Verse Two kusumita-vanaräji-çuñmi-bhåëgadvija- kula-ghuñöa-saraù-sarin-mahédhram madhupatir avagähya cärayan gäù saha-paçu-päla-balaç cuküja veëum kusumita – completely filled with beautiful flowers; vanaräji – amidst the rows of trees of the forest; çuñmi – maddened; bhåìga – bees; dvija – of birds; kula – and flocks; ghuñöa – resounding; saraù-sarin – its lakes, ponds and rivers; mahédhram – Govardhana, Nandéçvara and other hills; madhupati – akhila-rasämåta-sindhu Çré Kåñëa (Here madhu means rasa. Madhu-pati therefore refers to rasika-çekhara Kåñëa, who is the ocean of nectar of all the rasas. Madhu also means vasanta, who is enjoyed by Kåñëa.); avagähya – entering; cärayan – grazing; gäù – the cows; saha-paçu-päla-balaù – in the company of the cows, the cowherd boys and His elder brother Balaräma; cuküja – vibrated; veëum – His flute. Translation “Intoxicated bees were humming here and there amidst the rows of lush green trees filled with colorful, sweetsmelling flowers. All the lakes, rivers and hills of the forest resounded with the melodious singing of flocks of many kinds of birds as they flew from place to place. Madhu-pati Çré Kåñëa, accompanied by Baladeva and the cowherd boys, entered Våndävana and, while taking the cows for grazing, vibrated a mellow sweet tune upon His alluring flute.”
commentary:-
The natural beauty of the land of Våndävana is beyond
description. And it becomes even more exquisite and
delightful upon the auspicious arrival of Vrajaräja-nandana
with His cows and cowherd friends. Kusumita-vanaräji –
the many different trees and creepers fill up with soft, newly
blossomed leaves, flowers and fruits. And why should it be
otherwise? Just as the bee is the only enjoyer of a flower’s
honey, madhu-pati Çré Kåñëa is the sole enjoyer and the
supreme stock-keeper of the honey of all the rasas.
Vasanta, the spring season, is also madhu (honey) for her
pati (beloved master) Çré Kåñëa, who is the recognized object
of her service. Therefore, it is not strange that Våndävana
enhances her beauty in welcoming Him, her revered lord
and master. As soon as Vrajendra-nandana Çré Kåñëa enters
Våndävana, the trees, creepers, animals and birds all blossom
with delight. As one watches this scene unfold, it is very
hard to discern whether the forest flourishes because of the
blossoming flowers or whether the trees are in ecstasy because
of the lushness of the forest. Çré Çukadeva Gosvämé quoted the
gopés: jayati te ‘dhikäà janmanä vrajaù çrayata indirä çaçvad
atra hi. Before Kåñëa’s appearance in Vraja, the goddess of
fortune Lakñmé-devé personally came to Våndävana and
decorated her in various ways to facilitate Kåñëa’s playing
there. It seems that the entire forest is beautifully embellished
in every way, ready to welcome Him.
Describing the beauty of autumn in Våndävana,
Çré Çukadeva Gosvämé said: çuñmi-bhåìga-dvija-kula-ghuñöaVerse
saraù sarin-mahédhram. Different varieties of jasmine
(belé and jühé) and many other types of flowers are blossoming
here, there and everywhere. Their fragrance reaches far
and wide, inviting the bees to taste their honey. Swarms and
swarms of humming bees are attracted to sit on the lovely
flowers, and after drinking nectar they find other flowers
to taste. In this way, drinking nectar full up to the neck,
they become intoxicated and sing. It appears as if Vana-devé,
the goddess of the forest, is welcoming the arrival of madhupati
Çré Kåñëa with their humming. On hearing the bees,
how can the parrots, the many kinds of cuckoos, and other
birds remain quiet? They also join in with their chirping
and drown in ecstasy. Absorbed in bliss, they fly hither and
thither from one tree to another and from one branch to
the next, causing the whole of Våndävana to resonate with the
sound of their singing. The combination of the humming of
the bees and the singing of the birds creates an unparalleled,
soft, sweet musical symphony which reverberates throughout
all the ponds, lakes and hills of Våndävana.
Kåñëa, the son of the king of the cowherds, along with
His friends and elder brother Däüjé, enters Våndävana on
the excuse of taking the cows for grazing, but actually He
comes only to drink Våndävana’s enchanting beauty. Hearing
the humming of the bees and the harmonious chirping of the
parrots, cuckoos and other birds, Kåñëa begins dancing with
joy. In order to see the beauty of the various forests, He strolls
from one to another, accompanied by His countless friends
and cows. The innumerable flowers decorating the luxuriant
forest grounds increase in number upon Kåñëa’s entrance,
and their fragrance becomes even more attractive. Seeing the
dancing of the maddened peacocks and hearing the singing
of the birds, Kåñëa, in His charmingly crooked tri-bhaìgalalita
(threefold bending) pose, leans against a branch of a
delighted kadamba tree in the forest on the bank of the River
Yamunä. He holds the flute to His soft lips, places His blue
lotus-bud-like fingers on the holes of the flute and vibrates a
mellow tune.
Saha-paçu-päla-balaç cuküja veëum – Däma, Çrédämä,
Vasudämä, Subala and the rest of His friends, along with Däujé,
also play their flutes, horns and other musical instruments
in harmony with Kåñëa’s flute. The entire Våndävana
begins vibrating with musical sounds. All moving and nonmoving
beings become spellbound upon hearing this sweetly
enchanting music. At that time an indescribable stream of
bliss never before experienced flows through Våndävana.
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