madhyasthau rādhikā-kṛṣṇau gaura-śyāmojjvalāṅgakau |
divya-veśa-svalaṅkṛtau hāsyonmukha-parasparau ||
(Śrī Manohara Dāsa Bābājī’s Nāma-ratna-mālā: 42)
“Situated in the middle [of the yogapīṭha lotus]
Are the fair and swarthy radiant figures
Rādhikā and Kṛṣṇa,
Finely adorned with divine garments,
And facing towards one another with smiles.”
tasmād avaidikānāṁ ca devānām arcanaṁ tyajet |
svatantra-pūjanaṁ yatra vaidikānām api tyajet ||
arcayitvā jagad-vandyaṁ devaṁ nārāyaṇaṁ harim |
tad-āvaraṇa-saṁsthānaṁ devasya parito’rcayet ||
harer bhuktāvaśeṣeṇa baliṁ tebhyo viniḥkṣipet |
homaṁ caiva prakurvīta tac-cheṣeṇaiva vaiṣṇavaḥ ||
(Padma Purāṇa: 6.253.104-7; cited in Bhakti Sandarbha: 285)
“Therefore, furthermore, one should reject worship of non-Vedic devas, and one should reject independent worship even of the Vedic [devas]. After worshiping the Deva honorable to the [entire] world [i.e., the Deva worthy of the worship even of all the other devas], that is, Nārāyaṇa, Hari, one should worship the multitude of entourages around the Deva. A Vaiṣṇava should present them [i.e., these aprākṛta devatās of Vaikuṇṭha present at the yogapīṭha] an offering with Hari’s food remnants and make an oblation [for them] only with his remnants.”
tatrāprakaṭā dvividhā—mantropāsanāmayī svārasikī ca | prathamā yathā tat-tad-ekatara-sthānādi-niyata-sthitikā tat-tan-mantra-dhyāna-mayī | … nānā-sthānānusāraṇa-rūpatvād eka-sthāna-niṣṭhāyā mantropāsanāmayyā bhidyate’sau | yathāvasara-vividha-svecchāmayī svārasikī | … nānā-līlā-pravāha-rūpatayā svārasikī gaṅgeva | ekaika-līlātmatayā mantropāsanāmayī tu labdha-tat-sambhava-hrada-śreṇir iva jñeyā | kiṁ ca, mantropāsanāmayyām api vraja-rājādi-sambandhaḥ śrūyate, kim uta svārasikyām iti na kutrāpi tad-rahitatā kalpanīyā | … govindaḥ śrī-vṛndāvana-deva eva … keśavo’pi śrī-mathurā-nātha eva, tau hi vṛndāvana-mathurā-prasiddha-mahā-yoga-pīṭhayos … prāpañcika-loka-dṛṣṭyāṁ śrīmat-pratimākāreṇābhātaḥ, svajana-dṛṣṭyāṁ sākṣād-rūpeṇa ca |
(Kṛṣṇa Sandarbha: 153)
“Therein, the aprakaṭa [-līlā] is of two types: mantropāsanāmayī and svārasikī. The first [is aprakaṭa-līlā that] is a fixed state amid one of various places and so forth and constituted of a correlated mantra and meditation. … This [i.e., svārasikī-līlā] is distinguished from mantropāsanāmayī, which is fixed at one place, because [its, i.e., svārasikī-līlā’s] being a form of movement amidst various places. Svārasikī is constituted of [Bhagavān’s] various personal wishes [manifesting successively in the flow of time within aprakaṭa-līlā] in accord with circumstances [that arise in various places at various times]. Svārasikī is like the Gaṅgā on account of being of the nature of a [continuous] flow of various līlās. Mantropāsanāmayī, on the contrary, on account of being constituted of one singular līlā, is to be understood to be like a multitude of perceived lagoons produced from that [i.e., from the flow of svārasikī-līlā]. Furthermore, [Bhagavān’s] relation with the king of Vraja and so forth is heard of even in mantropāsanāmayī, and so all the more in svārasikī. Thus, it [i.e., Bhagavān’s līlā, of both the mantropāsanāmayī and svārasikī varieties] are never to be conceived devoid of that [i.e., devoid of him having the relationships that he does with all his various associates in the various abodes of his līlās]. … Govinda, the Lord of Śrī Vṛndāvana … and Keśava, the Lord of Śrī Mathurā—at the well-known mahāyogapīṭhas in Vṛndāvana and Mathurā [respectively] these two … shine in the form of splendid deities in the vision of worldly people and in their direct forms in the vision of their own persons [i.e., bhaktas].”
vṛndāvanīya-sura-pādapa-yogapīṭha
svasmin balād iha nivāsayasi svayaṁ yat |
tan me tvadīya-tala-tasthuṣa eva sarva-
saṅkalpa-siddhim api sādhu kuruṣva śīghram ||
(Saṅkalpa-kalpa-druma: 101)
“O yogapīṭha beneath the desire trees of Vṛndāvana! Since you yourself have forcibly made me reside here, may you also quickly and finely fulfill all the resolves of I who [thus now] reside at your base.”
