Digvijay Gunjaria's Posts (3)

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Sri Narasimha Kavacha Mantra

namas te narasimhaya
prahladahlada-dayine
hiranyakasipor vakshahsila-
tanka-nakhalaye

I offer my obeisances to Lord Narasimha who gives joy to Prahlada Maharaja and whose nails are like chisels on the stonelike chest of the demon Hiranyakasipu.

ito nrisimhah parato nrisimho
yato yato yami tato nrisimhah
bahir nrisimho hridaye nrisimho
nrisimham adim saranam prapadye

Lord Nrisimha is here and also there. Wherever I go Lord Nrisimha is there. He is in the heart and is outside as well. I surrender to Lord Nrisimha, the origin of all things and the supreme refuge.

Prayer to Lord Nrisimha
by Jayadeva Gosvami

tava kara-kamala-vare nakham adbhuta-sringam
dalita-hiranyakasipu-tanu-bhringam
kesava dhrita-narahari-rupa jaya jagadisa hare

O Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasplike demon Hiranyakasipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands.


SB 5.18.8
oṁ namo bhagavate narasiṁhāya namas tejas-tejase āvir-āvirbhava vajra-nakha vajra-daṁṣṭra karmāśayān
randhaya randhaya tamo grasa grasa om svāhā; abhayam abhayam ātmani bhūyiṣṭhā oṁ kṣraum.

Translation:

I offer my respectful obeisances unto Lord Nṛsiṁhadeva, the source of all power. O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

SB 6.8.14
durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ
pāyān nṛsiṁho ’sura-yūthapāriḥ
vimuñcato yasya mahāṭṭa-hāsaṁ
diśo vinedur nyapataṁś ca garbhāḥ

Translation:

May Lord Nṛsiṁhadeva, who appeared as the enemy of Hiraṇyakaśipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.

SB 6.8.34
vidikṣu dikṣūrdhvam adhaḥ samantād
antar bahir bhagavān nārasiṁhaḥ
prahāpayaḻ loka-bhayaṁ svanena
sva-tejasā grasta-samasta-tejāḥ

Translation:

Prahlāda Mahārāja loudly chanted the holy name of Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva, roaring for His devotee Prahlāda Mahārāja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nṛsiṁhadeva protect us in all directions and in all corners, above, below, within and without.


Sri Narasimha Kavacha Mantra

narasimha-kavacham vakshye
prahladenoditam pura
sarva-raksha-karam punyam
sarvopadrava-nashanam

sarva-sampat-karam chaiva
svarga-moksha-pradayakam
dhyatva narasimham devesham
hema-simhasana-sthitam

vivrtasyam tri-nayanam
sharad-indu-sama-prabham
lakshmyalingita-vamangam
vibhutibhir upashritam

catur-bhujam komalangam
svarna-kundala-shobhitam
saroja-shobitoraskam
ratna-keyura-mudritam

tapta-kancana-sankasham
pita-nirmala-vasasam
indradi-sura-maulishthah
sphuran manikya-diptibhih

virajita-pada-dvandvam
shankha-chakradi-hetibhih
garutmata cha vinayat
stuyamanam mudanvitam

sva-hrt-kamala-samvasam
krtva tu kavacham pathet

I shall now recite the Narasimha-kavaca, formerly spoken by Prahlada Maharaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection.

It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the Demigods, seated upon a golden throne.

His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmidevi on his left side, and His form is the shelter of all opulences, both material and spiritual.

The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments.

He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent.

His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. Garuda joyfully offers prayers with great reverence.

Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra:

nrsimho me shirah patu
loka-rakshartha-sambhavah

sarvago ’pi stambha-vasah
phalam me rakshatu dhvanim
nrsimho me drshau patu
soma-suryagni-lochanah

smrtam me patu naraharih
muni-varya-stuti-priyah
nasam me simha-nashas tu
mukham lakshmi-mukha-priyah

sarva-vidyadhipah patu
nrsimho rasanam mama
vaktram patv indu-vadanam
sada prahlada-vanditah

narasimhah patu me kantham
skandhau bhu-bhrd ananta-krt
divyastra-shobhita-bhujah
narasimhah patu me bhujau

karau me deva-varado
narasimhah patu sarvatah
hrdayam yogi-sadhyash cha
nivasam patu me harih

karau me deva-varado
narasimhah patu sarvatah
hrdayam yogi-sadhyash cha
nivasam patu me harih

madhyam patu hiranyaksha-
vakshah-kukshi-vidaranah
nabhim me patu naraharih
sva-nabhi-brahma-samstutah

brahmanda-kotayah katyam
yasyasau patu me katim
guhyam me patu guhyanam
mantranam guhya-rupa-drk

uru manobhavah patu
januni nara-rupa-drk
janghe patu dhara-bhara-
harta yo ’sau nr-keshari

sura-rajya-pradah patu
padau me nrharishvarah
sahasra-shirsha-purushah
patu me sarvashas tanum

manograh purvatah patu
maha-viragrajo ’gnitah
maha-vishnur dakshine tu
maha-jvalas tu nairrtah

pashchime patu sarvesho
dishi me sarvatomukhah
narasimhah patu vayavyam
saumyam bhushana-vigrahah

ishanyam patu bhadro me
sarva-mangala-dayakah
samsara-bhayatah patu
mrtyor mrtyur nr-keshari

idam narasimha-kavacham
prahlada-mukha-manditam
bhaktiman yah pathenaityam
sarva-papaih pramucyate

putravan dhanavan loke
dirghayur upajayate
yam yam kamayate kamam
tam tam prapnoty asamshayam

sarvatra jayam apnoti
sarvatra vijayi bhavet
bhumy antariksha-divyanam
grahanam vinivaranam

vrshchikoraga-sambhuta-
vishapaharanam param
brahma-rakshasa-yakshanam
durotsarana-karanam

bhuje va tala-patre va
kavacam likhitam shubham
kara-mule dhrtam yena
sidhyeyuh karma-siddhayah

devasura-manushyeshu
svam svam eva jayam labhet
eka-sandhyam tri-sandhyam va
yah pathen niyato narah

sarva-mangala-mangalyam
bhuktim muktim cha vindati
dva-trimshati-sahasrani
pathet shuddhatmanam nrnam

kavachasyasya mantrasya
mantra-siddhih prajayate
anena mantra-rajena
krtva bhasmabhir mantranam

tilakam bibhriyad yas tu
tasya graha-bhayam haret
tri-varam japamanas tu
dattam varyabhimantrya ca

prasayed yo naro mantram
narasimha-dhyanam acharet
tasya rogah pranashyanti
ye cha syuh kukshi-sambhavah

May Lord Narasimha, who protects all the planetary systems, protect my head.

Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes.

May Lord Nrhari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth.

May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlada Maharaja protect my face.

May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders.

May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogis protect my heart, and may Lord Hari protect my dwelling place.

May He who ripped apart the chest and abdomen of the great demon Hiranyaksha protect my waist, and may Lord Nrhari protect my navel. He is offered prayers by Lord Brahma, who has sprung from his own navel.

May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible.

May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves.

May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects.

May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest.

May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.

May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in this material world.

This Narasimha-kavaca has been ornamented by issuing from the mouth of Prahlada Maharaja. A devotee who reads this becomes freed from all sins.

Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life.

He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between.

This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-rakshasa ghosts and Yakshas are driven away.

One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect.

One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings.

One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person.

This Kavaca-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras.

Having marked ones body with tilaka, taking acamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed.

garjantam garjayantam nija-bhuja-patalam sphotayantam hatantam
dipyantam tapayantam divi bhuvi ditijam kshepayantam kshipantam
krandantam roshayantam dishi dishi satatam samharantam bharantam
vikshantam purnayantam kara-nikara-shatair divya-simham namami

Lord Narasimha roars loudly and causes others to roar. With His multitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demoniac descendants of Diti, both on this earth planet and in the higher planets, and He throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion.

iti shri-brahmanda-purane prahladoktam shri-narasimha-kavacam sampurnam

Thus ends the Narasimha-kavaca as it is described by Prahlada Maharaja in the Brahmanda Purana.

Sri Lakshmi Narasimha Karavalamba Stotram

Shrimat-pavo-nidhi-niketana chakra-pane
bhogindra-bhoga-mani-rajita punya-murte
yogisha shashvata sharanya bhavabdhi-pota
lakshmi-nrisimha mama dehi karavalambam

O Lord, You reside in the ocean of milk, and You carry the Sudarshana cakra in Your hand. Your all-auspicious form is made even more resplendent by the jewel-like body of Anantadeva, the king of serpents upon whom You rest. You are the eternal deliverer from the ocean of birth and death for all those who seek Your shelter and You are the master of all mystics. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Brahmendra rudra-marud arka-kirita-koti
sanghattitangri-kamalamala-kanti-kanta
lakshmi lasat-kucha saroruha-raja-hamsa
lakshmi-nrisimha mama dehi karavalambam

Lord Brahma, Lord Indra, Lord Shiva, the Maruts and the Sun-god all fall down with their tens and millions of helmets at Your lotus feet, which are most dear to the goddess of fortune, Lakshmi. Laxmidevi Herself appears as beautiful as a royal swan enjoying the lotus flower of Your chest. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-dava dahanakula bhishanoru
jvalavalibhih ati-daghda tanuru-hasya
tvat pada-padmasarasim sharanagatasya
lakshmi-nrisimha mama dehi karavalambam

The conditioned soul suffers on the path of repeated birth and death exactly like one caught in a forest fire. Being very fearful, his body burnt by the licking flames, he cries most pitiably. Just as one tormented by a forest fire may take shelter in a pond, so the soul who surrenders to You may find refuge from the forest fire of samsara by taking shelter in the pond of Your lotus feet. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-jala-patitasya jagan-nivasa
sarvendriyarta-badishagra-jhashopamasya
protkampita-prachurataluka-mastakasya
lakshmi-nrisimha mama dehi karavalambam

O abode of the universe, I have fallen into the net of repeated birth and death. Just like an aquatic animal, I eagerly accept the hook baited with the sense objects. And just as the fish is caught trembling, and his head is cut off, so my real consciousness is lost as I am punished by the material nature. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-kupam ati-ghoram agadha-mulam
samprapya dukha-shata-sarpa-samakulasya
dinasya deva kripaya padam agatasya
lakshmi-nrisimha mama dehi karavalambam

