Doha is a form of the self-contained rhyming couplet in poetry composed mainly of two lines which are snippets from the writings of Rasik Saints. Dohas in Rasik saints literature are also known as Saakhis.
3405 Quotes Found
Fair-complexioned Śrī Rādhikā is the cherished garland adorning the heart of Her beloved Śrī Kṛṣṇa. She enchants even the heart of Śrī Kṛṣṇa, who captivates the minds of all, and is supremely merciful and generous.
Śrī Harivyāsa Devācārya says that an aspirant on the path of rasopāsanā should not outwardly dress like a sakhī but rather cultivate sakhī-bhāva within the heart upon rising in the morning. Through this deeply contemplated mood of a sakhī, one should lovingly identify with one’s eternal spiritual identity, that is, one’s eternal service-form (or the guru-bestowed siddha form) situated within the divine nikunjas. This alone is the prescribed means of entering one’s eternal service as an intimate sakhī.
Manmohana Śrī Kṛṣṇa, who is the supreme captivator, who steals the hearts of all, Himself lovingly chants the name “Rādhā” constantly, day and night.
Śrī Kānta Rasika Jī says that one may give extensive discourses on Śrī Bhagavad Gītā and Śrīmad Bhāgavata Mahāpurāṇa, but if one’s heart is as hard as stone, one cannot understand the true mystery of this rasopāsanā. Only rasika devotees, whose hearts are filled with pure love, can enter this realm (the eternal Vṛndāvana) of the ‘Ananya Rasikas’ (exclusive rasikas).
The delightful region of Mathurā is the greatest among all sacred places. Within it lies the beautiful Vṛndāvana, extending for five yojanas.
Śrī Rādhā is the sovereign of Śrī Kṛṣṇa’s heart, and Śrī Kṛṣṇa is the sovereign of Śrī Rādhā’s heart. They eternally reside within one another’s hearts. Because of this perfect oneness of love, they wear garments that resemble each other’s complexion, i.e., Śrī Rādhā wears blue garments, while Śrī Kṛṣṇa wears yellow garments, and they move together with the same graceful gait.
Describing the divine qualities of Śrī Kṛṣṇa, Śrī Caturbhuja Dāsa says that He is eternally full of tender affection and ever grants fearlessness to those who take refuge in Him. He destroys the sins and sorrows of the afflicted, is the true friend of the humble and destitute, the boundless ocean of bliss, the bestower of every happiness, and the remover of all suffering.
Throughout the three phases of time — past, present, and future — Śrī Rādhā’s maidservant has no desire other than to serve Śrī Rādhā’s lotus feet and remains forever submerged in the limitless ocean of the bliss arising from Śrī Rādhā’s pure love.
Describing the ideal conduct of a seeker on the path of bhakti, Śrī Caraṇadāsa Jī teaches that whenever one speaks, one should speak only of Śrī Hari and His divine pastimes; otherwise, it is better to remain silent. One should speak only when necessary, and never utter falsehood, harsh or abusive words, or any speech that causes pain to others, even unintentionally.
O source of my very life, Śrī Rādhā! You alone are my entire wealth and my greatest treasure. You alone are the object of my love, the guide of my mind, my supreme destination, and my eternal Svāminī (Proprietress) and nurturer.
Beholding the graceful gait of Śrī Rādhā, Śrī Kṛṣṇa forgot His own gait. Gazing upon the nectar-filled glance of Her large, enchanting eyes, He stood utterly motionless, like a painted image.
The divine Couple, Śyāmā-Kuñjabihārī, are engaged in Their eternal nitya vihāra. Their hearts are overflowing with unparalleled bliss, and their mutual love seems to pervade their every limb like a fragrant anointing paste. Beholding this divine love-play, the maidservant, Śrī Nāgarī Dāsī, is unable to contain that bliss, and the influence of that ever-fresh bridal pollen of divine love spreads through every limb and every pore of her being.
Lord says, Attaining the holy abode of Braj cannot be attained through meritorious deeds, nor through charities, nor through austerities, nor even through hymns of praise. It is not achievable through various practices of yoga; it is obtained only through My grace.
When Ghanashyam (Śrī Kṛṣṇa) draws the sweet melody of His flute and smiles gently, His smile appears as a flash of lightning amidst the deep‑blue clouds of His dark form.
When Brahmā, the creator Himself, thought of creating another woman like Śrī Rādhā, he was as though bewildered, for there can never be anyone identical to Śrī Rādhā Mahārānī Jū.
When Nanda's son Śrī Kṛṣṇa, filled with supreme love, bowed down at the lotus feet of Pyarī Jū (Śrī Rādhā) and touched those lotus feet, Priyā Jī’s loving mana (sulk) was appeased, and She became pleased. Thus, all the sorrow and anguish of separation were completely dispelled.
The moment the divine couple, Priyā‑Priyatama, arrived and stood before the sakhīs at vaṃśīvaṭa, they were left utterly mesmerised by their beauty. Their eyes forgot even to blink, as though wholly entranced by a spell.
A pure devotee of the Lord gladly does whatever the Lord wishes, accepts all circumstances, happiness, and sorrow alike as His grace, and remains content wherever the Lord chooses to keep him. Such a surrender is the mark of a true servant and the highest form of spiritual practice.
The sakhīs of Braja, headed by Śrī Lalitā, are immersed in sakhya-rasa and cannot endure separation from the lotus feet of Śrī Rādhā even for half a moment. They accept Śrī Rādhikā alone as their husband and, always remaining under Her shelter, adorn themselves with auspicious ornaments such as nose-rings, bracelets, bangles, jhalakā, and other symbols of married fortune.
Śrī Nāgarīdāsa wonders when, far removed from the clamor and distractions of the world, he will attain the association of deeply experienced rasika saints in some confidential and secluded kunja of Vraja—those exalted souls who relish the sweet nectar of the eternal nikunja-līlās of Śrī Yugala Sarakāra, and in whose company he will have the good fortune of hearing the most confidential, nectar-filled discussions of the ever-fresh nikunjas.
