punaḥ pulinam āgatya kalindyāḥ kṛṣṇa-bhāvanāḥ |
samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ ||
(Śrīmad Bhāgavatam: 10.30.44)
“After coming back to the shore of the Kālindī, they who were absorbed in thought of Kṛṣṇa [i.e., the gopīs] assembled and sang about Kṛṣṇa, longing for his return.”
tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ |
tad-guṇān eva gāyantyo nātmāgārāṇi sasmaruḥ ||
(Śrīmad Bhāgavatam: 10.30.43)
“Minds upon him, speaking about him, acting like him, and identifying as him, they sang of his qualities and did not remember their own houses.”
kṛṣṇe gate madhupurīṁ bata ballavīnāṁ
bhāvo’bhavat sapadi yo laya-vahni-tīvraḥ |
premāsya hetur uta tattvam idaṁ hi tasya
mā tad-viśeṣam aparaṁ bata boddhum iccha ||
(Bṛhad Bhāgavatāmṛta: 2.5.232)
“The cause of the gopīs’ bhāva, intense like the fire of [universal] destruction, that immediately arose when Kṛṣṇa went to Madhupurī is prema, and this [i.e., this state] is indeed its [i.e., prema’s] very nature. Bata! Do not desire to understand anything other than this description.”
lalita-lavaṅga-latā-pariśīlana-komala-malaya-samīre
madhukara-nikara-karambita-kokila-kūjita-kuñja-kuṭīre |
viharati harir iha sarasa-vasante
nṛtyati yuvatī-janena samaṁ sakhi virahi-janasya durante ||
(Gītā-govinda: 3.1; referred to in Caitanya-caritāmṛta: 3.19.84)
“O sakhī! In the soft breezes from the sandalwood hills embraced by the graceful lavaṅga vines in the midst the bower cottages resounding with the cooing of cuckoos mixed with the swarming of honeybees, Hari now frolics, dancing together with young girls, in the lovely spring season, [which is] intolerable for the lovelorn.”
pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano
nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkocanaḥ |
premā sundari nanda-nandana-paro jāgarti yasyāntare
jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ ||
(Vidagdha-mādhava-nāṭaka: 2.18; cited in Caitanya-caritāmṛta: 2.2.52)
“The pride of the severity of a young snake’s venom is banished by its tortures, and the ego of the sweetness of nectar is belittled by the bliss it exudes. O beautiful one! All its [i.e., prema’s] crooked, sweet influences are clearly felt only by those in whose hearts prema for the Son of Nanda has awoken.”
tvac-chaiśavaṁ tribhuvanādbhutam ity avehi
mac-cāpalaṁ ca tava vā mama vādhigamyam |
tat kiṁ karomi viralaṁ muralī-vilāsi
mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām ||
(Kṛṣṇa-karṇāmṛta: 32; cited in Caitanya-caritāmṛta: 2.2.61)
“O Flute Player, you know that your youth astonishes the three worlds, and both you and I know of my restlessness [because of it]. So, what can I do to behold with my eyes your attractive, rarely seen lotus face?”
śrī-kṛṣṇa-rūpādi-niṣevaṇaṁ vinā
vyarthāni me’hāny akhilendriyāṇy alam |
pāṣāṇa-śuṣkendhana-bhārakāṇy aho
bibharmi vā tāni kathaṁ hatatrapaḥ ||
(Caitanya-caritāmṛta: 2.2.28)
“Without the service of Śrī Kṛṣṇa’s figure and so forth, my days and all my senses are like a completely useless burden of stone and dry wood. Aho! How do I bear them? I am shameless.”
amūny adhanyāni dināntarāṇi
hare tvad-ālokanam antareṇa |
anātha-bandho karuṇaika-sindho
hā hanta hā hanta kathaṁ nayāmi ||
(Kṛṣṇa-karṇāmṛta: 41; cited Caitanya-caritāmṛta: 2.2.58)
“O Hari! O Friend of the helpless! O one and only Ocean of mercy! Hā! Hanta! Hā! Hanta! How shall I pass these unfortunate days and nights without sight of you?”
ayi dīna-dayārdra nātha he
mathurānātha kadāvalokyase |
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham ||
(Caitanya-caritāmṛta: 2.4.197)
“O you who are melted with grace for the destitute! O Nātha! O Nātha of Mathurā! When will I see you [again]? Without the sight of you, my heart trembles. O Beloved! What shall I do now?”
rādhā’jānād asaṅge danuja-vijayinaḥ saṅgam ārād asaṅgaṁ
saṅge caivaṁ samantād gṛha-samaya-sukha-svapna-śītādikāni |
etasyā vṛttir eṣājani sapadi yadānyad vicitraṁ tadāsīt
kāntā-kānta-svabhāvo’py ahaha yad anayor vaiparītyāya jajñe ||
(Gopāla-campū: Pūrva, 33.6)
“Rādhā experiences union with the Victor over the Dānavas [i.e., Śrī Kṛṣṇa] in separation, and separation in the midst of union, and in this way she also experiences her house, the time, happiness, dreams, cold, and other things all around her [i.e., she experiences her house to be the forest and the forest to be her house, the present time to be another time and another time to be the present time, happiness to be suffering and suffering to be happiness, dreams to be wakefulness and wakefulness to be dreams, cold to be heat and heat to be cold, and so on]. When this condition of hers manifested, then immediately another wonder occurred. Ahaha! Even the dispositions of the female lover and male lover manifested in reverse.”
