(1)
apūrva vaiṣṇava-tattva ātmāra ānanda-prasravaṇa
nāhi yāra tulanā saṁsāre
sva-dharma baliyā yāra āche paricaya
e jagate e tattvera śuno vivaraṇa
para-brahma sanātana ānanda-svarūpa
nitya-kāla rasa-rūpa rasera ādhāra
parāt para advitīya ananta apāra
tathāpi svarūpa-tattva śakti-śaktimān
līlā-rasa-parākāṣṭhā āśraya-svarūpa
tarka ki se tattva kabhu sparśibāre pāre
rasa-tattva su-gambhīra samādhi-āśraye
Vaiṣṇava-tattva is unprecedented; it is a fountain of bliss for the soul, and there is nothing in this world comparable to it. That which is known as one’s eternal function (sva-dharma) is identified with it. In this world, hear the description of that tattva. The Supreme Brahman is eternal and of the nature of bliss. He is always the embodiment of rasa and the foundation of all rasa. He is greater than the greatest, non-dual, infinite, and boundless. Yet His essential reality exists as śakti and śaktimān (energy and the Possessor of energy). He is the supreme culmination of līlā-rasa and the ultimate shelter of all. Can logic ever touch such a tattva? The principle of rasa is extremely profound and is realised only in samādhi.
(2)
upalabdha āhā mahāri samādhi ki dhana
samādhi-stha hañā dekha su-sthira antare
he sādhaka rasa-tattva akhaṇḍa ānanda
kintu tahe āsvādaka-āsvādya-vidhāna
nitya-dharma anusyūta advitīya prabhu
āsvādaka kṛṣṇa-rūpa āsvādya rādhikā
dvaitānanda parānanda-pīṭha vṛndāvana
prākṛta jagate yāra prakāśa viśeṣa
yogamāyā prakāśita tāṅhāra āśraye
labhiche sādhaka-vṛnda nitya prema-tattva
ādarśa yāhāra nāma vaikuṇṭha-kalyāṇa
yadi cāha nityānanda-pravāha sevite
avirata guru-pāda-āśraya kara jīva
nīrasa bhajana-samūha parihari
brahma-cintā ādi yata sadā sādhya rati
kusumita vṛndāvane śrī-rāsa-maṇḍale
puruṣatva-ahaṅkāra nita-anta durbala
tava tumi śuddha jīva āsvādya sva-jana
śrī-rādhikāra nitya-sakhī parānanda-rasa
anubhavi māyā-bhoga tomāra patana
Ah! What a great treasure is revealed in samādhi. O practitioner, see with a steady heart. The principle of rasa is undivided bliss, yet within it there is the arrangement of the enjoyer and the enjoyed. The Lord is the one Supreme Reality, non-dual and eternal. The enjoyer is Kṛṣṇa, and the enjoyed is Śrī Rādhikā. The dual bliss finds its supreme seat in Vṛndāvana. In the material world it appears in a special way, manifested by Yogamāyā. By her shelter, the sādhakas attain the eternal truth of prema. It’s ideal form is called vaikuṇṭha-kalyāṇa. If you desire to serve the continuous flow of divine bliss, O jīva, always take shelter of the guru’s feet. Abandon dry methods of worship and all Brahman-centered contemplation, and always cultivate loving attachment. In the blossoming Vṛndāvana, in the rāsa-maṇḍala, the ego of being a male becomes extremely weak. You are a pure jīva, meant to be enjoyed in divine relationship. You are an eternal companion of Śrī Rādhikā, tasting supreme blissful rasa. To engage in material enjoyment is your fall-down.