yadā parānanda-guro bhavat-pade
padaṁ mano me bhagaval labheta |
tadā nirastākhila-sādhana-śramaḥ
śrayeya saukhyaṁ bhavataḥ kṛpātaḥ ||
(Excerpted from the Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 10.87.33)
“O illustrious, supremely blissful guru, when my mind is able to attain a place at your feet, then all the labor of sādhana will be dispelled and I will be able to attain [complete] happiness by your grace.”
vijita-hṛṣīka-vāyubhir adānta-manas turagaṁ
ya iha yatanti yantum atilolam upāya-khidaḥ |
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇadharā jaladhau ||
(Śrīmad Bhāgavatam: 10.87.33)
“O Unborn One [i.e., Bhagavān], those here [i.e., in the ocean of saṁsāra] who abandon the feet of guru and endeavor to subdue the extremely volatile stallion of the untamed mind [even] with conquered senses and vital airs become afflicted by the method [i.e., by the very method, whatever it may be, they take up to try to tame the mind] and beset with hundreds of adversities, just as merchants who have not procured a helmsman are [so afflicted] at sea.”
yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto’pi |
dhyāyaṁ stuvaṁs tasya yaśas tri-sandhyaṁ
vande guroḥ śrī-caraṇāravindam ||
(Viśvanātha Cakravartīpāda’s Gurudevāṣṭakam: 8)
“I offer obeisance unto the beautiful lotus feet of guru, meditating upon and praising his glory at the three junctions of the day. By his grace, one gains Bhagavān’s grace, and by his dissatisfaction, one has no shelter anywhere.”
athāsya tad-veśyā-vaktrāc chrī-rādhāyāḥ śrī-kṛṣṇānurāgādi-śravaṇa-jāta-lobhatvād rāgānugā-mārgeṇaiva bhajanam | tatra rāgānugā-mārge’nutpanna-rati-sādhaka-bhaktair api svepsita-siddha-dehaṁ manasi parikalpya bhagavat-sevādikaṁ kriyate | jāta-ratīnāṁ tu svayam eva tad-deha-sphūrtiḥ | asya tūtpannā madhura-jātīyā ratiḥ krameṇānurāga-daśāṁ prāptāsti, atas tad-deha-sphūrtiḥ sadaiva |
(Sāraṅga-raṅgadā-ṭīkā on Kṛṣṇa-karṇāmṛta: 2)
“His [i.e., Bilvamaṅgala Ṭhākura’s] bhajana was based solely on the rāgānugā-mārga because of his intense desirousness (lobhatva) produced by hearing about Śrī Rādhā’s anurāga and so forth for Śrī Kṛṣṇa from the mouth of the courtesan [i.e., Cintāmaṇi]. There in rāgānugā-mārga, even by sādhaka-bhaktas in whom rati has not [yet] manifested, service and so forth to Bhagavān is performed by meditating in the mind upon one’s desired siddha-deha. For those in whom rati has manifested, however, manifestation (sphūrti) of that deha [i.e., the siddha-deha] occurs of its own accord [i.e., without requiring any specific effort from the sādhaka to meditate upon it]. His [i.e., Bilvamaṅgala Ṭhākura’s] manifest rati of the madhura-type, however, gradually attained the stage of anurāga [even though this is normally impossible for anyone within saṁsāra apart from those who participate directly in Bhagavān’s prakaṭa-līlā], and thus manifestation of that deha [i.e., the siddha-deha] became constant [in his mind].”
re re cātaka sāvadhāna-manasā mitra kṣaṇaṁ śrūyatām
ambhodā bahavo vasanti gagane sarve’pi naitādṛśāḥ |
kecid vṛṣṭibhir ārdrayanti vasudhāṁ garjanti kecid vṛthā
yaṁ yaṁ paśyasi tasya tasya purato mā brūhi dīnaṁ vacaḥ ||
(Nīti-śatakam: 51)
“Oh! Oh! Cātaka! My friend, listen with an attentive mind for a moment. Certainly many clouds reside in the sky, although all of them are not like this [i.e., not all of them are supporters of cātakas, as the cātaka stated in the previous verse]. Some saturate the earth with their showers, and some [merely] rumble frivolously [and do not shower any rain at all]. [So,] Do not speak piteous words before every single one you see.”
tvam eva cātakādhāro’stīti keṣāṁ na gocaraḥ |
kim ambhoda-varāsmākaṁ kārpaṇyoktiṁ pratīkṣase ||
(Nīti-śatakam: 50)
“To whom is it not known that you alone are the support [“reservoir”] of the cātakas? So why, O dear cloud, do you wait for our expressions of deprivation [before showering rain upon us]?”
sa hi bhavati daridro yasya tṛṣṇā viśālā |
manasi ca parituṣṭe ko’rthavān ko daridraḥ ||
(Unknown Source)
“One whose desire is expansive is certainly poor. When one is fully satisfied in mind, who is rich and who is poor?”
kahahu bhagati patha kavana prayāsā |
joga na makha japa tapa upavāsā ||
sarala subhāva na mana kuṭilāī |
jathā lābha saṁtoṣa sadāī ||
mora dāsa kahāi kara nara āsā |
kara-i tau kahahu kahā bisvāsa ||
bahuta kaha-u̐ kā kathā baḍhai |
ehi ācarana basya maiṁ bhāi ||
(Rāma-carita-mānasa: 7.45.1–2)
[Rāma addressing an assembly at his court:] “Tell me, on the path of bhakti, what is the exertion [i.e., what is so troublesome]? There is no yoga, sacrifice (yajña), japa, austerity, or fasting. [Rather,] there is [just] sincere disposition, non-crookedness of mind, and always being satisfied with whatever is obtained. If someone says they are my servant but places their hope in men, then tell me, where is their faith [i.e., what faith do they really have in me]? I have said so much, and what is the use of prolonged discussion? [Simply] This conduct [i.e., the aforementioned conduct of being sincere, non-deceitful, satisfied, and fully faithful to me] captivates me, O brother!”
tuṣṭir yathā-lābha-santoṣaḥ |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 11.25.2)
“Satiety is satisfaction with that which is attained of its own accord.”
santoṣo daiva-labdhenālaṁ-buddhiḥ |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.11.9)
“Satisfaction is the sense of enough [i.e., sufficiency] with that which is attained by destiny.”
