Narada Purana — Purva Bhaga, Shloka 200
The Recitation of the Thousand Names of Rādhā and Kṛṣṇa (Yugala-Sahasranāma) and Śaraṇāgati-Dharma
गोपधामा सुदामांबा गोपाली गोपमोहिनी । गोपभूषा कृष्णभूषा श्रीवृन्दावनचंद्रिका ॥ २०० ॥
gopadhāmā sudāmāṃbā gopālī gopamohinī | gopabhūṣā kṛṣṇabhūṣā śrīvṛndāvanacaṃdrikā || 200 ||
Sie ist die strahlende Wohnstatt der Gopas; die verehrte Mutter Sudāmās; Gopālī, die Betörerin der Hirten-Gemeinschaft; der Schmuck der Gopas; ja, der Schmuck Śrī Kṛṣṇas selbst; das glückverheißende Mondlicht von Śrī Vṛndāvana.
Sanatkumara (in dialogue responding to Narada)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: adbhuta
FAQs
This verse functions as a nāma-stuti: a concentrated praise through epithets that present the Devi as inseparable from Kṛṣṇa’s Vraja-līlā—ornamenting Kṛṣṇa, enchanting the gopas, and illuminating Vṛndāvana like moonlight—thereby directing the mind to Vraja-bhakti and affectionate devotion.
Bhakti is expressed here through loving remembrance (smaraṇa) and praise (stuti) of divine qualities: by repeatedly invoking names tied to Vṛndāvana and Kṛṣṇa’s companions (gopas), the devotee cultivates intimacy, sweetness (mādhurya), and single-pointed devotion centered on Kṛṣṇa and His Vraja.
The practical takeaway is Vyākaraṇa-based name-analysis used in stotra practice: compound epithets (samāsa) like gopa-bhūṣā and śrī-vṛndāvana-caṃdrikā encode theology in concise form, aiding correct recitation, memorization, and contemplative meaning during japa or ritual chanting.