Sanātana Gosvāmī – Page 31

sva-dayita-nija-bhāvaṁ yo vibhāvya sva-bhāvāt

sva-dayita-nija-bhāvaṁ yo vibhāvya sva-bhāvāt
sumadhuram avatīrṇo bhakta-rūpena lobhāt |
jayati kanaka-dhāmā kṛṣṇa-caitanya-nāmā
harir iha yati-veśaḥ śrī-śacī-sūnur eṣaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.1.3)

“Bearing a golden luster,
 The name Kṛṣṇa Caitanya,
 And the garb of an ascetic,
 He who has descended here [amongst us]
 With the form of a bhakta
 Out of intense desire
 After reflecting on the fine sweetness
 Of the bhāva for himself
 Of his own beloveds
 In comparison to his own bhāva [for them]—
 [He,] Hari, the Son of Śrī Śacī,
 Triumphs!”

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śrī-rādhikā-prabhṛtayo nitarāṁ jayanti

śrī-rādhikā-prabhṛtayo nitarāṁ jayanti
gopyo nitānta-bhagavat-priyatā-prasiddhāḥ |
yāsāṁ harau parama-sauhṛda-mādhurīṇāṁ
nirvaktum īṣad api jātu na ko’pi śaktaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.2)

“The gopīs led by Śrī Rādhikā—
 Whose extraordinary dearness
 To Bhagavān is renowned,
 And the sweetnesses
 Of whose supreme affection for Hari
 No one can ever describe even slightly—
 Eternally triumph!”

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jayati nija-padābja-prema-dānāvatīrṇo

jayati nija-padābja-prema-dānāvatīrṇo
vividha-madhurimābdhiḥ ko’pi kaiśora-gandhiḥ |
gata-parama-daśāntaṁ yasya caitanya-rūpād
anubhava-padam āptaṁ prema gopīṣu nityam ||
(Bṛhad Bhāgavatāmṛta: 1.1.1)

“Someone—
 Who descended to bestow prema
 For his own lotus feet,
 Who is an ocean
 Of various sweetnesses,
 Who is fragrant with adolescence,
 And whose everlasting prema for the gopīs,
 Having attained the ultimate limit
 Of the highest state,
 Has reached the position of experience [for others]
 Because of his form of Caitanya—
Triumphs!”

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prītir yato yasya sukhaṁ ca yena

prītir yato yasya sukhaṁ ca yena
samyag bhavet tad-rasikasya tasya |
tat sādhanaṁ śreṣṭhatamaṁ susevyaṁ
sadbhir mataṁ pratyuta sādhya-rūpam ||
(Bṛhad Bhāgavatāmṛta: 2.3.152)

“The sādhana related to him [i.e., Śrī Bhagavān] of a relisher of him for which one’s complete affinity (__prīti__), and by which [one’s complete] satisfaction, shall come about is the best of all, [is] to be excellently performed, and [is] considered, rather, the goal and a form [of that goal] by the sat.”

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bhaktir yā nikhilārtha-varga-jananī yā brahma-sākṣātkṛter

bhaktir yā nikhilārtha-varga-jananī yā brahma-sākṣātkṛter
ānandātiśaya-pradā viṣayajāt saukhyād vimuktir yayā |
śrī-rādhā-ramaṇaṁ padāmbuja-yugaṁ yasyā mahān-āśrayo
yā kāryā vraja-lokavat gurutara-premnaiva tasyai namaḥ ||
(Dig-darśinī-ṭīkā on Bṛhad-bhāgavatāmṛta: 1.1.1)

“Obeisance unto her, Bhakti [Devī],
 Who is the mother of all goals
 [i.e., the cause of attaining all the puruṣārthas],
 Who is the bestower of bliss
 Surpassing [that of] Brahman realization,
 By whom complete liberation from pleasure
 Produced by the sense objects is attained,
 Whose principal shelter
 Is the two lotus feet of Śrī Rādhā Ramaṇa,
 And who is to be performed with very strong prema
 Like the people of Vraja.”

