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- Read on →: yat-pāda-paṁśur bahu-janma-kṛcchrato
yat-pāda-paṁśur bahu-janma-kṛcchrato
dhṛtātmabhir yogibhir apy alabhyaḥ |
sa eva yad-dṛg-viṣayaḥ svayaṁ sthitaḥ
kiṁ varṇyate diṣṭam aho vrajaukasām ||
(Śrīmad Bhāgavatam: 10.12.12; cited in Bṛhad Bhāgavatāmṛta: 2.7.122; Kṛṣṇa Sandarbha: 100)“Aho! How can the fortune be described of these residents of Vraja, the sole object of whose vision present directly [before them] is he the dust of whose feet is unattainable even by yogīs who have painstakingly controlled their minds for many births?”
- Read on →: siddhiḥ syād bhagavad-dṛṣṭyā tṛṇa-saṁmānanād api
siddhiḥ syād bhagavad-dṛṣṭyā tṛṇa-saṁmānanād api |
sakṛd-uccaranān nāmābhāsasya śravaṇāt tathā ||
kutas tat-smārake tasyādhiṣṭhāne mantra-saṁskṛte |
sarva-bhakti-pade pūjyamāne doṣādi-tarkaṇam ||
(Bṛhad Bhāgavatāmṛta: 2.4.210–211)“Attainment (siddhi) [i.e., mokṣa or the acquisition of any and all desired objects] can occur even as a result of honoring [with an obeisance, a sprinkling or water, and so on] a blade of grass with vision of Bhagavān [being present within it as the Inner Regulator (Antaryāmī)] and as a result of only pronouncing or hearing a semblance (ābhāsa) of the name [of Śrī Bhagavān]. [Therefore,] How could there be [even] any conjecture of a fault or otherwise when [a deity of him, that is,] a dwelling place (adhiṣṭhāna) of his that (1) is consecrated by mantras, (2) is a reminder of him, and (3) is an object of [offerings of] all [limbs of] bhakti, is being worshiped?”
- Read on →: pratimā yā mayoddiṣṭāḥ sākṣād bhagavatā samāḥ
pratimā yā mayoddiṣṭāḥ sākṣād bhagavatā samāḥ |
tāsām arcana-māhātmyaṁ tāvad āstāṁ sudūrataḥ ||
ādyām adhunikīṁ vārcāṁ sva-dharmādy-anapekṣayā |
sākṣāc chrī-bhagavad-buddhyā bhajatāṁ kṛtrimām api ||
na pātityādi-doṣaḥ syād guṇa eva mahān mataḥ |
saivottamā matā bhaktiḥ phalaṁ yā paramaṁ mahat ||
(Bṛhad Bhāgavatāmṛta: 2.4.207–209)“Let well alone the greatness of worship (arcana) of those images [of Bhagavān], which have been designated by me to be equal to Bhagavān in person [by virtue of their being constituted of eternal being, consciousness, and bliss just as Bhagavān is], there shall be no fault as a result of disregard of svadharma [i.e., the duties of one’s varṇa and āśrama] and so forth in the form of degradation or otherwise [i.e., in the form of one’s being liable for a deviation from proper conduct (sadācāra) because of relinquishing one’s svadharma, or, because of ignorance regarding the proper manner of worship] for worshipers of ancient, modern [i.e., recently manifested], or even fabricated images with the understanding of [them being] Śrī Bhagavān in person; [rather,] verily a great quality is recognized. That [i.e., such worship], which is [itself considered] the supreme, ultimate attainment [because of its superiority to even the caturvarga], is recognized to be superlative bhakti.”
