Prabodhānanda Sarasvatī

sandadhe’straṁ sva-dhanuṣi kāmaḥ pañca-mukhaṁ tadā

sandadhe’straṁ sva-dhanuṣi kāmaḥ pañca-mukhaṁ tadā |
madhur mano rajas-toka indra-bhṛtyā vyakampayan ||
(Śrīmad Bhāgavatam: 12.8.25)

“Then, Kāma fixed a five-headed weapon [i.e., arrow] on his bow, and Spring, Greed [lit., ‘the son of Rajas’], and [other] servants of Indra tried to agitate the mind [of Mārkaṇḍeya].”

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ānanda-līlāmaya-vigrahāya

ānanda-līlāmaya-vigrahāya
hemābha-divya-cchavi-sundarāya |
tasmai mahāprema-rasa-pradāya
caitanyacandrāya namo namas te ||
(Caitanya-candrāmṛta: 11)

“Unto the embodiment of blissful līlā,

Unto he of beautiful, radiant golden luster,

Unto the bestower of the rasa of the greatest prema,

Unto him, Caitanyacandra,

Obeisance and obeisance.”

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śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ

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.”

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saṁsāra-duḥkha-jaladhau patitasya kāma

saṁsāra-duḥkha-jaladhau patitasya kāma-
krodhādi-nakra-makaraiḥ kavalīkṛtasya |
durvāsanā-nigaḍitasya nirāśrayasya
caitanyacandra mama dehi padāvalambam ||
(Caitanya-candrāmṛta: 54; cited in Sādhanāmṛta-candrikā: 1.8)

“O Caitanyacandra, please extend the support of your feet to I, shelterless and fettered by harmful vāsanās, who have fallen into the ocean of the suffering of saṁsāra and been seized by the crocodiles and makaras of kāma, anger, and so forth.”

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duṣkarma-koṭi-niratasya duranta-ghora

duṣkarma-koṭi-niratasya duranta-ghora-
durvāsanā-nigaḍa-śṛṅkhalitasya gāḍham |
kliśyan mateḥ kumati-koṭi-kadarthitasya
gauraṁ vinādya mama ko bhaviteha bandhuḥ ||
(Caitanya-candrāmṛta: 51)

“Engaged in crores of misdeeds,

Firmly chained by the shackles

Of awful, difficult to subdue, wicked proclivities (durvāsanās),

Of anguishing mind,

And tormented by crores of vile sentiments—

Apart from Gaura,

Who today shall be my friend here [in this world]?”

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yasyaiva pādāmbuja-bhakti-labhyaḥ

yasyaiva pādāmbuja-bhakti-labhyaḥ
premābhidhānaḥ paramaḥ pum-arthaḥ |
tasmai jagan-maṅgala-maṅgalāya
caitanyacandrāya namo namas te ||
(Caitanya-candrāmṛta: 9; cited in Sādhanāmṛta-candrikā: 1.7)

“Obeisance and obeisance unto him, Caitanyacandra, the auspiciousness of the auspiciousness of the world, he by bhakti to whose lotus feet the supreme goal of human life, namely prema, is surely attainable.”

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mīnā jālena dāsaiḥ sarasi mṛga-gaṇā vāgurābhi svaraṇye

mīnā jālena dāsaiḥ sarasi mṛga-gaṇā vāgurābhi svaraṇye
hiṁsraiḥ saṁsāra-cakre hari-vimukha-narā māyayā moha-pāśaīḥ |
kārāgāreṣu gāḍhoddhata-nṛpati-bhaṭāis taskarāḥ śṛṅkhalābhir
vṛndāraṇye vayaṁ cādbhuta-rasa-valitais tad-guṇaughair nibaddhāḥ ||
(Vṛndāvana-mahimāmṛta: 12.18)

“Fish become tightly bound in a lake by fishermen with a net, animals in a deep forest by hunters with traps, human beings averse to Hari in the wheel of saṁsāra by māyā with the ropes of illusion, thieves in jails by forceful hired soldiers of a king with shackles, and we with the inundation of its [i.e., Vṛndāvana’s] qualities accompanied by astonishing rasa in the forest of Vṛndā.”

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saiṣā hy upaniṣad brāhmī pūrveṣāṁ pūrva-jair dhṛtā

saiṣā hy upaniṣad brāhmī pūrveṣāṁ pūrva-jair dhṛtā |
śraddhayā dhārayed yas tāṁ kṣemaṁ gacched akiñcanaḥ ||
(Śrīmad Bhāgavatam: 10.87.3)

“One who can adhere with śraddhā to this renowned Upaniṣad [i.e., this esoteric knowledge], related to Brahman and adhered to by the predecessors of our ancestors [i.e., by those such as Sanaka who came before Nārada and others], can become detached [i.e, free from adjuncts beginning with the body, or, free from possessiveness, that is, one can become an unalloyed bhakta] and attain weal [i.e., the supreme abode, or, bhakti-yoga, or Bhagavān’s lotus feet].

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dhyāyaṁs taṁ śikhi-piccha-maulim aniśaṁ tan-nāma saṅkīrtayan

dhyāyaṁs taṁ śikhi-piccha-maulim aniśaṁ tan-nāma saṅkīrtayan
nityaṁ tac-caraṇāmbujaṁ paricaraṁs tan-mantra-varyaṁ japan |
śrī-rādhā-pada-dāsyam eva paramābhīṣṭaṁ hṛdā dhārayan
karhi syāṁ tad-anugraheṇa paramodbhutānurāgotsavaḥ ||
(Rādhā-rasa-sudhā-nidhi: 259)

“I meditate on he who wears a peacock feather tiara, incessantly chant his name, daily serve his lotus feet, and repeat his supreme mantra, holding at heart my supreme object of desire, the service of Śrī Rādhā’s lotus feet. When will the supremely wonderful festival of divine love arise [in my heart] by his grace?”

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dhyāyaṁs taṁ śikhi-piccha-maulim aniśaṁ tan-nāma saṅkīrtayan Read on →

yasyaḥ kadāpi vasanañcala-khelanottha

yasyaḥ kadāpi vasanañcala-khelanottha-
dhanyātidhanya-pavenena kṛtārthamānī |
yogindra-durgama-gatir madhusūdano’pi
tasyā namo’stu vṛṣabhānu-bhuvo diśe’pi ||
(Rādhā-rasa-sudhā-nidhi: 2)

“May my obeisance be offered towards even the direction of Vṛṣabhānu’s Daughter, she by the auspicious, most auspicious, breeze produced by the edge of whose cloth even Madhusūdana, the difficult to attain goal of the best of yogīs, considers himself fulfilled.”

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