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namaś caitanyacandrāya sva-nāmāmṛta-sevine

namaś caitanyacandrāya sva-nāmāmṛta-sevine |
yad-rūpāśrayaṇād yasya bheje bhaktim ayaṁ janaḥ ||
(Dig-darśinī-ṭīkā on Bṛhad-bhāgavatāmṛta: 1.1.1)

“Obeisance unto the moon Caitanya,
The Relisher of the nectar of his own name,
Whose bhakti this person received
By taking shelter of whose form
[alt., by taking shelter of whose Rūpa, that is, his dear bhakta Śrī Rūpa Gosvāmī].”

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devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām

devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām |
sattva evaika-manaso vṛttiḥ svābhāvikī tu yā ||
animittā bhāgavatī bhaktiḥ siddher garīyasī ||
(Śrīmad Bhāgavatam: 3.25.32; cited in Hari-bhakti-vilāsa: 11.614; Prīti Sandarbha: 61)

“The vṛtti [i.e., engagement] solely in relation to Sattva [i.e., Bhagavān], which is natural [i.e., not effected by force] and causeless [i.e., free from extraneous desire], of the illuminators [i.e., the senses], which make known their objects and whose actions are directed by the Veda, of one of singular [i.e., one-pointed] mind is [known as] bhakti related to Bhagavān, and [is] superior to siddhi [i.e., mokṣa].”

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pañcāṅgopāsanaṁ bhaktaiḥ puraścaraṇam ucyate

pañcāṅgopāsanaṁ bhaktaiḥ puraścaraṇam ucyate |
pūjā traikālikī nityaṁ japas tarpaṇam eva ca |
homo brāhmaṇa-bhuktiś ca puraścaraṇam ucyate ||
guror labdhasya mantrasya prasādena yathāvidhi |
pañcāṅgopāsanaṁ siddhyai puraś caitad vidhīyate ||
niṣkāmāṇām anenaiva sākṣātkāro bhaviṣyati |
(Agastya-saṁhitā; cited in Hari-bhakti-vilāsa: 17.9, 11–13)

“Worship (upāsana) [consisting] of five parts [performed] by bhaktas is called puraścaraṇa. … Daily (1) adoration (pūjā) three times a day, (2) [daily] japa, (3) [daily] oblations (tarpaṇa), (4) [daily] fire sacrifice (homa), and (5) [daily] feeding of brāhmaṇas is called puraścaraṇa. For the purpose of sanctification (siddhi) of the mantra received by the grace of guru [at the time of dīkṣā], this worship (upāsana) [consisting] of five parts is performed beforehand according to rule [i.e., because performance (caraṇa) of this upāsanā containing five parts is done before (puras) receiving one’s desired mantra by the grace of one’s guru at the time of dīkṣā, it is called puraścaraṇa (lit., ‘that which is performed before’).] Those free from [extraneous] desire (niṣkāma) will have direct perception (sākṣātkāra) [of their mantra’s Iṣṭa-devatā] only by this [i.e, only if they properly perform puraścaraṇa].”

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na yasya janma-karmabhyāṁ na varṇāśrama-jātibhiḥ

na yasya janma-karmabhyāṁ na varṇāśrama-jātibhiḥ |
sajjate’sminn aham-bhāvo dehe vai sa hareḥ priyaḥ ||
(Śrīmad Bhāgavatam: 11.2.51; cited in Hari-bhakti-vilāsa: 10.28)

“One whose sense of ‘I’ does not adhere to this body along with [its] birth [i.e., nobility] and karma [i.e., performance of austerities, japa, meditation, etc.], or [its] varṇa [e.g., being a brāhmaṇa], āśrama [e.g., being a brahmacārī], and jāti [e.g., being born to a particular set of parents, in a particular country, in a particular region, etc.], is dear to Hari.”

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bhajanti ye yathā devān devā api tathaiva tān

bhajanti ye yathā devān devā api tathaiva tān |
chāyeva karma-sacivāḥ sādhavo dīna-vatsalāḥ ||
(Śrīmad Bhāgavatam: 11.2.6; cited in Hari-bhakti-vilāsa: 10.209; Bhakti Sandarbha: 183)

“As they [i.e., living beings] honor the devas, so too the devas, ministers of karma, honor them like a shadow [i.e., the devas merely reciprocate the worship they receive from livings beings in a fixed corresponding manner]. The sādhus [on the contrary] are affectionate to the distressed [i.e., the sādhus can favor living beings independent of one’s karmic circumstances].”

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