Sanātana Gosvāmī – Anuśīlana.in

śrī-gurūpasatti-kāraṇam

śrī-gurūpasatti-kāraṇam—
kṛpayā kṛṣṇa-devasya tad-bhakta-jana-saṅgataḥ |
bhakter māhātmyam ākarṇya tām ichchan sad-guruṁ bhajet ||
atrānubhūyate nityaṁ duḥkha-śreṇī paratra ca |
duḥsahā śrūyate śāstrāt titīrṣed api tāṁ sudhīḥ ||
(Śrī Hari-bhakti-vilāsa: 1.28–29)

“The cause of approaching a blessed guru [is described as follows]: Upon hearing by Kṛṣṇadeva’s grace in the company of his bhaktas of the greatness of bhakti and [then consequently] desiring that, one shall worship an excellent guru. A difficult to bear succession of sufferings is experienced continuously here [i.e., in this world] and from the śāstra is heard of [as also continuing] in the hereafter. One of sharp intellect shall desire [at least] just to cross beyond that.”

Read on →

kevalaṁ tat-padāmbhoja-sākṣād-īkṣāvaśiṣyate

kevalaṁ tat-padāmbhoja-sākṣād-īkṣāvaśiṣyate |
taj jape’rhati nāsaktiṁ kintu tan-nāma-kīrtane ||
śrīman-madana-gopāla-pādābjopāsanāt param |
nāma-saṅkīrtana-prāyād vāñchātīta-phala-pradāt ||
tal-līlā-sthala-pālīnāṁ śraddhā-sandarśanādaraiḥ |
sampādyamānān nitarāṁ kiñcin nāsty eva sādhanam ||
sañjāta-premakāc cāsmāc catur-varga-viḍambakāt |
tat-pādābja-vaśīkārād anyat sādhyaṁ na kiñcana ||
(Bṛhad Bhāgavatāmṛta: 2.1.103–106)

“[Gopa Kumāra thinks:] Only direct vision of his [viz., Śrī Madana Gopāladeva’s] lotus feet remains [for this brāhmaṇa to attain]. Thus, he needs attachment not to japa but to kīrtana of his [viz., Śrī Madana Gopāla’s] names. There is certainly no means of accomplishment (sādhana) other than worship of Madana Gopāla’s beautiful lotus feet (1) in which saṅkīrtana of his names is abundant, (2) which is being practiced plentifully with conviction (śraddhā), direct observation (sandarśana), and adoration (ādara) of the places of their [i.e., those lotus feet’s] līlās, and (3) which is [thus] a complete bestower of results beyond [even one’s] desires. There is [also] no object to be accomplished (sādhya) other than this [viz., such worship of Madana Gopāla’s lotus feet], (1) by which prema becomes manifest in full, [since such worship is that] (2) which is a belittler of the catur-varga [viz., dharma, artha, kāma, and mokṣa], and [that] (3) which is a captivator of his lotus feet.”

Read on →

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.”

Read on →

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]?”

Read on →

yat tāta tāsām api dhairya-moṣakaṁ

yat tāta tāsām api dhairya-moṣakaṁ
yā vai kula-strī-kula-pūjitāṅghrayaḥ |
rūpeṇa śīlena guṇena karmaṇā
śraiṣṭhyaṁ gatā hanta mahāśriyo’pi yāḥ ||
yad-darśane pakṣma-kṛtaṁ śapanti
vidhiṁ sahasrākṣam api stuvanti |
vañchanti dṛktvaṁ sakalendriyānāṁ
kāṁ kāṁ daśāṁ vā na bhajanti lokāḥ ||
kiṁ varṇyatāṁ vraja-bhuvo mahimā sa tasya
yatraiva tat sa bhagavān vitanoti rūpam |
yat tādṛśa-prakṛtināpy amunā sametā
nānyatrikā dadhati bhāvam ime’pi tadvat ||
(Bṛhad Bhāgavatāmṛta: 2.5.109–111)

“O dear one, can that greatness of the land of Vraja be described, [that land of Vraja] alone wherein that Bhagavān [viz., Śrī Kṛṣṇa] manifests that [supremely astonishing] form [of himself] which is a stealer of the composure even of they [viz., the gopīs] whose feet are worshiped by women of noble families and who by virtue of [their] figure, character, qualities, and actions are possessed of superiority even to Mahāśrī [i.e., Mahālakṣmī]; [that form of Bhagavān Śrī Kṛṣṇa found only in Vraja] by seeing which people curse the Creator, the maker of eyelids, praise even he of a thousand eyes [viz., Indra], desire that all [their] senses become eyes, and attain not what sort of state [i.e., attain all sorts of extraordinary states], since even they who are from elsewhere [e.g., the residents of Vaikuṇṭha and Dvārakā] even [when] together with he of such nature [viz., Bhagavān Śrī Kṛṣṇa of Vraja] do not possess bhāva like them [i.e., the people of Vraja]?”

