Padyāvalī

vyādhasyācaraṇaṁ dhruvasya ca vayo vidyā gajendrasya kā

vyādhasyācaraṇaṁ dhruvasya ca vayo vidyā gajendrasya kā
kubjāyāḥ kim u nāma rūpam adhikaṁ kiṁ tat sudāmno dhanam |
vaṁśaḥ ko vidurasya yādava-pater ugrasya kiṁ pauruṣaṁ
bhaktyā tuṣyati kevalaṁ na ca guṇair bhakti-priyo mādhavaḥ ||
(An unidentified south kavi; cited in Hari-bhakti-vilāsa: 11.593; Padyāvalī: 8)

“Did the hunter have good conduct?
Did Dhruva have age?
Did Gajendra have knowledge?
Did Kubjā have special beauty?
Did Sudāmā have wealth?
Did Vidura have a noble lineage?
Did the King of the Yadus, Ugrasena, have valor?
He whose pleasure is bhakti,
Mādhava,
Is satisfied only by bhakti,
And not by qualities [such as those aforementioned].”

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kṣīre śyāmalayārpite kamalayā viśrāṇite phāṇite

kṣīre śyāmalayārpite kamalayā viśrāṇite phāṇite
datte laḍḍuni bhadrayā madhu-rase sobhābhayā lambhite |
tuṣṭir yā bhavatas tataḥ śata-guṇāṁ rādhā-nideśān mayā
nyaste’smin puratas tvam arpaya hare ramyopahāre ratim ||
(Śrī Rūpa Gosvāmīpāda; cited in Padyāvalī: 118)

“O Hari,
The satisfaction you felt in the kṣīra offered by Śyāmalā,
The phāṇita (vātāsā) presented by Kamalā,
The laḍḍus given by Bhadrā,
And the honey brought by Candrāvalī—
May you take a hundred times more pleasure than that
In this delectable offering placed before you by me
On the order of Rādhā.”

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yā prītir vidurārpite mura-ripo kunty-arpite yādṛśī

yā prītir vidurārpite mura-ripo kunty-arpite yādṛśī
yā govardhana-mūrdhni yā ca pṛthuke stanye yaśodārpite |
bhāradvāja-samarpite śabarikā-datte’dhare yoṣitāṁ
yā vā te muni-bhāminī-vinihite’nne’trāpi tām arpaya ||
(Unknown author; cited in Padyāvalī: 117)

“O Enemy of Mura,
The pleasure which you took
In the offering of Vidura,
The offering of Kuntī,
[The fruits, roots, and so forth offered by] The peak of Govardhana,
The abundant breastmilk offered by Yaśodā,
The grand offering of Bhāradvāja,
The offering of the Śabara’s daughter,
The lips of the women [of Vraja],
And the offering of the wives of the sages [i.e., the Vedic brāhmaṇas of Vraja]—
May you take that [type of pleasure] in the food [being offered] here too.”

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dvija-strīṇāṁ bhakte mṛduni vidurānne vraja-gavāṁ

dvija-strīṇāṁ bhakte mṛduni vidurānne vraja-gavāṁ
dadhi-kṣīre sakhyuḥ sphuṭa-cipiṭa-mṛṣṭau mura-ripo |
yaśodāyāḥ stanye vraja-yuvati-datte madhuni te
yathāsīd āmodas tam ayam upahāre’pi kurutām ||
(Attributed to Śrī Rāmānuja; cited in Padyāvalī: 116)

“O Enemy of Mura,
As you delighted in the food of the brāhmaṇa’s wives,
The meager meal from Vidura,
The yoghurt and milk of the cows of Vraja,
The handful of broken, flat rice from your friend [i.e., Sudāmā],
The breastmilk of Yaśodā,
And the sweets offered by the young girls of Vraja,
So may you do so [i.e., may you delight]
In this offering as well.”

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arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir

arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir
viṣṇor vā vaiṣṇavānāṁ kali‑mala‑mathane pāda‑tīrthe’mbu‑buddhiḥ |
śrī-viṣṇor nāmni mantre sakala‑kaluṣa‑he śabda‑sāmānya‑buddhir
viṣṇau sarveśvareśe tad‑itara‑sama‑dhīr yasya vā nārakī saḥ ||
(Unknown source; attributed to a southerner in Padyāvalī: 114; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.26)

“One who has the notion of a stone in relation to a Deity of Viṣṇu [e.g., a Śālagrāma-śilā], the idea of a man in relation to gurus, the notion of a caste in relation to a Vaiṣṇava, the notion of water in relation to the sacred foot-wash of Viṣṇu or the Vaiṣṇavas, which is a destroyer of the contamination of Kali, the notion of an ordinary word in relation to the name of Śrī Viṣṇu, which is a vanquisher of all sin, or the notion of equality with those other than himself in relation to Viṣṇu, the Īśvara of all Īśvaras, is destined for Nāraka.”

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tṛṇād api sunīcena

tṛṇād api sunīcena taror iva sahiṣṇunā |
amāninā mānadena kīrtanīyaḥ sadā hariḥ ||
(Padyāvalī: 32; cited in Bhakti Sandarbha: 269; Caitanya-caritāmṛta: 1.17.31, 3.6.239, 3.20.21)

“Hari is to be praised always
By one who is far lower than even grass,
Tolerant like a tree,
Undesirous of respect,
And respectful [to all as appropriate].”

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namo nalina-netrāya veṇu-vādya-vinodine

namo nalina-netrāya veṇu-vādya-vinodine |
rādhādhara-sudhā-pāna-śāline vana-māline ||
(Unknown source; cited in Padyāvalī: 2)

“Obeisance unto he of lotus eyes,
 He who produces delight by playing the veṇu,
 He who is adept in drinking the nectar of Rādhā’s lips,
 He who wears a forest garland.”

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na vayaṁ kavayo na tārkikā

na vayaṁ kavayo na tārkikā
na ca vedānta-nitānta-pāragāḥ |
na ca vādi-nivārakāḥ paraṁ
kapaṭābhīra-kiśora-kiṅkarāḥ ||
(Sārvabhauma Bhaṭṭācārya; cited in Padyāvalī: 72)

“We are neither poets, nor logicians, nor great adepts in Vedānta, nor refuters of disputants. Rather, we are servants of a crafty cowherd boy.”

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saṅgama-viraha-vikalpe

saṅgama-viraha-vikalpe
varam iha viraho na saṅgamas tasya |
ekaḥ sa eva saṅge
tribhuvanam api tanmayaṁ virahe ||
(Unknown source; cited in Padyāvalī: 239; Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 15.3)

“In the instance of [a lover having] an option between union and separation, separation is preferable in this case, and not union with him [i.e., the beloved]. In union, he alone is there, while in separation, indeed the three worlds are filled with him.”

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viceyāni vicāryāṇi vicintyāni punaḥ punaḥ

viceyāni vicāryāṇi vicintyāni punaḥ punaḥ |
kṛpaṇasya dhanānīva tvan-nāmāni bhavantu naḥ ||
(Bhavānanda; cited in Padyāvalī: 30)

“Like riches for a miser, may your names be our object of pursuit, object of deliberation, and object of meditation again and again.”

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