Kṛṣṇa Dāsa Kavirāja Gosvāmī

svāduṅkāraṁ kamala-nayanaḥ saspṛhaṁ tat-tad-annaṁ

svāduṅkāraṁ kamala-nayanaḥ saspṛhaṁ tat-tad-annaṁ
hasta-sparśād amṛta-madhuraṁ mandamandaṁ priyāyāḥ |
tad-vāktrābja-prahita-nayana-prānta-bhṛṅgo nigūḍhaṁ
prāśnann ambā-manasi niviḍaṁ sa pramodaṁ vyatānīt ||
(Govinda-līlāmṛta: 4.46)

“Eagerly and leisurely tasting all that food [which had been cooked by Rādhā and her sakhīs],
Sweet more so than [even] nectar
Because of the touch
Of the hand of his beloved [i.e., Rādhā],
He [i.e., Kṛṣṇa], of lotus eyes,
By whom the bees of the corners of his eyes
Were discreetly cast towards the lotus of her face,
Ate and produced deep delight
In the mind of his mother.”

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hṛdaya-dayita-mukha-vīkṣaṇa-hṛṣṭās

hṛdaya-dayita-mukha-vīkṣaṇa-hṛṣṭās
tad-ati-madhura-mṛdu-kānti-vikṛṣṭāḥ |
mumudur udita-pṛthu-bhāva-vihastā
ramaṇa-bhavanam adhi tāḥ puru-śastāḥ ||
(Govinda-līlāmṛta: 4.43)

“Elated by the sight of the face
Of the beloved of their hearts,
Attracted by his exceedingly sweet, tender beauty,
And overwhelmed by abundant, elevated bhāva,
They of abounding auspiciousness [i.e., Rādhā and her sakhīs]
Delighted in the home of their lover.”

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āsvādayantaṁ ghṛta-pakvam annaṁ

āsvādayantaṁ ghṛta-pakvam annaṁ
sunarmabhis tān api hāsayantam |
ālokayantaṁ nayanāñcalena
rādhānanaṁ taṁ dadṛśur mudālyaḥ ||
(Govinda-līlāmṛta: 4.27)

“The sakhīs joyfully beheld him [i.e., Kṛṣṇa]
Relishing the food cooked in ghee,
Making them [i.e., Balarāma and his sakhās] also laugh with excellent jokes,
And beholding the face of Rādhā
From the corners of his eyes.”

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prabhātam āyātam aśeṣa-ghoṣa-

prabhātam āyātam aśeṣa-ghoṣa-
tṛṣārta-netra-bhramarāravinda |
gariṣṭha-bhūyiṣṭha-viśiṣṭa-niṣṭhaṁ
goṣṭhaṁ pratiṣṭhasva daviṣṭam iṣṭam ||
(Govinda-līlāmṛta: 1.29)

“Daybreak has arrived,
O Lotus of the bees
Of the entire village’s thirst-stricken eyes!
[Therefore, without delay]
Depart for your distant, dear village
Where the chief among your numerous elders are present
[Since otherwise you will undergo shame before them].”

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jaya jaya gokula-maṅgala-kanda

jaya jaya gokula-maṅgala-kanda
vraja-yuvatī-tati-bhṛṅgy-aravinda |
pratipada-vardhita-nandānanda
śrī-govindācyuta nata-śanda ||
(Govinda-līlāmṛta: 1.28)

“Glory to you! Glory to you!
O Root of Gokula’s good fortune!
[Alt., O Cloud which showers good fortune like rain upon Gokula!]
O Lotus for the bumblebees of Vraja’s young women!
O you by whom Nanda’s bliss is increased at every moment!
O Śrī Govinda! O Acyuta!
O Giver of happiness to the bowed!”

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udayaṁ prajavād ayam ety aruṇas

udayaṁ prajavād ayam ety aruṇas
taruṇī-nicaye sahajākaruṇaḥ |
nibhṛtaṁ nilayaṁ vraja-nātha tatas
tvarito’ṭa kalinda-sutā-taṭataḥ ||
(Govinda-līlāmṛta: 1.24)

“The dawn,
By nature merciless to young women,
Has swiftly arrived at the Eastern Mountain.
Therefore, O Lord of Vraja!
Quickly and stealthily go
From the bank of the Yamunā [back] to your home.”

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gokula-bandho jaya rasa-sindho

gokula-bandho jaya rasa-sindho
jāgṛhi talpaṁ tyaja śaśi-kalpam |
prīty-anukūlāṁ śrita-bhuja-mūlāṁ
bodhaya kāntāṁ rati-bhara-tāntām ||
(Govinda-līlāmṛta: 1.23)

“O Friend of Gokula!
Glory to you!
O Ocean of rasa!
Wake up!
Give up this bed akin to the moon!
And awaken your lover,
Favorable out of love (prīti),
And resting on your shoulder,
Exhausted from the load of lovemaking.”

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svarūpa-lakṣaṇa āra taṭastha-lakṣaṇa

svarūpa-lakṣaṇa āra taṭastha-lakṣaṇa |
ei dui lakṣaṇera vastu jāne muni-gaṇa ||
ākṛti prakṛti ei—svarūpa-lakṣaṇa |
kārya-dvārāya jñāna ei—taṭastha-lakṣaṇa ||
(Śrī Caitanya-caritāmṛta: 2.20.353–354)

“Intrinsic characteristics and extrinsic characteristics—the sages understand an object by means of these two [types of] characteristics. Figure and nature—these are intrinsic characteristics (svarūpa-lakṣaṇas). That which is known through an effect [of the object to be defined]—this is an extrinsic characteristic (taṭastha-lakṣaṇa).”

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sa eva bhakti-yogākhya ātyantika udāhṛtaḥ

sa eva bhakti-yogākhya ātyantika udāhṛtaḥ |
yenātivrajya triguṇāṁ mad-bhāvāyopapadyate ||
(Śrīmad Bhāgavatam: 3.29.14; cited in Caitanya-caritāmṛta: 2.19.174)

“This [i.e., nirguṇa-bhakti] alone, known as bhakti-yoga, by which one surpasses the three guṇas and becomes fit for my bhāva [i.e., fit to experience my direct presence (bhāva), or, fit to attain prema (bhāva) for me], is declared the absolute [i.e., the supreme puruṣārtha].”

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vadānyeśas tṛṣṇā-nicaya-cita-cittaiḥ karuṇa-rāṭ

vadānyeśas tṛṣṇā-nicaya-cita-cittaiḥ karuṇa-rāṭ
vipannaiḥ kandarpo yuvati-nikarair mṛtyur aribhiḥ |
adhīśaḥ sad-bhaktaiḥ sahaja-nija-bandhur vraja-janaiḥ
pratītaḥ kṛṣṇo’sāv iti vividha-lokair bahu-vidhaḥ ||
(Govinda-līlāmṛta: 17.20)

“Kṛṣṇa is perceived in many ways by various persons: by those whose hearts are filled with heaps of [worldly] desires as the most capable of the munificent, by the distressed as the king of the compassionate, by young women as Kandarpa [i.e., the ultimate object of love], by enemies as Death, by virtuous bhaktas as the Supreme Lord, and by the people of Vraja as their own natural kinsmen (bandhu).”

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