Kavi Karṇapūra – Page 2

ātmārāmān madhura-caritair bhakti-yoge vidhāsyam

ātmārāmān madhura-caritair bhakti-yoge vidhāsyam
nānā-līlā-rasa-racanayā nandayiṣyan sva-bhaktān |
daityānīkair bhuvam atibharāṁ vīta-bhārāṁ kariṣyan
mūrtānando vraja-pati-gṛhe jātavat prādurāsīt ||
(Ānanda-vṛndāvana-campū: 2.9)

“To direct ātmārāmas to bhakti-yoga
 With his sweet acts,
 To delight his own bhaktas
 With a production of the rasa of various līlās,
 And to unburden the earth
 From the excessive burden of the armies of the daityas,
 Embodied Bliss [i.e., Śrī Kṛṣṇa]
 Appeared in the home of Vraja’s king
 Like a newborn.”

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ākārād api bhetavyaṁ strīṇāṁ viṣayiṇām api

ākārād api bhetavyaṁ strīṇāṁ viṣayiṇām api |
yathāher manasaḥ kṣobhas tathā tasyākṛter api ||
(Śrī Caitanyacandrodaya-nāṭaka: 8.25; cited in Śrī Caitanya-caritāmṛta: 2.11.11)

“Even the appearance of women and viṣayīs (materialists) should be feared [and so direct association with them all the more]. As disturbance of the mind occurs because of a snake, so also it occurs because of the appearance of one [i.e., as one becomes scared upon seeing a snake and even upon seeing a toy form of a snake or perceiving the appearance of a snake in a rope, so just by seeing viṣayīs and women, or even something resembling the behavior of viṣayīs and the appearance of a woman, the mind becomes disturbed (in the case of people in general and sādhakas)].”

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niṣkiñcanasya bhagavad-bhajanonmukhasya

niṣkiñcanasya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya |
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato’py asādhu ||
(Śrī Caitanyacandrodaya-nāṭaka: 8.24; cited in Śrī Caitanya-caritāmṛta: 2.11.8)

“[Śrī Caitanya Mahāprabhu:] Hā! Hanta! Hanta! For a renunciant intent upon Bhagavad-bhajana and desirous of reaching the far shore of the ocean of material existence, associating with viṣayīs [i.e., those engrossed in material affairs] and women is even more detrimental than drinking poison.”

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nirupādhi-prīti-parā sadṛśī sukha-duḥkhayoḥ

nirupādhi-prīti-parā sadṛśī sukha-duḥkhayoḥ |
vayasya-bhāvād anyonyaṁ hṛdaya-jñā sakhī bhavet ||
(Alaṅkāra-kaustubha: 5.157 (121))

“One who is endowed with unconditional prīti [for the nāyikā, her yūtheśvarī], is correlated in happiness and sorrow [with her yūtheśvarī], and, because of being a contemporary, has a mutual awareness of heart [with her yūtheśvarī] is a sakhī.”

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iha viharati rādhā-kṛṣṇa-kuñjādhikārī

iha viharati rādhā-kṛṣṇa-kuñjādhikārī
tad-ubhaya-rasa-rīteḥ śuddha-siddhānta-dhārī |
sakala-sujana-geyaḥ kṛṣṇa-dāsābhidheyaḥ
padam akhila-guṇānāṁ ko’pi rājā kavīnām ||
(Kavi Karṇapūra; cited in the Daśa-śloki-bhāṣya of Rādhā Kṛṣṇa Dāsa Gosvāmī)

“Here [i.e., in Vraja] sports
Some [extraordinary] king (rājā) among poets (kavis),
Known as Kṛṣṇa Dāsa,
Who is an adhikārī of Rādhā and Kṛṣṇa’s kuñja,
A carrier of the pure siddhānta regarding the flow of their rasa,
Worthy of being sung of by all virtuous persons,
And an abode of all qualities.”

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mano yadi na nirjitaṁ kim amunā tapasyādinā

mano yadi na nirjitaṁ kim amunā tapasyādinā
kathaṁ sa manaso jayo yadi na cintyate mādhavaḥ |
kim asya ca vicintanaṁ yadi na hanta ceto-dravaḥ
sa vā katham aho bhaved yadi na vāsanā-kṣālanam ||
(Caitanyacandrodaya-nāṭaka: 7.7)

“If the mind is not conquered, then what will come of all these austerities and so forth? How is the mind conquered if Mādhava is not thought of? Oh, and what is contemplation of him if the heart does not melt? But alas, how will that happen if the vāsanās [i.e., the vāsanās unrelated to him remaining in the heart] are not washed away?”

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kālena vṛndāvana-keli-vārttā

kālena vṛndāvana-keli-vārttā
lupteti tāṁ khyāpayituṁ viśiṣya |
kṛpāmṛtenābhiṣiṣeca devas
tatraiva rūpaṁ ca sanātanaṁ ca ||
(Caitanyacandrodaya-nāṭaka: 9.38; cited in Caitanya-caritāmṛta: 2.19.119)

“In the course of time, discussion of the play [i.e., līlā of Rādhā and Kṛṣṇa] in Vṛndāvana was lost. Therefore, to distinguish and disseminate this, Deva [i.e., Śrīman Mahāprabhu], specifically in this respect, anointed Rūpa and Sanātana with the nectar of his grace.”

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yaḥ sarva-lokaika-mano-‘bhirucyā

yaḥ sarva-lokaika-mano-‘bhirucyā
saubhāgya-bhūḥ kācid akṛṣṭa-pacyā |
yatrāyam āropaṇa-tulya-kālaṁ
tat-prema-śākhī phalavān atulyaḥ ||
(Caitanya-candrodaya-nāṭaka: 10.4; cited in Caitanya-caritāmṛta: 3.6.264)

“Since he [i.e., Raghunātha Dāsa Gosvāmī] is unanimously a delight to everyone, he is [like] an untilled fertile field of some [indescribable] good fortune wherein this tree of prema for him [i.e., Śrī Kṛṣṇa], from the very moment it was planted, has become incomparably fruitful.”

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vinā rādhāṁ kṛṣṇo na khalu sukhadaḥ sā na sukhadā

vinā rādhāṁ kṛṣṇo na khalu sukhadaḥ sā na sukhadā
vinā kṛṣṇaṁ dvābhyām api vinānyā na sarasāḥ |
vinā rātriṁ nendus tam api na vinā sā’pi ruci-bhāk
vinā tābhyāṁ jṛmbhāṁ dadhati kumudinyo’pi na tarām ||
(Alaṅkāra-kaustubha: 8.193)

“Certainly, without Rādhā, Kṛṣṇa is not delightful, and she is not delightful without Kṛṣṇa. And alas, without both of them, others [i.e., the sakhīs] are not beautiful [alt., impassioned, lit., imbued with rasa]. Neither the moon without the night, nor it without that [i.e., nor the night without the moon] are resplendent. And without them both, white water lillies do not fully blossom.”

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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].”

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