Sūkti Sudhākara

dainyārṇave nimagno’smi mantu-grāva-bharārditaḥ

dainyārṇave nimagno’smi mantu-grāva-bharārditaḥ |
duṣṭe kāruṇya-pārīṇa mayi kṛṣṇa kṛpāṁ kuru ||
ādhāro’py aparādhānām aviveka-hato’py aham |
tvat-kāruṇya-pratīkṣo’smi prasīda mayi mādhava ||
(Stava-mālā: Praṇāma-praṇaya-stava, 13–14)

“I am immersed in an ocean of distress and burdened by the weight of the stone of my offenses [which is shackled to me as I flounder]. O Adept in compassion! O Kṛṣṇa! Please bestow your grace upon my wicked self. Although I am a repository of aparādhas, and although I am blighted by indiscrimination, I wait [expectantly] for your compassion. Please bestow your grace upon me.”

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anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ

anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ |
sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ ||
(Śrīmad Bhagavad-gītā: 12.16)

“My bhakta—one who is disinterested, pure, adept, indifferent, free from anxiety, and a relinquisher of all undertakings—is dear to me.”

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yaḥ śrīmat-kṛṣṇa-dāsaḥ kavi-nṛpati-varaḥ snigdha-mugdha-svarūpaḥ

yaḥ śrīmat-kṛṣṇa-dāsaḥ kavi-nṛpati-varaḥ snigdha-mugdha-svarūpaḥ
śrīmac-caitanyacandrasya carita-racanā-bhūri-kīrtir jagatyām |
śrīmad-vṛndāvane śrī-vṛṣaravi-tanayā-kṛṣṇa-bhāvābdhi-magno
vande tat-pāda-yugmaṁ sakala-kuśaladaṁ nityam ānanda-yuktam ||
(Bhāvanā-sāra-saṅgraha: Upasaṁhāra: 9)

“I offer obeisance unto the feet of Śrīmat Kṛṣṇa Dāsa, the foremost king amongst poets (kavis), who is of affectionate and charming nature, a bestower of well-being upon all, ever blissful, highly renowned throughout the world for his composition about the deeds of the Śrīmac Caitanyacandra, and absorbed in the ocean of bhāva for the Daughter of Vṛṣabhānu and Śrī Kṛṣṇa.”

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yasya saṅga-balato’dbhutā

yasya saṅga-balato’dbhutā
mayā mauktikottama-kathā pracāritā |
tasya kṛṣṇa-kavi-bhūpater vraje
saṅgatir bhavatu me bhave bhave ||
(Muktā-carita; cited in the Daśa-śloki-bhāṣya of Rādhā Kṛṣṇa Dāsa Gosvāmī)

“Birth after birth, in Vraja let me have the companionship of Kṛṣṇa [Dāsa] the king (rājā) of poets (kavi), on the strength of whose association this astonishing and superlative narration about pearls [i.e., this composition entitled Muktā-carita] has been composed by me.”

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iha viharati rādhā-kṛṣṇa-kuñjādhikārī

iha viharati rādhā-kṛṣṇa-kuñjādhikārī
tad-ubhaya-rasa-rīteḥ śuddha-siddhānta-dhārī |
sakala-sujana-geyaḥ kṛṣṇa-dāsābhidheyaḥ
padam akhila-guṇānāṁ ko’pi rājā kavīnām ||
(Kavi Karṇapūra; cited in the Daśa-śloki-bhāṣya of Rādhā Kṛṣṇa Dāsa Gosvāmī)

“Here [i.e., in Vraja] sports
Some [extraordinary] king (rājā) among poets (kavis),
Known as Kṛṣṇa Dāsa,
Who is an adhikārī of Rādhā and Kṛṣṇa’s kuñja,
A carrier of the pure siddhānta regarding the flow of their rasa,
Worthy of being sung of by all virtuous persons,
And an abode of all qualities.”

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kṛṣṇere nācāya prema bhaktere nācāya

kṛṣṇere nācāya prema bhaktere nācāya |
āpane nācaye—tine nāce eka-ṭhā̐ya ||
(Caitanya-caritāmṛta: 3.18.18)

“Prema makes Kṛṣṇa dance, makes bhaktas dance, and itself dances; three [i.e., Kṛṣṇa, his bhaktas, and prema itself thus] dance together.”

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durgame pathi me’ndhasya skhalat-pāda-gater muhuḥ

durgame pathi me’ndhasya skhalat-pāda-gater muhuḥ |
sva-kṛpā-yaṣṭi-dānena santaḥ santv avalambanam ||
(Caitanya-caritāmṛta: 3.1.2)

“May the sādhus, by giving [me] the staff of their grace, be the support of I who am blind and whose feet are repeatedly slipping on the difficult to traverse path.”

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adhikārī ca sambandho viṣayaś ca prayojanam

adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)

“The eligible person (adhikārī), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”

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ṇiḥ preraṇādau

ṇiḥ preraṇādau |
(Hari-nāmāmṛta-vyākaraṇa: 787)

“[The pratyaya] [ṇ]i [is applied after a dhātu] in [the sense of] preraṇa (causation) and so on.”

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bhāvini bhūta-vad upacāraḥ

bhāvini bhūta-vad upacāraḥ |
(Kātantra-vyākaraṇa: 26; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇam: 859, Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 3.21.25)

“The figure of speech in the case of the immediate future being [spoken of] as if in the immediate past [i.e., there is a figure of speech in which something that is just about to a happen is spoken of as having already happened].”

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