Having fallen into the horrible and bottomless well of repeated birth and death, I am tormented by the serpent of hundred fold miseries. In this fallen condition, O Lord, by Your mercy I am surrendered to Your lotus feet. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-bhikara-karindra-karabhighata
nishpidyamana-vapushah sakalarti-nasa
prana-prayana bhava-bhiti-samakulasya
lakshmi-nrisimha mama dehi karavalambam

You slay the king of the demons, Hiranyakashipu, whose body is as strong as an elephant by squeezing him with your hands. In this way You destroy all miseries by breaking the fearful cycle of birth and death. You are the ultimate goal of life for those who are disturbed by fear of material existence. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-sarpa-visha-digdha mahogra-tivra
damstragra-koti-paridashta vinashta-murte
nagari-vahana sudhabdhi-nivasa shaure
lakshmi-nrisimha mama dehi karavalambam

I have been bitten by the tens of millions of terrible sharp fangs of the snake of material existence. Having been injected with its powerful poison, I have lost my consciousness as the eternal servant of Krishna. The best remedy for snakebite is nectar, therefore O Lord Shauri, You reside in the ocean of nectar and Your carrier is Garuda the great enemy of snakes. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-vriksha agha-bijam ananta-karma
shakha-yutam karana-patram ananga-pushpam
aruhya dukha-phalinam patitam dayalo
lakshmi-nrisimha mama dehi karavalambam

The tree of samsara, or material existence, is sprouted from the seed of sinful desire. The unlimited reactions to fruitive activities are its branches, the senses are its leaves and its flowers is Cupid’s attraction of sex desire. O merciful one, I climbed up this tree but I have only obtained the fruit of misery and am now fallen. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-sagara-vishala-karala-kala
nakra-graha-grasita-nigraha-vigrahasya
vyadhasya raga-nichayormini piditasya
lakshmi-nrisimha mama dehi karavalambam

In the broad ocean of material existence I am broken and smashed again and again by the powerful waves of my accumulated attachments. Grasped in the jaws of the fearful crocodile of the external time factor, I am pierced, ripped apart, and swallowed. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-sagara-nimajjana-muhyamanam
dinam vilokaya vibho karuna-nidhe mam
prahlada-kheda-parihara-kritavatara
lakshmi-nrisimha mama dehi karavalambam

O all-powerful, ocean of mercy, please cast Your glance upon me. I am bewildered, helplessly sinking in the sea of samsara. You descended to remove the distress of your devotee Prahlada Maharaja. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Samsara-ghora-gahane charato murare
marogra vbhikara mriga prachurarditasya
artasya matsara-nidagdha-suduhkhitasya
lakshmi-nrisimha mama dehi karavalambam

O Murari, I have fallen into the pit of material existence and I am wandering just like an animal greatly tormented by fear of horrible death that awaits him. Distressed and miserable, I am burnt by envy. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Baddhva gale yama-bhata bahu taryajantaha
karshanti yatra bhava-pasha-shatair yutam mam
ekakinam para-vasha chakitam dayalo
lakshmi-nrisimha mama dehi karavalambam

Binding me with ropes, the servants of Yamaraja drag me to his abode, beating me severely along the path. Bound by material existence in hundreds of ways, I stand alone, helpless and trembling, under the influence of the superior force of daiva maya. O merciful Lord Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Lakshmi-pate kamala-nabha suresha vishno
yajnesha yajna madhusudana vishvarupa
brahmanya keshava janardana vasudeva
lakshmi-nrisimha mama dehi karavalambam

You are the Lord of Lakshmi and the master of the demigods. O Vishnu, Your navel is just like a lotus. You are the Lord of sacrifice and the embodiment of sacrificial performance. O Madhusudana, Vishvarupa, You are always favorably disposed to the brahmanas. O Keshava, Janardana, Vasudeva, O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Ekena chakram aparena karena shankham
anyena sindhu-tanayam avalambya tishthan
vametarena varadabhaya-padma-chihnam
lakshmi-nrisimha mama dehi karavalambam

In one of Your four hands You hold the Sudarshana disc and in another a conch. With another You embrace Lakshmi, who was born from the milk ocean, and with another on the left You bestow fearlessness. The palm of that hand which is raised to give the benediction is marked with the lotus symbol. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Andhasya me hrita-viveka-maha-dhanasya
corair mahabalibhir indriya-namadheyaiha
mohandhakara-kuhare vinipatitasya
lakshmi-nrisimha mama dehi karavalambam

Although I was very wealthy, I am blind and without discrimination. I have been robbed of my great treasure (Krishna consciousness) by the thieves of the senses. Despite all my attempts to appease them with different types of offerings, they have thrown me into the pit of illusion and darkness. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Prahlada-narada-parasara-pundarika
vyasadi-bhagavata-pungava-hrin-nivasa
bhaktanurakta-paripalana-parijata
lakshmi-nrisimha mama dehi karavalambam

You reside in the hearts of the best devotees such as Prahlada Maharaja, Narada Muni, Parashara Muni, Pundarika, Vyasadeva and others. You are very fond of Your devotees and You are their parijata tree of protection. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.

Lakshmi-nrisimha-charanabja-madhu-vratena
stotram kritam shubha-karam bhuvi shankarena
ye tatpathanti manuja hari-bhakti-yuktaha
lakshmi-nrisimha mama dehi karavalambam

This prayer, bestowing auspiciousness in this world, has been composed by Shankaracharya, who is a honeybee in the lotus flower of the feet of Sri-Sri Lakshmi-Nrisimha. Those who read this prayer with devotion to Lord Krishna attain the shelter of Sri Sri Lakshmi-Nrisimha’s lotus feet and also attain their eternal spiritual forms, which are never annihilated.

oM AM hriM krauM oM pat
oM tattakA hAtaka-keshAgra-jvalat-pAdoka-lochana-bhadrAdika nakha-sparsha divya-siMha nami 'stu te

O my Lord, O transcendental Lion, I offer my obeisances unto You along with Laxmi. As you sometimes fly in the sky and sometimes move on foot, Your mane-hairs blaze with a golden brilliance. Your glance and touch of You nails are the source of all auspiciousness.

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Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers

SB 7.9.8
śrī-prahrāda uvāca
brahmādayaḥ sura-gaṇā munayo ’tha siddhāḥ
sattvaikatāna-gatayo vacasāṁ pravāhaiḥ
nārādhituṁ puru-guṇair adhunāpi pipruḥ
kiṁ toṣṭum arhati sa me harir ugra-jāteḥ

Translation:

How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.

SB 7.9.9
manye dhanābhijana-rūpa-tapaḥ-śrutaujas-
tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ
nārādhanāya hi bhavanti parasya puṁso
bhaktyā tutoṣa bhagavān gaja-yūtha-pāya

Translation:

One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.

SB 7.9.10
viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śvapacaṁ variṣṭham
manye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ

Translation:

If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything — mind, words, activities, wealth and life — to the Supreme Lord. Such a devotee is better than such a brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.

SB 7.9.11
naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo
mānaṁ janād aviduṣaḥ karuṇo vṛṇīte
yad yaj jano bhagavate vidadhīta mānaṁ
tac cātmane prati-mukhasya yathā mukha-śrīḥ

Translation:

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.

SB 7.9.12
tasmād ahaṁ vigata-viklava īśvarasya
sarvātmanā mahi gṛṇāmi yathā manīṣam
nīco ’jayā guṇa-visargam anupraviṣṭaḥ
pūyeta yena hi pumān anuvarṇitena

Translation:

Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.

SB 7.9.13
sarve hy amī vidhi-karās tava sattva-dhāmno
brahmādayo vayam iveśa na codvijantaḥ
kṣemāya bhūtaya utātma-sukhāya cāsya
vikrīḍitaṁ bhagavato rucirāvatāraiḥ

Translation:

O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. Your appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.

SB 7.9.14
tad yaccha manyum asuraś ca hatas tvayādya
modeta sādhur api vṛścika-sarpa-hatyā
lokāś ca nirvṛtim itāḥ pratiyanti sarve
rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti

Translation:

My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

SB 7.9.15
nāhaṁ bibhemy ajita te ’tibhayānakāsya-
jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt
āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān
nirhrāda-bhīta-digibhād ari-bhin-nakhāgrāt

Translation:

My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.

SB 7.9.16
trasto ’smy ahaṁ kṛpaṇa-vatsala duḥsahogra-
saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ
baddhaḥ sva-karmabhir uśattama te ’ṅghri-mūlaṁ
prīto ’pavarga-śaraṇaṁ hvayase kadā nu

Translation:

O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?

SB 7.9.17
yasmāt priyāpriya-viyoga-saṁyoga-janma-
śokāgninā sakala-yoniṣu dahyamānaḥ
duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ
bhūman bhramāmi vada me tava dāsya-yogam

Translation:

O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.

SB 7.9.18
so ’haṁ priyasya suhṛdaḥ paradevatāyā
līlā-kathās tava nṛsiṁha viriñca-gītāḥ
añjas titarmy anugṛṇan guṇa-vipramukto
durgāṇi te pada-yugālaya-haṁsa-saṅgaḥ

Translation:

O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

SB 7.9.19
bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām

Translation:

My Lord Nṛsiṁhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

SB 7.9.20
yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam

Translation:

My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone — from the greatest personality, Lord Brahmā, down to the small ant — works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal — all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.

SB 7.9.21
māyā manaḥ sṛjati karmamayaṁ balīyaḥ
kālena codita-guṇānumatena puṁsaḥ
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ
saṁsāra-cakram aja ko ’titaret tvad-anyaḥ

Translation:

O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

SB 7.9.22
sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā
kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ
cakre visṛṣṭam ajayeśvara ṣoḍaśāre
niṣpīḍyamānam upakarṣa vibho prapannam

Translation:

My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.

SB 7.9.23
dṛṣṭā mayā divi vibho ’khila-dhiṣṇya-pānām
āyuḥ śriyo vibhava icchati yāñ jano ’yam
ye ’smat pituḥ kupita-hāsa-vijṛmbhita-bhrū-
visphūrjitena lulitāḥ sa tu te nirastaḥ

Translation:

My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.

