vidagdhānāṁ ca yathā vanitānurāgāsvādane vāñchā na tathā tat-sparśādāv api |
(Prīti Sandarbha: 376)
“The cultured [i.e., rasikas], furthermore, do not have desire even for the touch and so forth of the beloved woman (vanitā) as they do for relishment of her love (anurāga).”
The author [of Stavāvalī’s] earnest prayer to Śrī Kṛṣṇa
By Śrīmad Raghunātha Dāsa Gosvāmīpāda
kālāhi-vaktra-vilasad-rasanāgra-jāgrad-
gopī-dṛg-añcala-camatkṛti-viddha-marmā |
śarmādiśatv aruṇa-ghūrṇita-locanāntaḥ-
sañcāra-cūrṇita-satī-hṛdayo mukundaḥ ||
(Govinda-vilāsa; cited in Ujjvala-nīlamaṇi: 14.2)
“He whose core is pierced
By the astonishment produced by the gopīs’ side-long glances,
Which are vigilant like the flickering tip of the tongue
In the mouth of a black snake;
He by the movements along the reddish edges
Of whose rolling eyes
The hearts of chaste women
Are pulverized—
May [he,] Mukunda
Beget delight.”
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)
“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”
tadātvābhivyaktīkṛta-taruṇimārambha-rabhasaṁ
smita-śrī-nirdhūta-sphurad-amala-rākā-pati-madam |
darodañcat-pañcāśuga-nava-kalā-meduram idaṁ
murārer mādhuryaṁ manasi madirākṣīr madayati ||
(Bhakti-rasāmṛta-sindhu: 2.1.64)
“Filled with the delight of the commencement of presently manifested youth, possessed of the beauty of a mild smile which has crushed the pride of the spotless, shining lord of the night [i.e., the full moon], and enriched with fresh, mildly expressed arts of the bearer of five arrows [i.e., Kāmadeva], this mādhurya of Murāri maddens the minds of the madira-eyed [i.e., the gopīs, whose ravishing eyes elicit remembrance of the wagtail (madira)].”
mitho harer mṛgākṣyāś ca sambhogasyādi-kāraṇam |
madhurāpara-paryāyā priyatākhyoditā ratiḥ |
asyāṁ kaṭākṣa-bhrū-kṣepa-priya-vāṇī-smitādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.36–37)
“The rati [of doe-eyed women, i.e., beautiful young women] that is the primary cause of mutual enjoyment [i.e., of the eight types of enjoyment beginning with mutual remembrance and sight] between Hari and doe-eyed women, wherein side-long glances, arching of the eyebrows, endearing speech, mild smiling, and so forth occur, is called priyatā [i.e., the rati of dearness, on account of it being the rati of priyās, that is, ladyloves—those who regard Hari with amorous dearness] and [is] synonymous with madhurā [i.e., sweetness; it is also known as madhurā-rati].”
vaṁśī-nyastāsya-candraṁ smita-yutam atulaṁ pīta-vastraṁ vareṇyaṁ
kañjākṣaṁ sarva-dakṣaṁ nava-ghana-sadṛśaṁ barha-cūḍaṁ śaraṇyam |
trai-bhaṅgair bhaṅgimāṅgaṁ vraja-yuvati-yutaṁ dhvasta-keśy-ādi-śūraṁ
vande śrī-nanda-sūnuṁ madhura-rasa-tanuṁ dhurya-mādhurya-pūram ||
(Unknown source)
“A vaṁśī poised before his moon face
[Which is] Replete with an incomparable smile,
His yellow cloth superb,
His eyes like lotuses,
Expert in all respects,
Resembling a fresh cloud,
His chaplet a peacock-plume,
The [supreme] protector,
His figure embowed with three bends
And surrounded by the young women of Vraja,
The hero by whom Keśī and so forth have been vanquished—
I worship the beautiful Son of Nanda,
The embodiment of madhura-rasa,
The reservoir of the foremost mādhurya.”
atulatvād apāratvād āpto’sau durvigāhatām |
spṛṣṭaḥ paraṁ taṭasthena rasābdhir madhuro mayā ||
(Ujjvala-nīlāmaṇi: 15.259)
“This ocean of madhura-rasa, difficult to fully plunge into [i.e., difficult to fully grasp, even for great prema-bhaktas and rasika-kavis, such as Śukadeva, Līlāśuka, and Jayadeva] because of its being bottomless and boundless [i.e., superior to all other rasas in quality and quantity], has only been touched by me, who am situated on the shore [i.e., who am unable to enter into it, and so, I, from the shore, have just collected a drop of it with my finger and placed it on my tongue].”
mukhya-raseṣu purā yaḥ saṁkṣepeṇodito rahasyatvāt |
pṛthag eva bhakti-rasa-rāṭ sa vistareṇocyate madhuraḥ ||
(Ujjvala-nīlamaṇi: 1.2)
“Madhura [i.e., madhura-rasa], the king of bhakti-rasas, which was described [only] briefly [in Bhakti-rasāmṛta-sindhu] among the principal rasas because of its being confidential, is separately described elaborately [here in Ujjvala-nīlamaṇi].”
nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ |
rahasyatvāc ca saṁkṣipya vitatāṅgo‘pi likhyate ||
(Bhakti-rasāmṛta-sindhu: 3.5.2)
“This rasa [i.e., madhura-rasa], although it’s components are extensive, is described [only] briefly [here in this text (Bhakti-rasāmṛta-sindhu)] because of its being unsuitable for the abstinent, difficult to comprehend, and confidential.”
