itthaṁ śrī-rādhikā-prāṇa-nātha-pāda-sarojayoḥ |
yena premānubhūty-āśā dattā taṁ nāradaṁ bhaje ||
(Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.234)
“I worship him,
Nārada,
By whom was given in this way
The hope of experience of prema
For the lotus feet of Śrī Rādhikā’s Beloved (Prāṇanātha).”
sā maṇḍalī-bandhana-cāturī prabhoḥ
sā nṛtya-gītādi-kālāsu dakṣatā |
sāpūrva-śobhādhikatā-paramparā
muñcāti ceto mama viśva-mohinī ||
(Bṛhad Bhāgavatāmṛta: 2.5.156)
“That skill of Prabhu in assembling [the gopīs] in a circle,
That expertise [of Prabhu] in the arts of dancing, singing, and so forth
[i.e., and in play in the water, in the forest, and elsewhere],
And that successive flow of a profusion
Of extraordinary beauty,
Enchanting to the world,
Steals away my heart.”
bibhemy asmād dhanta durbodha-līlāt
kva tat tasyāḥ sāra-saubhagya-dānam |
kva sadyo’ntardhānato rodanābdhāv
anāthāyā yātanaikākinī yā ||
(Bṛhad Bhāgavatāmṛta: 2.5.154)
“Hanta! I fear he of unfathomable līlā! Where is that granting of the ultimate fortune to her? And where is that solitary anguish of hers as she was helpless in an ocean of [her own] tears because of his sudden disappearance?”
aho vaidagdhī sā madhura-madhurā śrī-bhagavataḥ
samākarṣaty uccair jagati kṛtinaḥ kasya na manaḥ |
kula-strīṇāṁ tāsāṁ vana-bhuvi tathākarṣaṇam atho
tathā vāk-cāturyaṁ sapadi ruditaṁ tābhir api yat ||
(Bṛhad Bhāgavatāmṛta: 2.5.151)
“Aho! What adept’s mind in this world does Śrī Bhagavān’s sweet, sweet artistry [in flute playing], [his] thereby attracting those noble women [i.e., the gopīs] into the region of the forest, and [his] similar expertise with speech because of which weeping was resorted to immediately even by them [i.e., the gopīs, once he spoke to them upon their arrival in his midst in the forest], not intensely attract in full?”
sarveṣāṁ bhagavan-nāmnāṁ samāno mahimāpi cet |
tathāpi sva-priyeṇāśu svārtha-siddhiḥ sukhaṁ bhavet ||
vicitra-ruci-lokānāṁ kramāt sarveṣu nāmasu |
priyatā-sambhavāt tāni sarvāṇi syuḥ priyāṇi hi ||
(Bṛhad Bhāgavatāmṛta: 2.3.160–161)
“Although all of Bhagavān’s names have equal greatness, still attainment of one’s object shall occur quickly and easily by means of that [name] which is dear to oneself. Because of the possibility of dearness in regard to all names [of Śrī Bhagavān] on account of the particular manner of people’s of varied taste [i.e., on account of people having a variety of tastes and thus individuals having personal taste for different names of Śrī Bhagavān], all these [names of Śrī Bhagavān] shall be [regarded as] dear [by virtue of their potentially being dear to anyone and inevitably being dear to someone].”
rāso hi tasya bhagavattva-viśeṣa-gopyaḥ
sarvasva-sāra-paripākamayo vyanakti |
utkṛṣṭata-mādhurīmāpara-sīma-niṣṭhāṁ
lakṣmyā manoratha-śatair api yo durāpaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.150)
“Rāsa, the confidential, special feature of his Bhagavattva [i.e., Śrī Kṛṣṇa’s ‘Bhagavān-hood’] constituted of the complete perfection of the essence of his whole being which is difficult to attain [even] for Lakṣmī even with hundreds of yearnings divulges the culmination of the ultimate limit of the sweetness of his excellence.”
rādhādyās tāḥ parama-bhagavatyas tu paty-ātmajādīn
lokān dharmān hriyam api parityajya bhāvaṁ tam āptāḥ |
yenājasraṁ madhura-kaṭukair vyākulās tad-vikārair
mugdhāḥ kiñcit taru-gatim itā nānusandhātum īśāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.147)
“They, the supremely fortunate Rādhā and company, however, have completely relinquished [their] husbands, sons, and so forth, the worlds [i.e., the prospects of conventional weal in this life on Earth and future lives in other planes such as Svarga], duties, and even shyness and reached to that bhāva by which they become as a result of the pungent and sweet transformations thereof constantly unsettled, bewildered, possessed of the condition of trees [i.e., transfixed], and unable to understand anything.”
na śrī-mukhenopaniṣan-mukhaiḥ kṛtaṁ
yad veda-vākyair aparair vaco’mṛtaiḥ |
tat tasya bimbādhara-yoga-mātrataḥ
sā dāravī mohana-vaṁśikākarot ||
(Bṛhad Bhāgavatāmṛta: 2.5.142)
“That which was not accomplished with his [i.e., Śrī Bhagavān’s] blessed mouth by means of the statements of the Vedas led by the Upaniṣads and other nectars of his speech [such as the Purāṇas] the enchanting little wooden flute has accomplished just by contact with his bimba lips.”
kṛṣṇehitānām akhilottamaṁ yas
tarkaiḥ prakarṣaṁ tanute sa dhanyaḥ |
teṣāṁ darākārṇana-mātrato yaḥ
syāt prema-pūrṇas tam ahaṁ namāmi ||
(Bṛhad Bhāgavatāmṛta: 2.5.139)
“One who disseminates the supereminent among all of Kṛṣṇa’s activities with rationale is blessed [i.e., highly fortunate, or, highly praiseworthy]. To someone who can become filled with prema as a result just of hearing of them a little [i.e., without even requiring deliberation based on rationale], I offer obeisance [i.e., such a person is most worshipable].”
tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ |
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho ||
(Śrīmad Bhāgavatam: 10.2.33; cited in Hari-bhakti-vilāsa: 10.201; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti-rasāmṛta-sindhu: 2.4.46; Paramātma Sandarbha: 17; Bhakti Sandarbha: 121; Prīti Sandarbha: 7)
“O Mādhava, those who are your own, who are bound to you by cordiality, never fall down from the path in that way. Protected by you on all sides and [thus] fearless, O Prabhu, they roam atop the heads of those who proffer protection from arrays of impediments.”