SB 7.9.24
tasmād amūs tanu-bhṛtām aham āśiṣo ’jña
āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt
necchāmi te vilulitān uruvikrameṇa
kālātmanopanaya māṁ nija-bhṛtya-pārśvam

Translation:

My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.

SB 7.9.25
kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ
kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ
nirvidyate na tu jano yad apīti vidvān
kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ

Translation:

In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.

SB 7.9.26
kvāhaṁ rajaḥ-prabhava īśa tamo ’dhike ’smin
jātaḥ suretara-kule kva tavānukampā
na brahmaṇo na tu bhavasya na vai ramāyā
yan me ’rpitaḥ śirasi padma-karaḥ prasādaḥ

Translation:

O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.

SB 7.9.27
naiṣā parāvara-matir bhavato nanu syāj
jantor yathātma-suhṛdo jagatas tathāpi
saṁsevayā surataror iva te prasādaḥ
sevānurūpam udayo na parāvaratvam

Translation:

Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one’s service, exactly as a desire tree delivers fruits according to one’s desires and makes no distinction between the lower and the higher.

SB 7.9.28
evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe
kāmābhikāmam anu yaḥ prapatan prasaṅgāt
kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ
so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām

Translation:

My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?

SB 7.9.29
mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca
manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum
khaḍgaṁ pragṛhya yad avocad asad-vidhitsus
tvām īśvaro mad-aparo ’vatu kaṁ harāmi

Translation:

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, “If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body.” Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.

SB 7.9.30
ekas tvam eva jagad etam amuṣya yat tvam
ādy-antayoḥ pṛthag avasyasi madhyataś ca
sṛṣṭvā guṇa-vyatikaraṁ nija-māyayedaṁ
nāneva tair avasitas tad anupraviṣṭaḥ

Translation:

My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists — externally and internally — is You alone.

SB 7.9.31
tvaṁ vā idaṁ sadasad īśa bhavāṁs tato ’nyo
māyā yad ātma-para-buddhir iyaṁ hy apārthā
yad yasya janma nidhanaṁ sthitir īkṣaṇaṁ ca
tad vaitad eva vasukālavad aṣṭi-tarvoḥ

Translation:

My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of “mine and yours,” is certainly a type of illusion [māyā] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.

SB 7.9.32
nyasyedam ātmani jagad vilayāmbu-madhye
śeṣetmanā nija-sukhānubhavo nirīhaḥ
yogena mīlita-dṛg-ātma-nipīta-nidras
turye sthito na tu tamo na guṇāṁś ca yuṅkṣe

Translation:

O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

SB 7.9.33
tasyaiva te vapur idaṁ nija-kāla-śaktyā
sañcodita-prakṛti-dharmaṇa ātma-gūḍham
ambhasy ananta-śayanād viramat-samādher
nābher abhūt sva-kaṇikā-vaṭavan-mahābjam

Translation:

This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.

SB 7.9.34
tat-sambhavaḥ kavir ato ’nyad apaśyamānas
tvāṁ bījam ātmani tataṁ sa bahir vicintya
nāvindad abda-śatam apsu nimajjamāno
jāte ’ṅkure katham uhopalabheta bījam

Translation:

From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.

SB 7.9.35
sa tv ātma-yonir ativismita āśrito ’bjaṁ
kālena tīvra-tapasā pariśuddha-bhāvaḥ
tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ
bhūtendriyāśayamaye vitataṁ dadarśa

Translation:

Lord Brahmā, who is celebrated as ātma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.

SB 7.9.36
evaṁ sahasra-vadanāṅghri-śiraḥ-karoru-
nāsādya-karṇa-nayanābharaṇāyudhāḍhyam
māyāmayaṁ sad-upalakṣita-sanniveśaṁ
dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ

Translation:

Lord Brahmā could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.

SB 7.9.37
tasmai bhavān haya-śiras tanuvaṁ hi bibhrad
veda-druhāv atibalau madhu-kaiṭabhākhyau
hatvānayac chruti-gaṇāṁś ca rajas tamaś ca
sattvaṁ tava priyatamāṁ tanum āmananti

Translation:

My dear Lord, when You appeared as Hayagrīva, with the head of a horse, You killed two demons known as Madhu and Kaiṭabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord Brahmā. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.

SB 7.9.38
itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair
lokān vibhāvayasi haṁsi jagat pratīpān
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ
channaḥ kalau yad abhavas tri-yugo ’tha sa tvam

Translation:

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the Age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

SB 7.9.39
naitan manas tava kathāsu vikuṇṭha-nātha
samprīyate durita-duṣṭam asādhu tīvram
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ

Translation:

My dear Lord of the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

SB 7.9.40
jihvaikato ’cyuta vikarṣati māvitṛptā
śiśno ’nyatas tvag-udaraṁ śravaṇaṁ kutaścit
ghrāṇo ’nyataś capala-dṛk kva ca karma-śaktir
bahvyaḥ sapatnya iva geha-patiṁ lunanti

Translation:

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

SB 7.9.41
evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām
anyonya-janma-maraṇāśana-bhīta-bhītam
paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ
hanteti pāracara pīpṛhi mūḍham adya

Translation:

My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us — not only upon me but also upon all others who are suffering — and by Your causeless mercy and compassion, deliver us and maintain us.

SB 7.9.42
ko nv atra te ’khila-guro bhagavan prayāsa
uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ
mūḍheṣu vai mahad-anugraha ārta-bandho
kiṁ tena te priya-janān anusevatāṁ naḥ

Translation:

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.

SB 7.9.43
naivodvije para duratyaya-vaitaraṇyās
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ
śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān

Translation:

O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

SB 7.9.44
prāyeṇa deva munayaḥ sva-vimukti-kāmā
maunaṁ caranti vijane na parārtha-niṣṭhāḥ
naitān vihāya kṛpaṇān vimumukṣa eko
nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye

Translation:

My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himālayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

SB 7.9.45
yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ
kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

Translation:

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

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Sevak

Sri Krishna Karnamrita

चिन्तामणिर्जयतु सोमगिरिर्गुरुर्मे
शिक्षागुरुश्च भगवान् शिखिपिञ्छमौलिः।
यत्पादकल्पतरुपल्लवशेखरेषु
लीलास्वयंवररसम् लभते जयश्रीः॥
(वसन्त-तिलक)

cintāmaṇir jayati somagirir gurur me
śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ |
yat-pāda-kalpa-taru-pallava-śekhareṣu
līlā-svayaṁvara-rasaṁ labhate jaya-śrīḥ ||
(vasanta-tilaka)

All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī (Rādhārāṇī) enjoys the transcendental mellow of an eternal consort.

अस्ति स्वस्तरुणीकराग्रविगलत्कल्पप्रसूनाप्लुतम्
वस्तु प्रस्तुतवेणुनादलहरीनिर्वाणनिर्व्याकुलम्।
स्रस्त स्रस्त निरुद्धनीवीविलसद्गोपीसहस्रावृतम्
हस्तन्यस्तनतापवर्गमखिलोदारम् किशोराकृति॥
(शार्दूल-विक्रीडितम्)

asti svas-taruṇī-karāgra-vigalat-kalpa-prasūnāplutaṁ
vastu prastuta-veṇu-nāda-laharī-nirvāṇa-nirvyākulam |
srasta-srasta-niruddha-nīvi-vilasad-gopī-sahasrāvṛtaṁ
hasta-nyasta-natāpavargam akhilodāraṁ kiśorākṛti ||
(śārdūla-vikrīḍita)

There is an entity who has the appearance of an adolescent boy, and who is being inundated with desire-tree flowers falling from the fingertips of the damsels of heaven. That boy is completely carefree, situated in transcendental beatitude, as He sends forth waves of sound from His famed flute. He is encircled by thousands of effulgent milkmaids, whose garments are becoming loose again and again (from their extreme pleasure at hearing the flute) and who are trying to hold them up. That adolescent boy, the pinnacle of munificence, places liberation from birth and death into the hands of His surrendered devotees.

बर्होत्तम्सविलासकुन्तलभरम् माधुर्यमग्नाननम्
प्रोन्मीलन्नवयौवनम् प्रविलसद्वेणुप्रणादामृतम्।
आपीनस्तनकुट्‌मलाभिरभितो गोपीभिराराधितम्
ज्योतिश्चेतसिनश्चकास्तु जगतामेकाभिरामाद्भुतम्॥
(शार्दूल-विक्रीडितम्)

barhottaṁsa-vilāsa-kuntala-bharaṁ mādhurya-magnānanaṁ
pronmīlan-nava-yauvanaṁ pravilasad-veṇu-praṇādāmṛtam |
āpīna-stana-kuṭmalābhir abhito gopībhir ārādhitaṁ
jyotiś cetasi naś cakāstu jagatām ekābhirāmādbhutam ||
(śārdūla-vikrīḍita)

Let the effulgence personified (i.e., Kṛṣṇa) shine within our hearts. He is wearing a bright peacock plume on His head, His face is steeped in sweet beauty, His fresh youthfulness is bursting forth, and His flute is pouring out murmuring, nectarous sounds of rapture. On all sides the milkmaids of Vraja, who have blooming, budlike breasts, worship Him in adoration. Indeed, He is amazingly, the only enjoyer and the only source of enjoyment in the entire universe.

मधुरतरस्मिताऽमृतविमुग्धमुखाम्‌बुरुहम्
मदशिखिपिञ्छिलाङ्छितमनोज्ञकचप्रचयम्।
विषयविषामिषग्रसनगृध्नुनिचेतसिमे
विपुल विलोचनम् किमपि धाम चकास्ति चिरम्॥
(कोकिलम्)

madhuratara-smitāmṛta-vimugdha-mukhāmburuhaṁ
mada-śikhi-piñchita-manojña-kaca-pracayam |
viṣaya-viṣāmiṣa-grasana-gṛdhnuni cetasi me
vipula-vilocanaṁ kim api dhāma cakāstu ciram ||
(kokilaka)

Śrī Kṛṣṇa's eyes are long like petals of a blooming lotus, and His very charming lotus-like face is made all the more charming by His extremely beautiful and sweet, nectarous smiles. His profuse curling locks look delightful with their decoration of a proud peacock's tail-feather. Let Him, the embodiment of all effulgence, forever shine within my heart, which is (outwardly) greedy for the poisonous meat of sense objects, [or (inwardly) greedy for the beauty of Śrī Kṛṣṇa, a beauty that binds the devotee's mind and causes burning pain at the time of separation from Him.

