advaitam acyutam anādim ananta‑rūpam
ādyaṁ purāṇa‑puruṣaṁ nava‑yauvanaṁ ca |
vedeṣu durlabham adurlabham ātma‑bhaktau
govindam ādi‑puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.33)
“Incomparable,
Undiminishing,
Without beginning,
Infinite in form,
Original,
Prior to the Puruṣa,
Also ever-youthful,
Difficult to understand in the Vedas,
And not difficult to understand
Through bhakti from the heart—
I worship him,
Govinda,
The Original Puruṣa.”
sā carvāṇodyad-aruṇādhara-cāru-jihvā-
gaṇḍu-sthalānana-saroja-vilāsa-bhaṅgī |
bhrū-cāpa-locana-saroruha-nartana-śrī-
vidyotitā na vacasā manasāpi gamyā ||
(Bṛhad Bhāgavatāmṛta: 2.6.125)
“That [extraordinarily astonishing] expression of play
In his cheeks, charming tongue, and dawn-red lips
Emerging on his lotus face as he chews,
Illumined by the beauty of the dancing
Of the lotuses of his eyes
And the bows of his brows,
Is not graspable by speech or even the mind.”
tat-saundaryaṁ sā ca lāvaṇya-lakṣmīs
tan-mādhuryaṁ tasya kiṁ varṇitaṁ syāt |
dravyair yogyā laukikair nopamā syāt
kiṁ vānyena dvārakendreṇa nāpi ||
kṛṣṇo yathā nāgara-śekharāgryo
rādhā tathā nāgarikā-varāgryā |
rādhā yathā nāgarikā-varāgryā
kṛṣṇo tathā nāgara-śekharāgryaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.110–111)
“Can that beauty, that wealth of loveliness, or that sweetness of his [i.e., Kṛṣṇa’s] be described? Neither with worldly objects, nor with others [i.e., Nārāyaṇa of Vaikuṇṭha, or Rāma of Ayodhyā], nor even the Lord of Dvārakā shall any comparison [thereof] be appropriate. [There is only one appropriate object of comparison:] As Kṛṣṇa is the foremost of cultured lovers, so Rādhā is the foremost of cultured ladyloves, and as Rādhā is the foremost of cultured ladyloves, so Kṛṣṇa is the foremost of cultured lovers.”
Namaḥ 53–54 in Kṛṣṇa-līlā-stavaḥ
A summary of Śrīmad Bhāgavatam 10.21—the Veṇu-gītā
By Śrīmat Sanātana Gosvāmīpāda
pāṣāṇa-dhātu-mṛd-dāru-sikatā-maṇi-lekhajā |
saptadā te pratikṛtir acalā vā calā prabho ||
śālagrāma-śilā cātha yatra kutrāpy avasthitā |
yādṛśī tādṛśī vāpi bhaktair bhaktyābhipūjitā ||
bhavatādhiṣṭhitā sarvā sac-cid-ānanda-rūpiṇī |
tvam eva kathayase sadbhis tasmai tubhyaṁ namo namaḥ ||
(Kṛṣṇa-līlā-stava: 409–411 (106))
“Made of stone, metal, earth, wood, sand, jewel, or paint—your image of seven types—[which can also be] immobile or mobile—O Lord, and a Śālagrāma stone wheresoever and howsoever it may be situated, can be worshiped with bhakti by bhaktas. All of them [i.e., all of these types of deities] are said by the sat (1) to be inhabited by you, (2) to be of the nature of eternal being, consciousness, and bliss [i.e., to not be seen as being made merely of stone, wood, etc.], and (3) to be you yourself. Unto you—he [who personally manifests himself in all these forms, I offer] obeisance and obeisance.”
namo brāhmaṇa-rūpāya nija-bhakta-svarūpiṇe |
namaḥ pippala-rūpāya go-rūpāya namo’stu te ||
nānā-tīrtha-svarūpāya namo nanda-kiśora he |
sarvadā loka-rakṣārtha-rūpa-pañcaka-dhāriṇe ||
(Kṛṣṇa-līlā-stava: 407–408 (105))
“Obeisance unto you in the form of the brāhmaṇa,
And unto you in the form of your own bhakta.
