Ujjvala-nīlāmaṇi

aho yūyaṁ sma pūrṇārthā bhavatyo loka-pūjitāḥ

aho yūyaṁ sma pūrṇārthā bhavatyo loka-pūjitāḥ |
vāsudeve bhagavati yāsām ity arpitaṁ manaḥ ||
dāna-vrāta-tapo-homa-japa-svādhyāya-saṁyamaiḥ |
śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate ||
bhagavaty uttamaḥ-śloke bhavatībhir anuttamā |
bhaktiḥ pravartitā diṣṭyā munīnām api durlabhā ||
diṣṭyā putrān patīn dehān svajanān bhavanāni ca |
hitvāvṛṇīta yūyaṁ yat kṛṣṇākhyaṁ puruṣaṁ param ||
sarvātma-bhāvo’dhikṛto bhavatīnām adhokṣaje |
viraheṇa mahābhāgā mahān me’nugrahaḥ kṛtaḥ ||
(Śrīmad Bhāgavatam: 10.47.23–27)

“[Uddhava to the gopīs:] Aho! You all, whose minds are offered to Bhagavān Vāsudeva in this way, are verily successful and worshipable to the world. Bhakti to Kṛṣṇa is certainly accomplished by means of charity, rites, austerities, sacrifices, japa, study, and sense control, as well as by various other meritorious acts. Unexcelled bhakti to Bhagavān, he of highest praise (Uttamaḥśloka), that is rare to attain even for the sages, [however,] has been performed [alt., will be propagated] by you all by great fortune. That you all have forsaken [your] sons, husbands, bodies, relatives, and homes and accepted the Supreme Puruṣa [alt., ‘another man’] known as Kṛṣṇa is by great fortune. Bhāva in full form for he who is transcendent (Adhokṣaja) has been attained by [alt., conferred upon] you all, and by separation [i.e., by your experience of separation from Kṛṣṇa with that most complete form of bhāva], O you all of great fortune, tremendous favor has been shown to me.”

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kālāhi-vaktra-vilasad-rasanāgra-jāgrad

kālāhi-vaktra-vilasad-rasanāgra-jāgrad-
gopī-dṛg-añcala-camatkṛti-viddha-marmā |
śarmādiśatv aruṇa-ghūrṇita-locanāntaḥ-
sañcāra-cūrṇita-satī-hṛdayo mukundaḥ ||
(Govinda-vilāsa; cited in Ujjvala-nīlamaṇi: 14.2)

“He whose core is pierced
By the astonishment produced by the gopīs’ side-long glances,
Which are vigilant like the flickering tip of the tongue
In the mouth of a black snake;
He by the movements along the reddish edges
Of whose rolling eyes
The hearts of chaste women
Are pulverized—
May [he,] Mukunda
Beget delight.”

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rāgeṇaivārpitātmāno loka-yugmānapekṣiṇā

rāgeṇaivārpitātmāno loka-yugmānapekṣiṇā |
dharmeṇāsvīkṛtā yās tu parakīyā bhavanti tāḥ ||
(Ujjvala-nīlamaṇi: 3.17)

“Those [beloveds of Śrī Kṛṣṇa] who have offered themselves [to Kṛṣṇa] purely out of rāga [i.e., intense desire], are indifferent to the two worlds [i.e., their standing in this world and the next], and have not been accepted [by him] by means of dharma [but rather on account of his rāga for them] are [called] parakīyā.”

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ānanda-cinmaya-rasa-pratibhāvitābhis

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)

“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”

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tayor apy ubhayor madhye rādhikā sarvathādhikā

tayor apy ubhayor madhye rādhikā sarvathādhikā |
mahābhāva-svarūpeyaṁ guṇair ativarīyasī ||
(Ujjvala-nīlamaṇi: 4.3; cited in Caitanya-caritāmṛta: 1.4.70, 2.8.160)

“‘Furthermore, between the two of them [i.e., Rādhikā and Candrāvalī], Rādhikā is superior in all respects. She is the embodiment of mahābhāva and exceedingly excellent by virtue of [her] qualities.”

