tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ |
tad-guṇān eva gāyantyo nātmāgārāṇi sasmaruḥ ||
(Śrīmad Bhāgavatam: 10.30.43)
“Minds upon him, speaking about him, acting like him, and identifying as him, they sang of his qualities and did not remember their own houses.”
śrī-vṛndā-vipinaṁ suramyam api tac chrīmān sa govardhanaḥ
sā rāsa-sthalikāpy alaṁ rasamayī kiṁ tāvad anya-sthalam |
yasyāpy aṁśa-lavena nārhati manāk sāmyaṁ mukundasya tat
prāṇebhyo’py adhika-priyeva dayitaṁ tat-kuṇḍam evāśraye ||
(Stavāvalī: Vraja-vilāsa-stava, 53)
“I take shelter in her kuṇḍa [i.e., Śrī Rādhā Kuṇḍa]—
Dear to Mukunda
Like [Śrī Rādhā,] she who is dearer [to him]
Then even his prāṇas—
[Her kuṇḍa] To even a minute portion of which
The beautiful, greatly charming forest of Vṛndā,
Beautiful Govardhana,
And the rasa-laden Rāsa-sthalī,
Much less any other place,
Do not merit [being considered to possess even] slight equivalence.”
yasya śrīmac-caraṇa-kamale komale komalāpi
śrī-rādhoccair nija-sukha-kṛte sannayantī kucāgre |
bhītāpy ārād atha nahi dadhāty asya kārkaśya-doṣāt
sa śrī-goṣṭhe prathayatu sadā śeṣa-śāyī sthitiṁ naḥ ||
(Stavāvalī: Vraja-vilāsa-stava, 91)
“He whose beautiful, tender lotus feet
Śrī Rādhā intently raised for her own pleasure,
But even then became fearful
Because of the [imagined] fault of hardness
And did not hold atop the tips of her breasts
Although she is [most] tender [in figure]—
May [he,] Śeṣa-śāyī,
Extend to us
Eternal residence in beautiful Vraja.”
yadā tava sarovaraṁ sarasa-bhṛṅga-saṅghollasat-
saroruha-kulojjvalaṁ madhura-vāri-sampūritam |
sphuṭat-sarasijākṣi he nayana-yugma-sākṣād babhau
tadaiva mama lālasājani tavaiva dāsye rase ||
(Vilāpa-kusumāñjali: 15)
“O you of blossoming lotus eyes! When your pond appeared before my eyes brimming with sweet water and splendid with clusters of lotuses shining amid swarms of enamored bumblebees, then only did my longing for the rasa of servitude exclusively unto you arise.”
tatrāprakaṭā dvividhā—mantropāsanāmayī svārasikī ca | prathamā yathā tat-tad-ekatara-sthānādi-niyata-sthitikā tat-tan-mantra-dhyāna-mayī | … nānā-sthānānusāraṇa-rūpatvād eka-sthāna-niṣṭhāyā mantropāsanāmayyā bhidyate’sau | yathāvasara-vividha-svecchāmayī svārasikī | … nānā-līlā-pravāha-rūpatayā svārasikī gaṅgeva | ekaika-līlātmatayā mantropāsanāmayī tu labdha-tat-sambhava-hrada-śreṇir iva jñeyā | kiṁ ca, mantropāsanāmayyām api vraja-rājādi-sambandhaḥ śrūyate, kim uta svārasikyām iti na kutrāpi tad-rahitatā kalpanīyā | … govindaḥ śrī-vṛndāvana-deva eva … keśavo’pi śrī-mathurā-nātha eva, tau hi vṛndāvana-mathurā-prasiddha-mahā-yoga-pīṭhayos … prāpañcika-loka-dṛṣṭyāṁ śrīmat-pratimākāreṇābhātaḥ, svajana-dṛṣṭyāṁ sākṣād-rūpeṇa ca |
(Kṛṣṇa Sandarbha: 153)
“Therein, the aprakaṭa [-līlā] is of two types: mantropāsanāmayī and svārasikī. The first [is aprakaṭa-līlā that] is a fixed state amid one of various places and so forth and constituted of a correlated mantra and meditation. … This [i.e., svārasikī-līlā] is distinguished from mantropāsanāmayī, which is fixed at one place, because [its, i.e., svārasikī-līlā’s] being a form of movement amidst various places. Svārasikī is constituted of [Bhagavān’s] various personal wishes [manifesting successively in the flow of time within aprakaṭa-līlā] in accord with circumstances [that arise in various places at various times]. Svārasikī is like the Gaṅgā on account of being of the nature of a [continuous] flow of various līlās. Mantropāsanāmayī, on the contrary, on account of being constituted of one singular līlā, is to be understood to be like a multitude of perceived lagoons produced from that [i.e., from the flow of svārasikī-līlā]. Furthermore, [Bhagavān’s] relation with the king of Vraja and so forth is heard of even in mantropāsanāmayī, and so all the more in svārasikī. Thus, it [i.e., Bhagavān’s līlā, of both the mantropāsanāmayī and svārasikī varieties] are never to be conceived devoid of that [i.e., devoid of him having the relationships that he does with all his various associates in the various abodes of his līlās]. … Govinda, the Lord of Śrī Vṛndāvana … and Keśava, the Lord of Śrī Mathurā—at the well-known mahāyogapīṭhas in Vṛndāvana and Mathurā [respectively] these two … shine in the form of splendid deities in the vision of worldly people and in their direct forms in the vision of their own persons [i.e., bhaktas].”
