ūrdhva-retās tapasy-ugro niyatāśī ca saṁyamī |
śāpānugrahayoḥ śaktaḥ satya-sandho bhaved ṛṣiḥ ||
(Devala Ṛṣi; cited in the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.1.109)
“One who is of upward [-held] semen [i.e., celibate], fierce in austerity, a restrained eater, controlled, capable of cursing and blessing, and fixed in truth, shall be [considered] a ṛṣi [i.e., seer, sage].”
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.”
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.”
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.”
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].”
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!”
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.”
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.”
samāsa-vākyaṁ vigrahaḥ |
(Hari-nāmāmṛta-vyākaraṇa: 1684)
“An explanation of a compound is [called] a vigraha [i.e., isolation and analysis of the words (padas) in a compound that produces specific understanding of the meaning of the compound].”
prādhānyena vyapadeśā bhavanti |
(Unknown source; cited in the Sārārtha-darśinī-ṭīkā on Śrīmad Bhagavad-gītā)
“Statements occur on the basis of prominence [i.e., they can be based on a prominent aspect of what they describe and not necessarily on something that is literally true in every sense about their object].”
