madhuraṁ madhuraṁ vapur asya vibhor
madhuraṁ madhuraṁ vadanaṁ madhuram |
madhu-gandhi mṛdu-smitam etad aho
madhuraṁ madhuraṁ madhuraṁ madhuram ||
(Kṛṣṇa-karṇāmṛta: 92; cited in Caitanya-caritāmṛta: 2.21.136)
“Sweet, swee Is this Lord’s figure.
Sweet, sweet, swee Is his face.
[And] Aho! Sweet, sweet, sweet, sweet
Is this gentle, honey-scented smile.”
citraṁ tad etac caraṇāravindaṁ
citraṁ tad etan nayanāravindam |
citraṁ tad etad vadanāravindaṁ
citraṁ tad etad vapur asya citram ||
(Kṛṣṇa-karṇāmṛta: 89)
“Wondrous are these lotus feet!
Wondrous are these lotus eyes
Wondrous is this lotus face
Wondrous, wondrous is this figure of his!”
śuddhiṁ śuddha-bhakti-vāsanā-rūpām |
(Prīti Sandarbha: 36)
“‘Purity’ (śuddhim) [as spoken of in SB 7.13.22] refers to inclination (vāsanā) for pure bhakti [to Bhagavān].”
tad evaṁ śaraṇāpattir vivṛtā |
asyāś cāpūrvatvaṁ tāṁ vinā tadīyatvāsiddheḥ |
(Bhakti Sandarbha: 237)
“Thus, in this way, śaraṇāpatti [i.e., śaraṇāgati] has been described. And its incomparability [lit., “unprecedentedness”] is because of the non-establishment of being his own without it [i.e., one does not attain the actual feeling of belonging to Bhagavān, and Bhagavān does not actually consider one his own, that is, as one of his bhaktas, without śaraṇāgati].”
yasyām eva kavaya ātmānam avirataṁ vividha-vṛjina-saṁsāra-paritāpopatapyamānam anusavanaṁ snāpayantas tayaiva parayā nirvṛtyā hy apavargam ātyantikaṁ parama-puruṣārtham api svayam āsāditaṁ no evādriyante bhagavadīyatvenaiva parisamāpta-sarvārthāḥ |
(Śrīmad Bhāgavatam: 5.6.17; cited in Prīti Sandarbha: 19)
“Incessantly immersing the self—which is [otherwise] being continuously afflicted by the sufferings of saṁsāra beset with various types of sin—in which [i.e., in one-pointed bhakti to Vāsudeva as aforementioned], the wise, who have fully attained all [puruṣa-] arthas solely by virtue of [their] belongingness to Bhagavān, with the supreme satisfaction of that [one-pointed bhakti to Vāsudeva] do not show any regard even to [what is conventionally considered] the final, ultimate puruṣārtha, apavarga [i.e., mukti of any of the five types] [even] when obtained of its own accord [i.e., offered by Śrī Bhagavān himself even though it has not been desired].”
smerāṁ bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ
vaṁśī-nyastādhara-kiśalayām ujjvalāṁ candrakeṇa |
govindākhyāṁ hari-tanum itaḥ keśi-tīrthopakaṇṭhe
mā prekṣiṣṭhās tava yadi sakhe bandhu-saṅge’sti raṅgaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.239; cited in Caitanya-caritāmṛta: 1.5.224)
“O friend! If you enjoy in the company of kinsmen, then from here do not look towards the figure of Hari known as Govinda near Keśi Tīrtha smiling with the vaṁśī fixed on the sprouts of lips as he casts sidelong glances in a threefold posture and shines with the eye of a peacock feather [decorating his diadem].”
viśveṣām anurañjanena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam |
svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ
śṛṅgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati ||
(Gītā-govinda: 1.11; cited in Caitanya-caritāmṛta: 1.4.224, 2.8.143)
“O sakhi, producing bliss for all by satisfying [all], creating a festival of Anaṅga with his dark and tender limbs resembling rows of blue lotuses, and freely embraced in full by the beauties of Vraja on both sides, charming Hari plays during the spring like the embodiment of śṛṅgāra.”
kam prati kathayitum īśe samprati ko vā pratītim āyātu |
go-pati-tanayā-kuñje gopa-vadhūṭī-viṭaṁ brahma ||
(Raghupati Upādhyāya; cited in Padyāvalī: 98; Caitanya-caritāmṛta: 2.19.98)
“Who can I tell, and who will now believe, that Brahman is a hunter of the wives of cowherd men in the groves along the Yamunā?”
yat pālitaṁ tāta-mukhair vardhitaṁ
līlā-rasair mitra-gaṇair niṣevitam |
bhaktaiḥ sadāsvāditam etad ālibhiḥ
śrī-rādhayā kṛṣṇa-rasāmṛtaṁ phalam ||
(Govinda-līlāmṛta: 23.92)
“This fruit—Kṛṣṇa, the nectar of rasa [i.e., Kṛṣṇa, who is the nectar of prema personified]—which is continuously nourished with the rasas of līlās [i.e., with līlās full of varieties of rasa] by his father and so forth, [continuously] increased [with the rasas of līlās] by his friends, and [continuously] served [with the rasas of līlās] by his bhaktas [i.e., his servants], is [continuously] tasted [through the rasas of līlās] by Śrī Rādhā and friends.”
dadhi-mathana-ninādais tyakta-nidraḥ prabhāte
nibhṛta-padam agāraṁ ballavīnāṁ praviṣṭaḥ |
mukha-kamala-samīrair āśu nirvāpya dīpān
kavalita-navanītaḥ pātu māṁ bāla-kṛṣṇaḥ ||
(Padyāvalī: 143)
“Awakened at daybreak by the sounds of yoghurt-churning, he enters the homes of the gopīs on silent feet, quickly extinguishes the lamps with puffs of air from his lotus mouth, and devours their fresh butter. May child Kṛṣṇa protect me.”
