The Latest
- Read on →: atra kṛtānukaraṇaṁ nāma līlākhyo nāyikānubhāvaḥ
atra kṛtānukaraṇaṁ nāma līlākhyo nāyikānubhāvaḥ | tad uktaṁ kriyānukaraṇaṁ līleti | prakṛtiṁ svabhāvam | tādṛśa-premāveśo jātaḥ | yena tat-svabhāva-nija-svabhāvayor aikyam eva tāsu jātam ity arthaḥ | yathā śrīmad-ujjvala-nīlamaṇau mahā-bhāvodāharaṇam—rādhāyā bhavataś ca … |
(Prīti Sandarbha: 81)“Here [in reference to the līlā described in SB 1.9.40 and 10.30.14–23], imitation of deeds, which is called līlā, is an ensuant (anubhāva) of a nāyikā [i.e., the gopīs]. This is stated [in Ujjvala-nīlamaṇi 10.28]: kriyānukaraṇaṁ līlā [“imitating actions [of one’s beloved] is [called] līlā”]. ‘Nature’ (prakṛti) means svabhāva. Absorption in such prema arose [in the gopīs] whereby a oneness arose in them of his svabhāva with their own svabhāvas, as [is described] in the illustration of mahābhāva in Śrīmad Ujjvala-nīlamaṇi: rādhāyā bhavataś ca ….”
- Read on →: vijaya-ratha-kuṭumba ātta-totre
vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam ||
lalita-gati-vilāsa-valguhāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛtavatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ ||
(Śrīmad Bhāgavatam: 1.9.39–40; cited in Prīti Sandarbha: 81)[Bhīṣmadeva:] “Let me, desiring death, have rati for Bhagavān, who is sightly on account of his splendor, holding the reins of horses [in his left hand] and grasping a whip [with his right] as he protects the chariot of Vijaya [i.e., Arjuna]; by seeing whom the dead [in the battle of Kurukṣetra] attained their own forms [i.e., mukti]; and whose nature the wives of the gopas verily attained as they were highly honored by [his] charming movements, play, attractive smiles, and loving glances, [thus] blinded by [the] madness [of prema], and [so became] engaged in imitating his deeds.”
- Read on →: rādhā’jānād asaṅge danuja-vijayinaḥ saṅgam ārād asaṅgaṁ
rādhā’jānād asaṅge danuja-vijayinaḥ saṅgam ārād asaṅgaṁ
saṅge caivaṁ samantād gṛha-samaya-sukha-svapna-śītādikāni |
etasyā vṛttir eṣājani sapadi yadānyad vicitraṁ tadāsīt
kāntā-kānta-svabhāvo’py ahaha yad anayor vaiparītyāya jajñe ||
(Gopāla-campū: Pūrva, 33.6)“Rādhā experiences union with the Victor over the Dānavas [i.e., Śrī Kṛṣṇa] in separation, and separation in the midst of union, and in this way she also experiences her house, the time, happiness, dreams, cold, and other things all around her [i.e., she experiences her house to be the forest and the forest to be her house, the present time to be another time and another time to be the present time, happiness to be suffering and suffering to be happiness, dreams to be wakefulness and wakefulness to be dreams, cold to be heat and heat to be cold, and so on]. When this condition of hers manifested, then immediately another wonder occurred. Ahaha! Even the dispositions of the female lover and male lover manifested in reverse.”
- Read on →: nirupadhi hi prema kathañcid apy upadhiṁ na sahata iti
nirupadhi hi prema kathañcid apy upadhiṁ na sahata iti pūrvārdhe bhagavatoḥ kṛṣṇa-rādhayor anupadhi-prema śrutvā tad eva puruṣārthīkṛtam | bhagavatā mukha-pidhānaṁ cāsya tad-rahasyatva-prakāśakam |
(Caitanya-candrodaya-nāṭakam: 7.17)“Guileless prema does not tolerate any sort of guile. After hearing of Kṛṣṇa and Rādhā’s guile-free prema in the first half [of the verse], Bhagavān determined it to be the puruṣārtha, and Bhagavān’s covering his [i.e., Rāmānanda’s] mouth is indicative of its [i.e., the statement in the first half of the verse’s] confidentiality [alt., it is indicative of the confidentiality between them, i.e., Rādhā and Kṛṣṇa].”
- Read on →: dhṛta-phaṇa iva bhogī gāruḍīyasya gānaṁ
dhṛta-phaṇa iva bhogī gāruḍīyasya gānaṁ
tad-uditam atiratyākarṇayan sāvadhānam |
vyadhikaraṇatayā vānanda-vaivaśyato vā
prabhur atha kara-padmenāsyāpy adhatta ||
(Caitanya-candrodaya-nāṭakam: 7.16)“Like a snake with its hood drawn out listening to the song of a snake-charmer, Prabhu listened attentively with great delight to his [i.e., Rāmānanda Rāya’s] statement and then stopped him [from speaking any further] with his lotus hand either because of incongruity [i.e., because this was not the time he wanted this secret revealed] or because he was overwhelmed with bliss.”
- Read on →: ahaṁ kāntā kāntās tvam iti na tadānīṁ matir abhūn
ahaṁ kāntā kāntās tvam iti na tadānīṁ matir abhūn
mano-vṛttir luptā tvam aham iti nau dhīr api hatā |
bhavān bhartā bhāryāham iti yad idānīṁ vyavasitis
tathāpi prāṇānāṁ sthitir iti vicitraṁ kim aparam ||
(Caitanya-candrodaya-nāṭakam: 7.15)[Rādhā speaks to Kṛṣṇa in Mathurā through a messenger:] “‘I am the female lover, and you are the male lover.’ I did not have this notion then [when you were here in Vraja]. This mentality was absent, and even our awareness of ‘you’ and ‘I’ was lost. Although we now [again] have the certainty that you are the man and I am the woman, still my prāṇas are present [in my body]. What is more astonishing than this?”