मुकुलायमाननयनाम्बुजम् विभोः
मुरलीनिनादमकरन्दनिर्भरम्।
मुकुरायमाणमृदुगण्डमण्डलम्
मुखपञ्कजम् मनसि मे विजृम्भताम्॥
(मञ्जु-भाषिणी)

mukulāyamāna-nayanāmbujaṁ vibho
muralī-nināda-makaranda-nirbharam |
mukurāyamāṇa-mṛdu-gaṇḍa-maṇḍalaṁ
mukha-paṅkajaṁ manasi me vijṛmbhatām ||
(mañju-bhāṣiṇī)

May the lotus of my Lord's face blossom within [the lake of] my mind. The eyes of that face resemble lotus buds, being half-closed, and the delicate mirror-like orbs of its cheeks are puffed with the nectarous honey of the flute-sound.

कमनीयकिशोरमुग्धमूर्तेःकलवेणुक्वणितादृताननेन्दोः।
मम वाचि विजृम्भताः मुरारेःमधुरिम्णः कणिकापि कापि कापि॥
(अर्थसम वृत्तम्।औपच्छन्दसिकम्)

kamanīya-kiśora-mugdha-mūrteḥ
kala-veṇu-kvaṇitādṛtānanendoḥ |
mama vāci vijṛmbhatāṁ murārer
madhurimaḥ kaṇikāpi kāpi kāpi ||
(aupacchandasika)

Let my words express even a tiny particle of a particle of a particle of the luscious beauty of Murāri, whose artless adolescent figure enraptures me, and whose moon-face is worshiped by the soft melodies of His flute.

पल्लवारुणपाणिपङ्कजसङ्गिवेणुरवाऽऽकुलम्
फुल्लपाटलपाटलीपरिवादिपादसरोरुहम्।
उल्लसन्मधुराधरद्युतिमञ्जरीसरसाननम्
वल्लवीकुचकुम्भकुङ्कुमपङ्किलम् प्रभुमाश्रये॥
(चर्चरी)

pallavāruṇa-pāṇi-paṅkaja-saṅgi-veṇu-ravākulaṁ
phulla-pāṭala-pāṭalī-parivādi-pāda-saroruham |
ullasan-madhurādhara-dyuti-mañjarī-sarasānanaṁ
vallavī-kuca-kumbha-kuṅkuma-paṅkilaṁ prabhum āśraye ||
(ceccarī)

I take shelter of the Lord [Krṣṇa], who becomes agitated with passion when He hears the sound of His own flute, held in His lotus hands, which resemble newly sprouted reddish twigs. His lotus feet reproach fully blossomed pāṭalī flowers with their beauty, and His amiable face sends forth blossoms of brilliance from His delightfully sweet lips. He is smeared with the kuṅkuma powder from the milkmaids' pitcher-like breasts.

अपाङ्गरेखाभिरभङ्गुराभि
रनङ्गरेखारसरङ्जिताभिः।
अनुक्षणम् वल्लवसुन्दरीभि
रभ्यस्यमानम् विभुमाश्रयामः॥
(उपेन्द्रव्रज)

apāṅga-rekhābhir abhaṅgurābhir
anaṅga-rekhā-rasa-rañjitābhiḥ |
anukṣaṇaṁ vallava-sundarībhir
abhyasyamānaṁ vibhum āśrayāmaḥ ||
(upajāti)

I take shelter of my Lord [Kṛṣṇa], whom the beautiful milkmaids worship at every moment with unbroken sidelong glances from eyes tinged red with passion.

मणिनूपुरवाचालम् वन्देतच्चरणम् विभोः।
ललितानि यदीयानि लक्ष्माणि व्रजवीथिषु॥
(अनुष्टुप्)

maṇi-nūpura-vācālaṁ
vande tac-caraṇaṁ vibhoḥ |
lalitāni yadīyāni
lakṣmāṇi vraja-vīthiṣu ||
(anuṣṭup)

I bow down to the feet of Lord Kṛṣṇa, whose jewelled anklets tinkle and whose footprints decorate the paths of Vraja.

निखिलभुवनलक्ष्मीनित्यलीलास्पदाभ्याम्
कमलविपिनवीथीगर्वसर्वङ्कषाभ्याम्।
प्रणमदभयदान प्रौढिगाढोद्धताभ्याम्
किमपि वहतु चेतः कृष्णपादाम्बुजाभ्याम्॥
(मालिनी)

nikhila-bhuvana-lakṣmī-nitya-līlāspadābhyāṁ
kamala-vipina-vīthī-garva-sarvaṁ-kaṣābhyām |
praṇamad abhaya-dāna-prauḍhi-gāḍhādṛtābhyāṁ
kim api vahatu cetaḥ kṛṣṇa-pādāmbujābhyām ||
(mālinī)

Let my mind attain some inexpressible beatific bliss from [thinking of] Kṛṣṇa's lotus feet, which are the home of the eternal pastimes of the most beautiful maidens in all the worlds, which destroy the pride of whole clusters of lotuses, and which are highly esteemed for their great eagerness in providing safety for the Lord's humble devotees.

प्रणयपरिणताभ्याम्प्राभव्ऽऽलम्बनाभ्याम्
प्रतिपदललिताभ्याम् प्रत्यहम् नूतनाभ्याम्।
प्रतिमुहुरधिकाभ्याम् प्रस्नुवल्लोचनाभ्याम्
प्रभवतु हृदये नः प्राणनाथः किशोरः॥
(मालिनी)

praṇaya-pariṇatābhyāṁ śrī-bharālambanābhyāṁ
pratipada-lalitābhyāṁ pratyahaṁ nūtanābhyām |
pratimuhur adhikābhyāṁ prasphural-locanābhyāṁ
pravahatu hṛdaye naḥ prāṇanāthaḥ kiśoraḥ ||
(mālinī)

May the Lord of our life, that young boy [Kṛṣṇa], shine incessantly within our hearts. His eyes, full of love for Rādhā, are the abode of infinite beauty. Every day they appear newer and newer, at every step they increase their charm and elegance, and at every moment they sparkle more and more brilliantly.

माधुर्यवारिधिमदान्धतरङ्गभङ्गी
शृङ्गारसङ्कुलितशीतकिशोरवेषम्।
आमन्दहासललिताननचन्द्रबिम्बम्
आनन्दसम्‌प्लवमनुप्लवताम् मनो मे॥
(वसन्त-तिलकम्)

mādhurya-vāridhi-madāmbu-taraṅga-bhaṅgī-
śṛṅgāra-saṅkulita-śīta-kiśora-veṣam |
āmanda-hāsa-lalitānana-candra-bimbam
ānanda-samplavam anu plavatāṁ mano me ||
(vasanta-tilaka)

May my mind float along in the flood of bliss emanating from Kṛṣṇa's moonlike face, made charming by a very mild smile. Kṛṣṇa has the appearance of a young boy, and, beautified by the waves of His passionate ecstasy breaking in the ocean of sweetness, He soothes all distress.

अव्याजमङ्जुलमुखाम्बुजमुग्धभावै
रास्वाद्यमाननिजवेणुविनोदनादम्।
आक्रीडतामरुणपादसरोरुहाभ्या-
मार्द्रे मदीयहृदये भुवनार्द्रमोजः॥
(वसन्त तिलक)

avyāja-mañjula-mukhāmbuja-mugdha-bhāvair
āsvādyamāna-nija-veṇu-vinoda-nādam |
ākrīḍatām aruṇa-pāda-sarojruhābhyām
ārdre madīya-hṛdaye bhuvanārdram ojaḥ ||
(vasanta-tilaka)

Let the force [of the flood of bliss emanating from Kṛṣṇa's face], which saturates the whole universe, play within my heart, which is moistened by contact with Kṛṣṇa's lotus feet, by the display of charming, artless emotions on His open, lovely lotus face, and by the melody of His flute, which is relished by Rādhā.

ममचेतसिस्फुरतु वल्लवीविभो-
र्मणिनूपुरप्रणयि मञ्जुशिङ्जितम्।
कमलावनेचरकलिन्दकन्यका-
कलहंसकण्ठकलकूजितादृतम्॥
(मञ्जु भाषिणि)

mama cetasi sphuratu vallavī-vibhor
maṇi-nūpura-praṇayi mañju śiñjitam |
kamalā-vanecara-kalinda-kanyakā-
kalahaṁsa-kaṇṭha-kala-kūjitādṛtam ||

May the sweet jingling of the jewelled anklets of Kṛṣṇa, the master of the milkmaids, be manifest in my mind. Kamalā's [Rādhā's] white swans swimming in the lotus-filled ponds of the Yamunā accord that sweet jingling a warm welcome with the melodious warbling from their throats.

स्तोकस्तोकनिरुध्यमानमृदुलप्रस्यन्दिमन्दस्मितम्
प्रेमोद्भेदनिरर्गलप्रसृमरप्रव्यक्तरोमोद्गमम्।
श्रोतृ श्रोत्रमनोहर व्रजवधूलीलामिथो जल्पितम्
मिथ्यास्वाप मुपास्महे भगवतः क्रीडानिमीलद्दृशः॥
(शार्दूल-विक्रीडितम्)

stoka-stoka-nirudhyamāna-mṛdula-prasyandi-manda-smitaṁ
premodbheda-nirargala-prasṛmara-pravyakta-romodgamam |
śrotuṁ śrotra-manoharaṁ vraja-vadhū-līlā-mitho jalpitaṁ
mithyā-svāpam upāsmahe bhagavataḥ krīḍā-nimīlad-dṛśaḥ ||
(śārdūla-vikrīḍitam)

We worship Lord Kṛṣṇa, who is mischievously keeping His eyes closed, pretending to sleep, in order to hear the milkmaids' playful talks, which are so pleasing to the ear and mind. Though Kṛṣṇa is trying to restrain Himself, a gentle smile trickles from His lips drop by drop, and He cannot check the rising tide of love, which causes His hair to begin standing on end.

