puṇyā bata vraja-bhuvo yad ayaḿ nṛ-lińga
gūḍhaḥ purāṇa-puruṣo vana-citra-mālyaḥ
gāḥ pālayan saha-balaḥ kvaṇayaḿś ca veṇuḿ
vikrīdayāñcati giritra-ramārcitāńghriḥ
punyah -- pious; bata -- indeed; vraja-bhuvah -- the various regions of the land of Vraja; yat -- in which; ayam -- this; nri -- human; linga -- by characteristics; gudhah -- disguised; purana-purushah -- the primeval Personality of Godhead; vana -- composed of flowers and other items of the forest; citra -- of wonderful variety; malyah -- whose garlands; gah -- the cows; palayan -- herding; saha -- together with; balah -- Lord Balarama; kvanayan -- vibrating; ca -- and; venum -- His flute; vikridaya -- with various pastimes; ancati -- He moves about; giritra -- by Lord Siva; rama -- and the goddess of fortune; arcita -- worshiped; anghrih -- His feet.
How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Siva and goddess Rama vibrates His flute as He tends the cows in the company of Balarama.
In this verse the devoted ladies in the audience point out the difference between Mathura and Vrindavana. They want to indicate that in Vrindavana Krishna simply enjoys with His girlfriends and boyfriends, whereas here in Mathura the Lord is subjected to harassment by the bullying tactics of professional wrestlers. Thus the ladies are condemning the city of Mathura because of their pain at seeing Krishna in what they consider an unfair wrestling match. Of course, Mathura is also one of the Lord's eternal abodes, but here the women in the assembly express their love in a critical mood.
