Jīva Gosvāmī – Anuśīlana.in

na tasya kaścit patir asti loke

na tasya kaścit patir asti loke
na ceśitā naiva ca tasya liṅgam |
sa kāraṇaṁ karaṇādhipādhipo
na cāsya kaścij janitā na cādhipaḥ ||
(Padma Purāṇa: 6.227.22-23; cited in Bhakti Sandarbha: 178)

“Neither is anyone his ruler in this world, nor [is anyone his] controller, nor indeed does he have an indicator [i.e., a indicative sign by which his existence can be proven by inference]. He is the Cause [of everything] and the Ruler of the ruler of the means of action [i.e., the Ruler of the jīva, who is the ruler of the senses in their bodies]. Neither is anyone his progenitor, nor [his] Ruler.”

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a-kāraś cāpy u-kāraś ca ma-kāraś ca tataḥ param

a-kāraś cāpy u-kāraś ca ma-kāraś ca tataḥ param |
veda-trayātmakaṁ proktaṁ praṇavaṁ brahmaṇaḥ padam ||
a-kāreṇocyate viṣṇuḥ śrīr u-kāreṇa cocyate |
ma-kāras tu tayor dāsaḥ pañcaviṁśaḥ prakīrtitaḥ ||
(Padma Purāṇa: 6.227.22-23; cited in Bhakti Sandarbha: 178)

“The letter a along with the letter u and the letter m after that—praṇava [i.e., the word Aum]—is declared to be the basis of the three Vedas and the word for [alt., dwelling place] of Brahman. Viṣṇu is referred to by the letter a, and Śrī is referred to by the letter u. The servant of the two [i.e., of Viṣṇu and Śrī], the twenty-fifth [element in the universe, viz., the jīva], is declared to indeed be the letter m.”

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ye vai bhagavatā proktā

ye vai bhagavatā proktā upāyā hy ātma-labdhaye |
añjaḥ puṁsām aviduṣāṁ viddhi bhāgavatān hi tān ||
yān āsthāya naro rājan na pramādyeta karhicit |
dhāvan nimīlya vā netre na skhalen na pated iha ||
(Śrīmad Bhāgavatam: 11.2.34–35; cited in Hari-bhakti-vilāsa: 10.497, 524; Bhakti Sandarbha: 125, 216, 218; Mādhurya-kādambinī: 3.3)

“Know to be Bhāgavatas [i.e., Bhāgavata-dharmas—limbs of bhakti to Bhagavān] those well known means of realization (1) which are stated by Bhagavān for unlearned persons for the sake of [their] easy attainment of the Self (Ātmā) and (2) by taking shelter in which a human being, O King, shall never be hindered. [Even by] Running or keeping the eyes closed, one shall not stumble and shall not fall here.”

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hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
(Viṣṇu Purāṇa: 1.2.69; cited in Bhagavat Sandarbha: 7, 99; Prīti Sandarbha: 65; Kṛṣṇa Sandarbha 165; Caitanya-caritāmṛta: 1.4.63, 2.6.157, 2.8.155)

“The one [potency, viz., the svarūpa-śakti] constituted of hlādinī, sandhinī, and saṁvit exists only in you, the Support of everything. That [other potency, viz., the māyā-śakti] which is a cause of delight and suffering, and a mixture [of the two], does not exist in you, who are free from the [three] guṇas.”

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kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā

kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā |
mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ ||
(Śrīmad Bhāgavatam: 11.14.3; cited in Bhakti Sandarbha: 76)

“[Bhagavān Śrī Kṛṣṇa:] This speech known as the Veda [which is] lost because of time [and] in the dissolution [of the universe] in which dharma based of me is present was dictated to Brahmā by me at the beginning [of the universe’s emanation following its prior dissolution].”