सार्धम् समृद्धैरमृतायमानै रातायमानैर्मुरलीनिनादैः।
मूर्धाभिषिक्तम् मधुराकृतीनाम् बालम् कदा नाम विलोकयिष्ये॥
(इन्द्र-वज्र)

sārdhaṁ samṛddhair amṛtāyamānair
ātāyamānair muralī-ninādaiḥ |
mūrdhābhiṣiktaṁ madhurākṛtīnāṁ
bālaṁ kadā nāma vilokayiṣye ||
(indra-vajrā)

When oh when shall I see that young boy Kṛṣṇa, the unchallenged king of those who are exquisitely beautiful, and when shall I experience along with that vision the flooding nectar of His flute's sound, endowed with the topmost musical embellishments?

शिशिरीकुरुते कदा नु शिखिपिङ्छाभरणशिशुर्दृशोः।
युगलम् विगलन्मधुद्रव स्मितमुद्रामृदुना मुखेन्दुना॥
(वैतालीयम्)

śiśirīkurute kadā nu naḥ
śikhara-picchābharaṇaḥ śiśur dṛśoḥ |
yugalaṁ vigalan-madhu-drava-
smita-mudrā-mṛdunā mukhendunā ||
(vaitālīya)

When will that child [Kṛṣṇa], adorned with peacock plumes, soothe and cool our eyes with a vision of His moonlike face, imbued with gentleness by the trickling honey of His tender smiles?

कारुण्यकर्बुरकटाक्षनिरीक्षणेन
तारुण्यसंवलितशैशववैभवेन।
आपुष्णता भुवनमद्भुतविभ्रमेण
श्रीकृष्णचन्द्र शिशिरीकुरु लोचनम् मे॥
(वसन्त-तिलकम्)

kāruṇya-karbura-kaṭākṣa-nirīkṣaṇena
tāruṇya-saṁvalita-śaiśava-vaibhavena |
āpuṣṇatā bhuvanam adbhuta-vibhrameṇa
śrī-kṛṣṇa-candra śiśirīkuru locanaṁ me ||
(vasanta-tilaka)

O moonlike Kṛṣṇa, please soothe and cool my eyes with Your sidelong glances, tinged with mercy; with the magnificence of your childhood, touched by youth; and with Your wondrous playfulness, which nourishes the whole universe.

कदा वा कालिन्दीकुवलयदलश्यामलतराः
कटाक्षा लक्ष्यन्ते किमपि करुणावीचिनिचिताः।
कदा वा कन्दर्पप्रतिभटजटाचन्द्रशिशिराः
किमप्यन्तस्तोषम् ददति मुरलीकेलिनिनदाः॥
(शिखरिणी)

kadā vā kālindī-kuvalaya-dala-śyāma-taralāḥ
kaṭākṣā lakṣyante kim api karuṇā-vīci-nicitāḥ |
kadā vā kandarpa-pratibhaṭa-jaṭā-candra-śiśirāḥ
kam apy antas-toṣaṁ dadhati muralī-keli-ninadāḥ ||
(śikhariṇī)

When will Kṛṣṇa cast upon me His sidelong glances, which are as dark blue as the blue lotuses growing in the Yamunā and tremulous with waves of mercy? And when will my heart find ineffable joy in the playful notes of His flute, which are more cooling than the moon held on the head of Śiva, Cupid's enemy?

मयिप्रसादम् मधुरैः कटाक्षैर्वम्‌शीनिनादानुचरैर्विधेहि।
त्वयिप्रसन्नेकिमिहाऽपरैर्नस्त्वय्यप्रसन्नेकिमिहाऽपरैर्नः॥
(उपेन्द्र-वज्र)

mayi prasādaṁ madhuraiḥ kaṭākṣair
vaṁśī-ninādānucarair vidhehi |
tvayi prasanne kim ihāparair nas
tvayy aprasanne kim ihāparair naḥ ||
(upendra-vajrā)

O Lord, please show me Your mercy by casting upon me Your charming sidelong glances, moving to the accompaniment of Your flute-song. If I have Your blessings, what use are others'? And if I'm without Your blessings, what use are others'?

निबद्धमुग्धाङ्जलिरेषयाचे नीरन्ध्रदैन्योन्नतिमुक्तकण्ठम्।
दयानिधेधे देव भवत्कटाक्षदाक्षिण्यलेशेन सकृन्निषिङ्च॥
(उपेन्द्र-वज्र)

nibaddha-mugdhāñjalir eṣa yāce
nīrandhra-dainyonnata-mukta-kaṇṭham |
dayāmbudhe deva bhavat-kaṭākṣa-
dākṣiṇya-leśena sakṛn niṣiñca ||
(upendra-vajrā)

I fix my folded palms upon my head and, given voice by my increasing, ceaseless, pitiable misery, pray, "O Lord, O ocean of mercy, please anoint me just once with a drop of kindness from Your sidelong glance."

पिङ्छावतम्‌सरचनोचितकेशपाशे
पीनस्तनीनयनपङ्कजपूजनीये।
चन्द्रारविन्दविजयोद्यतवक्त्रबिम्बे
चापल्य मेति नयनम् तव शैशवे नः॥
(वसन्त-तिलक)

picchāvataṁsa-racanocita-keśa-pāśe
pīna-stanī-nayana-paṅkaja-pūjanīye |
candrāravinda-vijayodyata-vaktra-bimbe
cāpalyam eti nayanaṁ tava śaiśave naḥ ||
(vasanta-tilaka)

O Lord, our eyes have become restless to see Your childlike form, with its clustered locks delightfully adorned with a peacock feather. That form, which is worshiped by the buxom milkmaids' lotus eyes, possesses a face that has begun defeating the beauty of the moon and the lotus.

पर्याचितामृतरसानि पदार्थभङ्गी
वल्गूनि वल्गितविशालविलोचनानि।
बाल्याधिकानिमदवल्लवभाविनीतानि
भावे लुठन्ति सुदृताम् तव जल्पितानि॥
(वसन्त-तिलक)

paryācitāmṛta-rasāni padārtha-bhaṅgī-
valgūni valgita-viśāla-vilocanāni |
bālyādhikāni mada-ballava-bhāvinībhir
bhāve luṭhanti sukṛtāṁ tava jalpitāni ||
(vasanta-tilaka)

O Kṛṣṇa, Your verbal duels with the impassioned, vivacious milkmaids exhilarate the hearts of the fortunate. These talks are filled with the nectar of the exchanges of love, rendered very pleasant by waves of witty meanings, imbued with Your natural boyishness, and punctuated by the movements of Your wide, dancing eyes.

पुनःप्रसन्नेनमुखेन्दुतेजसा
पुरोऽवतीर्णस्य कृपामहाम्बुधेः।
तदेव लीलामुरलीरवाऽमृतम्
समाधिविघ्नाय कदा नु मे भवेत्॥
(वंशस्थ)

punaḥ prasannendu-mukhena tejasā
puro’vatīrṇasya kṛpā-mahāmbudheḥ |
tad eva līlā-muralī-ravāmṛtaṁ
samādhi-vighnāya kadā nu me bhavet ||
(vaṁśa-sthavila)

Oh, when will Kṛṣṇa, the great ocean of mercy, appear before me again with His spotless, effulgent moon-face? And when will the nectarous sound of His flute, expressive of His pastimes, remove my great disease? or, "interrupt my deep meditation?"

यावन्न मे नर दशा दशमीम् दृशोऽपि
रन्ध्रादुदेति तिमिरीकृतसर्वभावा।
लावण्यकेलिभवनम् तव तावदेतु
लक्ष्यासमुत्‌क्वणितवेणुमुखेन्दुबिम्बम्॥
(वसन्त-तिलक)

yāvan na me nara-daśā daśamī kuto’pi
randhrād upaiti timirīkṛta-sarva-bhāvā |
lāvaṇya-keli-sadanaṁ tava tāvad eva
lakṣyā-samutkvaṇita-veṇu-mukhendu-bimbam ||
(vasanta-tilaka)

Till the tenth stage of man (death) comes upon me through some physical defect, enveloping me in total darkness, let me ever see the orb of Your moon-face, which is the abode of both the pastimes of beauty and Your high-sounding flute.

हे देव हे दयित हे भुवनैकबन्धो
हे कृष्ण हे चपल हे करुणैकसिन्धो
हे नाथ हे रमण हे नयनाभिराम
हा हा कदा नु भवितासि पदम् दृशोर्मे॥
(वसन्त-तिलक)

he deva he dayita he bhuvanaika-bandho
he kṛṣṇa he capala he karuṇaika-sindho |
he nātha he ramaṇa he nayanābhirāma
hā hā kadā nu bhavitāsi padaṁ dṛśor me ||
(vasanta-tilaka)

O my Lord! O dearest one! O only friend of the universe! O Kṛṣṇa, O restless one, O only ocean of mercy! O my Lord, O my enjoyer, O beloved to my eyes! Alas, when will You again be visible to me?

अमून्यधन्यानि दिनान्तराणि
हरे त्वदालोकनमन्तरेण।
अनाथबन्धो करुणैकसिन्धो
हा हन्त हा हन्त कथम् नयामि॥
(उपेन्द्र-वज्र)

amūny adhanyāni dināntarāṇi
hare tvad-ālokanam antareṇa |
anātha-bandho karuṇaika-sindho
hā hanta hā hanta kathaṁ nayāmi ||
(upendra-vajrā)

O my Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time.

अश्रान्तस्मितमरुणारुणाधरोष्ठम्
हर्षार्द्रद्विगुणमनोज्ञवेणुगीतम्।
विभ्राम्यद्विपुलविलोचनार्धमुग्धम्
वीक्षिष्येतववदनाम्बुजम् कदा नु॥
(प्रहर्षिणी)

aśrānta-smitam aruṇāruṇādharoṣṭhaṁ
harṣārdra-dviguṇa-manojña-veṇu-gītam |
vibhrāmyad-vipula-vilocanārdha-mugdhaṁ
vīkṣiṣye tava vadanāmbujaṁ kadā nu ||
(praharṣiṇī)

O Kṛṣṇa! When oh when shall I see Your lotus face, with its deep red lips, its constant smiling, its very charming flute-song saturated with jubilation, and its delightful, half-closed eyes that sometimes open very wide and wander here and there?

