nareṣv abhīkṣṇaṁ mad-bhāvaṁ puṁso bhāvayato’cirāt |
spardhāsūyā-tiraskārāḥ sāhaṅkārā viyanti hi ||
(Śrīmad Bhāgavatam: 11.29.15)
“The rivalry [with peers], envy [towards superiors], and disdain [towards juniors], along with the egotism [i.e., pride in oneself], of a person who meditates on my constant presence in all human beings certainly vanishes before long.”
sureśānāṁ durgaṁ gatir atiśayenopaniṣadāṁ
munīnāṁ sarvasvaṁ praṇata-paṭalīnāṁ madhurimā |
viniryāsaḥ premṇo nikhila-paśu-pālāmbuja-dṛśāṁ
sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam ||
(Stava-mālā: Prathama Caitanyāṣṭakam, 2)
“Difficult to attain for the suras,
The ultimate object of the Upaniṣads,
The wealth of the sages,
Sweetness to those who have taken shelter,
The very essence of prema
For all the lotus-eyed gopīs—
Will he, Caitanya,
Ever again become
The object of my eyes?”
adatta-pūrva-svapadābja-sauhṛda-
pradāna-dīkṣocita-deśa-saṅgata |
sva-sevaka-brahma-sukhādhikotsava-
premākara krīḍana-kṛn namo’stu te ||
(Kṛṣṇa-līlā-stava: 63)
“O you who are [now] situated in the land [of Vraja]
Suitable to your vow (dīkṣa)
Of granting love for your own lotus feet
That has not been given before!
O Bestower of prema
And joy greater than the bliss of Brahman
Upon your own servants!
O Performer of play!
May my obeisance be offered unto you.”
śrī-kṛṣṇa jīyān mathurāvatīrṇa
sva-prema-dānaika-nitānta-kṛtya |
nānā-sumādhurya-mahānidhāna
suvyañjitaiśvarya-kṛpā-mahattvā ||
(Kṛṣṇa-līlā-stava: 32)
“May you triumph, O Śrī Kṛṣṇa!
O you who descended in Mathurā!
O you whose singular and paramount purpose
Is bestowing prema for yourself!
O you who are a vast reservoir
Of various excellent sweetnesses!
O you in whom mastership, grace, and magnificence are superbly manifest!”
praṇata-dehināṁ pāpa-karṣaṇaṁ
tṛṇa-carānugaṁ śrī-niketanam |
phaṇi-phaṇārpitaṁ te padāmbujaṁ
kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam ||
(Śrīmad Bhāgavatam: 10.31.7)
“Please put upon our breasts
Your lotus feet,
Which remove the sins of the embodied who have taken shelter,
Which follow the animals [of Vraja],
Which are the abode of śrī [i.e., beauty, or, Lakṣmī],
And which were placed on the hoods of the serpent [i.e., Kālīya].
Please cut away our lust [lit., ‘that which lies in the heart’].”
punaḥ pulinam āgatya kalindyāḥ kṛṣṇa-bhāvanāḥ |
samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ ||
(Śrīmad Bhāgavatam: 10.30.44)
“After coming back to the shore of the Kālindī, they who were absorbed in thought of Kṛṣṇa [i.e., the gopīs] assembled and sang about Kṛṣṇa, longing for his return.”
yasya śrīmac-caraṇa-kamale komale komalāpi
śrī-rādhoccair nija-sukha-kṛte sannayantī kucāgre |
bhītāpy ārād atha nahi dadhāty asya kārkaśya-doṣāt
sa śrī-goṣṭhe prathayatu sadā śeṣa-śāyī sthitiṁ naḥ ||
(Stavāvalī: Vraja-vilāsa-stava, 91)
“He whose beautiful, tender lotus feet
Śrī Rādhā intently raised for her own pleasure,
But even then became fearful
Because of the [imagined] fault of hardness
And did not hold atop the tips of her breasts
Although she is [most] tender [in figure]—
May [he,] Śeṣa-śāyī,
Extend to us
Eternal residence in beautiful Vraja.”
tatrāprakaṭā dvividhā—mantropāsanāmayī svārasikī ca | prathamā yathā tat-tad-ekatara-sthānādi-niyata-sthitikā tat-tan-mantra-dhyāna-mayī | … nānā-sthānānusāraṇa-rūpatvād eka-sthāna-niṣṭhāyā mantropāsanāmayyā bhidyate’sau | yathāvasara-vividha-svecchāmayī svārasikī | … nānā-līlā-pravāha-rūpatayā svārasikī gaṅgeva | ekaika-līlātmatayā mantropāsanāmayī tu labdha-tat-sambhava-hrada-śreṇir iva jñeyā | kiṁ ca, mantropāsanāmayyām api vraja-rājādi-sambandhaḥ śrūyate, kim uta svārasikyām iti na kutrāpi tad-rahitatā kalpanīyā | … govindaḥ śrī-vṛndāvana-deva eva … keśavo’pi śrī-mathurā-nātha eva, tau hi vṛndāvana-mathurā-prasiddha-mahā-yoga-pīṭhayos … prāpañcika-loka-dṛṣṭyāṁ śrīmat-pratimākāreṇābhātaḥ, svajana-dṛṣṭyāṁ sākṣād-rūpeṇa ca |
(Kṛṣṇa Sandarbha: 153)
“Therein, the aprakaṭa [-līlā] is of two types: mantropāsanāmayī and svārasikī. The first [is aprakaṭa-līlā that] is a fixed state amid one of various places and so forth and constituted of a correlated mantra and meditation. … This [i.e., svārasikī-līlā] is distinguished from mantropāsanāmayī, which is fixed at one place, because [its, i.e., svārasikī-līlā’s] being a form of movement amidst various places. Svārasikī is constituted of [Bhagavān’s] various personal wishes [manifesting successively in the flow of time within aprakaṭa-līlā] in accord with circumstances [that arise in various places at various times]. Svārasikī is like the Gaṅgā on account of being of the nature of a [continuous] flow of various līlās. Mantropāsanāmayī, on the contrary, on account of being constituted of one singular līlā, is to be understood to be like a multitude of perceived lagoons produced from that [i.e., from the flow of svārasikī-līlā]. Furthermore, [Bhagavān’s] relation with the king of Vraja and so forth is heard of even in mantropāsanāmayī, and so all the more in svārasikī. Thus, it [i.e., Bhagavān’s līlā, of both the mantropāsanāmayī and svārasikī varieties] are never to be conceived devoid of that [i.e., devoid of him having the relationships that he does with all his various associates in the various abodes of his līlās]. … Govinda, the Lord of Śrī Vṛndāvana … and Keśava, the Lord of Śrī Mathurā—at the well-known mahāyogapīṭhas in Vṛndāvana and Mathurā [respectively] these two … shine in the form of splendid deities in the vision of worldly people and in their direct forms in the vision of their own persons [i.e., bhaktas].”
rādhāṅga-śaśvad-upagūhanatas tad-āpta-
dharma-dvayena tanu-citta-dhṛtena deva |
gauro dayānidhir abhūr ayi nanda-sūno
tan me manoratha-latāṁ saphalī-kuru tvaṁ ||
(Saṅkalpa-kalpa-druma: 95)
“O Deva! As a result of continuously embracing Rādhā’s figure, you have become golden and an ocean of grace by virtue of cherishing in your body and heart these two qualities acquired from her [viz., her being golden and gracious]. Ayi Son of Nanda! Therefore, may you please make the creeper of my desire fruitful.”
