अनर्पितचरीं चिरात्करुणयावतीर्णः कलौ
समर्पयितुमुन्नतोज्ज्वलरसां स्वभक्तिश्रियम् ।
हरिः पुरटसुन्दरद्युतिकदम्बसन्दीपितः
सदा हृदयकन्दरे स्फुरतु वः शचीनन्दनः ॥
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam |
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ ||
(Vidagdha-mādhava-nāṭakam: 1.1.2; cited in Caitanya-caritāmṛta: 1.1.4)
“Having descended in the Age of Kali
To graciously impart in full
The wealth of bhakti to himself
Replete with elevated ujjvala-rasa
Which for a long time
Had not been imparted before,
May Hari,
The [lion-like] Son of Śacī,
Fully illuminated with a profusion radiance
More beautiful than gold,
Appear always in the cave of the hearts of you all.”
Commentary
unnatojjvala-rasām unnataḥ pradhānatvena svīkṛta ujjvala-raso yatra tāṁ, sphuratu prakāśībhūya tiṣṭhatu |
(Commentary on Caitanya-caritāmṛta attributed to Viśvanātha Cakravartīpāda)
“[The compound] Unnatojjvala-rasām means that in which ujjvala-rasa [i.e., madhura-rasa] is elevated, that is, accepted as being principal. ‘May appear’ (sphuratu) means may remain manifestly.”
atha yat-preraṇayā tādṛśā apūrva-nāṭaka-nirmāṇe śaktis tasya mahāprabhoḥ paramābhīṣṭadevasya sphūrtim āśiṣayati—anarpiteti | mahāprabhoḥ sphūrtiṁ vinā hari-līlā-rasāsvādanānupapatter iti bhāvaḥ| vo yuṣmākaṁ hṛdaya-rūpa-guhāyāṁ śacī-nandano hariḥ pakṣe siṁhaḥ sphuratuḥ | yaḥ śacī-nandanaḥ kalau sva-bhakti-śriyaṁ sva-bhajana-sampattiṁ karuṇayā samarpayituṁ avatīrṇaḥ| kathambhūtām? anarpita-carīṁ kenāpi na arpita-pūrvām| nanu kapiladevādibhiḥ svamātrādityo bhagavad-bhajanaṁ kiṁ nopadiṣṭam? tatrāha sakala-rasa-sadbhāve’pi unnata ujjvala-raso yasyāṁ tāṁ bhakti-śriyam | tathā cojjvala-rasa-pradhānā bhaktir nopidiṣṭeti bhāvaḥ| kathambhūtaḥ? puraṭāt suvarṇād api sundara-dyuti-samūhena sandīpitaḥ | evaṁ sati parvata-kandarāyām uditaḥ siṁho yathā tatrasthān hastino nāśayati tathā yuṣmākaṁ hṛdaya-kandarāyām uditaḥ, śacī-nandana-svarūpaḥ siṁhaḥ hṛd-roga-rūpa-hastino nāśayatv iti dhvaniḥ |
(Commentary on Vidagdha-mādhava-nāṭakam 1.1.2 attributed to Viśvanātha Cakravartīpāda)
“Now, the author invokes [for his readers] the blessing of a manifestation (sphūrti) of his paramount Abhīṣṭa-deva, Mahāprabhu, he by whose inspiration such capability [as is found] in the composition of this unprecedented drama has come about: anarpita … [i.e., he presents this verse]. ‘Because of the non-occurrence of relishing the rasa of Hari’s līlā without a manifestation (sphūrti) of Mahāprabhu’ is the purport [i.e., the author prays for a manifestation of Mahāprabhu within the heart of all the readers of his drama because they will not be able to relish the rasa of the līlā of Hari described within it without a manifestation of Mahāprabhu within their heart that dispels all that inhibits relish of rasa from the heart]. [The author prays in this verse:] May Hari, and alternately, the lion—the Son of Śacī—appear in the cave of the hearts of you all (vaḥ), the Son of Śacī who has descended in Kali to graciously impart in full the wealth of bhakti to himself (sva-bhakti-śriyam), that is, the fortune of worship of himself. Of what nature [is this ‘the wealth of bhakti to himself’ (sva-bhakti-śriyam)]? ‘Not imparted before’ (anarpita-carīṁ), that is, not imparted previously by anyone.
“[An objection is raised:] ‘Well, was worship of Bhagavān not taught by Kapiladeva and others to his own mother and others?’ To this, the author says, ‘That wealth of bhakti [to himself] in which, even in the presence of all [other] rasas, there is elevated ujjvala-rasa.’ ‘Furthermore, ‘Bhakti in which ujjvala-rasa is predominant was not taught [previously by Kapiladeva or other avatāras]’ is the purport [i.e., indeed previous avatāras like Kapiladeva taught bhakti of various types but prior to Mahāprabhu no avatāra had taught the full gamut of bhakti wherein even elevated ujjvala-rasa, that is, the most exalted of all types of bhakti, was imparted in full]. Of what nature [is he]? Fully illuminated with a profusion radiance beautiful more so than even gold (puraṭa). Being so, as a lion arises into a mountain cave and kills the elephants situated there, so may the Lion in the form of the Son of Śacī arise in the cave of the hearts of you all and kill the elephant in the form of the heart’s disease [i.e., kāma]. This is the implied meaning (dhvani).”