Bhakti-rasāmṛta-sindhu

pīyūṣa-dyutibhiḥ stanādri-patitaiḥ kṣīrotkarair jāhnavī

pīyūṣa-dyutibhiḥ stanādri-patitaiḥ kṣīrotkarair jāhnavī
kālindī ca vilocanābja-janitair jātāñjana-śyāmalaiḥ |
ārān madhyama-vedim āpatitayoḥ klinnā tayoḥ saṅgame
vṛttāsi vraja-rājñi tat suta-mukha-prekṣāṁ sphuṭaṁ vāñchasi ||
(Bhakti-rasāmṛta-sindhu: 3.4.58)

“[When Mother Yaśodā travelled to Kurukṣetra on the pretext of a solar eclipse with great desire to see Śrī Kṛṣṇa, a feminine ascetic previously known to her says the following upon meeting her there:]
The Gaṅgā has appeared from the streams of milk (kṣīra)
Endowed with luster like nectar
Falling from the mountains of your breasts,
And the Kālindī [has appeared from the streams of water (kṣīra), that is, tears]
Produced by your lotus eyes
That are black because of your mascara [running off into them].
You have been bathed at the confluence of these two [rivers]
That have descended from above
Onto the altar of your midsection
[alt., They—the Gaṅgā and Kālindī—have in this way descended
And joined at Prayāga].
Thus, O Queen of Vraja!
You clearly desire to behold the face of your son
[Since it is well known
That people only go to bath at Prayāga
When they desire to attain the sight of Śrī Bhagavān].”

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vinyasta-śruti-pālir adya muralī-nisvāna-śuśrūṣā

vinyasta-śruti-pālir adya muralī-nisvāna-śuśrūṣā
bhūyaḥ prasrava-varṣiṇī dviguṇitotkaṇṭhā pradoṣodaye |
gehād aṅganam aṅganāt punar asau gehaṁ viśanty ākulā
govindasya muhur vrajendra-gṛhiṇī panthānam ālokate ||
(Bhakti-rasāmṛta-sindhu: 3.4.55)

“Today [i.e., throughout the day]
Wishing with her ears pricked
To hear the sound of the flute,
And again at the onset of evening,
With doubled longing
And milk streaming [from her breasts]
As she repeatedly entered the courtyard from the house
And the house from the courtyard,
The anxious queen of Vraja
Looked again and again at Govinda’s path
[i.e., the path by which he was expected to soon return home from the forest].”

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niculita-giri-dhātu-sphīta-patrāvalīkān

niculita-giri-dhātu-sphīta-patrāvalīkān
akhila-surabhi-reṇūn kṣālayadbhir yaśodā |
kuca-kalasa-vimuktaiḥ sneha-mādhvīka-medhyais
tava navam abhiṣekaṁ dugdha-pūraiḥ karoti ||
(Lalita-mādhava-nāṭaka: 1.46; cited in Bhakti-rasāmṛta-sidhu: 3.4.47)

“[O Kṛṣṇa!]
Yaśodā conducts your first bath [after you return from the forest in the afternoon]
With the supremely pure streams of milk
Replete with the honey of her affection
Released from the urns of her breasts
That wash away all the dust from [i.e., raised by] the cows,
By which your leaves [i.e., the decorative leaf designs drawn on your body] made of minerals
Become covered over.”

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tanau mantra-nyāsaṁ praṇayati harer gadgadamayī

tanau mantra-nyāsaṁ praṇayati harer gadgadamayī
sabāṣpākṣī rakṣā-tilakam alike kalpayati ca |
snuvānā pratyūṣe diśati ca bhuje kārmaṇam asau
yaśodā mūrteva sphurati suta-vātsalya-paṭalī ||
(Bhakti-rasāmṛta-sindhu: 3.4.14)

“Early in the morning,
Stuttering,
Her eyes filled with tears,
Milk flowing [from her breasts],
She performs mantra-nyāsa on Hari’s body,
Draws a tilaka for protection on his forehead,
And places a spell-infused root on his arms;
Yaśodā shines
Like the embodiment
Of a profusion of affection for a son.”

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kṣaumaṁ vāsaḥ pṛthu-kaṭi-taṭe bibhratī sūtra-naddhaṁ

kṣaumaṁ vāsaḥ pṛthu-kaṭi-taṭe bibhratī sūtra-naddhaṁ
putra-sneha-snuta-kuca-yugaṁ jāta-kampaṁ ca subhrūḥ |
rajjv-ākarṣa-śrama-bhuja-calat-kaṅkaṇau kuṇḍale ca
svinnaṁ vaktraṁ kabara-vigalan-mālatī nirmamantha ||
(Śrīmad Bhāgavatam: 10.9.3; cited in Bhakti-rasāmṛta-sindhu: 3.4.12)

“Bearing a linen garment bound with a cord
Around her wide hips,
Shaking breasts
Flowing [with milk]
Out of affection for her son,
Bangles moving along her arms
In the midst of the labor of pulling the [churning] ropes,
[Swaying] Earrings,
And a perspiring face,
She of fine brows [viz., Yaśodā],
With mālatī flowers falling from her braid,
Churned [the yoghurt].”