Obeisance unto you in the form of the sacred fig tree.
May my obeisance be [offered] unto you in the form of the cow.
Obeisance unto you in the form of various holy places.
O Adolescent Son of Nanda!
[Obeisance] Unto you who always assume these five forms
For the sake of protecting the world.”
śāstrera nā jāne marma adhyāpanā kare |
gardabhera prāya yena śāstra vahi mare ||
paḍhiyā śuniñā loka gela chārakhāre |
kṛṣṇa mahāmahotsave vañcila tāhāre ||
(Caitanya-bhāgavata: 2.1.158–159)
“One who does not know the purport of the śāstra yet teaches [śāstra to others only] bears the śāstra and languishes like a donkey [i.e., as a beast of burden suffers from bearing a load without ever experiencing the benefit the goods it carries can provide, such as the fragrance that can be released from a load of sandalwood it carries, so someone who teaches the śāstra but does not understand its purport only undergoes the trouble of studying and teaching without experiencing the benefit that the knowledge meant to be conveyed by the śāstra can produce, that is, the superlative joy of Kṛṣṇa-bhakti].[Even] After hearing and studying [the śāstra], the person [who teaches the śāstra without understanding its purport] is laid to waste. Kṛṣṇa deprives them of the ultimate grand festival [i.e., the superlative joy of discussion, realization, and so forth of himself].”
kṛṣṇa sei satya kare, yei māge bhṛtya |
bhṛtya-vāñchā-pūrti-vinu nāhi anya kṛtya ||
(Caitanya-caritāmṛta: 2.15.168)
“Kṛṣṇa manifests that which [his] servants ask for. He has no task other than fulfilling [his] servants’ desires.”
āraṇya-veśo vicalat-kadamba-
mālāvataṁsāmbara-bārha-mauliḥ |
saurabhya-saṁvāsita-dik-taṭānto
līlā-smita-śrī-vikasan-mukhābjaḥ ||
kṛpāvalokollasad-īkṣaṇāmbujo
vicitra-saundarya-bharaika-bhūṣaṇaḥ |
go-dhūlikālaṅkṛta-cañcalālaka-
śreṇy-āvṛti-vyagra-karāmbujāṅguliḥ ||
dharā-tala-śrī-bhara-dāna-hetunā
bhūmi-spṛśor nṛtya-vilāsa-gāminoḥ |
sujātayoḥ śrī-pada-padmayor javad-
uccālanollāsa-bharair manoharaḥ ||
kaiśora-mādhurya-bharollasac-chrī-
gātrābhra-kānty-ujjvalitākhilāśaḥ |
tatratya-nitya-priya-loka-citta-
grāhyādbhutāneka-mahattva-sindhuḥ ||
sva-dīna-loka-priyatā-niyantrito
balād athotplutya samīpam āgataḥ |
tad-īkṣaṇa-prema-vimohitaṁ hi māṁ
gale gṛhitvā sahasāpatad bhuvi ||
(Bṛhad Bhāgavatāmṛta: 2.6.56–60)
“With forest garb,
Kadamba garland, earrings, and peacock feather crest swaying,
The extremes of the directions
Fully scented with his fragrance,
Lotus face blossoming
With the splendor of a mild, playful smile,
Lotus eyes beaming with a glance of grace,
An abundance of variegated beauty
As his preeminent ornament,
The fingers of his lotus hand eagerly engaged
In retaining his locks
That had become decorated
With the dust raised by the cows,
Captivating the heart
With abundances of elation—
The high steps of his superb, blessed lotus feet
Moving with the joviality of dance
And touching the earth
For the sake of granting an abundance of blessedness
Upon the earth’s surface—
All directions illuminated
By the cloud-like luster of his blessed figure
Shining with an abundance of the sweetness of adolescence,
An ocean of numerous, astonishing greatnesses
Constantly perceptible to the minds
Of his dear ones present there [i.e., in Goloka],
And controlled by his fondness [i.e., prema]
For this humble person of his own [i.e., me (Gopa Kumāra)],
He then,
Forcibly jumping,
Came near me—
I who was overwhelmed with prema
Just by the sight of him—
Grabbed hold of my neck,
And suddenly [i.e., unintentionally] fell to the ground.”
