Kṛṣṇa

viśveṣām anurañjanena janayann ānandam indīvara

viśveṣām anurañjanena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam |
svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ
śṛṅgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati ||
(Gītā-govinda: 1.11; cited in Caitanya-caritāmṛta: 1.4.224, 2.8.143)

“O sakhi, producing bliss for all by satisfying [all], creating a festival of Anaṅga with his dark and tender limbs resembling rows of blue lotuses, and freely embraced in full by the beauties of Vraja on both sides, charming Hari plays during the spring like the embodiment of śṛṅgāra.”

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kam prati kathayitum īśe samprati ko vā pratītim āyātu

kam prati kathayitum īśe samprati ko vā pratītim āyātu |
go-pati-tanayā-kuñje gopa-vadhūṭī-viṭaṁ brahma ||
(Raghupati Upādhyāya; cited in Padyāvalī: 98; Caitanya-caritāmṛta: 2.19.98)

“Who can I tell, and who will now believe, that Brahman is a hunter of the wives of cowherd men in the groves along the Yamunā?”

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yat pālitaṁ tāta-mukhair vardhitaṁ

yat pālitaṁ tāta-mukhair vardhitaṁ
līlā-rasair mitra-gaṇair niṣevitam |
bhaktaiḥ sadāsvāditam etad ālibhiḥ
śrī-rādhayā kṛṣṇa-rasāmṛtaṁ phalam ||
(Govinda-līlāmṛta: 23.92)

“This fruit—Kṛṣṇa, the nectar of rasa [i.e., Kṛṣṇa, who is the nectar of prema personified]—which is continuously nourished with the rasas of līlās [i.e., with līlās full of varieties of rasa] by his father and so forth, [continuously] increased [with the rasas of līlās] by his friends, and [continuously] served [with the rasas of līlās] by his bhaktas [i.e., his servants], is [continuously] tasted [through the rasas of līlās] by Śrī Rādhā and friends.”

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dadhi-mathana-ninādais tyakta-nidraḥ prabhāte

dadhi-mathana-ninādais tyakta-nidraḥ prabhāte
nibhṛta-padam agāraṁ ballavīnāṁ praviṣṭaḥ |
mukha-kamala-samīrair āśu nirvāpya dīpān
kavalita-navanītaḥ pātu māṁ bāla-kṛṣṇaḥ ||
(Padyāvalī: 143)

“Awakened at daybreak by the sounds of yoghurt-churning, he enters the homes of the gopīs on silent feet, quickly extinguishes the lamps with puffs of air from his lotus mouth, and devours their fresh butter. May child Kṛṣṇa protect me.”

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alaukika kṛṣṇa-līlā—divya-śakti tāra

alaukika kṛṣṇa-līlā—divya-śakti tāra |
tarkera gocara nahe caritra yā̐hāra ||
(Caitanya-caritāmṛta: 3.19.103)

“Kṛṣṇa-līlā is otherworldly, and it possess divine śakti the acts of which are not within the scope of tarka.”

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ānanda-cinmaya-rasātmatayā manaḥsu

ānanda-cinmaya-rasātmatayā manaḥsu
yaḥ prāṇināṁ pratiphalan smaratām upetya |
līlāyitena bhuvanāni jayaty ajasraṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 42)

“I worship Govinda, the Original Person, who, by virtue of being constituted of blissful spiritual rasa, appears to living beings engaged in remembrance [of Him] by reflecting into their minds and thus perpetually conquers the worlds with his play.”

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kṛṣṇera yateka khelā sarvottama nara-līlā

kṛṣṇera yateka khelā sarvottama nara-līlā
nara-vapu tāhāra svarūpa |
gopa-veśa, veṇu-kara nava-kiśora, naṭa-vara
nara-līlāra haya anurūpa ||
(Caitanya-caritāmṛta: 2.21.101)

“Of all of Kṛṣṇa’s play, his human [i.e., human-like] līlā is the supreme. His human form is his true nature. His cowherd dress, flute-in-hand, adolescence, and superb dancing [perfectly] suit his human līlā.”

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asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha

asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha eva nija-parijana-vṛndānām ānanda-viśeṣa-camatkārāya kim api mādhuryaṁ nija-janmādi-līlayā puṣṇan, kadācit sakala-loka-dṛśyo bhavatīty apekṣayaivety āyātam |
(Kṛṣṇa Sandarbha: 28.3)

“His [i.e., Kṛṣṇa’s] being listed among the avatāras [i.e., the general list of avatāras given in the third chapter of the First Canto of Śrīmad Bhāgavatam] even though he is Svayaṁ Bhagavān is because he, ever-situated in his svarūpa (intrinsic nature), sometimes becomes visible to all beings [i.e., the world at large] and exhibits some special mādhurya through the līlā of his own birth, etc. so as to bestow an astonishing form of bliss upon his personal associates.”

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ye māṁ bhajanti dāmpatye tapasā vrata-caryayā

ye māṁ bhajanti dāmpatye tapasā vrata-caryayā |
kāmātmāno’pavargeśaṁ mohitā mama māyayā ||
māṁ prāpya māniny apavarga-sampadaṁ
vāñchanti ye sampada eva tat-patim |
te manda-bhāgā niraye’pi ye nṛṇāṁ
mātrātmakatvān nirayaḥ susaṅgamaḥ ||
(Śrīmad Bhāgavatan: 10.60.52–53; cited in Prīti Sandarbha: 16)

“[Śrī Kṛṣṇa to Rukmiṇī Devī:] The desirous who by means of austerity and performance of rites worship me, the master of apavarga [i.e., mokṣa, or, the bestower of prema-bhakti, the ultimate puruṣārtha beyond even mokṣa], for the sake of matrimony [i.e., to enjoy the pleasures of being married] are deluded by my māyā. O Mānini! Those who desire [material] wealth [even] after attaining [alt., propitiating] me, who am the master of that [i.e., of wealth] and the wealth of apavarga, are unfortunate, since that [i.e., wealth] is present even in hell [alt., in births in lower, hellish species and conditions], and hell is a good condition for [such] persons on account of [their] being fixated upon the elements [i.e., on enjoying pleasures of sense objects].”

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