Acintyatva

ataḥ prabhoḥ priyāṇāṁ ca dhāmnaś ca samayasya ca

ataḥ prabhoḥ priyāṇāṁ ca dhāmnaś ca samayasya ca |
avicintya-prabhāvatvād atra kiṁ ca na durghaṭam ||
(Laghu Bhāgavatāmṛta: 1.5.515)

“Therefore, because of the utterly inconceivable power of Prabhu’s dear ones, abode, and time, nothing is impossible in this regard [i.e., it is not impossible for time and space to expand and contract to accommodate innumerable participants in Śrī Kṛṣṇa’s līlās in Vraja and their having simultaneously distinct perceptions of those līlās and their environs].”

Read on →

lokottara-padārthānāṁ prabhāvaḥ ko’py anargalaḥ

lokottara-padārthānāṁ prabhāvaḥ ko’py anargalaḥ |
ratiṁ tad-viṣayaṁ cāsau bhāsayet tūrṇam ekadā ||
(Ujjvala-nīlamaṇi: 14.16)

“Otherworldly objects have extraordinary unchecked potency, and one [such object] can immediately at once manifest rati [for Śrī Kṛṣṇa] and the object thereof [i.e., Śrī Kṛṣṇa himself, the object of rati].”

Read on →

sarva-dharmopapatteś ca

sarva-dharmopapatteś ca |
(Vedānta-sūtra: 2.1.37)

“And because of the establishment of all attributes [in Brahman, Brahman rightly both remains impartial to jīvas in general and favors his bhaktas specifically].

Read on →

na caivaṁ vismayaḥ kāryo bhavatā bhagavaty aje

na caivaṁ vismayaḥ kāryo bhavatā bhagavaty aje |
yogeśvareśvare kṛṣṇe yata etad vimucyate ||
(Śrīmad Bhāgavatam: 10.29.16)

“You should also not be so amazed by Bhagavān, the Unborn, the Master of the masters of yoga, Kṛṣṇa, because of whom this [entire world] is liberated.”

Read on →

asthūlaś cānaṇuś caiva sthūlo’ṇuś caiva sarvataḥ

asthūlaś cānaṇuś caiva sthūlo’ṇuś caiva sarvataḥ |
avarṇaḥ sarvataḥ proktaḥ śyāmo raktānta-locanaḥ |
aiśvarya-yogād bhagavān viruddhārtho’bhidhīyate ||
tathāpi doṣāḥ parame naivāhāryāḥ kathañcana |
guṇā viruddhā apy ete samāhāryāḥ samantataḥ ||
(Kūrma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.242–243)

“Said to be in all respects non-gross and non-subtle as well as gross and subtle, in all respects colorless as well as swarthy and of eyes with reddish corners—by virtue of possessing mastery (aiśvarya), Bhagavān is known as Viruddhārtha [i.e., ‘he who is an object of contradiction’]. Still, faults are never to be attributed to the Supreme [i.e., Bhagavān] by any means, whereas even contradictory qualities are always to be attributed in full [to him, i.e., understood to coexist and function cooperatively within him].”

Read on →

mitho virodhino’py atra kecin nigaditā guṇāḥ

mitho virodhino’py atra kecin nigaditā guṇāḥ |
harau niraṅkuśaiśvaryāt ko’pi na syād asambhavaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.241)

“Although some of the aforementioned qualities [of Hari] are contradictory to one another, no sort of impossibility can exist in Hari on account of [his] unchecked capability (aiśvarya) [i.e., his being capable of subduing all and his being the shelter of all].”

Read on →

apsu plavante pāṣāṇā mānuṣā ghnanti rākṣasān

apsu plavante pāṣāṇā mānuṣā ghnanti rākṣasān |
kapayaḥ karma kurvanti kālasya kuṭilā gatiḥ ||
(Mahāsubhāṣita-saṅgraha)

[Rāvaṇa:] “[In time] Stones float on water, men destroy fiends (rākṣasas), and monkeys perform duties. The course of time is crooked [i.e., no one can predict what will happen].”

Read on →

mahāśakti-vilāsātmā bhāvo’cintya-svarūpa-bhāk

mahāśakti-vilāsātmā bhāvo’cintya-svarūpa-bhāk |
raty-ākhyā ity ayaṁ yukto na hi tarkeṇa bādhitum |
(Bhakti-rasāmṛta-sindhu: 2.5.92)

“This bhāva, known as rati, by constitution an expression of the supreme potency [i.e., the hlādinī-śakti], and [thus] possessed of an inconceivable nature, is not fit to be assailed with argument.”

Read on →

sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā

sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā lokānāṁ buddhi-praveśaḥsyād iti kenāpy aṁśenopameyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1)

“People’s intellect can have [some limited] entrance into that [i.e., the subject matter of Śrī Kṛṣṇa, bhakti-rasa, and so forth], even though it is beyond everything of the world, through comparisons [made] with particular worldly objects. Thus, it is comparable in some respect [i.e., things of the world can be compared to particular aspects of it as required to convey general knowledge of those aspects of its nature].”

Read on →

Scroll to Top