The Exposition of the Krishna Mantra (Kṛṣṇa-mantra-prakāśa): Nyāsa, Dhyāna, Worship, Yantra, and Prayoga
उन्मीलन्नवकैरवालिविगलन्माध्वीकलब्धांतरं भ्राम्यन्मत्तमिलिंदगीतललिते सन्मल्लिकोज्जृम्भिते । पीयूषांशुकरैर्विशालितहरित्प्रांते स्मरोद्दीपने कालिन्दीपुलिनांगणे स्मितमुखं वेणुं रणंतं मुहुः ॥ १०९ ॥
unmīlannavakairavālivigalanmādhvīkalabdhāṃtaraṃ bhrāmyanmattamiliṃdagītalalite sanmallikojjṛmbhite | pīyūṣāṃśukarairviśālitaharitprāṃte smaroddīpane kālindīpulināṃgaṇe smitamukhaṃ veṇuṃ raṇaṃtaṃ muhuḥ || 109 ||
Trên sân cát nơi bờ Kāliṇdī—chỗ những chùm sen trắng non hé nở, mật ngọt rịn ra bên trong, ong say bay lượn hát khúc dịu êm, và hoa nhài thanh quý bung nở—tại đó, giữa khoảng xanh rộng mở bởi những tia trăng mát như cam lộ khơi dậy ái tình, Ngài mỉm cười và nhiều lần cất tiếng sáo.
Narada (in the narrative flow of Book 1.3, typically within instruction/description addressed in the Narada–Sanatkumara dialogue frame)
Vrata: none
Primary Rasa: shringara
Secondary Rasa: bhakti
The verse uses sacred nature imagery on the Yamunā (Kālindī) bank to direct the mind into dhyāna: the sweetness of blossoms, bees, moon-cool rays, and flute-sound together model how devotional contemplation transforms sensory beauty into remembrance of the Divine.
Bhakti is shown as repeated, affectionate remembrance—“muhuḥ” (again and again)—centered on the Lord’s līlā-like presence (smiling face, flute music) within a sanctified setting, where the heart naturally becomes absorbed through rasa rather than dry argument.
Indirectly, the verse showcases chandas and kāvya-alankāra (meter and poetic ornament), a style of disciplined expression aligned with Vedāṅga sensibilities—using precise compounds and imagery to support memorization and contemplative recitation.