hitvānyāḥ kila vāsanā bhajata re vṛndāvanaṁ premadaṁ
rādhā-kṛṣṇa-vilāsa-vāridhi-rasāsvādaṁ na cet vindatha |
tyaktuṁ śaknutha na spṛhām api punas tatraiva hṛd-vṛttayo
viśraddhāḥ śrayata mamaiva satataṁ saṅkalpa-kalpadrumaṁ ||
(Saṅkalpa-kalpa-druma: 104)
“Oh! Forsake other vāsanās [i.e., proclivities, desires] and worship the bestower of prema, Vṛndāvana. O movements of my heart [i.e., thoughts], if you do not have taste for the rasa of the ocean of Rādhā and Kṛṣṇa’s play, and you also cannot give up desire [for that rasa], then with firm śraddhā [or, even without śraddhā], always take shelter in this desire-tree of resolve (Saṅkalpa-kalpa-druma) [since by reciting this text and thereby attaining firm resolve, full taste for that rasa will surely be attained].”
vṛndāvana-sthira-carān paripālayitri
vṛnde tayo rasikayor ati-saubhagena |
āḍhyāsi tat kuru kṛpāṁ gaṇanā yathaiva
śrī-rādhikā-parijaneṣu mamāpi siddhyet ||
(Saṅkalpa-kalpa-druma: 102)
“O Protectress of all mobile and stationary beings in Vṛndāvana!
O Vṛndā!
You are richly endowed
With the wealth [i.e., paraphernalia] for the enjoyment (rati)
Of the Rasika Couple [Śrī Rādhikā and Śrī Kṛṣṇa].
Therefore,
Please bestow grace [upon me]
So that counting of me too
Among the attendants of Śrī Rādhikā
Shall come to be.”
vṛndāvanīya-sura-pādapa-yogapīṭha
svasmin balād iha nivāsayasi svayaṁ yat |
tan me tvadīya-tala-tasthuṣa eva sarva-
saṅkalpa-siddhim api sādhu kuruṣva śīghram ||
(Saṅkalpa-kalpa-druma: 101)
“O yogapīṭha beneath the desire trees of Vṛndāvana! Since you yourself have forcibly made me reside here, may you also quickly and finely fulfill all the resolves of I who [thus now] reside at your base.”
vṛndāvanīya-mukuṭa vraja-loka-sevya
govardhanācala-guro hari-dāsa-vārya |
tat-sannidhi-sthiti-yuṣo mama hṛc-chilāsv apy
etā manoratha-latāḥ sahasodbhavantu ||
(Saṅkalpa-kalpa-druma: 99)
“O crown of Vṛndāvana! O you who are worshipable to the people of Vraja! O Govardhana! O guru of mountains! O best of Hari’s servants! Even in the midst of the rocks of the heart of I who remain situated near you, may these creepers of my desire quickly flourish.”
rādhāṅga-śaśvad-upagūhanatas tad-āpta-
dharma-dvayena tanu-citta-dhṛtena deva |
gauro dayānidhir abhūr ayi nanda-sūno
tan me manoratha-latāṁ saphalī-kuru tvaṁ ||
(Saṅkalpa-kalpa-druma: 95)
“O Deva! As a result of continuously embracing Rādhā’s figure, you have become golden and an ocean of grace by virtue of cherishing in your body and heart these two qualities acquired from her [viz., her being golden and gracious]. Ayi Son of Nanda! Therefore, may you please make the creeper of my desire fruitful.”