लीलायताभ्याम् रसशीतलाभ्याम्
नीलारुणाभ्याम् नयनाम्बुजाभ्याम्।
आलोकयेदद्भुतविभ्रमाभ्याम्
बालः कदा कारुणिकः किशोरः॥
(इन्द्र-वज्रा)

līlāyatābhyāṁ rasa-śītalābhyāṁ
nīlāruṇābhyāṁ nayanāmbujābhyām |
ālokayed adbhuta-vibhramābhyāṁ
kāle kadā kāruṇikaḥ kiśoraḥ ||
(indra-vajrā)

When will the time come when that merciful boy Kṛṣṇa will look upon me with His playful lotus eyes, which are soothing and cooling with loving emotion, reddish at the corners and dark bluish at the irises, and wonderfully rolling and dancing?

बहुलचिकुरभारम् बद्धपिङ्छावतंसम्
चपलचपलनेत्रम् चारुबिम्बाधरोष्ठम्।
मधुरमृदुलहासम् मन्दरोदारलीलम्
मृगयति नयनम् मे मुग्ध वेषम् मुरारेः॥
(मालिनी)

bahala-cikura-bhāraṁ baddha-picchāvataṁsaṁ
capala-capala-netraṁ cāru-bimbādharoṣṭham |
madhura-mṛdula-hāsaṁ mandarodāra-līlaṁ
mṛgayati nayanaṁ me mugdha-veṣaṁ murāreḥ ||
(mālinī)

My eyes search for that enchantingly adorned one, Murari, whose thick locks bear a peacock plume, and whose gaze darts here and there very quickly. His lovely lips are red like bimba fruits, and with His sweet, gentle laughter he seems to be churning [the ocean of my heart] with Mount Mandara.

बहुलजलदच्छाया चोरम् विलासभरालसम्
मदशिखिशिखालीलोत्तंसम् मनोज्ञमुखाम्बुजम्|
कम् अपि कमलापाङ्गोदग्रप्रसङ्ग जडम् जग -
न्मधुरिमपरीपाकोद्रेकम् वयम् मृगयामहे॥
(हरिणि)

bahala-jhalada-cchāyā-cauraṁ vilāsa-bharālasaṁ
mada-śikhira-śikhā-līlottaṁsaṁ manojña-mukhāmbujam |
kam api kamalāpāṅgodagra-prasaṅga-jaḍaṁ jagan-
madhurima-parīpākodrekaṁ vayaṁ mṛgayāmahe ||
(hariṇī)

We are searching for that person who has stolen the effulgence of thick clouds, who has grown a bit languid from playing so much, who wears a crest made from the playful feathers of an impassioned peacock, whose lotus face is so fascinating, who has become stunned by long and close contact with the upward-pointing sidelong glances of Kamalā (Rādhā), and who is the very overabundance of perfection of all the sweet beauty in the universe.

परामृश्यम् दूरे परिषदि मुनीनाम् व्रजवधू
दृशाम्‌दृश्यम् शश्वत्त्रिभुवनमनोहारि वपुषम्।
अनामृश्यम् वाचा अनिदमुदयानामपि कदा
दरीदृश्ये देवम् दरदलितनीलोत्पल निभम्॥
(शिखरिणी)

parāmṛśyaṁ dūre pathi pathi munīnāṁ vraja-vadhū-
dṛśā dṛśyaṁ śaśvat tri-bhuvana-mano-hāri-vadanam |
anāmṛśyaṁ vācām aniśam udayānām api kadā
darīdṛśye devaṁ dara-dalita-nīlotpala-rucim ||
(śikhariṇī)

When shall I see to my heart-s content my Lord (Kṛṣṇa), for whom the sages must always search further along the path, but whose face, which enchants all the three worlds, is always visible to the eyes of the milkmaids of Vraja? Wlhen shall I see Him, whose lustre resembles a slightly open blue lotus bud, and who is always beyond the reach of the words of the great sages like Vyāsa?

अहिमकरकरनिकरमृदुमृदितलक्ष्मी
सरसतरसरसिरुहसदृशदृशि देवे।
व्रजयुवतिरतिकलह विजयिनिजलीला
मदमुदितवदनशशिमधुरिमणि लीये॥
(शशि-कला/शशि-शोभ)

ahima-kara-kara-nikara-mṛdu-mudita-lakṣmī-
sarasatara-sarasiruha-sadṛśa-dṛśi deve |
vraja-yuvati-rati-kalaha-vijayi-nija-līlā-
mada-mudita-vadana-śaśi-madhurimaṇi līye ||
(śaśi-kalā variant)

I am absorbed in contemplating my Lord, whose eyes resemble luscious lotuses gently developing their beauty under the rays of the sun, and whose moon-face is full of beauty, being exhilarated with delight at His having defeated the milkmaids in the lovers' quarrels.

करकमलदलदलितललिततरवंशी
कलनिनदगलदमृतघनसरसि देवे।
सहजरसभरभरितदरहसितवीथी
सततवहदधरमणिमधुरिमणि लीये॥
(शशि-कला। शशि शोभ)

kara-kamala-dala-kalita-lalitara-vaṁśī
kala-ninada-galad-amṛta-ghana-sarasi deve |
sahaja-rasa-bhara-bharita-dara-hasita-vīthī-
satata-vahad-adhara-maṇi-madhurimaṇi līye ||
(śaśi-kalā variant)

I am lost in thoughts of my Lord, who is a deep lake of nectar trickling forth as the very melodious warbling of His flute, which He holds with His lotus-petal-like fingers. I am absorbed in thoughts of the sweetness of His ruby-red lips, which bear a constant series of tender laughs filled with an abundance of His innate loving mellows.

आनम्रामसितभ्रुवोरुपचितामक्षीणपक्ष्माङ्कुरे-
ष्वालोलामनुरागिणोर्नयनयोरार्द्राम्मृदौजल्पिते।
आताम्रामधरामृते मदकलामम्लान वंशीरवेष्व्-
आशास्तेममलोचनं व्रजशिशोर्मूर्तिं जगन्मोहिनीम्॥
(शार्दूल-विक्रीडितम्)

ānamrām asita-bhruvor upacitām akṣīṇa-pakṣmāṅkure
ṣvālolām anurāgiṇor nayanayor ārdrāṁ mṛdau jalpite |
ātāmrām adharāmṛte mada-kalām amlāna vaṁśī-svaneṣv
āśāste mama locanaṁ vraja-śiśor-mūrtiṁ jagan-mohinīm ||
(śārdūla-vikrīḍita)

My eye desires to see the form of the young child of Vraja, who enchants the whole universe. His dark eyebrows are curved, His blossoming eyelashes quite thick, His rolling eyes full of passion, and His gentle speech saturated with feeling. His nectarous lips are very red, and He sounds low, clear, soft notes on His flute.

तत् कैशोरन्तच्चवक्त्रारविन्दन् तत्कारुण्यम् तेचलीलाकटाक्षाः।
तत्सौन्दर्यंसाचमन्दस्मितश्रीस्-सत्यम्सत्यन्दुर्लभम्दैवतेषु॥
(शालिनी)

tat kaiśoraṁ tac ca vaktrāravindaṁ
tat kāruṇyaṁ te ca līlā-kaṭākṣāḥ |
tat saundaryaṁ sā ca sāndra-smita-śrīḥ
satyaṁ satyaṁ durlabhaṁ daivate’pi ||
(śālinī)

Truly, truly, even among the demigods it would be hard to find such beauty, such sweet adolescence, such a lotus face, such tender compassion, such playful, sidelong glances, or such lovely, mild smiling as we find in Kṛṣṇa.

विश्वोपप्लवशमनैकबद्धदीक्षम्
विश्वासस्तबकितचेतसाम्जनानाम्।
पश्यामः प्रतिनवकान्तिकन्दलार्द्रम्-
पश्यामःपथिपथिशैशवं मुरारेः॥
(प्रहर्षिणी)

viśvopaplava-śamanaika-baddha-dīkṣaṁ
viśvāsa-stavakita-cetasaṁ janānām |
praśyāma-prati-nava-kānti-kandalārdraṁ
paśyāmaḥ pathi pathi śaiśavaṁ murāreḥ ||
(praharṣiṇī)

On every path we see the childlike form of Murāri, whose one fixed vow is to relieve all the afflictions of the people whose hearts are blossoming with faith in Him. His soft, bright bluish cheeks glow with ever new effulgence.

मधुरमधरबिम्बे मञ्जुलम् मन्दहासे
शिशिरम् अमृतनादे शीतलम् दृष्टिपाते।
विपुलम् अरुणनेत्रे विश्रुतम् वेणुवादे
मरकतमणिनीलम् बालम् आलोकये नु॥
(मालिनी)

madhuram adhara-bimbe mañjulaṁ manda-hāse
śiśiram amṛta-nāde śītalaṁ dṛṣṭi-pāte |
vipulam aruṇa-netre viśrutaṁ veṇu-vāde
marakata-maṇi-nīlaṁ bālam ālokaye nu ||
(mālinī)

Oh, that I may see that young boy, who has a complexion as deep blue as a sapphire; sweet lips like bimba fruit; charming, mild smiling; soothing, nectarous words; cooling glances; and large, dawn-red eyes, and who is famous for His flute-song.

वक्षःस्थलेचविपुलंनयनोत्पलेच मन्दस्मितेचमृदुलंमदजल्पितेच।
बिम्बाधरेचमधुरंमुरलीरवेच बालंविलासनिधिमाकलयेकदा नु॥
(वसन्त-तिलकम्)

vakṣaḥ-sthale ca vipulaṁ nayanotpale ca
manda-smite ca mṛdulaṁ mada-jalpite ca |
bimbādhare ca madhuraṁ muralī-rave ca
bālaṁ vilāsa-nidhim ākalaye kadā nu ||
(vasanta-tilaka)

Oh, when shall I see that young boy (Kṛṣṇa), who is an ocean of jubilation and a treasury of playfulness? Broad are His lotus eyes and His chest, mild are His gentle smiles and His loving talks, sweet are His cherry-red lips and His flute-song.

