Authors

satyāśiṣo hi bhagavaṁs tava pāda-padmam

satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ |
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro’smān ||
(Śrīmad Bhāgavatam: 4.9.17; cited in Prīti Sandarbha: 6)

“[Dhruva Mahārāja:] O Bhagavān! For those who in this [aforementioned] manner continuously worship [you], the lotus feet of you who are the embodiment of the ultimate goal (puruṣārtha-mūrti) are certainly the true blessing in comparison to [all other] blessings. Although this is so, O Master, O Bhagavān, you protect us, who are lowly, like a cow anxious to nurture a new-born calf.”

Read on →

yato na kaścit kva ca kutracid vā

yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ |
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ ||
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu |
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito’pavargaḥ ||
(Śrīmad Bhāgavatam: 7.6.17–18; cited in Prīti Sandarbha: 5)

[Translated according to the Bhāvārtha-dīpikā:] “Exceedingly lowly and a toy-animal for the play of women (kāmadṛśāṁ), because of whom the fetter of progeny comes about, no one anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”

Read on →

na hi nindā nindayituṁ prayujyate

na hi nindā nindayituṁ prayujyate | kiṁ tarhi? ninditād itarat praśaṁsitum |
(Śabara-bhāṣya on Mīmāṁsā-sūtra: 2.4.21)

“The criticism (nindā) is not employed to criticize. Then what [is it employed for]? To praise something other than that which is criticized.”

Read on →

vaireṇa yaṁ nṛpatayaḥ śiśupāla-pauṇḍra

vaireṇa yaṁ nṛpatayaḥ śiśupāla-pauṇḍra-
śālvādayo gati-vilāsa-vilokanādyaiḥ |
dhyāyanta ākṛta-dhiyaḥ śayanāsanādau
tat-sāmyam āpur anurakta-dhiyāṁ punaḥ kim ||
(Śrīmad Bhāgavatam: 11.5.48)

“Kings such as Śiśupāla, Pauṇḍraka, and Śālva attained equality with he [i.e., Bhagavān Śrī Kṛṣṇa] whom they meditated upon out of enmity while lying down, sitting, and so forth, their minds imprinted with his movements, play, glances, and so forth. [So,] How much more [is this attainment of equality with him certain to happen in the the case] of those whose minds are attached [to him]?”

Read on →

munayaḥ sādhu pṛṣṭo’haṁ bhavadbhir loka-maṅgalam

munayaḥ sādhu pṛṣṭo’haṁ bhavadbhir loka-maṅgalam |
yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati ||
(Śrīmad Bhāgavatam: 1.2.5)

“O sages, I have been excellently questioned [by you all], since this inquiry in regard to Kṛṣṇa made by you all, by which the self [i.e., the mind] becomes fully satisfied, is beneficial for the world.”

Read on →

vaktrendoḥ smita-sampadā vraja-vidhos tad-vāk-sudhā-bindubhis

vaktrendoḥ smita-sampadā vraja-vidhos tad-vāk-sudhā-bindubhis
tat-saurabhya-vimiśra-dhūpa-visarais tat-tālavṛntānilaiḥ |
tac-chrī-sagdhy-amṛtābhiṣikta-madhurair bhojyaiś ca saṁlebhire
te pañcendriya-tṛptijām atitamāṁ sambhojanīyāṁ mudam ||
(Govinda-līlāmṛta: 20.53)

“With the beauty of the smile of the moon-face
Of the Moon of Vraja,
With the drops of the nectar of his speech,
With the fresh air from the palm-leaf fans
Spreading incense combined with his [bodily] fragrance,
And with food sprinkled with the sweetness of the nectar
Of beautifully eating together with him,
They [i.e., Nanda Mahārāja along with his brothers and all of their family members] deeply felt the most elevated delight,
Produced by the satisfaction of the five senses,
During the convivial evening meal.”

Read on →

tataḥ sā tulasī rūpa-mañjarī ca vaneśvarī

tataḥ sā tulasī rūpa-mañjarī ca vaneśvarī |
bhakṣyāṇy urvaritāny āduḥ sevikālī-cayaiḥ samam ||
(Govinda-līlāmṛta: 15.142)

“Then, Tulasī, Rūpa Mañjarī,
And the lordess of the forest [i.e., Vṛndā]
Ate the remaining foods
Together with the serving sakhīs.”

Read on →

śrī-rādhikātha sagaṇā muditopaviṣṭā

śrī-rādhikātha sagaṇā muditopaviṣṭā
kāntādharāmṛtatayā parivāñchitāni |
śrī-rūpa-mañjarikayā ca vaneśayā ca
bhakṣyāṇi tāni bubhuje pariveśitāni ||
(Govinda-līlāmṛta: 15.138)

“Then, Śrī Rādhikā, along with her group,
Delightedly sat and ate the foods,
Which were greatly desired
Because of [their] containing the nectar
From the lips of her beloved,
And were served by Śrī Rūpa Mañjarikā and the lordess of the forest [i.e., Vṛndā].”

Read on →

yātas tataḥ sa harir ambuja-mandirāntaḥ

yātas tataḥ sa harir ambuja-mandirāntaḥ
śete’tra sat-kusuma-kalpita-talpa-madhye |
tāmbūla-dāna-pada-lālana-vījanādyais
tatra priyālibhir amuṁ tulasī siṣeve ||
(Govinda-līlāmṛta: 15.136)

“Hari then entered the Lotus Pavilion
And lay there
Atop a bed arranged with excellent flowers.
Tulasī served him there,
Along with her dear friends,
With an offering of tāmbūla,
A foot massage,
Fanning,
And so forth.”

Read on →

paryaveśayad etāni sarvāṇi rādhikā kramāt

paryaveśayad etāni sarvāṇi rādhikā kramāt |
tābhyāṁ saha haris tāni bubhuje kamalekṣaṇaḥ ||
(Govinda-līlāmṛta: 15.132)

“Rādhikā gradually served all these [items], and Hari, he of lotus eyes, ate them along with the two [i.e., Subala and Madhumaṅgala].

Read on →

Scroll to Top