- Read on →: pṛṣṭaṁ mayedaṁ bhagavan dharā-tale
pṛṣṭaṁ mayedaṁ bhagavan dharā-tale
tiṣṭhanti yāḥ śrī-pratimā mahāprabhoḥ |
tāḥ sac-cid-ānanda-ghanās tvayā matā
nīlādri-nāthaḥ puruṣottamo yathā ||
eko’pi bhagavān sāndra-sac-cid-ānanda-vigrahaḥ |
kṛpayā tatra tatrāste tat-tad-rūpeṇa līlayā ||
tat sarva-nairapekṣyena ko doṣaḥ syāt tad-arcane |
kathañcit kriyamāṇe’pi mahālābho’pi budhyate ||
tataḥ kathaṁ purāṇebhyaḥ śrūyante tat-tad-uktayaḥ |
apramāṇaṁ ca tā na syur mahan-mukha-viniḥsṛtāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.4.202–205)“This was asked by me, ‘O illustrious one [i.e., O Śrī Nārada], these beautiful images of the Supreme Lord which dwell on the surface of the earth, such as the Lord of Nīlādri, Puruṣottama [viz., Śrī Jagannāthadeva], are considered by you to be [constituted of] condensed eternal being, consciousness, and bliss. Although one, Bhagavān, he who is condensed eternal being, consciousness, and bliss in form, is present for the sake of līlā in various places in various figures [i.e., images] graciously [i.e., to favor his bhaktas and to benefit the whole world]. Therefore, what fault could there be in worship of them [i.e., in worship of those images of Śrī Bhagavān] with indifference towards all else [i.e., with one-pointed bhakti whereby one remains indifferent towards all modalities other than bhakti, such as dharma, karma, and yoga]? [Rather,] Even when being performed somehow or other [i.e., rightly or wrongly], even great benefit is understood [to occur as a result of worship of these images of Śrī Bhagavān]. So, why are those statements heard from the Purāṇas [i.e., why are there statements which indicate that a fault can occur as a result of performing worship of an image of Śrī Bhagavān]? They cannot also be devoid of authority. They have emanated from the mouths of mahats.”
- Read on →: Śrī Śrī Rādhā-Mādhavayor Nāma-yugāṣṭakam
A set of eight pairs of names of Śrī Śrī Rādhā-Mādhava
By Śrīmad Rūpa Gosvāmīpāda
- Read on →: kṣaṇa-mātraṁ ca tatratyair adṛṣṭe’smin na jīvyate
kṣaṇa-mātraṁ ca tatratyair adṛṣṭe’smin na jīvyate ||
vṛkṣādibhis tv antarite kadācid
asmin sati syāt sahacāriṇāṁ bhṛśam |
śrī-kṛṣṇa-kṛṣṇeti mahāpluta-svarair
āhvāna-bhaṅgyākulatā sa-rodanā ||
vraja-sthitānāṁ tv ahar eva kāla-
rātrir bhaved eka-lavo yugaṁ ca |
raviṁ rajo-vartma ca paśyatāṁ muhur
daśā ca kācin muralīṁ ca śṛṇvatām ||
ayaṁ hi tat-tad-vipineṣu kautukād
vihartu-kāmaḥ paśu-saṅgha-saṅgataḥ |
vayasyavagaiḥ saha sarvato’ṭituṁ
prayāti nityaṁ svayam agrajānvitaḥ ||
yatrātimattāmbu-vihaṅga-mālā-
kulīkṛtāly-āvalī-vibhrameṇa |
vicālitānāṁ kamalotpalānāṁ
sarāṁsi gandhair vilasaj-jalāni ||
tathā mahāścarya-vicitratāmayī
kalindajā sā vraja-bhūmi-saṅginī |
tathā-vidhā vindhya-nagādi-sambhavāḥ
parāś ca nadyo vilasanti yatra ca ||
tat-tat-taṭaṁ komala-bālukācitaṁ
ramyaṁ sadā nūtana-śādvalāvṛtam |
svābhāvika-dveṣa-visarjanollasan-
manojña-nānā-mṛga-pakṣi-saṅkulam ||
divya-puṣpa-phala-pallavāvalī-
bhāra-namrita-latā-taru-gulmaiḥ |
bhūṣitaṁ mada-kalāpi-kokila-
śreṇi-nāditam aja-stuti-pātram ||
vṛndāraṇye vraja-bhuvi gavāṁ tatra govardhane vā
nāste hiṁsā-haraṇa-rahite rakṣakasyāpy apekṣā |
gāvo gatvoṣasi vipinatas tā mahiṣy-ādi-yuktāḥ
svairaṁ bhuktvā sa-jala-yavasaṁ sāyam āyānti vāsam ||
