Ujjvala-nīlāmaṇi

atha sama-snehāḥ

atha sama-snehāḥ—
kṛṣṇe sva-priya-sakhyāṁ ca vahantyaḥ kam api sphuṭam |
sneham anyūnatādhikyaṁ sama-snehās tu bhūriśaḥ ||
tulya-pramāṇakaṁ prema vayantyo’pi dvayor imāḥ |
rādhāyā vayam ity uccair abhimānam upāśritāḥ |
parama-preṣṭha-sakhyaś ca priya-sakhyaś ca tā matāḥ ||
(Ujjvala-nīlamaṇi: 8.135, 137)

“Now, those of equal affection [are described]—
Those who possess indescribable, vivid affection neither lesser nor greater for both Kṛṣṇa and their own dear sakhī are [known as] those of equal affection and highly numerous. … Those who, although they possess prema of equal measure for the pair [i.e., for both their dear sakhī Rādhā and Kṛṣṇa], strongly foster the identity, ‘We are Rādhā’s’ are considered to be the parama-preṣṭha-sakhīs and priya-sakhīs.”

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asamaṁ ca samaṁ ceti snehaṁ sakhyaḥ svapakṣagāḥ

asamaṁ ca samaṁ ceti snehaṁ sakhyaḥ svapakṣagāḥ |
kṛṣṇe yūthādhipāyāṁ ca vahantyo dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.124)

“Sakhīs situated in one’s own group are considered to be of two types: those who possess either unequal or equal affection for Kṛṣṇa and their yūtheśvarī [i.e., group leader].”

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prema-līlā-vihārāṇāṁ samyag vistārikā sakhī

prema-līlā-vihārāṇāṁ samyag vistārikā sakhī |
viśrambha-ratna-peṭī ca tataḥ suṣṭhu vivicyate ||
(Ujjvala-nīlamaṇi: 8.1)

“One who fully expands [i.e., makes known and enhances] the sport, play, and prema [of the nāyikā and nāyaka], and is a casket of the jewel of intimate confidence is [called] a sakhī. Thus, sakhīs will now be aptly described.”

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darśanāliṅganādīnām ānukūlyān niṣevayā

darśanāliṅganādīnām ānukūlyān niṣevayā |
yūnor ullāsam ārohan bhāvaḥ sambhoga īryate ||
(Ujjvala-nīlāmaṇi: 15.188)

“Through the adoration of seeing [one another], embracing, and so forth out of favorability [i.e. intentness upon the satisfaction of the other], the bhāva that increases the delight of a pair of youths [i.e., a nāyaka and nāyikā] is called sambhoga.”

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āruhya paramāṁ kāṣṭhāṁ premā cid-dīpa-dīpanaḥ

āruhya paramāṁ kāṣṭhāṁ premā cid-dīpa-dīpanaḥ |
hṛdayaṁ drāvayann eṣa sneha ity abhidhīyate |
atrodite bhavej jātu na tṛptir darśanādiṣu ||
(Ujjvala-nīlamaṇi: 14.79)

“Prema which reaches its ultimate limit, illuminates the lamp of perception [i.e., produces perception of the object of prema—Kṛṣṇa], and melts the heart is called sneha. When it arises, no satiation can ever come about by darśana and so forth [i.e., by hearing of Kṛṣṇa, remembering Him, etc.; when sneha manifests, desire for Kṛṣṇa becomes insatiable even by direct interaction with him, much less seeing him, thinking of him, and so on].”

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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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tās tu vṛndāvaneśvaryāḥ sakhyaḥ pañca-vidhā matāḥ

tās tu vṛndāvaneśvaryāḥ sakhyaḥ pañca-vidhā matāḥ |
sakhyaś ca nitya-sakhyaś ca prāṇa-sakhyaś ca kāścana |
priya-sakhyaś ca parama-preṣṭha-sakhyaś ca viśrutāḥ ||
(Ujjvala-nīlamaṇi: 4.50)

“The sakhīs of Vṛndāvaneśvarī [i.e., Śrī Rādhā] are considered to be of five types. They are known as sakhīs, nitya-sakhīs, prāṇa-sakhīs, priya-sakhīs, and parama-preṣṭha-sakhīs.”

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atulatvād apāratvād āpto’sau durvigāhatām

atulatvād apāratvād āpto’sau durvigāhatām |
spṛṣṭaḥ paraṁ taṭasthena rasābdhir madhuro mayā ||
(Ujjvala-nīlāmaṇi: 15.259)

“This ocean of madhura-rasa, difficult to fully plunge into [i.e., difficult to fully grasp, even for great prema-bhaktas and rasika-kavis, such as Śukadeva, Līlāśuka, and Jayadeva] because of its being bottomless and boundless [i.e., superior to all other rasas in quality and quantity], has only been touched by me, who am situated on the shore [i.e., who am unable to enter into it, and so, I, from the shore, have just collected a drop of it with my finger and placed it on my tongue].”

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mukhya-raseṣu purā yaḥ saṁkṣepeṇodito rahasyatvāt

mukhya-raseṣu purā yaḥ saṁkṣepeṇodito rahasyatvāt |
pṛthag eva bhakti-rasa-rāṭ sa vistareṇocyate madhuraḥ ||
(Ujjvala-nīlamaṇi: 1.2)

“Madhura [i.e., madhura-rasa], the king of bhakti-rasas, which was described [only] briefly [in Bhakti-rasāmṛta-sindhu] among the principal rasas because of its being confidential, is separately described elaborately [here in Ujjvala-nīlamaṇi].”

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