आर्द्रावलोकितदयापरिणद्धनेत्र माविष्कृतस्मितसुधामधुराधरोष्ठम्।
आद्यंपुमांसमवतंसितबर्हिबर्हम्-आलोकयन्तिकृतिनःकृतपुण्यपुञ्जाः॥
(वसन्त-तिलकम्)

ārdrāvalokita-dhurā pariṇaddha-netram
āviṣkṛta-smita-sudhā-madhurādharoṣṭham |
ādyaṁ pumāṁsam avataṁsita-barhi-barham
ālokayanti kṛtinaḥ kṛta-puṇya-puñjāḥ ||
(vasanta-tilaka)

The fortunate, who have heaped up pious merit, can see (Kṛṣṇa) the original person, who brings their eyes under control with His extremely tender glances, whose lips are sweet with the nectar of his open smile, and who has adorned His head with a peacock feather.

बालोऽयम् आलोलविलोचनेन वक्त्रेण चित्रीकृतदिङ्मुखेन।
वेषेण घोषोचितभूषणेन मुग्धेन दुग्धे नयनोत्सवं नः॥
(इन्द्र-व्रज)

bālo’yam ālola-vilocanena
vaktreṇa citrīkṛta-diṅ-mukhena |
veṣeṇa ghoṣocita-bhūṣaṇena
mugdhena dugdhe nayanotsavaṁ naḥ ||
(indra-vajrā)

This boy (Kṛṣṇa), with His dancing eyes, His face beautifying all directions, and His charming outfit just suitable for a cowherd, has extracted the milk of joy for our eyes.

आन्दोलिताग्रभुजम् आकुललोलनेत्रलीलम्
आर्द्रस्मितार्द्रवदनाम्बुजचन्द्रबिम्बम्।
शिङ्जान भूषण चितं शिखि पिङ्च मौलिम्
शीतं विलोचन रसायनम् अभ्युपैति॥
(वसन्त-तिलकम्)

āndolitāgra-bhujam ākula-lola-netram
ārdra-smitārdra-vadanāmbuja-candra-bimbam |
śiñjāna-bhūṣaṇa-citaṁ śikhi-piñcha-mauliṁ
śītaṁ vilocana-rasāyanam abhyupaiti ||
(vasanta-tilaka)

He comes before us-the cooling balm for our eyes-wearing many tinkling ornaments on His body and a peacock feather on His head. His forearms are swinging, His eyes move restlessly with the agitation of love, and the moon of His lotus face displays a tender, gentle smile.

पशुपालबालपरिषद्विभूषणःशिशुरेष शीतलविलोललोचनः।
मृदुलस्मितार्द्रवदनेन्दुसम्पदामदयन्मदीयहृदयं विगाहते॥
(मञ्जु-भाषिणि)

paśupāla-bāla-pariṣad-vibhūṣaṇaḥ
śiśur eṣa śītala-vilola-locanaḥ |
mṛdula-smitārdra-vadanendu-sampadā
madayan-madīya-hṛdayaṁ vigāhate ||
(mañju-bhāṣiṇī)

This child (Kṛṣṇa), who is the ornament for the intimate community of cowherd boys and girls, whose lively glances are so soothing, and whose moon-face has a wealth of soft, tender smiles, gladdens my heart and enters deep within it.

तद् इदम् उपनतम् तमालनीलम्तरलविलोचनतारकाभिरामम्।
मुदितम् उदितवक्त्रचन्द्रबिम्बम्मुखरितवेणुविलासि जीवितम् मे॥
(पुष्पिताग्र)

tad idam upanataṁ tamāla-nīlaṁ
tarala-vilocana-tārakābhirāmam |
muditam udita-vaktra-candra-bimbaṁ
mukharita-veṇu-vilāsi jīvitaṁ me ||
(puṣpitāgrā)

This person approaching me is dark bluish like a tamāla tree. His charming eyes, which resemble stars, move restlessly, the shining orb of His moon-face is overflowing with delight [or, His face radiates joy like the rising moon], and He sportively begins sounding His flute. He is my very life.

चापल्यसीम चपलानुभवैकसीम
चातुर्यसीम चतुराननशिल्पसीम।
सौरभ्यसीम सकलाद्भुतकेलिसीम
सौभाग्यसीम तदिदं व्रजभाग्यसीम॥
(वसन्त-तिलकम्)

cāpalya-sīma capalānubhavaika-sīma
cāturya-sīma caturānana-śilpa-sīma |
saurabhya-sīma sakalādbhuta-keli-sīma
saubhāgya-sīma tad idaṁ vraja-bhāgya-sīma ||
(vasanta-tilaka)

Here is that Kṛṣṇa, my very life! He is the acme of fickleness, the one ultimate end of the existence of the fickle-minded milkmaids, the epitome of cleverness, the extreme perfection of the artistic skill of four-faced Brahmā, the limit of good fragrance, the utmost embodiment of all sorts of astounding pastimes, the culmination of good fortune, and the zenith of auspiciousness for Vraja.

सोऽयम् विलासमुरलीनिनदामृतेन
सिञ्चन्नुदञ्चितमिदंममकर्णयुग्मम्।
आयाति मे नयनबन्धुरनन्यबन्धुर्-
नन्दकन्दलितकेलिकटाक्षलक्षः॥
(वसन्त-तिलक)

so’yaṁ vilāsa-muralī-ninadāmṛtena
siñcann udañcitam idaṁ mama karṇa-yugmam |
āyāti me nayana-bandhur ananya-bandhor
ānanda-kandalita-keli-kaṭākṣa-lakṣmīḥ ||
(vasanta-tilaka)

Here comes [my very life, Kṛṣṇa]! The beauty of His playful sidelong glances overflows with bliss, and He sprinkles my two perked-up ears with the nectar of His sportive flute-songs. He is the only friend for my eyes.

त्रिभुवन सरसाभ्यां दिव्यलीलाकुलाऽऽभ्याम्
दृशिदृशि शिशिराभ्यां दीप्तभूषापदाभ्याम्।
अशरणशरणाभ्यां अद्भुताभ्याम्पदाभ्याम्
अयमयमनुकूजद्वेणुरायाति देवः॥
(मालिनि)

tri-bhuvana-sarasābhyāṁ divya-līlākulābhyāṁ
diśi diśi taralābhyāṁ dṛpta-bhūṣādarābhyām |
aśaraṇa-śaraṇābhyāṁ adbhutābhyāṁ padābhyām
ayam ayam anukūjad-veṇur āyāti devaḥ ||
(mālinī)

This is He! This is He-my Lord [Kṛṣṇa], playing on His flute! He possesses two wondrous feet, which are the shelter for the shelterless, which glow with the brilliance of many ornaments, which move this way and that, which are abundant with divine pastimes, and which fill the three worlds with the mellows of love.

सोयं मुनीन्द्रजनमानसतापहारी सोयं मदव्रजवधूवसनापहारी।
सोयं तृतीयभुवनेश्वरदर्पहारी सोयं मदीयहृदयाम्बुरुहापहारी॥
(वसन्ततिलक)

so'yaṁ munīndra-jana-mānasa-tāpa-hārī
so'yaṁ mada-vraja-vadhū-vasanāpahārī |
so'yaṁ tṛtīya-bhuvaneśvara-darpa-hārī
so'yaṁ madīya-hṛdayāmburuhāpahārī ||
(vasanta-tilaka)

This is He, who removed the burning distresses of great sages. This is He, who stole the clothes of the impassioned wives of the cowherd men of Vraja. This is He, who curbed the pride of Indra, lord of the third world (the heavenly realm). This is He, who has stolen the lotus of my heart.

करौ शरदुदङ्चीताम्बुजविलासशिक्षागुरू
पदौ विबुधपादपप्रथमपल्लवोल्लङ्घिनौ।
दृशौ दलितदुर्मदत्रिभुवनोपमानश्रियौ
विलोकय विलोचनामृतमहो महचैशवम्॥
(पृथ्वि)

karau śarad-ijyāmbuja-krama-vilāsa-śikṣā-gurū
padau vibudha-pāda-prathama-pallavollaṅghinau |
dṛśau dalita-durmada-tribhuvanopamāna-śriyau
vilokaya vilocanāmṛtam aho mahaḥ śaiśavam ||
(pṛthvī)

Behold this nectar for the eyes, the lustre of this young boy Kṛṣṇa! His hands teach graceful gestures to the autumnal lotus, His feet excel freshly grown desire-tree sprouts in tenderness, and the beauty of His eyes destroys the pride of all comparable things.

समुच्च्वसितयौवनं तरलशैशवालङ्कृतम्
मदच्चुरितलोचनम् मदनमुग्धहासामृतम्।
प्रतिक्षणविलोभनम् प्रणयपीतवंशीमुखम्
जगत्त्रय विमोहनम् जयति मामकम् जीवितम्॥
(पृथ्वि)

tad-ucchvasita-yauvanaṁ tarala-śaiśavālaṅkṛtaṁ
mada-cchurita-locanaṁ madana-mugdha-hāsāmṛtam |
pratikṣaṇa-vilobhanaṁ praṇaya-pīta-vaṁśī-mukhaṁ
jagat-traya-manoharaṁ jayati māmakaṁ jīvitam ||
(pṛthvī)

All glories to Kṛṣṇa, my very life and the enchanter of the three worlds! His now-blooming youth is adorned with the last flickering of childhood. His eyes flashing with delight, He bewilders Cupid with the nectar of His smile. His beauty beguiles at every moment and out of love He drinks from the mouth of His flute.

चित्रम् तदेतच्चरणारविन्दम् चित्रम् तदेतन्नयनारविन्दम्।
चित्रं तदेतद्वदनारविन्दम् चित्रं तदेतद्पुनरस्म्ब चित्रम्॥
(इन्द्रवज्र)

citraṁ tad etac caraṇāravindaṁ
citraṁ tad etan nayanāravindam |
citraṁ tad etad vadanāravindaṁ
citraṁ tad etad vapur asya citram ||
(indra-vajrā)

How wondrous are these lotus feet of that [Lord Kṛṣṇa]! How wondrous these lotus eyes! How wondrous this lotus face! Oh, how wondrous, wondrous is this body!

