Āsakti

śrī-goloke nikhila-paramānanda-pūrāntya-sīma

śrī-goloke nikhila-paramānanda-pūrāntya-sīma-
gambhīrābdhau janani gamanaṁ sādhaya sva-prayāsaiḥ |
yasmiṁs tās tā vividha-ratayas tena nāthena sākaṁ
yātrā-mātrān madhura-madhurāḥ santataṁ saṅghaṭante ||
(Bṛhad Bhāgavatāmṛta: 2.7.75)

“[Mahārāja Parīkṣit:] O Mother, endeavor by your own efforts to go to Śrī Goloka, the deep ocean of the ultimate reaches of the outpouring of the totality of the highest bliss, just by journeying into which those [indescribable] variegated, sweet, sweet delights together with that Nātha [i.e., Śrīmad Madana Gopāladeva] take place constantly [i.e., endeavor to journey there because only there will all your desires be fulfilled to the greatest extent].”

Read on →

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |
bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ ||
niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |
harer mādhuryānubhava ity arthāḥ syuś caturdaśe ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.2.21)

“There are fourteen steps [mentioned in SB 1.2.16–21 to describe how a jīva in saṁsāra reaches the highest attainment]: (1) the grace of sādhus, (2) service to a great person, (3) śraddhā, (4) taking shelter at the feet of a guru, (5) desire for [engagement in] practices of bhakti (bhajana), (6) bhakti [i.e., engagement in sādhana-bhakti], (7) disappearance of anarthas, (8) niṣṭhā [i.e., fixity in the practice of bhakti], (9) ruci (taste), (10) āsakti (affinity), (11) rati [i.e., bhāva-bhakti], (12) prema (divine love), (13) darśana [i.e., direct perception of Bhagavān], and then (14) experience of his mādhurya (mellifluousness).”

Read on →

ahaṅkārasya dve vṛttī ahantā mamatā ca iti

ahaṅkārasya dve vṛttī ahantā mamatā ca iti | tayor jñānena layo mokṣaḥ, deha-gehādi-viṣayatve bandhaḥ, ahaṁ prabhor janaḥ sevako’smi sevyo me prabhur bhagavān saparikara eva rūpa-guṇa-mādhurī-mahodadhir iti pārṣada-rūpa-vigraha-bhagavad-vigrahādi-viṣayatve premā | sa hi bandha-mokṣābhyāṁ vilakṣaṇa eva puruṣārtha-cūḍāmaṇir ity ucyate |
tatra kramaḥ | ahantā-mamatayor vyavahārikyām eva vṛttāv atisāndrāyāṁ satyāṁ saṁsāra eva | ahaṁ vaiṣṇavo bhūyāsaṁ prabhur me bhagavān sevyo bhavatv iti yādṛcchikyāṁ śraddhā-kaṇikāyāṁ satyāṁ tad-vṛtteḥ pāramārthikatva-gandhe bhaktāv adhikāraḥ | tataḥ sādhu-saṅge sati pāramārthikatva-gandhasya sāndratvaṁ | tato bhajana-kriyāyām aniṣṭhitāyāṁ satyāṁ tayoḥ paramārthe vastuny ekadeśa-vyāpinī vṛttiḥ vyavahāre pūrṇaiva | tasyāṁ niṣṭhitāyāṁ paramārthe bahula-deśa-vyāpinī vyavahāre prāyiky eva | rucāv utpannāyāṁ paramārthe prāyiky eva vṛttir vyavahāre tu bahu-deśa-vyāpinī | āsaktau jātāyāṁ paramārthe pūrṇā vyavahāre tu gandha-mātrī | bhāve tu paramārtha evātyantikī vṛttir vyavahāre tu bādhitānuvṛtti-nyāyenābhāsa-mayī | premaṇi tayor ahantā-mamatayor vṛttiḥ paramārthe paramātyantikī vyavahāre tu naikāpīti |

(Mādhurya-kādambinī: 8)

