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.
3397 Quotes Found
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.
If I should ever leave Śrī Vṛndāvana Dhāma and go to any other place, then I firmly declare that you must never call me by the name Dāmodara, considering me a fallen soul who has strayed from this exclusive devotion. Indeed, my very existence, identity, and life are completely bound to Śrī Vṛndāvana alone.
Rasa (nectar) is the very sustenance of life for the rasikas. It is their food, their relishment, and their spiritual nourishment. Without the rasa of the blissful union (eternal love-plays) of Śrī Rādhā and Śrī Kṛṣṇa, they cannot survive for even a single moment.
Śrī Rādhā and Śrī Kṛṣṇa are, in truth, one—the same essence of the ocean of divine rasa. Only for the sake of divine līlā (play) do They manifest in two forms. Just as a body always appears together with its shadow, so too do They shine in dual form and can never be separated. One who hears or recites Their pastimes attains Their supremely divine abode.
Those who are always filled with compassion and righteousness, who speak words as sweet as nectar, and who keep their eyes humbly cast downward in humility, are truly noble and great. Such persons alone should be regarded as genuinely exalted.
Śrī Rādhā’s limbs are so supremely delicate that their mere touch floods Her beloved Śrī Kṛṣṇa with love. Therefore, although He is supremely expert in every art, He becomes so overwhelmed by loving ecstasy that He is unable to complete Her adornment.
The sweet sound of the anklets adorning the lotus feet of Śrī Rādhā is so enchanting that it appears as though Śrī Kṛṣṇa’s ears themselves have come and taken residence at Her feet solely to hear that divine melody. The lotus feet of Śrī Rādhā bestow the highest happiness.
Wander through the lanes of Śrī Vṛndāvana Dhāma like one madly absorbed in the love of Śyāmā-Śyāma. O sakhī! Even if someone asks you something along the way, reply only by uttering “Śyāmā-Śyāma”; otherwise, remain silent.
Meditate upon Śrī Manmohana and love Him with all your heart and being. How unfortunate it is that people forsake Śrī Hari and become entangled only in the fleeting worldly affairs.