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bhakti-yogaḥ puraivoktaḥ prīyamāṇāya te’nagha

bhakti-yogaḥ puraivoktaḥ prīyamāṇāya te’nagha |
punaś ca kathayiṣyāmi mad-bhakteḥ kāraṇaṁ param ||
śraddhāmṛta-kathāyāṁ me śaśvan mad-anukīrtanam |
pariniṣṭhā ca pūjāyāṁ stutibhiḥ stavanaṁ mama ||
ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam |
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man-matiḥ ||
mad-artheṣv aṅga-ceṣṭā ca vacasā mad-guṇeraṇam |
mayy arpaṇaṁ ca manasaḥ sarva-kāma-vivarjanam ||
mad-arthe’rtha-parityāgo bhogasya ca sukhasya ca |
iṣṭaṁ dattaṁ hutaṁ japtaṁ mad-arthaṁ yad vrataṁ tapaḥ ||
evaṁ dharmair manuṣyāṇām uddhavātma-nivedinām |
mayi sañjāyate bhaktiḥ ko’nyo’rtho’syāvaśiṣyate ||
(Śrīmad Bhāgavatam: 11.19.19–24; cited in Hari-bhakti-vilāsa: 10.514-517, 526; Bhakti Sandarbha: 228)

“The practice (yoga) of bhakti was indeed explained previously [to you by me]. O sinless one, for you who are finding pleasure [in that], I will describe again the best means of bhakti to me. Continuous śraddhā in the nectar of narration of me, recapitulating related to me, full fixity in ritual worship of me, praising [me] with hymns, attentive regard for adoring service [to me], offering respectful obeisance [to me] with all the limbs, exceeding worship of my bhakta, awareness of me in all entities, body-activity for purposes related to me, speaking of my qualities with the [faculty] of speech, offering of the mind to me, letting go of all desires, relinquishment of wealth, as well as of enjoyment and of pleasure, for my sake, and sacrifice, charity, oblations, utterance (japa), rites, and austerity which are for my sake—by means of such dharmas, O Uddhava, bhakti to me is manifested in full for human beings who are offerers of themselves [to me]. What other object remains for one [i.e., for such a bhakta]?”

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mādhvīka-jaitra-madhura-svaram akṣarāṇām

mādhvīka-jaitra-madhura-svaram akṣarāṇām
uccāraṇād vijita-veda-vid-ādi-garvam |
kṛṣṇārtha-tṛṣṇa-rasa-bhāva-kulākalaṅkā-
laṅkāram īritam api sphuṭam atra gānam ||
(Gopāla-campū: 2.37.38)

“That the sweet sound of which
Is victorious over spirituous liquor,
That by [just] pronunciation of the phonemes of which
The pride of those conversant in the Vedas and others
Is thoroughly defeated,
That the flawless ornaments within which
Are the rasas and bhāvas arising from thirst for the sake of Kṛṣṇa—
Certainly even [such] speech here [i.e., in Goloka]
Is [fit to be considered] singing
[And thus how marvelous is the actual singing here?].”

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rājovāca maharṣa etad vaicitryaṁ lokasya katham iti

rājovāca
maharṣa etad vaicitryaṁ lokasya katham iti |
ṛṣir uvāca
tri-guṇatvāt kartuḥ śraddhayā karma-gatayaḥ pṛthag-vidhāḥ sarvā eva sarvasya tāratamyena bhavanti |
athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati, yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttāḥ, tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ |
(Śrīmad Bhāgavatam: 5.26.1–3)

“The king said: ‘O great seer, why does the world have this variegatedness?’
“The seer said, ‘The destinations [reached by way] of actions are of different types in accord with the conviction (śraddhā) of the agent [of the actions] on account of [agents and their conviction’s] being constituted of the three guṇas. Indeed they all [i.e., the various destinations reached by way of actions] occur for all [agents] in a gradation. Thus, in this case in exactly the way [as a dissimilar result occurs for agents of dharma on account of a dissimilarity in their convictions (śraddhās)], a dissimilar result of an action occurs on account of the dissimilarity in the conviction (śraddhā) of an agent of adharma, the nature of which is a prohibition [in the śāstra]. I will describe extensively the thousands of determined destinations, the natures of which are transformations of [worldly] desires, for those who have acted upon those [worldly desires] as a result of beginningless (anādi) ignorance (avidyā).”

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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?”

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hantāyam adrir abalā hari-dāsa-varyo

hantāyam adrir abalā hari-dāsa-varyo
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ |
mānaṁ tanoti saha-go-gaṇayos tayor yat
pānīya-sūyavasa-kandara-kanda-mūlaiḥ ||
(Śrīmad Bhāgavatam: 10.21.18)

“Hanta!
O ladies!
This mountain is the best of Hari’s servants
Since he is possessed of great delight
At the touch of Rāma and Kṛṣṇa’s feet,
And since he offers honor to them,
Along with their cows and company,
With beverages, fine grass, hollows, bulbs, and roots.”

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