Read on →

vrajaḥ sa nandasya guṇaiḥ svakīyair

vrajaḥ sa nandasya guṇaiḥ svakīyair
vilāsa-bhūr āsa mahāvibhūteḥ |
yasyāḥ kaṭākṣena jagad-vibhūtir
vaikuṇṭha-nāthasya gṛheśvarī yā ||
yasyaika-vṛkṣo’pi nijena kenacid
dravyena kāmāṁs tanute’rthino’khilān |
tathāpi tat tan na sadā prakāśayed
aiśvaryam īśaḥ sva-vihāra-vighnataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.104–105)

“By virtue of its own qualities, that abode of Nanda—even one tree of which can produce with any aspect of itself all the desired objects of any seeker, and by the sidelong glance of which the magnificence of the world exists—has become the play-land of she of great magnificence [viz., Mahālakṣmī], the Mistress of the household of the Lord of Vaikuṇṭha. Still, Īśa [viz., Śrī Kṛsṇa] shall not always manifest that particular splendor (aiśvarya) on account of obstruction to his own sporting [i.e., if he were to do so, and thus he doesn’t manifest it always but rather only when doing so is suitable].”

Read on →

tat tu laukika-sad-bandhu-buddhyā prema bhayādi-jam

tat tu laukika-sad-bandhu-buddhyā prema bhayādi-jam |
vighnaṁ nirasya tad-gopa-gopī-dāsyepsayārjayet ||
(Bṛhad Bhāgavatāmṛta: 2.5.217)

“With the mentality of an excellent kinsmen of the world in relation to him [viz., Kṛṣṇa], one should overcome the obstruction [to prema for Kṛṣṇa] produced by fear and so forth, and with the desire to attain the servitude of those gopas and gopīs [who are so dear to Kṛṣṇa], one should verily acquire prema [for him].”

Read on →

atha śrī-bhagavan-nāma-japasya smaraṇasya ca

atha śrī-bhagavan-nāma-japasya smaraṇasya ca |
śravaṇasyāpi māhātmyam īṣad bhedād vilikhyate ||
(Hari-bhakti-vilāsa: 11.472)

“Now [i.e., now that the greatness of chanting (kīrtana) of Śrī Bhagavān’s names has been described], the greatness of japa, as well as remembrance and hearing, of Śrī Bhagavān’s names is delineated because of a slight distinction [between these and chanting (kīrtana) of Śrī Bhagavān’s names].”

Read on →

atha japa-bhedāḥ tal-lakṣaṇādi ca

atha japa-bhedāḥ tal-lakṣaṇādi ca—
trividho japa-yajñaḥ syāt tasya bhedān nibodhata |
vācikaś ca upāṁśuś ca mānasaś ca tridhā mataḥ |
trayāṇāṁ japa-yajñānāṁ śreyān syād uttarottaraḥ ||
yad ucca-nīca-svaritaiḥ spaṣṭa-śabdavad-akṣaraiḥ |
mantram uccārayed vyaktaṁ japa-yajñaḥ sa vācikaḥ ||
śanair uccārayen mantram īṣad auṣṭhau pracālayet |
kiñcic chabdaṁ svayaṁ vidyād upāṁśuḥ sa japaḥ smṛtaḥ ||
dhiyā yad akṣara-śreṇyā varṇād varṇaṁ padāt padam |
śabdārtha-cintanābhyāsaḥ sa ukto mānaso japaḥ ||
(Nṛsiṁha Purāṇa; cited in Hari-bhakti-vilāsa: 17.155–158)

“Now, the divisions of japa and their characteristics [are described]—‘Japa-sacrifice (yajña) shall be [known to be] of three types. Hear of the [three] divisions of this. The three types are known as verbal (vācika), sotto voce (upāṁśu) and mental (mānasa). There shall be successive superiority amid these three [types of] japa-sacrifices [i.e., they are listed in order from lesser to greater]. That which shall pronounce the mantra distinctly with clear, audible syllables and high and low pitches is [called] verbal (vācika) japa-sacrifice. That which shall pronounce the mantra [only] softly, move the lips [only] slightly, and make known [i.e., heard] some sound [only] to oneself is known as sotto voce (upāṁśu) japa. That which is a repetition of contemplation of the meaning of the words [in the mantra] with the mind [moving] from one phoneme to another phoneme in the series of syllables [within each word] and from one word to another word [throughout the mantra] is called mental (mānasa) japa.”

Read on →

gavāṁ keva kathā kṛṣṇa te te’pi bhavataḥ priyāḥ

gavāṁ keva kathā kṛṣṇa te te’pi bhavataḥ priyāḥ |
mṛgā vihaṅgā bhāṇḍīra-kadambādyāś ca pādapāḥ ||
latāni kuñja-puñjāni śādvalāny api jīvanam |
bhavaty evārpayāmāsuḥ kṣīṇāś ca sarito’drayaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.6.116–117)

“[Baladeva to Kṛṣṇa in Dvārakā:] Why talk like this [only] of the cows, O Kṛṣṇa? The animals, birds, and trees like the bhāṇḍīras and kadambas—they all too are dear to you. The creepers, multitudes of bowers, and greenswards have all offered their lives to you alone. The rivers and hills too are emaciated [in your absence].”

Read on →