Authors – Page 105 – Anuśīlana.in

tan naḥ prabho tvaṁ kukalevarārpitāṁ

tan naḥ prabho tvaṁ kukalevarārpitāṁ
tvan-māyayāhaṁ-mamatām adhokṣaja |
bhindyāma yenāśu vayaṁ sudurbhidāṁ
vidhehi yogaṁ tvayi naḥ svabhāvam iti ||
(Śrīmad Bhāgavatam: 5.19.15)

“Therefore, O Prabhu! O Adhokṣaja! May you please grant us yoga with you, that is, a natural disposition [towards you], whereby we can quickly cut away this most difficult to sever sense of ‘I’ and ‘mine’ [i.e., identification and affectionate possessiveness] invested in the repulsive [material] body because of your māyā.”

Read on →

yad yujyate’su-vasu-karma-mano-vacobhir

yad yujyate’su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt |
tair eva sad bhavati yat kriyate’pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat ||
(Śrīmad Bhāgavatam: 8.9.29; cited in Bhakti Sandarbha: 134)

“That which is done with the prāṇas, wealth, actions, mind, and speech by human beings for the sake of the body, children, and so forth is asat because of separateness. That which is done with those very same things [for the sake of Īśvara] is sat because of non-separateness, just as watering a root [of a tree] becomes that [i.e., nourishing] of the entirety [i.e., of the tree].”

Read on →

koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv

koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv
ekaikena pracura-pulakenopagūḍhau bhujena |
gaurī-śyāmau vasana-yugalaṁ śyāma-gauraṁ vasānau
rādhā-kṛṣṇau smara-vilasitoddāma-tṛṣṇau smarāmi ||
(Stava-mālā; attributed to Bṛhad-dhyāna: 1; cited in Daśa-ślokī-bhāṣya: 1.26)

“Lapping up one another
With the charming corners
Of their broad, brilliant eyes,
Embracing [one another]
With each of their arms horripilating profusely,
Bright and dark [in complexion],
Wearing pairs of garments dark and bright [in color]—
I remember Rādhā and Kṛṣṇa,
Of unbound desire
In the midst of their play of amour.”

Read on →

para-matam apratiṣiddham anumatam

para-matam apratiṣiddham anumatam |
(Tantra-yukti: 28; cited in Vātsyānana’s Nyāya-bhāṣya on the Nyāya-sūtras of Gautama)

“Another’s view that is not negated is approved.”

Read on →

sadhrīcīno hy ayaṁ loke panthāḥ kṣemo’kuto-bhayaḥ

sadhrīcīno hy ayaṁ loke panthāḥ kṣemo’kuto-bhayaḥ |
suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ ||
(Śrīmad Bhāgavatam: 6.1.17; cited in Hari-bhakti-vilāsa: 11.565; Bhakti Sandarbha: 93, 121; Bṛhad and Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.87.3)

“In this world, this path [i.e., the path of bhakti to Śrī Nārāyaṇa], whereupon there are those of high character [i.e., gracious], virtue [i.e., non-desirousness], and devotion to Nārāyaṇa, is certainly well-directed [i.e., the most appropriate], since it is [supremely] beneficial and completely free from fear [i.e., any cause of obstruction or danger].”

Read on →

bhagavato’nyatra pṛthaṅ na kadācid api yā bhavati sā tv ananyā bhaktiḥ

bhagavato’nyatra pṛthaṅ na kadācid api yā bhavati sā tv ananyā bhaktiḥ | sarvair api karaṇaiḥ vāsudevād anyan na upalabhyate yayā, sānanyā bhaktiḥ … |
(Śaṅkarācārya’s bhāṣya on Śrīmad Bhagavad-gītā: 11.54)

“That which never manifests separately apart from Bhagavān is ananyā-bhakti [i.e., bhakti which has no other object]. That by which nothing other than Vāsudeva is perceived with all the senses is ananyā-bhakti.”

Read on →

saṅkalpa-jaṁ manoratham

saṅkalpa-jaṁ manoratham |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 4.9.27)

“That which is produced from a resolve (saṅkalpa)” refers to a desire [lit., “that which is a chariot of the mind,” i.e., that which leads the mind as a chariot leads a passenger].”

Read on →

na karma-bandhanaṁ janma vaiṣṇavānāṁ ca vidyate

na karma-bandhanaṁ janma vaiṣṇavānāṁ ca vidyate |
viṣṇor anucaratvaṁ hi mokṣam āhur manīṣiṇaḥ ||
na dāsyam amareśasya bandhanaṁ parikīrtitam |
sarva-bandhana-nirmuktā hari-dāsā nirāmayāḥ ||
(Padma Purāṇa: 6.229.58-59; cited in Hari-bhakti-vilāsa: 10.169–170; Prīti Sandarbha: 16, 45; Krama-sandarbha-ṭīkā and Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 4.9.29)

“The birth of Vaiṣṇavas is not [produced by] bondage in karma, since the wise call being an attendant of Viṣṇu mokṣa. Servitude to the immortal Lord is not described as bondage, since Hari’s servants are completely free from all bondage [i.e., that which causes entanglement in saṁsāra] and unmarred [i.e., faultless, alt., free from disease].”

Read on →

nijām ujjvalitāṁ bhakti-sudhām arpayituṁ kṣitau

nijām ujjvalitāṁ bhakti-sudhām arpayituṁ kṣitau |
uditaṁ taṁ śacī-garbha-vyomni pūrṇaṁ vidhuṁ bhaje ||
(Muktā-carita: 1.3; cited in Daśa-ślokī-bhāṣyam: 1.7)

“I worship him, the full moon arisen in the sky of Śacī’s womb to bestow upon the earth the nectar of brilliant bhakti to himself.”

Read on →

vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam

vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam |
prema-bhakti-vitānārthaṁ gauḍeṣv avatatāra yaḥ ||
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.1.1; cited in Daśa-ślokī-bhāṣyam: 1.7)

“I worship the ocean of grace Bhagavān Śrī Kṛṣṇa Caitanya, who descended in Gauḍa to distribute prema-bhakti.”

Read on →