भगवद्भक्तिशास्त्राणामयं सारस्य सङ्ग्रहः ।
अनुभूतस्य चैतन्यदेवे तत्प्रियरूपतः ॥
bhagavad-bhakti-śāstrāṇām ayaṁ sārasya saṅgrahaḥ |
anubhūtasya caitanyadeve tat-priya-rūpataḥ ||
(Bṛhad Bhāgavatāmṛta: 1.1.11)
“This [text] is a compilation of the essence of the śāstras related to Bhagavad-bhakti [which has been] perceived [by me] in Caitanyadeva [i.e., in Śrī Kṛṣṇa, or, in Śrī Caitanya Mahāprabhu] by reason of his beloved form [alt., by reason of his beloved bhakta Śrī Rūpa].”
Commentary
adhunātra pratipādyam āha—bhagavad-bhaktīti | yāni yāni bhagavato bhakti-sambandhīni śāstrāṇi vidyante, teṣāṁ sārasya tattvasya heya-rahitāṁśasya vā ayaṁ saṅgrahaḥ saṅgraha-rūpo granthaḥ | anena svayaṁ nirmāṇauddhatyaṁ parihṛtaṁ prāmāṇyaṁ cāsya darśitam | tatra kvacit tat-tat-padānāṁ, kvacit tat-tat-padākṣarāṇāṁ, kvacic ca tat-tad-arthānāṁ padyatayā grathanena saṅgrahaṇam ity ūhyam | nanu bahūnāṁ bhakti-śāstrāṇām ekatra durlabhatvāt tat-tat-sārasya ca durjñeyatvāt kathaṁ saṅgrahaḥ sambhavati? tatrāha—anubhūtasyeti bahir-antaḥ-karaṇa-dvārātmasātkṛtasya | kutra? caitanya-deve cittādhiṣṭhātṛ-śrī-vāsudeve ity arthaḥ | kasmāt? tasya śrī-caitanya-devasya yat priyatamaṁ rūpaṁ tribhaṅgi-sundara-veṇu-vādana-para-śrī-nanda-kiśora-svarūpaṁ tasmād dhyānādinā tat-sevanād ity arthaḥ | antaryāmino nirupādhi-sahaja-kṛpā-kāriṇo bhagavataḥ śrī-kṛṣṇasya prasādād dhyānādinā tasmin svayaṁ prasphurati sati tat-tat-sarvam api parisphured iti bhāvaḥ | yad vā caitanya-deveti khyāte śrī-śacī-nandane | tataś ca tasya yat priyaṁ rūpaṁ yati-veśa-prakāṇḍa-gaura-śrī-mūrtis tasmāt tad-anubhāva-viśeṣeṇety arthaḥ | pakṣe tasya priyo rūpa-nāmā mahāśayas tasmād iti pūrvavat | ato bhagavat-kṛpā-viśeṣeṇa sākṣād-anubhavāt saṅgraho’yaṁ na durghaṭa iti bhāvaḥ |
(Dig-darśinī-ṭīkā)
“Now, he states the subject to be taught here [i.e., in this text]: Bhagavad-bhakti … [i.e., he states this verse]. This is a compilation (saṅgrahaḥ), that is, a text the form of which is a compilation, of the essence (sārasya), that is, the essential truth (tattva), or, the portion free from anything fit to be jettisoned, of all the existent śāstras [coming] related to bhakti to Bhagavān. By [mention of] this [i.e., of this text being a compilation of the essence of the śāstras], the hubris of [making or thinking the text is] a creation on one’s own is negated, and its [i.e., the text’s] authenticity is shown. In this regard, this compilation is [made] by way of composing versification in some cases of verses thereof [i.e., of the śāstras], in some cases of syllables from the verses thereof, and in some cases of the meanings [of the verses] thereof.
“[A question is raised:] ‘Well, because of numerous bhakti-śāstras’ being difficult to gather in one place and their essence being difficult to comprehend, how is this compilation [of their essence even] possible?’ To this, he says [the essence of the Bhagavad-bhakti-śāstras compiled in this text has been] ‘perceived’ (anubhūtasya), meaning, [it has been] imbibed through the external and internal faculties. Where? In Caitanyadeva, meaning, in Śrī Vāsudeva, the Overseer of the psyche [i.e., in the Deva of my consciousness (caitanya), viz., Caitanyadeva]. How [has this perception—imbibing—of the essence of the śāstras related to Bhagavad-bhakti occurred there in Caitanyadeva]? ‘By reason of his (tat)—[this] Śrī Caitanyadeva’s—‘most beloved form’ (priya-rūpataḥ), that is, his personal form (svarūpa) as the blessed Adolescent of Nanda absorbed in playing the flute in a beautiful, thrice-bent posture, meaning, [it has occurred] by reason of worship of him by means of meditation and so forth. As a result of [such] grace from Bhagavān Śrī Kṛṣṇa, who is a Bestower of unconditional, natural grace and the Inner Regulator (Antaryāmī) [i.e., Paramātmā], that [i.e., the essence of all the bhakti-śāstras] appears of its own accord in him [i.e., in Śrī Kṛṣṇa, who manifests as Śrī Vāsudeva, the Overseer of the psyche, that is, the Paramātmā for his bhaktas and is thus referred to by the name Caitanyadeva in the verse under discussion] by means of meditation [upon him] and so forth [i.e., and other forms of bhakti whereby one’s faculties of perception become focused upon him such that they can perceive the essence of all the śāstras in him when he reveals this to them by his grace]. When this occurs, [then] the entirety thereof [i.e., the whole essence of all the śāstras on Bhagavad-bhakti] shall also appear [to a bhakta]. This is the purport.
“Alternately, [the phrase anubhūtasya Caitanyadeve tat-priya-rūpataḥ in which the author explains how he came to perceive the essence of the Bhagavad-bhakti-śāstras can also be explained as follows: that essence has been perceived] In the beautiful Son of Śacī, who is renowned as [i.e., by the name] Caitanyadeva. Thus, also by reason of his (tat) form (rūpataḥ) which is beloved (priya), that is, by reason of his beautiful, golden, lofty figure [adorned] with the garb of an ascetic, meaning, by means of [observing] the speciality of his anubhāvas [i.e., the ensuant effects of his relish of prema-bhakti-rasa that are indicative of the essential nature of superlative prema-bhakti-rasa, I have perceived the essence of the Bhagavad-bhakti-śāstras]. From another viewpoint [i.e., the compound tat-priya-rūpataḥ can also be interpreted in another way, that is, it can be taken to mean that the essence of the śāstras on Bhagavad-bhakti has been perceived by me in Caitanyadeva, that is, in Śrī Kṛṣṇa, or, in Śrī Caitanya Mahāprabhu] by reason of the great personage beloved (priya) to him (tat) named Rūpa (Rūpataḥ). The remainder is as previously [i.e., in this case of this third interpretation of the compound tat-priya-rūpataḥ, the rest of the verse is interpreted in the same manner as has been explained earlier]. Therefore, because of [my] direct perception [of the essence of the bhakti-śāstras that has occurred] by means of special grace from Bhagavān, this compilation is not impossible. This is the purport.”