vṛndāvane sura-mahīruha-yogapīṭhe
siṁhāsane sva-ramaṇena virājamānām |
pādyārghya-dhūpa-vidhu-dīpa-catur-vidhānna-
srag-bhūṣaṇādibhir ahaṁ paripūjayāni ||
(Saṅkalpa-kalpa-druma: 52)
“When you are present with your beloved on the throne at the yogapīṭha beneath the desire trees in Vṛndāvana, I shall worship you with pādya, arghya, incense, a camphor lamp, the four types of foods, garlands, ornaments, and so forth.”
pīṭha-pūjāyāṁ bhagavad-dhāme śrī-guru-pādukā-pūjanam evaṁ saṅgacchate, yathā—ya eva bhagavān atra vyaṣṭi-rūpatayā bhaktāvatāratvena śrī-guru-rūpo vartate, sa eva tatra samaṣṭi-rūpatayā sva-vāma-pradeśe sākṣād-avatāratvenāpi tad-rūpo vartata iti |
(Bhakti Sandarbha: 286)
“Worshiping the shoes of śrī guru in Bhagavān’s dhāma during worship at the yogapīṭha is appropriate since the very Bhagavān who in an individual (vyaṣṭi) form as an avatāra as a bhakta exists in the form of śrī guru [i.e., the same Bhagavān who manifests as śrī guru, that is, in the form of a bhakta in a given sādhaka’s life] exists there [i.e., at the yogapīṭha in Śrī Bhagavān’s dhāma] at a spot to his own left in that form [i.e., in the form of a bhakta] also as a direct avatāra in collective (samaṣṭi) form [i.e., as an avatāra of himself manifest directly to his own left side in a form as a bhakta that functions as the totality of all gurus, that is, the form of śrī guru all worship at the yogapīṭha].”
smared vṛndāvane ramye mohayantam anāratam |
govindaṁ puṇḍarīkākṣaṁ gopa-kanyāḥ sahasraśaḥ ||
ātmano vadanāmbhoja-preritākṣi-madhu-vratāḥ |
kāma-bāṇena vivaśāś ciram āśleṣaṇotsukāḥ ||
muktāhāra-lasat-pīnottuṅga-stana-bharānatāḥ |
srasta-dhammilla-vasanā mada-skhalita-bhāṣaṇāḥ ||
danta-paṅkti-prabhodbhāsi-spandamānādharāñcitāḥ |
vilobhayantīr vividhair vibhramair bhāva-garbhitaiḥ ||
(Śāradā-tilaka, following the Mṛtuñjaya-saṁhitā; cited in Hari-bhakti-vilāsa: 3.110–113, Bhakti Sandarbha: 286)
“Remember in joyful Vṛndāvana
Govinda of lotus eyes
Enchanting unceasingly
Thousands of gopa girls,
Their own bumblebees eyes directed
Towards the lotus of his face,
Captivated by arrows of kāma,
Long eager for his embraces,
Bowed by the weight of their full, raised breasts
Shining with pearl necklaces [draped over them],
Their chignons and garments disheveled,
Their speech wavering with passion,
Adorned with quivering lips
Shining with the splendor
Of their rows of teeth,
And alluring [him] with various amorous movements
Filled with bhāva.”
sat-puṇḍarīka-nayanaṁ meghābhaṁ vaidyutāmbaram |
dvi-bhujaṁ jñāna-mudrāḍhyaṁ vana-mālinam īśvaram ||
gopa-gopī-gavāvītaṁ sura-druma-talāśritam |
divyālaṅkaraṇopetaṁ rakta-paṅkaja-madhyagam ||
kālindī-jala-kallola-saṅgi-māruta-sevitam |
cintayaṁś cetasā kṛṣṇaṁ mukto bhavati saṁsṛteḥ ||
(Gopāla-tāpanī Upaniṣad: 1.9–11; cited in Hari-bhakti-vilāsa: 3.107–109, Kṛṣṇa Sandarbha: 153, Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.87.2)
“Excellent lotus eyes,
The luster of a cloud,
Cloth like lightning,
Two-arms,
Endowed with the posture of wisdom,
Wearing a forest garland,
Capable,
Surrounded by gopas, gopīs, and cows,
Situated at the base of a sura-tree,
Endued with divine ornaments,
Centered on red lotus [seat],
Attended by breezes
Bearing [the mist from] the waves
Of the waters of the Kālindī—
Meditating with the heart on Kṛṣṇa [in this way],
One becomes liberated from saṁsāra.”
koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv
ekaikena pracura-pulakenopagūḍhau bhujena |
gaurī-śyāmau vasana-yugalaṁ śyāma-gauraṁ vasānau
rādhā-kṛṣṇau smara-vilasitoddāma-tṛṣṇau smarāmi ||
(Stava-mālā; attributed to Bṛhad-dhyāna: 1; cited in Daśa-ślokī-bhāṣya: 1.26)
“Lapping up one another
With the charming corners
Of their broad, brilliant eyes,
Embracing [one another]
With each of their arms horripilating profusely,
Bright and dark [in complexion],
Wearing pairs of garments dark and bright [in color]—
I remember Rādhā and Kṛṣṇa,
Of unbound desire
In the midst of their play of amour.”
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.”