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sakhyāṁ sva-sneho, yathā

sakhyāṁ sva-sneho, yathā—
śaila-mūrdhni hariṇā viharantī
roma-kuḍmala-karmabita-mūrtiḥ |
rādhikā salalitaṁ lalitāyāḥ
paśya mārṣṭi lulitālakam āsyam ||
(Ujjvala-nīlamaṇi: 13.104)

“Personal [i.e., a nāyikā’s own] affection for sakhīs is [described] as follows: ‘[Rūpa Mañjarī says to a sakhī of Lalitā:] Look! While sporting with Hari atop the mountain, her figure inlaid with budding pores [i.e., horripilation], Rādhikā wipes Lalitā’s charming face with disheveled locks.”

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snehas tūtkṛṣṭatāvāptyā mādhuryaṁ mānayan navam

snehas tūtkṛṣṭatāvāptyā mādhuryaṁ mānayan navam |
yo dhārayaty adākṣiṇyaṁ sa māna iti kīrtyate ||
(Ujjvala-nīlamaṇi: 14.96)

“Sneha which, upon having reached excellence [i.e., full manifestation], causes experience of fresh sweetness (mādhurya) and adoption of non-compliance [i.e., external crookedness or obstinacy in one’s behavior so as to conceal one’s feelings] is called māna.”

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atha asama-snehāḥ

atha asama-snehāḥ—
adhikaṁ priya-sakhyās tu harau tasyāṁ tatas tathā |
vahantyaḥ sneham asama-snehās tu dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.125)

“Now, those of unequal affection [are described]—
Those of unequal affection are considered to be of two types: those who possess greater affection for their dear sakhī [i.e., their yūtheśvarī] than Hari, and those who possess greater affection for him than her.”

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tatra harau snehādhikāḥ

tatra harau snehādhikāḥ—
ahaṁ harer iti svānte gūḍhām abhimatiṁ gatāḥ |
anyatra kvāpy anāsaktyā sveṣṭāṁ yūtheśvarīṁ śritāḥ ||
manāg evādhikaṁ snehaṁ vahantyas tatra mādhave |
tad-dūtyādi-ratāś cemā harau snehādhikā matāḥ ||
yāḥ pūrvaṁ sakhya ity uktās tās tu snehādhikā harau ||
(Ujjvala-nīlamaṇi: 8.126–127, 130)

“Therein, those of greater affection for Hari [are described]—
Those who have the hidden identity in their hearts, ‘I am Hari’s,’ are sheltered in the yūtheśvarī desired by themselves [i.e., in the yūtheśvarī whose bhāva suits their own] without attachment anywhere else [i.e., to any other yūtheśvarī], possess slightly greater affection for Mādhava, and act as messengers for him, are considered to be of greater affection for Hari. … Those previously described as sakhīs [in verse 4.51, i.e., the group among the five classes of Śrī Rādhā’s sakhīs whose members are called (simply) sakhīs] are of greater affection for Hari.”

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atha priya-sakhyāṁ snehādhikāḥ

atha priya-sakhyāṁ snehādhikāḥ—
tadīyatābhimāninyo yāḥ snehaṁ sarvadāśritāḥ |
sakhyām alpādhikaṁ kṛṣṇāt sakhī-snehādhikās tu tāḥ ||
yāḥ pūrvaṁ prāṇa-sakhyaś ca nitya-sakhyaś ca kīrtitāḥ |
sakhī-snehādhikā jñeyās tā evātra manīṣibhiḥ ||
(Ujjvala-nīlamaṇi: 8.131, 134)

“Now, those who have greater affection for their dear sakhī [are described]—Those who have the identity of being her own [i.e., of belonging to their dear sakhī] and are always endowed with affection slightly greater for their sakhī than Kṛṣṇa are [known as] those of greater affection for their sakhī. … They who were previously called the prāṇa-sakhīs and nitya-sakhīs are to known by the wise in this regard as those of greater affection for their sakhī.”

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