मधुरंमधुरम् वपुरस्य विभोर्मधुरंमधुरम् वदनम् मधुरम्।
मधुगन्धि मृदुस्मितम् एतदहो मधुरंमधुरंमधुरंमधुरम्॥
(तोटक)

madhuraṁ madhuraṁ vapur asya vibhor
madhuraṁ madhuraṁ vadanaṁ madhuram |
madhu-gandhi mṛdu-smitam etad aho
madhuraṁ madhuraṁ madhuraṁ madhuram ||
(toṭaka)

O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.

नाऽद्याऽपि पश्यति कदाचन दर्शनेन
चित्तेनचोपनिषदा सुदृशाम् सहस्रम्।
स त्वम् चिराम् नयनयोरनयोः पदव्याम्
स्वामिन् कदा नु कृपया मम संनिधत्से॥
(वसन्ततिलक)

nādyāpi paśyati kadāpi nidarśanāya
citte tathopaniṣadāṁ sudṛśāṁ sahasram |
sa tvaṁ cirān nayanayor anayoḥ padavyāṁ
svāmin kayā nu kṛpayā mama saṁnidhatse ||
(vasanta-tilaka)

O Lord, even to this very day thousands of Upaniṣadic sages have not seen you with their eyes or in their hearts. So by what great mercy of Your's have You come within the range of my distressed vision for so long?

अखण्डनिर्वाणरसप्रवाहैर्विखण्डिताशेषरसान्तराणि।
नियन्त्रितोद्वान्तसुधार्णवानिजयन्तिशीतानितवस्मितानि॥
(उपेन्द्रवज्र)

akhaṇḍa-nirvāṇa-rasa-pravāhair
vikhaṇḍitāśeṣa-rasāntarāṇi |
ayantritodvānta-sudhārṇavāni
jayanti śītāni tava smitāni ||
(upendra-vajrā)

All glories to Your cooling smiles, which are an overflowing ocean of nectar destroying all other joys with unbroken streams of the elixir of bliss!

कामम् सन्तु सहस्रशः कतिपये सारस्यधौरेयकाः
कामं वा कमनीयतापरिमलस्वाराज्यबद्धव्रताः।
नैवेतैर्विवदामहे न च वयम् देव प्रियं ब्रूमहे
यत् सत्यम् रमणीयतापरिणतिस्त्वय्येव पारंगता॥
(शार्दूलविक्रीडितम्)

kāmaṁ santu sahasraśaḥ katipaye sārasya-dhaureyakāḥ
kāmaṁ vā kamanīyatā-parimala-svārājya-baddha-vratāḥ |
naivevaṁ vivadāmahe na ca vayaṁ deva priyaṁ brūmahe
yat satyaṁ ramaṇīyatā-pariṇatis tvayy eva pāraṁ gatā ||
(śārdūla-vikrīḍita)

Let there be thousands of men who possess relishable beauty, and let there be thousands of men who are steady in the glory of the fragrance of attractiveness. We shall neither quarrel with them nor speak well of them. But the truth, O Lord, is that in You the perfection of attractive beauty has reached its limit.

भुवनम् भवनम् विलासिनी श्रीः तनयस्तामरसासनः स्मरश्च।
परिचारपरम्पराः सुरेन्द्राः तदपि त्वच्चरितम् विभो विचित्रम्॥
(औपच्छन्दसिक)

bhuvanaṁ bhavanaṁ vilāsinī śrīs
tanayastāmarasāsanaḥ smaraś ca |
paricāra-paramparāḥ surendrās
tad api tvac-caritaṁ vibho vicitram ||
(aupacchandasika)

O Lord, although the entire universe is Your abode, Lakṣmī is Your consort, Lord Brahmā and Pradyumna and Your sons, and the chiefs of the demigods are Your attendants, still, Your pastimes [here in Vraja] are most wonderful.

देवस्त्रिलोकीसौभाग्यकस्तूरीमकराङ्कुरः।
जीयाद्व्रजाङ्गनानङ्गकेलिललितविभ्रमः॥
(अनुष्ठुप्)

devas trilokī-saubhāgya-
kastūrī-makarāṅkuraḥ |
jīyād vrajāṅganānaṅga-
keli-lālita-vibhramaḥ ||
(anuṣṭhup)

All glories to Kṛṣṇa, the most beneficent in all the three worlds, whose forehead is marked with musk-tilaka and whose love and joy are increased by the love-sports of Vraja's milkmaids!

प्रेमदं च मे कामदं च मे वेदनं च मे वैभवं च मे।
जीवनं च मे जीवितं च मे दैवतं च मे देव नापरम्॥

premadaṁ ca me kāmadaṁ ca me
vedanaṁ ca me vaibhavaṁ ca me |
jīvanaṁ ca me jīvitaṁ ca me
daivataṁ ca me deva nāparam ||

O Lord, You and You alone are my worshipful Deity, giver of love, fulfiller of desire. You alone are my knowledge, my power and wealth, my vital force, and my very life.

माधुर्येणविजृभन्ताम् वाचोनस्तववैभवे।
चापल्येनविवर्धन्ताम् चिन्तानस्तवशैशवे॥
 (अनुष्टुप्)

mādhuryeṇa vivardhantāṁ
vāco nas tava vaibhave |
cāpalyena vivardhantāṁ
cintā nas tava śaiśave ||
(anuṣṭup)

O Lord, let our words be empowered to sweetly describe Your beauty, and let our thoughts swell with eagerness when dwelling on Your childhood.

यानि त्वच्चरितामृतानि रसनालेह्यानि धन्यात्मनाम्
ये वा चापलशैशव व्यतिकरा राधाऽपराधोन्मुखाः।
या वा भावितवेणुगीतगतयो लीलामुखाम्भोरुहे
धारावाहिकया वहन्तु हृदये तान्येव तान्येव मे॥
(शार्दूलविक्रीडितम्)

yāni tac-caritāmṛtāni rasanā-lehyāni dhanyātmanāṁ
ye vā śaiśava-cāpalya-vyatikarā rādhāvarodhonmukhāḥ |
yā vā bhāvita-veṇu-gīta-gatayo līlā-mukhāmbhoruhe
dhārāvāhikayā vahantu hṛdaye tāny eva tāny eva me ||
(śārdūla-vikrīḍita)

Let there ever flow in my heart the nectarous pastimes tasted by the tongues of blessed, fortunate souls; Your mischievous childhood pranks (such as laying in wait to obstruct Rādhā); and the sportive gestures of Your lotus face, inspired by Your rippling flute-song.

भक्तिस्त्वयि स्थिरतरा भगवन् यदि स्यात्
दैवेन नः फलति दिव्यकिशोरवेषे।
मुक्तिस्स्वयम् मुकुलिताञ्जलिः सेवतेऽस्मान्
धर्मार्थकामगतयः समयप्रतीक्षाः॥
(वसन्ततिलकम्)

bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ |
muktiḥ svayaṁ mukulitāñjaliḥ sevate’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ ||
(vasanta-tilaka)

O Lord, if I am engaged in firm devotional service to You, then I can very easily perceive Your divine youthful form. And as far as liberation is concerned, she stands at my door with folded hands, waiting to serve me, and all material conveniences of religiosity, economic development, and sense gratification stand with her.

जय जय जय देव देव देव त्रिभुवनमङ्गलदिव्यनामधेय।
जय जय जय बाल कृष्ण देव श्रवणमनोनयनामृतावतार॥१-१०८
(पुष्पिताग्र)

jaya jaya jaya deva deva deva
tri-bhuvana-maṅgala-divya-nāma-dheya |
jaya jaya jaya deva kṛṣṇa deva
śravaṇa-mano-nayanāmṛtāvatāra ||
(puṣpitāgrā)

All glories, all glories, all glories to You, O Lord, whose holy name is auspicious for all three worlds! All glories, all glories, all glories to You, Lord Kṛṣṇa! You are the incarnation who are nectar for the ear, mind, and eyes.

अनुग्रहद्विगुणविशाललोचनैर्अनुस्वनद्विगुणगलत्द्रवामृतैः।
यतो यतः प्रसरति मे विलोचनंततस्ततः स्फुरतु तवैव वैभवम्॥
(रुचिर)

anugraha-dviguṇa-viśāla-locanair
anusmaran mṛdu-muralī-ravāmṛtaiḥ |
yato yataḥ prasarati me vilocanaṁ
tatas tataḥ sphuratu tavaiva vaibhavam ||
(rucirā)

O Kṛṣṇa, always remembering the nectarous, low, soft sounds of Your flute, as well as Your eyes, doubly expanded with mercy, I pray that wherever my sight shall wander, You will always manifest Your beauty, sweetness, and opulence before me.

CC Madhya 9.306
kṛṣṇa-karṇāmṛta śuni’ prabhura ānanda haila
āgraha kariyā puṅthi lekhāñā laila

Translation:

Śrī Caitanya Mahāprabhu was very pleased to hear the book Kṛṣṇa-karṇāmṛta, and with great eagerness He had it copied and took it with Him.

CC Madhya 9.307
‘karṇāmṛta’-sama vastu nāhi tribhuvane
yāhā haite haya kṛṣṇe śuddha-prema-jñāne

Translation:

There is no comparison to the Kṛṣṇa-karṇāmṛta within the three worlds. By studying this book, one is elevated to the knowledge of pure devotional service to Kṛṣṇa.

CC Madhya 9.308
saundarya-mādhurya-kṛṣṇa-līlāra avadhi
sei jāne, ye ‘karṇāmṛta’ paḍe niravadhi

Translation:

One who constantly reads the Kṛṣṇa-karṇāmṛta can fully understand the beauty and melodious taste of the pastimes of Lord Kṛṣṇa.

CC Madhya 9.309
‘brahma-saṁhitā’, ‘karṇāmṛta’ dui puṅthi pāñā
mahā-ratna-prāya pāi āilā saṅge lañā

Translation:

The Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta were two books that Śrī Caitanya Mahāprabhu considered to be most valuable jewels. Therefore He took them with Him on His return trip.

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