tadīya-nāmehita-gāna-tatparā
vicitra-veśāmbara-kānti-bhūṣitāḥ |
ramātisaubhagya-mada-prahārikā
javena kṛṣṇā-taṭam āśrayanta tāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.53)
“Absorbed in singing his names and of his acts,
Adorned with extraordinary ornaments, garments, and embellishments,
And demolishing Ramā’s pride in her great beauty,
They swiftly converged on the bank of the Yamunā.”
rādhā-kṛṣṇa-vilāsa-vaibhava-rasaṁ śrutvā rudann apy asau
tat-tad-rūpa-prakaṭana-paro mādhurī-dhurya-sāram |
vyaktīkṛtya sa jagati punar goṣṭha-bhāvena pūrṇaḥ
sāndrānando vijayati paraṁ śrī-śacī-nandano’yam ||
(Kṛṣṇa-caitanya-caritāmṛta: 4.10.23)
“Upon hearing of the rasa of the magnificence of the play of Rādhā and Kṛṣṇa [in the kuñjas of Vraja] and weeping, he—this blessed Son of Śacī—became intent upon manifesting those very forms [of Rādhā and Kṛṣṇa], revealed the essence of the foremost sweetness (mādhurī) in the world [i.e., self-manifested himself as Rādhā and Kṛṣṇa with the totality of their sweetness], and, becoming fulfilled and intensely blissful with the bhāva of Vraja, triumphed completely.”
śrutvā rāsa-vilāsa-vaibhava-rasaṁ śrī-gauracandro hariḥ
premonmāda-vibhinna-dhairya-nivaho mādhurya-sārojjvalaḥ |
rādhā-kṛṣṇaṁ vraja-vadhū-gaṇair veṣṭitaṁ saṁvibhāvya
prākaṭyaṁ tat svātmani tayor darśayan sambabhau sma ||
(Kṛṣṇa-caitanya-caritāmṛta: 4.9.20)
“Upon hearing of the rasa of the magnificence of the play of rāsa, Hari—blessed Gauracandra—causing the severance of his composure as a result of the madness of prema, becoming effulgent with the essence of sweetness (mādhurya), and meditating on Rādhā and Kṛṣṇa surrounded by the ladies of Vraja, shined displaying a manifestation of them within his own self [i.e., causing his own form to appear as Rādhā and Kṛṣṇa].”
rādhā-mādhavayor aikyāt tat-tad-bhāva-vibhāvitaḥ |
tat-tal-līlānukaraṇaṁ gaurāṅgaḥ samadarśayat ||
(Kṛṣṇa-caitanya-caritāmṛta: 4.8.10)
“Absorbed in their bhāvas on account of the unity of Rādhā and Mādhava [in him], Gaurāṅga exhibited emulation of their līlās.”
jñāto’si bhagavān sākṣāt śrī-kṛṣṇa-bhakta-rūpa-dhṛk |
śrī-rādhā-bhāvam āpanno mādhurya-rasa-lampaṭaḥ ||
(Kṛṣṇa-caitanya-caritāmṛta: 3.15.23)
“You are known to be Bhagavān in person bearing the form of a bhakta of Śrī Kṛṣṇa—[to be] the Coveter of mādhurya-rasa possessed of the bhāva of Śrī Rādhā.”
meru-sundara-tanū rasikeśaḥ kṛṣṇa-nāma-guṇa-kīrtana-mattaḥ |
rādhikā-rasa-vinoda-gadgada-prema-vāri-paripūrita-dehaḥ ||
(Kṛṣṇa-caitanya-caritāmṛta: 3.15.18)
“His figure beautiful like [the golden Mount] Meru, the best of relishers of rasa, inebriated by chanting the names and qualities of Kṛṣṇa, stammering with the delight of Rādhikā’s rasa, his body completely drenched by tears of prema, … ”
kāścid vidagdhāḥ sphuṭam eva cāhur
gopāṅganā-bhāva-vibhāvito’sau |
śrī-nanda-putraḥ svayam āvirāsīt
sannyāsa-veśena sva-kārya-sādhakaḥ ||
(Kṛṣṇa-caitanya-caritāmṛta: 3.1.18)
“Some astute ladies [then] clearly said, ‘Absorbed in the bhāva of the gopīs, he, the blessed Son of Nanda himself, has appeared and is accomplishing his own aims in the garb of a sannyāsī.”
gopī-bhāvair dāsa-bhāvair īśa-bhāvaiḥ kvacit kvacit |
ātma-tantraḥ svātma-rataḥ śikṣayan svajanān ayam ||
(Kṛṣṇa-caitanya-caritāmṛta: 2.3.17)
“With the bhāvas of a gopī, the bhāvas of a servant, and the bhāvas of the Lord from time to time [i.e., at various times adopting these various bhāvas] he who is self-sufficient and satisfied within his own self [i.e., Bhagavān Caitanya Mahāprabhu] taught his own people.”
gavāṁ hāmbā-rāvaiḥ sulalitataraṁ moha-muralī-
kalaṁ līlā-gīta-svara-madhura-rāgeṇa kalitam |
jagad-vailakṣaṇyācita-vividha-bhaṅgi-vilasitaṁ
vrajasthānāṁ teṣāṁ sapadi paramākarṣa-valitam ||
yasmāt sasrus taru-vitatito dīrgha-dhārā rasānāṁ
ghoṣa-sthānām api tanu-bhṛtāṁ netrato’śru-pravāhaḥ |
tan-mātṝṇām api vivayasāṁ kṣīra-pūraḥ stanebhyaḥ
kālindyāś ca pracala-payasāṁ te nyavartanta vegāḥ ||
na jāne sā vaṁśy udgirati garalaṁ vāmṛta-rasaṁ
na jāne tan-nādo’py aśaṇi-paruṣo vāmbu-mṛdulaḥ |
na jāne cātyuṣṇo jvalita-dahanād vendu-śiśiro
yato jātonmādā mumuhur akhilās te vraja-janāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.46–48)
“[I heard] The soft sound of an enchanting flute,
Greatly delightful [as it blended] with the sounds of the mooing of cows,
Furnished with sweet melodies (rāgas) of sportively sung notes,
Embellished with various modalities [i.e., manners of modulation, etc.]
Filled with otherworldliness,
And instantly possessed
Of paramount attraction of those residents of Vraja.^
Because of it,
Long streams of sap
Poured out from clusters of trees,
Streams of tears [poured out] from the eyes
Of all embodied beings—
Even those situated [at a distance] in the village,
Streams of milk [poured out] from the breasts
Of all his [i.e., Kṛṣṇa’s] mothers—
Even the elderly,
And the rapids
Of the Kālindī’s swiftly flowing waters
Reverted.
I do not know
Whether that flute
Emits poison or nectar.
I do not know
Whether even the sound of it
Is as harsh as thunder
Or as soft as water.
And I do not know
Whether it is hotter than a blazing fire
Or cooler than the moon;
All those people of Vraja
Became maddened and bewildered by it.”
kṛṣṇa-bhakti-sudhā-pānād deha-daihika-vismṛteḥ |
teṣāṁ bhautika-dehe’pi sac-cid-ānanda-rūpatā ||
(Bṛhad Bhāgavatāmṛta: 1.3.61)
“On account of non-remembrance of the body and the bodily as a result of drinking the nectar of bhakti to Kṛṣṇa, their having a form [constituted] of eternal being, consciousness, and bliss can come about even [when they are] in a body [made] of the [material] elements.”
