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bhūmau skhalita-pādānāṁ bhūmir evāvalambanam |
tvayi jātāparādhānāṁ tvam eva śaraṇaṁ prabho ||
(Skanda Purāṇa: 2.2.38.70; cited in Sādhanāmṛta-candrikā: 2.26)
“The ground is the only support for those whose feet have tripped on the ground. [Similarly,] You are the only shelter for those who have committed offense to you, O Master!”
Read on →: bhūmau skhalita-pādānāṁ bhūmir evāvalambanam
tasyā eva praticchāyā-rūpā māyā guṇātmikā ||
mithyā-prapañca-jananī mithyā-bhrānti-tamomayī |
ato’nirūpyānityādyā jīva-saṁsāra-kāriṇī ||
aṣṭamāvaraṇāsyādhiṣṭhātrī mūrtimatī hi yā |
kāryākāra-vikārasyāprāptyā prakṛtir ucyate ||
yasyās tv atikrameṇaiva muktir bhaktiś ca sidhyati |
utpāditaṁ yayā viśvam aindrajālikavan mṛṣā ||
(Bṛhad Bhāgavatāmṛta: 2.4.179–182)
“Her [i.e., Bhagavān’s superior potency’s (parā-śakti’s)] semblance is [his inferior (aparā) śakti known as] māyā constituted of the guṇas, who is the mother of the false phenomenal world (prapañca), constituted of the darkness of delusions based on falsity, thus unascertainable, impermanent, primordial, the cause of the jīvas’ saṁsāra, possessed of form as the superintendent of the eight coverings [of the brahmāṇḍa], and called prakṛti on account of [her] non-obtainment of transformations in the form of [the] effects [she produces]; only by crossing beyond whom [i.e., her] mukti, as well as bhakti, is attained, and by whom [i.e., her], like a magician, the universe is falsely produced.”
Read on →: tasyā eva praticchāyā-rūpā māyā guṇātmikā
Padya-pañcakam
Five verses in prayer for the shelter of Śrī Śrī Rādhā-Kṛṣṇa
Read on →: Padya-pañcakam
ūtayaḥ karma-vāsanāḥ |
(Śrīmad Bhāgavatam: 2.10.4)
“Ūtis (wishes) are vāsanās (inclinations) produced from actions.”
Read on →: ūtayaḥ karma-vāsanāḥ
ūtiḥ syād vāsanā sātra saptame kathyate dvidhā |
aśubhā ca śubhā cāpi kopato’nugrahāt satām ||
santaś ca trividhāḥ śuddha-bhaktā jñānādi-miśritām |
bhaktiṁ dadhānās tan-miśra-jñānavantaś ca kīrtitāḥ ||
hiraṇyakaśipoḥ svābhāvikī yā vāsanāśubhā |
tatra hetuḥ sanandādi-kopaḥ prācīna eva saḥ ||
tasyāpi putro yas tasya prahlādasya śobhottamā |
śuddha-bhaktau vāsanā śrī-nāradāṅghri-kṛpā-bharāt ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 7.1.1)
“Ūti (wish) shall mean [in this case] vāsanā (inclination). This is discussed here in the Seventh Canto and is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of the anger and favor of the sat [i.e., inauspicious ūtis or vāsanās arise as a result of a sādhu’s anger and auspicious vāsanās arise as a result of a sādhu’s favor]. The sat, furthermore, are said to be of three types: (1) pure bhaktas, (2) those who foster bhakti mixed with jñāna and so forth, and (3) those possessed of jñāna mixed with that [i.e., with bhakti]. The cause in regard to the natural, inauspicious vāsanā which Hiraṇyakaśipu had was verily the prior anger of Sananda and so forth [i.e., the four kumāras]. The auspicious vāsanā for pure bhakti of Prahlāda, he who was his [i.e., Hiraṇyakaśipu’s] own son, was because of the abundance of grace [Prahāda received] from the blessed feet of Nārada.”
Read on →: ūtiḥ syād vāsanā sātra saptame kathyate dvidhā
ūtiś ca vāsanā proktā tat-tat-karmānusāriṇī |
aśubhā ca śubhā ceti dvidhā sā hetu-bhedataḥ ||
aśubhā mahatāṁ kopāc chubhā mahad-anugrahāt |
harer dvārapayor yadvad vaikuṇṭhe vasator api ||
catuḥsana-ruṣā viṣṇu-dveṣādy-aśubha-vāsanā |
yathā ca daitya-garbhe’pi prahlādasya sataḥ sthirā ||
nāradānugrahād āsa viṣṇau sad-bhakti-vāsanā |
sva-bhaktaṁ ca sadā viṣṇur dviṣantam api rakṣati ||
tṛtīye’tha bhave dvāḥsthāv akarod ātmasāt prabhuḥ |
ato manīṣiṇā yatnaḥ kāryo mahad-anugrahe ||
ity etad artham ūtīnām atra lakṣaṇam ucyate |
tatrādau daśabhir daitya-tat-putra-mati-bhedataḥ ||
mahat-kopānukampottha-vāsanā bheda ucyate |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.1)
“An ūti (wish) is also called a vāsanā (inclination) and follows from particular karmas. It is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of a difference in cause. An inauspicious vāsanā occurs as a result of the anger of a great one (mahat), and an auspicious vāsanā occurs as a result of the favor of a great one (mahat), as in the case of the inauspicious vāsanā for enmity and so forth towards Viṣṇu of the door-keepers’ of Hari [i.e., Jaya and Vijaya], even though they were residing in Vaikuṇṭha, as a result of the anger of the catuḥsana [i.e., the four kumāras], and as in the case of the unwavering vāsanā for pure bhakti to Viṣṇu of Prahlāda, even though he was born in the womb of a daitya, that occurred as a result of the favor of Nārada. Also, Viṣṇu always protects his own bhakta, even [when his bhakta is] inimical [towards him, as Jaya and Vijaya became as a result of the four kumāras’ anger and curse upon them]. Also, in the Third Canto, Prabhu accepted the door-keepers as his own [i.e., Bhagavān still considered Jaya and Vijaya his own bhaktas and protected them even though they acquired an inauspicious vāsanā as a result of their actions in relation to the kumāras]. Thus [i.e., the principle to be understood from the aforementioned is that], effort is to be made by the wise for the favor of a great one [i.e., to acquire an auspicious vāsanā, that is, a vāsanā for pure bhakti, one must endeavor to attain the favor a great one (mahat)]. This is the meaning. [Thus,] Here, the characteristics (lakṣaṇas) of ūtis (wishes) are stated. In that regard, by the first ten [chapters of the Seventh Canto], on the basis of the difference in mentality of the daitya [i.e., Hiraṇyakāśipu] and his son [i.e., Prahlāda], the distinction between the vāsanās arising from the anger and favor of a great one (mahat) is stated [i.e., they are distinguished as inauspicious and auspicious].”
Read on →: ūtiś ca vāsanā proktā tat-tat-karmānusāriṇī