī (Rādhā) is the very embodiment of that rasa, and Vṛndāvana is the very foundation of their love-plays. [1]
These three — Rādhā, Kṛṣṇa, and Vṛndāvana — are mutually complementary, and only through their harmonious union is the eternal nitya-vihāra rasa manifest. If even one of these three is not present with the others, the eternal play of divine love cannot unfold. [2]
Although Śrī Rādhā and Śrī Kṛṣṇa once met at Kurukṣetra, the intimate nectar of Nikunja-rasa did not arise there, for the sacred realm of Vṛndāvana was absent. Vṛndāvana is the body, Rādhā is the life-breath, and Śrī Kṛṣṇa is the mind within that divine whole. [3]
Śrī Rādhācaraṇadāsa declares that only when a soul worships all three together — Rādhā, Kṛṣṇa, and Vṛndāvana — does one truly relish the nectar of the eternal nitya-vihāra; without this unified devotion, such rasa-upāsanā remains incomplete. [4]
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