(Bṛhad Bhāgavatāmṛta: 1.6.103–111)“[Rohiṇī to Padmāvatī:] When he [viz., Kṛṣṇa] is unseen by those situated there [i.e., the people in Vraja] for even just a moment, they cannot live. O virtuous lady, whenever he is concealed [from their vision] by trees or anything else, tearful heartache will immediately arise in his companions along with a gesture of calling out [to him] in highly drawn-out tones, ‘O Śrī Kṛṣṇa! O Kṛṣṇa!’ Indeed for those situated in Vraja [i.e., those such as Śrī Rādhikā who remain back in the village while Śrī Kṛṣṇa is out for the day with his companions in the forest herding the cows], just the day can become [like] a night of destruction [i.e., it can feel as long as the night of universal dissolution] and one instant [can feel like] an epoch (yuga). Some [indescribable] state [of near madness arising from profound prema] comes about for those [residents of Vraja who can be observed daily to be] constantly watching the sun [in the afternoon since it indicates how close it is to the early evening when Kṛṣṇa will return to the village], the dust [which rises when Kṛṣṇa and the cows are approaching the village], and the path [by which Kṛṣna will re-enter the village] and listening for the flute [which Kṛṣṇa plays as he re-enters to the village]. Out of eagerness, he [viz., Śrī Kṛṣṇa] of his own accord goes out daily surrounded by his herds of animals and accompanied by his elder brother to roam all about with his companions, being desirous of sporting in those [completely ineffable] forests [of Vṛndāvana and so on] (1) in which there are lakes of sparking water [filled] with the fragrances of lotuses and lilies swaying [back and forth] because of the frolicking of swarms of bees frenzied by flocks of highly excited water birds, (2) in which the land of Vraja’s companion, she [of immense ineffable beauty] the daughter of [Mount] Kalinda [viz., the River Yamunā], replete with greatly astonishing variegatedness, and other similar rivers like those coming from the Vindhya Mountains [i.e., the Carmaṇvatī (Chambal)] and elsewhere, shine [alt., play], and (3) [in which] there are those [completely ineffable] delightful banks [of those river and lakes] that are (a) loaded with soft sand, (b) always topped with fresh grass, (c) filled with various charming birds and animals sporting [together] having given up their natural enmity [towards one another], (d) decorated by creepers, trees, and shrubs bowed by the weight of the rows of their splendid flowers, fruits, and sprouts, (e) made resonant by flocks of maddened peacocks and cuckoos, and (f) recipient of the unborn one’s [viz., Brahmā’s] praise [as expressed in SB 10.14.34 and elsewhere]. There is no need even for protection of the cows there in the forest of Vṛndā, in the land of Vraja [i.e., in the village of Nandīśvara and so on], or in Govardhana [since all of these places are] free from violence and theft. Those [ineffably exalted] cows, accompanied by the buffaloes and so on [i.e., goats and other animals], go out in the morning, partake of grass along with water, and at will return from the forest to the village in the evening [and thus it is not that Kṛṣṇa has to herd them, that the people of Vraja require and force Kṛṣṇa to do so, or that he suffers while doing so, but rather that Kṛṣṇa goes out each to day to herd them of his own free will out of his own desire to sport with them and his beloved companions in the midst of the forests, mountains, rivers, and lakes of the land of Vraja and by doing so he rejoices immensely].”