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dūrān niśamya mahimānam upetya pārśvam

dūrān niśamya mahimānam upetya pārśvam
antaḥ praviśya śubha-bhāgavatāmṛtābdheḥ |
paśyāmi kṛṣṇa-karuṇāñjana-nirmalena
hṛl-locanena bhagavad-bhajanaṁ hi ratnam ||
(Viṣṇu Purī’s Bhakti-ratnāvalī: 6)

“After hearing from afar, approaching the bank [i.e., studying], and then entering within [i.e., understanding the confidential meaning of] the greatness of the ocean of the nectar that is the bountiful Bhāgavatam, I see with the eyes of my heart purified by the collyrium of Kṛṣṇa’s compassion that Bhagavad-bhajana alone is the jewel [i.e., bhakti is essential to the attainment of all puruṣārthas and furthermore is the ultimate puruṣārtha itself].”

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te’pi tan-mukhataḥ sarvaṁ

te’pi tan-mukhataḥ sarvaṁ śrutvā tat-tan-mahādbhutam |
sāra-saṅgrāhiṇo’śeṣam anyat sarvaṁ jahur dṛḍham ||
(Bṛhad Bhāgavatāmṛta: 1.7.152)

“Grasping the essence [i.e., the tattva] after hearing from his [i.e., Nārada’s] mouth all of these profound wonders [i.e., the extraordinary things which were experienced by Nārada during his journey for the recipient of the essence of Kṛṣṇa’s grace], they too [i.e., the sages at Prayāga listening to Nārada’s account] resolutely and completely gave up everything else [i.e., jñāna, karma, and all other paths apart from Kṛṣṇa-bhakti].”

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kṛṣṇonmukhaṁ svayaṁ yānti

kṛṣṇonmukhaṁ svayaṁ yānti yamāḥ śaucādayas tathā |
ity eṣāṁ ca na yuktā syād bhakty-aṅgāntara-pātitā ||
(Bhakti-rasāmṛta-sindhu: 1.2.261)

“The restraints (yamas) and cleanliness and so on [i.e., the niyamas] come of their own accord to those who are intent upon Kṛṣṇa. Therefore, they are not fit to be included among the limbs of [uttama-] bhakti.”

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avijñātākhila-kleśāḥ

avijñātākhila-kleśāḥ sadā kṛṣṇāśrita-kriyāḥ |
siddhāḥ syuḥ santata-prema-saukhyāsvāda-parāyaṇāḥ ||
samprāpta-siddhayaḥ siddhā nitya-siddhāś ca te dvidhā ||
(Bhakti-rasāmṛta-sindhu: 2.1.280–281)

“[The characteristics of siddha Kṛṣṇa-bhaktas are described:] Those to whom all affliction is unknown, whose actions are always sheltered in Kṛṣṇa, and who are constantly absorbed in relishing the happiness of prema are siddhas. These siddhās are of two types: those who have attained siddhi and those who are eternally siddha.”

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utpanna-ratayaḥ samyaṅ

utpanna-ratayaḥ samyaṅ nairvighnyam anupāgatāḥ |
kṛṣṇa-sākṣātkṛtau yogyāḥ sādhakāḥ parikīrtitāḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.276)

“[The characteristics of sādhaka Kṛṣṇa-bhaktas are described:] Those in whom rati is manifest yet have not become completely unimpeded, and who are fit for realization of Kṛṣṇa, are said to be sādhakas.”

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tad-bhāva-bhāvita-svāntāḥ

tad-bhāva-bhāvita-svāntāḥ kṛṣṇa-bhaktā itīritāḥ ||
te sādhakāś ca siddhāś ca dvi-vidhāḥ parikīrtitāḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.273, 275)

“[The definition of a Kṛṣṇa-bhakta:] Those whose hearts are imbued with that bhāva [i.e., their particular, highly exalted and personally desired rati for Kṛṣṇa] are called Kṛṣṇa-bhaktas. … They are said to be of two types: sādhakas and siddhas.”

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varaṁ varaya bhadraṁ te

varaṁ varaya bhadraṁ te vareśaṁ mābhivāñchitam |
brahmañ chreyaḥ-pariśrāmaḥ puṁso mad-darśanāvadhiḥ ||
(Śrīmad Bhāgavatam: 2.9.21)

[Bhagavān:] “O Brahmā! Auspiciousness to you. Request your desired benediction from me, the master [i.e., capable bestower] of [all] benedictions, as a person’s endeavor for well-being culminates in darśana of me.”

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paraṁ padaṁ vaiṣṇavam āmananti tad

paraṁ padaṁ vaiṣṇavam āmananti tad
yan neti netīty atad-utsisṛkṣavaḥ |
visṛjya daurātmyam ananya-sauhṛdā
hṛdopaguhyāvasitaṁ samāhitaiḥ ||
(Śrīmad Bhāgavatam: 12.6.32)

“‘Not this,’ ‘not this, …’ those who are in this way desirous of giving up the unreal [i.e., the non-self] and [so also] of undivided affinity [i.e., of one-pointed affinity for Viṣṇu], having given up ill-naturedness [i.e., the notions of ‘I’ and ‘mine’], speak of the supreme nature of Viṣṇu, which is embraced with the heart and understood by the resolute [i.e., those absorbed in samādhi].”

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pitā tvaṁ mātā tvaṁ dayita-tanayas tvaṁ priya-suhṛt

pitā tvaṁ mātā tvaṁ dayita-tanayas tvaṁ priya-suhṛt
tvam eva tvaṁ mitraṁ gurur api gatiś cāsi jagatām |
tvadīyas tvad bhṛtyas tava parijanas tad-gatir ahaṁ
prapannaś caivaṁ sa tv aham api tavaivāsmi hi bharaḥ ||
(Stotra-ratna: 57)

“You are the father, you are the mother, you are the beloved son, you are the dear well-wisher, you are the friend, you are the guru, and you are the shelter of the world. I am yours, I am your servant, I am your attendant, and I hold you as my shelter. I am surrendered unto you, and as such I am indeed your responsibility [i.e., your dependent].”

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yadā yasyānugṛhṇāti

yadā yam anugṛhṇāti bhagavān ātma-bhāvitaḥ |
sa jahāti matiṁ loke vede ca pariniṣṭhitām ||
(Śrīmad Bhāgavatam: 4.29.46; cited in Hari-bhakti-vilāsa: 10.64; Bhakti Sandarbha: 284; Caitanya-caritāmṛta: 11.115)

“[Nārada to Prācīnabarhi:] When Bhagavān, being meditated upon within the heart, favors one, then one abandons resolute regard for the world [i.e., social conventions] and the Veda [i.e., injunctions given in the Vedas].”

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