“The ahaṅkāra has two vṛttis (functions): ahantā [i.e., I-ness, or identification) and mamatā [i.e., my-ness, or, possessiveness]. Dissolution of these two through jñāna is [called] mokṣa. Their being fixed upon objects of the senses, such as the body and home, is [called] bondage. ‘I am Prabhu’s person [i.e., I belong to Prabhu]. I am a servant, and Prabhu is my object of service. Bhagavān [i.e., Prabhu] along with his companions is verily a vast ocean of sweetness in form and qualities”—their [i.e., these two functions of the ahaṅkāra] being fixed upon the figure of a body of an associate [of Bhagavān] and upon the figure and so forth of Bhagavān [i.e., the vṛtti of ahantā functioning so as to produce identification with the body of an associate of Bhagavān, and the vṛtti of mamatā functioning so as to produce an affectionate sense of my-ness in relation to the figure, qualities, activities, and so forth of Bhagavān] is [called] prema. That [i.e., prema] is distinct from bondage and mokṣa, and is said to be the crown-jewel of puruṣārthas.
“The course [of development] in this regard [is as follows]: when the vṛttis of ahantā and mamatā are present very densely only in worldly affairs, there is only [the condition known as] saṁsāra. When a fortuitous (yādṛcchikī) particle of śrāddhā comes about, [such that one has the resolve,] ‘I shall become a Vaiṣṇava, and my master, Bhagavān, shall be my object of service,’ then those vṛttis have a trace of relation to Ultimate Reality (Paramārtha) and one has eligibility (adhikāra) for bhakti. Then, when association with sādhus occurs, density of that trace of relation to Ultimate Reality develops. Then, when unfixed (aniṣṭhitā) engagement in bhajana occurs, their [i.e., ahantā and mamatā’s] vṛttis are partially in the object, Ultimate Reality, and fully in worldliness. When that [i.e., engagement in bhajana] is fixed (niṣṭhitā), then they are extensively in Ultimate Reality and only mostly in worldliness. When ruci arises, then the vṛttis are mostly in Ultimate Reality, but [still] extensively in worldliness. When āsakti appears, then they are fully in Ultimate Reality, but [still] bearing just a trace in worldliness. In bhāva, however, the vṛttis are absolutely in Ultimate Reality, but possessed of a semblance in worldliness like the continuance of a negated entity. In prema, these vṛttis of ahantā and mamatā are absolutely to the fullest extent in Ultimate Reality and not in worldliness at all.”

Read on →

śoṇa-snigdhāṅguli-dala-kulaṁ jāta-rāgaṁ parāgaiḥ

śoṇa-snigdhāṅguli-dala-kulaṁ jāta-rāgaṁ parāgaiḥ
śrī-rādhāyāḥ stana-mukulayoḥ kuṅkuma-kṣoda-rūpaiḥ |
bhakta-śraddhā-madhu-nakha-mahaḥ-puñja-kiñjalka-jālaṁ
jaṅghā-nālaṁ caraṇa-kamalaṁ pātu naḥ pūtanāreḥ ||
(Ānanda-vṛndāvana-campū: 1.2)

“[Consisting of] The stem of his shanks,
The petals of his crimson, tender toes,
The filament cluster of the radiance of his toenails,
And the nectar of bhaktas’ śraddhā,
And reddened by the pollen
Of the ground kumkum from the buds of Śrī Rādhā’s breasts—
May the lotus of the feet of Pūtanā’s Foe protect us.”

Read on →

tatrāsakti-kṛd anyatra

tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau |
(Bhakti-rasāmṛta-sindhu: 2.5.28)

“It [i.e., the sthāyi-bhāva known as prīti, that is, dāsya-bhāva] produces attachment to him [i.e., Bhagavān] and completely destroys affection for all else.”

Read on →

atha saiva bhajana-viṣayā ruciḥ

atha saiva bhajana-viṣayā ruciḥ parama-prauḍhitamā satī yadā bhajanīyaṁ bhagavantaṁ viṣayīkaroti tadeyam āsaktir ity ākhyāyate |
(Mādhurya-kādambinī: 6.1)

“When ruci related to bhajana reaches its full-blown development and makes worshippable Bhagavān its focus, then it becomes known as āsakti.”

Read on →

āsaktis tu svārasikī

āsaktis tu svārasikī |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.16)

“Āsakti, however, is natural [i.e., nature desire that is not directed by the intellect].”

Read on →

ādau śraddhā tataḥ sādhu-saṅgo

ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ |
athāsaktis tato bhāvas tataḥ premābhyudañcati |
sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.4.15–16)

“First śraddhā, then sādhu-saṅga, then bhajana-kriyā, then anartha-nivṛtti, then niṣṭhā, then ruci, then āsakti, then bhāva, and then prema appear. These are the stages in the appearance of prema in a sādhaka.”

Read on →

sādhanaughair anāsangair

sādhanaughair anāsangair alabhyā sucirād api |
hariṇā cāśv adeyeti dvidhā sā syāt sudurlabhā ||
(Bhakti-rasāmṛta-sindhu: 1.1.35)

“Its [i.e., bhakti’s] being very difficult to attain is twofold: (1) [even] through loads of sādhana [performed] devoid of attachment [i.e., āsakti], it is unattainable even after a very long time, and (2) [even when sādhana is performed with attachment] it is not to be given by Hari quickly.”

Read on →

Scroll to Top