namaḥ śrī-guru-kṛṣṇāya nirupādhi-kṛpākṛte |
yaḥ śrī-caitanya-rūpo’bhūt tanvan prema-rasaṁ kalau ||
(Bṛhad Bhāgavatāmṛta: 1.1.10)
“Obeisance unto Śrī Guru—Kṛṣṇa,
The Embodiment of unconditional grace,
Who became the form of Śrī Caitanya
To distribute prema-rasa in [the Age of] Kali.”
sva-dayita-nija-bhāvaṁ yo vibhāvya sva-bhāvāt
sumadhuram avatīrṇo bhakta-rūpena lobhāt |
jayati kanaka-dhāmā kṛṣṇa-caitanya-nāmā
harir iha yati-veśaḥ śrī-śacī-sūnur eṣaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.1.3)
“Bearing a golden luster,
The name Kṛṣṇa Caitanya,
And the garb of an ascetic,
He who has descended here [amongst us]
With the form of a bhakta
Out of intense desire
After reflecting on the fine sweetness
Of the bhāva for himself
Of his own beloveds
In comparison to his own bhāva [for them]—
[He,] Hari, the Son of Śrī Śacī,
Triumphs!”
śrī-rādhikā-prabhṛtayo nitarāṁ jayanti
gopyo nitānta-bhagavat-priyatā-prasiddhāḥ |
yāsāṁ harau parama-sauhṛda-mādhurīṇāṁ
nirvaktum īṣad api jātu na ko’pi śaktaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.2)
“The gopīs led by Śrī Rādhikā—
Whose extraordinary dearness
To Bhagavān is renowned,
And the sweetnesses
Of whose supreme affection for Hari
No one can ever describe even slightly—
Eternally triumph!”
jayati nija-padābja-prema-dānāvatīrṇo
vividha-madhurimābdhiḥ ko’pi kaiśora-gandhiḥ |
gata-parama-daśāntaṁ yasya caitanya-rūpād
anubhava-padam āptaṁ prema gopīṣu nityam ||
(Bṛhad Bhāgavatāmṛta: 1.1.1)
“Someone—
Who descended to bestow prema
For his own lotus feet,
Who is an ocean
Of various sweetnesses,
Who is fragrant with adolescence,
And whose everlasting prema for the gopīs,
Having attained the ultimate limit
Of the highest state,
Has reached the position of experience [for others]
Because of his form of Caitanya—
Triumphs!”
prītir yato yasya sukhaṁ ca yena
samyag bhavet tad-rasikasya tasya |
tat sādhanaṁ śreṣṭhatamaṁ susevyaṁ
sadbhir mataṁ pratyuta sādhya-rūpam ||
(Bṛhad Bhāgavatāmṛta: 2.3.152)
“The sādhana related to him [i.e., Śrī Bhagavān] of a relisher of him for which one’s complete affinity (__prīti__), and by which [one’s complete] satisfaction, shall come about is the best of all, [is] to be excellently performed, and [is] considered, rather, the goal and a form [of that goal] by the sat.”
īrṣyā parotkarṣāsahanī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Envy [alt., covetousness] (īrṣyā) means vision intolerant of another’s excellence.”
asūyā guṇe’pi doṣāropaṇī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Detraction (asūyā) means vision which ascribes faults even to qualities.”
krodho’parādhāsahanam |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Anger (krodha) means intolerance of offense.”
tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato
diṣṭyā dṛṣṭim ito’si hanta niviḍāśleṣaiḥ sakhīn prīṇaya |
brūmaḥ satyam adarśane tava manāk kā dhenavaḥ ke vayaṁ
kiṁ goṣṭhaṁ kim abhīṣṭam ity acirataḥ sarvaṁ viparyasyati ||
(Bhakti-rasāmṛta-sindhu: 3.3.42)
[Śrīdāma to Śrī Kṛṣṇa:] “O Cruel One! Why did you suddenly leave us on the bank of the Yamunā and go away? Fortunately you have been seen here [again by us]. Hanta! [Now] Satisfy your friends with firm embraces! Truly we say that immediately without the sight of you, who are the cows? Who are we? What is Vraja? What is dear [alt., desired]? Instantaneously, everything changes.”
śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ
śrī-vaiyāsakinā duranvayatayā rāsa-prasaṅge’pi yat |
yad rādhā-rati-keli-nāgara-rasāsvādaika-sad-bhājanaṁ
tad-vastu-prathanāya gaura-vapuṣā loke’vatīrṇo hariḥ ||
(Caitanya-candrāmṛta: 122)
“Hari descended in golden form for the sake of extending that object [i.e., that prema] which is the ultimate intention (tātparya) of Śrīmad Bhāgavatam, which was [only] lightly indicated by Śrī Śukadeva even in the discussion of rāsa [-līlā] because of [its] being difficult to comprehend, and which is the only real means for relishing the rasa of [Śrī Kṛṣṇa,] the paramour engaged in amorous play with Rādhā.”
