Kṛṣṇa – Page 27 – Anuśīlana.in

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau |
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam ||
(Caitanya-caritāmṛta: 1.1.5)

“Rādhā is a transformation of Kṛṣṇa’s love, [his] hlādinī-śakti. Although one by nature, they [i.e., Rādhā and Kṛṣṇa] have previously [i.e., beginninglessly] manifested on earth in two distinct forms. Now [i.e., at this stage in the cycle of beginningless time] these two have entered a state of oneness and manifested bearing the name Caitanya. I offer obeisance to [him,] Kṛṣṇa Himself beautifully enveloped with the bhāva and luster of Rādhā.”

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cirād āśā-mātraṁ tvayi viracayantaḥ sthira-dhiyo

cirād āśā-mātraṁ tvayi viracayantaḥ sthira-dhiyo
vidadhyur ye vāsaṁ madhurima-gabhīre madhupure |
dadhānaḥ kaiśore vayasi sakhitāṁ gokula-pate
prapadyethās teṣāṁ paricayam avaśyaṁ nayanayoḥ ||
(Lalita-mādhava-nāṭakam: 10.37)

“[Rādhā to Kṛṣṇa:] O Lord of Gokula, please appear bearing your companionship in your adolescent age [i.e., accompanied by your friends beginning with Śrīdāma in your form of an adolescent flute-player] before the eyes of those of steady mind who have long resided in profoundly sweet Madhupurī [i.e., Mathurā Maṇḍala] desiring only you.”

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vrajendra-kula dugdha-sindhu

vrajendra-kula dugdha-sindhu kṛṣṇa tāhe pūrṇa indu
janmi kailā jagat ujora |
kānty-amṛta yebā piye nirantara piyā jiye
vraja-janera nayana-cakora ||
(Caitanya-caritāmṛta: 3.19.36)

“The family of Vraja’s King is an ocean of milk, and Kṛṣṇa is the full moon that has arisen from there and illuminated the world. The eyes of the people of Vraja are cakora birds who drink the nectar of Kṛṣṇa’s luster and live by [only] drink it continuously.”

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nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā |
kintu prodyan nikhila-paramānanda-pūrnāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ ||
(Padyāvalī: 74; cited in Caitanya-caritāmṛta: 2.13.80)

“I am neither a brāhmaṇa, nor a kṣatriya, nor a vaiśya, nor a śūdra. I am neither a brahmacārī, nor a gṛhastha, nor a vānaprastha, nor a sannyāsī. Rather, I am an assisting servant of the servant of the servant of the lotus feet of the gopīs’ Lord—the brimming ocean of nectar filled with complete, paramount bliss.”

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jāta-śraddho mat-kathāsu

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu |
veda duḥkhātmakān kāmān parityāge’py anīśvaraḥ ||
tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ |
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan ||
(Śrīmad Bhāgavatam: 11.20.27–28)

“One who has śraddhā in discussions of me, is disinterested in all karmas [i.e., in all activities that are unrelated to me], and knows that desires are full of suffering [i.e., are invariable causes of suffering] yet is still unable to relinquish them, should thereafter worship me, being affectionate, full of śraddhā, and of firm resolve while both acceding to and condemning those objects of desire, the consequences of which are [only ultimately] suffering.”

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karma, tapa, yoga, jñāna

karma, tapa, yoga, jñāna, vidhi-bhakti, japa, dhyāna,
ihā haite mādhurya durlabha |
kevala ye rāga-mārge, bhaje kṛṣṇe anurāge,
tāre kṛṣṇa-mādhurya sulabha ||
(Caitanya-caritāmṛta: 2.21.119)

“Karma [i.e., observing the duties of one’s varṇa and āśrama], tapa (austerity), yoga, jñāna [i.e., deliberation on the meaning of the Upaniṣads], vidhi-bhakti [i.e., devotion motivated by śāstric injunctions], japa (repetition of a mantra), dhyāna (meditation)—through these [Kṛṣṇa’s] mādhurya is difficult to attain. Only for one who worships Kṛṣṇa with anurāga (loving attachment) according to the path of rāga is Kṛṣṇa’s mādhurya easy to attain.”

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paraṁ saukhyaṁ hi nairāśyaṁ

paraṁ saukhyaṁ hi nairāśyaṁ svairiṇy apy āha piṅgalā |
taj jānatīnāṁ naḥ kṛṣṇe tathāpy āśā duratyayā ||
(Śrīmad Bhāgavatam: 10.47.47)

[The Vraja-gopīs:] “Although the prostitute Piṅgalā said that hopelessness is the greatest happiness [see SB 11.8.44], still, even though we know this, our hope for Kṛṣṇa is unassailable [i.e., impossible to give up].”

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daivādhīnaṁ jagat sarvaṁ

daivādhīnaṁ jagat sarvaṁ janma-karma-śubhāśubham |
saṁyogaś ca viyogaś ca na ca daivāt paraṁ balam ||
kṛṣṇāyattaṁ ca tad daivaṁ sa daivāt paratas tataḥ |
bhajanti satataṁ santaḥ paramātmānam īśvaram ||
daivaṁ vardhayituṁ śaktaḥ kṣayaṁ kartuṁ svalīlayā |
na daiva-baddhas tad bhaktaś cāvināśī ca nirguṇaḥ ||
(Brahma-vaivarta Purāṇa)

“The entire world, along with birth, karma, auspiciousness, inauspiciousness, meeting and separation, is under the control of destiny (daiva). There is no power greater than destiny, yet that destiny is dependent on Kṛṣṇa. He is thus greater than destiny. Sādhus [thus] always worship the Paramātmā, Īśvara [i.e., Kṛṣṇa]. He can expand and diminish destiny by means of his līlā. Bhaktas [of Kṛṣṇa] are thus unbound by destiny, imperishable, and beyond the guṇas.”

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na tathā me priyatama

na tathā me priyatama ātma-yonir na śaṅkaraḥ |
na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān ||
(Śrīmad Bhāgavatam: 11.14.15)

“Neither he who is self-born [i.e., Brahmā], nor Śaṅkara [i.e., Śiva], nor Saṅkarṣaṇa [i.e., Balarāma], nor Śrī [i.e., Lakṣmī], nor even my own Self are so dearmost to me as you [O Uddhava].”

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kair api prema-vaivaśya

kair api prema-vaivaśya-bhāgbhir bhāgavatavottamaiḥ |
adyāpi dṛśyate kṛṣṇaḥ krīḍan vṛndāvanāntare ||
(Laghu-bhāgavatāmṛta: 1.5.392)

“Even by some highly elevated Bhāgavatas who are overwhelmed by prema, Kṛṣṇa is seen playing in Vṛndāvana still today.”

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