Yamunā

ekadā kṛṣṇa-patnyas tu śrī-kṛṣṇa-virahāturāḥ

ekadā kṛṣṇa-patnyas tu śrī-kṛṣṇa-virahāturāḥ |
kālindīṁ muditā vīkṣya papracchur gata-matsarāḥ ||
śrī-kṛṣṇa-patnya ūcuḥ |
yathā vayaṁ kṛṣṇa-patnyas tathā tvam api śobhane |
vayaṁ viraha-duḥkhārtās tvaṁ na kālindi tad vada ||
tac chrutvā smayamānā sā kālindī vākyam abravīt |
sāpatnyaṁ vīkṣya tat tāsāṁ karuṇāpara-mānasā ||
śrī-kālindy uvāca |
ātmārāmasya kṛṣṇasya dhruvam ātmāsti rādhikā |
tasyā dāsya-prabhāveṇa viraho’smān na saṁspṛśet ||
tasyā evāṁśa-vistārāḥ sarvāḥ śrī-kṛṣṇa-nāyikāḥ |
nitya-sambhoga evāsti tasyāḥ sāmmukhya-yogataḥ ||
(Skanda Purāṇa: Vaiṣṇava-khaṇḍa, Bhāgavata-māhātmya, 2.8–12)

“Once, wives of Kṛṣṇa who were distressed in separation from Śrī Kṛṣṇa [and had come to Śrī Vṛndāvana] saw Kālindī [i.e., Yamunā Devī] delighted, and been covetous, inquired [from her]. Śrī Kṛṣṇa’s wives said, ‘As we are wives of Kṛṣṇa, so too are you, O splendid one. We are stricken with sorrow in separation, but you are not, O Kālindī. Please explain this.’ Hearing this [inquiry], observing their rivalry [towards her as a co-wife], and being of compassionate mind towards them, she, Kālindī, smiling, spoke this statement [to them]. Śrī Kālindī said, ‘Rādhikā is the eternal self (ātmā) of Kṛṣṇa, he whose joy is in the self [i.e., he who is known to be ātmārāma]. By the influence of service to her, separation [from Kṛṣṇa] cannot touch us. All of Śrī Kṛṣṇa’s mistresses (nāyikās) are extensions of a part of her alone. There is certainly perpetual union [with Kṛṣṇa] (nitya-sambhoga) as a result of being present before her [alt., as a result of her favor, or, as a result of attentive service to her].”

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gaṅgādi-tīrtha-parisevita-pāda-padmāṁ

gaṅgādi-tīrtha-parisevita-pāda-padmāṁ
goloka-saukhya-rasa-pūra-mahiṁ mahimnā |
āplāvitākhila-susādhu-janāṁ sukhābdhau
rādhā-mukunda-muditāṁ yamunāṁ namāmi ||
(Sādhanāmṛta-candrikā: 1.33)

“I offer obeisance to the Yamunā,

Whose lotus feet are worshipped by tīrthas beginning with the Gaṅgā,

Who is a great, powerful inundation of the rasa of Goloka’s joy,

By whom all exalted sādhus are immersed in an ocean of happiness,

And by whom Rādhā and Mukunda are delighted.”

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aho’tiramyaṁ pulinaṁ vayasyāḥ

aho’tiramyaṁ pulinaṁ vayasyāḥ
sva-keli-sampan mṛdulāccha-vālukam |
sphuṭat-saro-gandha-hṛtāli-patri-ka-
dhvani-pratidhvāna-lasad-drumākulam ||
(Śrīmad Bhāgavatam: 10.13.5)

[Kṛṣṇa:] “Aho! Friends! This bank is very pleasant, with amenities for our play; soft, clear sand; and an abundance of swaying trees and echoes of sounds from the water of birds and bees attracted by the fragrance of the blooming pools.”

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tatraivotpadyate dainyaṁ tat premāpi sadā satām

tatraivotpadyate dainyaṁ tat premāpi sadā satām |
tat-tac-chūnyam ivāraṇya-sarid-giry-ādi paśyatām ||
sadā hāhā-ravākrānta-vadanānāṁ tathā hṛdi |
mahā-santāpa-dagdhānāṁ sva-priyaṁ parimṛgyatām ||
(Bṛhad Bhāgavatāmṛta: 2.5.242–243)

[Uddhava to Nārada and Gopa Kumāra:] “There [i.e., in Bhauma Vraja], such humility (dainya) and prema always arise within the sādhus who see such forests [i.e., forests such as Vṛndāvana], waters [such as the Yamunā], mountains [such as Govardhana], and so forth as though empty, [those sādhus] whose mouths are filled with cries of “Hā! Hā!”, and who are burned by intense sorrow at heart as they search for their Beloved.”

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saubhares tu garuḍāya kupyato

saubhares tu garuḍāya kupyato yasmin kṛpā ajaniṣṭha tasya mīnasyaiva saṅgād utthitā durvāsanaivāparādha-phalaṁ yataś ca vilupta-brahmānandaḥ sacira-sañcita-tapas-sṛṣṭa-svayauvanenaiva mūlyena kāminī-vṛndaṁ krītvā tatraiva naraka-tulye viṣayānande nimajjann aparādha-bhogānte śrī-vṛndāvana-yamunāśraya-māhātmyenaiva paścān nistatāreti navame kathā |
(Excerpt from the Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.17.11)

“The ill-inclination (durvāsanā) which arose through the association of the very fish upon whom Saubhari, who was angry at Garuḍa, showed grace was a result of [his, i.e., Saubhari’s] aparādha [against Garuḍa], since he became disengaged from the bliss of Brahman [as a result of this aparādha], and he bought a group of desirable woman for the price of his personal youth produced with [the results of] his long accumulated austerities, became absorbed there itself [i.e., in the company of those women] in bliss related to viṣaya, which is comparable to Naraka, and [only] after enduring [the full result of his] aparādha was delivered thereafter only by the greatness of the shelter of Śrī Vṛndāvana and the Yamunā [where he had originally come to engage in sādhana]. This is narrated in the Ninth Canto.”

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