Yugala-milana

ka-kāraḥ puruṣaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ

ka-kāraḥ puruṣaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ |
ī-kāraḥ prakṛtī rādhā nitya-vṛndāvaneśvarī ||
laś cānandātmakaṁ prema-sukhaṁ tayoś ca kīrtitam |
cumbanāśleṣa-mādhuryaṁ bindu-nādaḥ samīritaḥ ||
(Bṛhad Gautamīya-tantra; cited in the Mantrārtha-dīpikā)

“[The meaning of the letters in the seed (bīja) klīṁ are explained as follows:] The letter k is the Puruṣa, Kṛṣṇa, who is possessed of a form of eternal being, consciousness, and bliss. The letter ī is the Prakṛti, Rādhā, the Īśvarī of eternal Vṛndāvana. [The letter] L, furthermore, is said to be the blissful pleasure of their prema [for one another]. The bindu sound [i.e., the anusvara—ṁ] is refers to the sweetness of [their] kissing and embracing.”

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ka-kāraḥ puruṣaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ Read on →

preyāṁs te’haṁ tvam api ca mama preyasīti pravādas

preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
tvaṁ me prāṇā aham api tavāsmīti hanta pralāpaḥ |
tvaṁ me te syām aham iti yat tac ca no sādhu rādhe
vyāhāre nau na hi samucito yuṣmad-asmat-prayogaḥ ||
(Alaṅkāra-kaustubha: 5.12)

“[Śrī Kṛṣṇa:] [Our saying,] ‘I am your lover and you are my beloved’ is [just] prattle. Oh! ‘You are my prāṇas and I am yours’ is [just] chatter. O Rādhe! [Even] ‘You are mine and I am yours’ is not correct, since usage [even] of [the words] ‘you’ and ‘I’ in our speech is not befitting.”

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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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ahaṁ kāntā kāntās tvam iti na tadānīṁ matir abhūn

ahaṁ kāntā kāntās tvam iti na tadānīṁ matir abhūn
mano-vṛttir luptā tvam aham iti nau dhīr api hatā |
bhavān bhartā bhāryāham iti yad idānīṁ vyavasitis
tathāpi prāṇānāṁ sthitir iti vicitraṁ kim aparam ||
(Caitanya-candrodaya-nāṭakam: 7.15)

[Rādhā speaks to Kṛṣṇa in Mathurā through a messenger:] “‘I am the female lover, and you are the male lover.’ I did not have this notion then [when you were here in Vraja]. This mentality was absent, and even our awareness of ‘you’ and ‘I’ was lost. Although we now [again] have the certainty that you are the man and I am the woman, still my prāṇas are present [in my body]. What is more astonishing than this?”

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ahaṁ kāntā kāntās tvam iti na tadānīṁ matir abhūn Read on →

sakhi na sa ramaṇo nāhaṁ ramaṇīti bhidāvayor āste

sakhi na sa ramaṇo nāhaṁ ramaṇīti bhidāvayor āste |
prema-rasenobhaya-mana iva madano niṣpipeṣa balāt ||
(Caitanyacandrodaya-nāṭakam: 7.14)

“[Rādhā:] O sakhī, he was not the male lover, and I was not the female lover, as any distinction between us had ceased; it was as though Madana had forcibly ground our minds [together] with prema-rasa.”

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sakhi na sa ramaṇo nāhaṁ ramaṇīti bhidāvayor āste Read on →

kṛṣṇasya vṛndā-vipine’tra rādhayā

kṛṣṇasya vṛndā-vipine’tra rādhayā
līlā anantā madhurāś cakāsati |
kṣaṇe kṣaṇe nūtana-nūtanāḥ śubhā
diṅ-mātram etan mayakā pradarśitam ||
(Govinda-līlāmṛta: 23.93)

“The līlā of Kṛṣṇa with Rādhā here in the forest of Vṛndā, endless and sweet, shines from moment to moment newer and newer in splendor. A mere indication of this has been shown by me.”

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madhye-nabhaḥ sammilane’py alūnair

madhye-nabhaḥ sammilane’py alūnair
javāt praviṣṭair hṛdaye mithas tau |
kaṭākṣa-bāṇair api modam āptau
premno vicitrā hi gatir durūhā ||
(Govinda-līlāmṛta: 5.42)

“Although the arrows of their side-long glances collided in mid-air, and although without breaking these arrows swiftly pierced each of their hearts, they both felt bliss. The movements of prema are indeed marvellous and mysterious.”

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aṅga-śyāmalima-cchaṭābhir abhito mandīkṛtendīvaraṁ

aṅga-śyāmalima-cchaṭābhir abhito mandīkṛtendīvaraṁ
jāḍyaṁ jāguḍa-rociṣāṁ vidadhataṁ paṭṭāmbarasya śriyā |
vṛndāraṇya-vilāsinaṁ hṛdi lasad-dāmābhir āmodaraṁ
rādhā-skandha-niveśitojjvala-bhujaṁ dhyāyema dāmodaram ||
(Stava-mālā)

“Let us meditate on Dāmodara—by the splendor of the blackness of whose limbs blue lotuses are belittled, by the radiance of whose silken garments saffron is rendered stunned, who sports in the forest of Vṛndā, who is fragrant with shining garlands on his breast, and whose lustrous arm rests on Rādhā’s shoulder.”

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aṅga-śyāmalima-cchaṭābhir abhito mandīkṛtendīvaraṁ Read on →

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