Ānanda-candrikā-ṭīkā

śrutaya ūcuḥ

śrutaya ūcuḥ—
kandarpa-koṭi-lāvaṇye tvayi dṛṣṭe manāṁsi naḥ |
kāminī-bhāvam āsādya smara-kṣubdhāny asaṁśayam |
yathā tval-loka-vāsinyaḥ kāma-tattvena gopikāḥ |
bhajanti ramaṇaṁ matvā cikīrṣājani nas tathā ||
śrī-bhagavān uvāca—
durlabho durghaṭaś caiva yuṣmākaṁ sumanorathaḥ |
mayānumoditaḥ samyak so’pi bhavitum arhati ||
āgāmini viriñcau tu jāte sṛṣṭy-artham udyate |
kalpaṁ sārasvataṁ prāpya vraje gopyā bhaviṣyatha ||
pṛthivyāṁ bhārate kṣetre māthure mama maṇḍale |
vṛndāvane bhaviṣyāmi preyān vo rāsa-maṇḍale ||
jāra-dharmeṇa susnehaṁ sudṛḍhaṁ sarvato’dhikam |
mayi samprāpya sarve’pi kṛtakṛtyā bhaviṣyatha ||
(Bṛhad Vāmana Purāṇa; cited in the Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamāṇi: 3.47)

“The Śrutis say, ‘Upon seeing you possessed of the loveliness of a crore of Kandarpas, our minds take on the bhāva of a ladylove (kāminī) and are undoubtedly agitated by passion. As the gopikās residing in your abode worship you with the essence of kāma, having accepted you as their lover, so [too] our desire has arisen to do so.’ Śrī Bhagavān says, ‘This excellent desire of you all is difficult to attain and difficult to accomplish. [When] Approved by me in full [however], it too can come to be. When a future Brahmā is born and arises for the purpose of emanation [of the universe], you all will arrive in the Sārasvata-kalpa and become gopīs in Vraja. In the rāsa circle in Vṛndāvana within my district of Mathurā in the land of Bhārata on Earth, I will become the beloved of you all. Attaining in full profound affection for me that is profoundly firm and all-surpassing, you all too will become successful.”

Read on →

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.”

Read on →

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.”

Read on →

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.”

Read on →

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.”

Read on →

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.”

Read on →

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.”

Read on →

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād
yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam |
citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hiṅgula-bharaiḥ śṛṅgāra-kāruḥ kṛtī ||
(Ujjvala-nīlamaṇi: 14.155; cited in Prīti Sandarbha: 81; Caitanya-caritāmṛta: 2.8.194)

[Vṛndā addresses Kṛṣṇa:] “O elephant king of the mountain arbors, the expert artisan of amorous love has gradually melted the lac of the hearts of Rādhā and yourself with heat, stirred them, removed any appearance of separation [between them, i.e., made them one], and then personally dyed them with a rich abundance of fresh red vermillion dye to decorate [alt., to paint a picture within] the interior of the palace of the universe.”

Read on →

santu ramyāṇi bhūrīṇi

santu ramyāṇi bhūrīṇi prārthyaṁ syād idam eva me |
iti yo nirṇayo dhīrair abhimānaḥ sa ucyate ||
(Ujjvala-nīlamaṇi: 14.19)

“‘Let many pleasing things be [i.e., let me disregard them], and let this alone be desirable to me [i.e., let me desire only this],’—such determination is called abhimāna by the wise.”

Read on →

Scroll to Top