prema-sindhu gorā rāya
By Śrī Kṛṣṇa Dāsa
Rūpa Gosvāmī
vidagdho nava-tāruṇyaḥ parihāsa-viśāradaḥ
vidagdho nava-tāruṇyaḥ parihāsa-viśāradaḥ |
niścinto dhīra-lalitaḥ syāt prāyaḥ preyasī-vaśaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.230)
“‘One who is expert [alt., clever, cultured], freshly youthful, skilled in humor, worry-free, and generally subjugated by lovers is [known as] dhīra-lalita [lit., “resolute and playful”].”
sa punaś caturvidhaḥ syād dhīrodāttaś ca dhīra-lalitaś ca
sa punaś caturvidhaḥ syād dhīrodāttaś ca dhīra-lalitaś ca |
dhīra-praśānta-nāmā tathaiva dhīroddhataḥ kathitaḥ ||
bahuvidha-guṇa-kriyāṇām āspada-bhūtasya padmanābhasya |
tat-tal-līlā-bhedād virudhyate na hi catur-vidhāḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.224–225)
“He [i.e., Kṛṣṇa,] is also [classed to be] of four types, which are described by the names dhīrodātta, dhīra-lalita, dhīra-praśānta, and dhīroddhata. Because of the differences between the various līlās of he of lotus navel [i.e., Kṛṣṇa], who is an abode of numerous types of qualities and activities, these four types [of classification of him] are not contradictory [i.e., he can display the characteristics of all four types of nāyakas at various times].”
viceyāni vicāryāṇi vicintyāni punaḥ punaḥ
viceyāni vicāryāṇi vicintyāni punaḥ punaḥ |
kṛpaṇasya dhanānīva tvan-nāmāni bhavantu naḥ ||
(Bhavānanda; cited in Padyāvalī: 30)
“Like riches for a miser, may your names be our object of pursuit, object of deliberation, and object of meditation again and again.”
ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām
ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām
ācaṇḍālam amūka-loka-sulabho vaśyaś ca mukti-śriyaḥ |
no dīkṣāṁ na ca dakṣiṇāṁ na ca puraścaryāṁ manāg īkṣate
mantro’yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ ||
(Lakṣmīdhara; cited in Padyāvalī: 29; Caitanya-caritāmṛta: 2.15.112)
“This mantra consisting of Śrī Kṛṣṇa’s name attracts [even] the highly exalted of purified mind, dispels [even] extremely severe sins, is easily available to [all] people who are not mute, including [even] caṇḍālas, controls the fortune of mukti, does not consider dīkṣā, donations, or prepartory rites (puraścaryā) in the least, and bears fruit just by touching the tongue.”
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām |
cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī ||
(Vidagdha-mādhava: 1.33; cited in Śrī Caitanya-caritāmṛta: 3.1.99)
[Paurṇamāsī to Nāndīmukhi:] “When they dance in my mouth, they increase my yearning to obtain numerous mouths. When they sprout in the hollows of my ears, they produce the desire for tens of millions of ears. When they appear in the courtyard of my heart, they conquer the functioning of all my senses [and thus render me senseless]. I do not know with how much nectar the two syllables ‘Kṛṣ-ṇa’ have manifest.”
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.234; cited in Caitanya-caritāmṛta: 2.17.136)
“Therefore, Śrī Kṛṣṇa’s name and so forth shall not be expressible by the senses. Indeed, it only manifests itself when the tongue and so forth are intent upon service.”
viṣṇor nāmaiva puṁsāḥ śamalam apaharat puṇyam utpādayac ca
viṣṇor nāmaiva puṁsāḥ śamalam apaharat puṇyam utpādayac ca
brahmādi-sthāna-bhogād viratim atha guroḥ śrī-pada-dvandva-bhaktim |
tattva-jñānaṁ ca viṣṇor iha mṛti-janana-bhrānti-bījaṁ ca dagdhvā
saṁpūrṇānanda-bodhe mahati ca puruṣaṁ sthāpayitvā nivṛttam ||
(Vyāsapāda; cited in Padyāvalī: 24)
“Only Viṣṇu’s name removes impurity and produces meritorious action, detachment from enjoyment of the positions of Brahmā and so forth, bhakti to the two beautiful feet of guru, and knowledge of the nature of Viṣṇu; [only Viṣṇu’s name] burns away the seed [i.e., cause] of revolving in birth and death here [in this world], establishes a person in deep awareness of complete bliss [in the service of Śrī Viṣṇu], and [finally, seeing its work complete,] retires [i.e., manifests in the form of its bearer, Viṣṇu].”
hari-bhakti-mahādevyāḥ sarvā mukty-ādi-siddhayaḥ
hari-bhakti-mahādevyāḥ sarvā mukty-ādi-siddhayaḥ |
bhuktyaś cādbhutās tasyāś ceṭikāvad anuvratāḥ ||
(Nārada Pañcarātra; cited in Bhakti-rasāmṛta-sindhu: 1.1.34)
“All the siddhis headed by mukti and all astonishing [worldly] enjoyments are maidservant-like [i.e., shy and cautious] followers of the great devī [known as] Hari-bhakti.”