Unknown Source

śrīmad-vṛndāvanaṁ ramyaṁ yamunāyāḥ pradakṣiṇaṁ

śrīmad-vṛndāvanaṁ ramyaṁ yamunāyāḥ pradakṣiṇaṁ
śuddha-sphuṭika-saṁsthānaṁ kalpa-vṛkṣa-suśobhitam ||
nānā-varṇa-prasūnānāṁ reṇubhiḥ paripūritaṁ
dhyeyaṁ vṛndāvanaṁ nityaṁ govinda-sthānam avyayam ||
(Unknown Source)

“Śrīmad Vṛndāvana—
Charming,
On the right of the Yamunā,
An abode of pure crystal—
Is beautifully decorated with desire-trees,
And replete with the pollen of flowers of various colors.
Vṛndāvana,
The eternal, imperishable abode of Govinda,
Is to be meditated upon.”

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gaura-bhakta-gaṇān vande svānanda-rasa-vigrahān

gaura-bhakta-gaṇān vande svānanda-rasa-vigrahān |
nāma-mudrā-lasad-dhastān āśritāśraya-vatsalān ||
nāma-saṅkīrtanādyaiś ca kampāśru-pulakānvitān |
caitanya-caraṇāmbhoja-makaranda-madhu-vratān ||
(Unknown source)

“I worship Gaura’s bhaktas,
[Their] Hands shining with the name and mudras
[i.e., counting repetitions of the name and displaying mudrās],
[Who are] Embodiments of the rasa of their own bliss,
Affectionate shelters of those who have sought shelter,
Imbued with trembling, tears, and horripilation
By virtue of nāma-saṅkīrtana and so forth,
[And] Bees in the nectar of the lotus of Caitanya’s feet.”

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śrī-gaurāṅga-kṛpāvāsaṁ gaura-mūrti-rasa-pradaṁ

śrī-gaurāṅga-kṛpāvāsaṁ gaura-mūrti-rasa-pradaṁ
śuklāmbara-dharaṁ pṛthvī-devaṁ bhakta-jana-priyam |
saṅkīrtana-rasāveśaṁ sarva-saubhāgya-bhūṣitaṁ
smarāmi bhakta-rājaṁ hi śrī-śrīvāsaṁ hari-priyam ||
(Unknown source)

“An abode of Śrī Gaurāṅga’s grace,
A giver of the rasa of Gaura’s figure,
Clad in white cloth,
A deva on the earth [i.e., brāhmaṇa, alt., associate of Bhagavān],
Beloved to [all] the bhaktas,
Absorbed in the rasa of saṅkīrtana,
Adorned with all good fortune—
I meditate on the king of bhaktas,
Beloved of Hari,
Śrī Śrīvāsa.”

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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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vaṁśī-nyastāsya-candraṁ smita-yutam atulaṁ pīta-vastraṁ vareṇyaṁ

vaṁśī-nyastāsya-candraṁ smita-yutam atulaṁ pīta-vastraṁ vareṇyaṁ
kañjākṣaṁ sarva-dakṣaṁ nava-ghana-sadṛśaṁ barha-cūḍaṁ śaraṇyam |
trai-bhaṅgair bhaṅgimāṅgaṁ vraja-yuvati-yutaṁ dhvasta-keśy-ādi-śūraṁ
vande śrī-nanda-sūnuṁ madhura-rasa-tanuṁ dhurya-mādhurya-pūram ||
(Unknown source)

“A vaṁśī poised before his moon face
[Which is] Replete with an incomparable smile,
His yellow cloth superb,
His eyes like lotuses,
Expert in all respects,
Resembling a fresh cloud,
His chaplet a peacock-plume,
The [supreme] protector,
His figure embowed with three bends
And surrounded by the young women of Vraja,
The hero by whom Keśī and so forth have been vanquished—
I worship the beautiful Son of Nanda,
The embodiment of madhura-rasa,
The reservoir of the foremost mādhurya.”

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vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca

vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca |
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ ||
(Unknown source; cited in Sādhanāmṛta-candrikā: 1.38)

“Unto the desire-fulfilling trees,

Unto the oceans of grace,

Unto the purifiers of the fallen,

Unto the Vaiṣṇavas—

Obeisance and obeisance.”

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adhikārī ca sambandho viṣayaś ca prayojanam

adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)

“The eligible person (adhikārī), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”

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sūtrārtho varṇyate yatra vākyaiḥ sutrānusāribhiḥ

sūtrārtho varṇyate yatra vākyaiḥ sutrānusāribhiḥ |
svapadāni ca varṇyante bhāṣyaṁ bhāṣya-vido viduḥ ||
(Abhiyuktokti)

“Knowers of a bhāṣya know a bhāṣya [i.e., a commentary] to be that in which the meaning of sūtras is explained with sentences that follow the sūtras and in which the sūtras’ own words are explained.”

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svayaṁ rājate iti svaraḥ

svayaṁ rājate iti svaraḥ |
(Unknown source)

“A svara [i.e., a vowel, or, musical note] is that which exists on its own [i.e., it can be pronounced by itself and doesn’t require another type of phenome, unlike vyañjanas (consonants) which require a svara to be pronounced].”

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