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yuvatīnāṁ yathā yūni yūnāṁ ca yuvatau yathā

yuvatīnāṁ yathā yūni yūnāṁ ca yuvatau yathā |
mano’bhiramate tadvan mano’bhiramatāṁ tvayi ||
(Padma Purāṇa: 6.128.258; cited in Hari-bhakti-vilāsa: 8.437; Bhakti-rasāmṛta-sindhu: 1.2.153; Bhakti Sandarbha: 217)

“As the minds of young ladies delight in a young man, and the minds of young men delight in a young lady, so may my mind delight in you.”

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ataḥ kṣamasvācyuta me rajo-bhuvo

ataḥ kṣamasvācyuta me rajo-bhuvo
hy ajānatas tvat-pṛthag-īśa-māninaḥ |
ajāvalepāndhatamo’ndha-cakṣuṣa
eṣo’nukampyo mayi nāthavān iti ||
(Śrīmad Bhāgavatam: 10.14.10; cited in Bhakti-rasāmṛta-sindhu: 2.4.24)

“Therefore, O Acyuta, forgive me, born of rajas, [thus] ignorant, [thus] possessed of eyes blinded by the utter darkness of the pride of being ‘the unborn one’ [i.e., the emanator of the universe], and [thus] possessed of the conceit of being a lord independent of you, [considering me in the following way,] ‘He is possessed of a master [i.e., he is a servant] in relation to me and [thus] a fit object of [my] favor.’”

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na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta

na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta |
vairājyaṁ pārameṣṭhyaṁ vā ānantyaṁ vā hareḥ padam ||
kāmayāmaha etasya śrīmat-pāda-rajaḥ śriyaḥ |
kuca-kuṅkuma-gandhāḍhyaṁ mūrdhnā voḍhuṁ gadābhṛtaḥ ||
vraja-striyo yad vāñchanti pulindyas tṛṇa-vīrudhaḥ |
gāvaś cārayato gopāḥ pāda-sparśaṁ mahātmanaḥ ||
(Śrīmad Bhāgavatam: 10.83.41–43; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43; Prīti Sandarbha: 108; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.59)

“[Śrī Kṛṣṇa’s sixteen thousand queens say:] O Sādhvi, [i.e., O Draupadī], neither universal sovereignty [over the earth], nor sovereignty over Svarga, nor the enjoyment [of these forms of sovereignty], nor extensive sovereignty [i.e., attainment of the siddhis of minuteness (aṇimā) and so on], nor the dominion of Brahmā, nor the unlimited [i.e., the unlimited bliss experienced in realization of Brahman], nor even the abode of Hari [i.e., sālokya-, sāmīpya, sārṣṭi, or sārūpya-mukti]—we desire [none of these and instead desire] to bear atop our heads his—the Club-bearer’s [i.e., Śrī Kṛṣṇa’s]—blessed foot-dust enriched with the fragrance of kuṅkuma from the bosom of Śrī [i.e., Śrī Rādhā], since the ladies of Vraja, the Pulindī women, the grass and creepers [of Vraja], and the cowherds [there] tending the cows [all] long for the touch of the feet of he of most exalted disposition [i.e., they too all long for the touch of Kṛṣṇa’s feet].”

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sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām

sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām |
yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.283)

“That [bhakti] which draws desire for complete enjoyment [i.e., amorous union] (sambhoga) into its own self is [known as] kāma-rūpā [-rāgātmikā-bhakti] since within it is only endeavor exclusively for the sake of Kṛṣṇa’s happiness.”

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mādhuryādy-āśrayatvena kṛṣṇādīṁs tanute ratiḥ

mādhuryādy-āśrayatvena kṛṣṇādīṁs tanute ratiḥ |
tathānubhūyamānās te vistīrṇāṁ kurvate ratim ||
atas tasya vibhāvādi-catuṣkasya rater api |
atra sāhāyakaṁ vyaktaṁ mitho’jasram avekṣyate ||
(Bhakti-rasāmṛta-sindhu: 2.5.98–99)

“Rati reveals Kṛṣṇa and so forth [i.e., his companions, paraphernalia, abode, etc.] as vessels of [the qualities of] sweetness (mādhurya) and so forth. Being [then] experienced as such, they expand rati. Therefore, continuous mutual assistance of rati and the quad of the vibhāvas and so forth [i.e., the four primary ingredients of rasa other than the sthāyi-bhāva (rati), namely, the vibhāvas, anubhāvas, sāttvika-bhāvas, and sañcarī-bhāvas] is clearly seen here [i.e., in this aforementioned process of rasa manifesting].”

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