Śrīdhara Svāmīpāda – Page 25

evaṁ sva-citte svata eva siddha

evaṁ sva-citte svata eva siddha
ātmā priyo’rtho bhagavān anantaḥ |
taṁ nirvṛto niyatārtho bhajeta
saṁsāra-hetūparamaś ca yatra ||
(Śrīmad Bhāgavatam: 2.2.6; cited in Bhakti Sandarbha: 2)

“As such [i.e., being detached from mundanity], resolute and fulfilled, one should engage in worship of him [Hari], [since he is] self-existent within one’s own consciousness, the Self, beloved, real, glorious, and without end, wherein [i.e., within such worship] there is cessation of the cause of saṁsāra and so forth [i.e., attainment of him.”

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man-manā bhava mad-bhakto

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi satyaṁ te pratijāne priyo’si me ||
(Śrīmad Bhagavad-gītā: 18.65)

“Be of mind fixed on me, [be] my bhakta, [be] my worshipper. Offer obeisance to me. You will come to me alone. Truly, I promise you this, for you are dear to me.”

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sarva-guhyatamaṁ bhūyaḥ

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo’si me dṛḍham iti tato vakṣyāmi te hitam ||
(Śrīmad Bhagavad-gītā: 18.64)

“Again hear my supreme advice, most confidential of all. You are exceedingly dear to me. Thus, I will speak of [the highest] good for you.”

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sattvānurūpā sarvasya

sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhāmayo’yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ ||
(Śrīmad Bhagavad-gītā: 17.3)

“The śraddhā of all beings corresponds to their disposition (sattva), O descendant of Bhārata. A person is made of śraddhā. One verily is the śraddhā one has.”

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tasmāc chāstraṁ pramāṇaṁ

tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||
(Śrīmad Bhagavad-gītā: 16.24)

“Therefore, śāstra is the pramāṇa [i.e., means of knowledge] in determining what is to be done and not to be done. By understanding the stated injunctions of the śāstra hereto [i.e., in regard to karma], you become fit to perform it.”

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yaḥ śāstra-vidhim utsṛjya

yaḥ śāstra-vidhim utsṛjya vartate kāma-cārataḥ |
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim ||
(Śrīmad Bhagavad-gītā: 16.23)

“One who rejects the injunctions of śāstra and remains engaged in wilful behavior attains neither success, nor happiness, nor the supreme destination.”

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bhayaṁ dvitīyābhiniveśataḥ syād

bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smṛtiḥ |
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā ||
(Śrīmad Bhāgavatam: 11.2.37; cited in Tattva Sandarbha: 32; Paramātma Sandarbha: 47; Bhakti Sandarbha: 1, 59, 114; Prīti Sandarbha: 1; Caitanya-caritāmṛta: 2.20.116)

“Non-awareness, misapprehension, and fear because of absorption in a second shall occur by means of Īśa’s māyā for one who is averse to him. Therefore, a wise person, being one for whom the guru is the Devatā and the self (ātmā), should fully worship him [viz., Īśa, Bhagavān] with one-pointed bhakti.”

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ātma-māyām ṛte rājan

ātma-māyām ṛte rājan parasyānubhavātmanaḥ |
na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||
(Śrīmad Bhāgavatam: 2.9.1)

[Śukadeva to Parīkṣit:] “Without the māyā of the Self, O King, a relationship of that which is distinct [from material objects] and constituted of consciousness with [material] objects does not actually occur, as [no relationship] of the seer of a dream [with objects in a dream actually occurs].”

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kalpayitvātmanā yāvad

kalpayitvātmanā yāvad ābhāsam idam īśvaraḥ |
dvaitaṁ tāvan na viramet tato hy asya viparyayaḥ ||
(Śrīmad Bhāgavatam: 7.12.10)

[Translation based on Bhāvārtha-dīpikā:] “As long as the jīva is not capable by means of the ātmā [i.e., by virtue of self-realization, ātma-sākṣātkāra] of determining this [i.e., the body, senses, and so forth] to be a guise [i.e., a mere false appearance], then duality [i.e., perception of distinctions such as, “He is a man; she is a woman,”] does not cease, and certainly thereby one’s misapprehension [i.e., one’s mentality of enjoyment] remains.”

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aparādhaḥ sakṛd bhartrā

aparādhaḥ sakṛd bhartrā soḍhavyaḥ sva-prajā-kṛtaḥ |
kṣantum arhasi śāntātman mūḍhasya tvām ajānataḥ ||
(Śrīmad Bhāgavatam: 10.16.51)

“An aparādha committed by one’s own dependent is to be excused once by a maintainer. O you of peaceful nature, you are right to forgive the aparādha of this fool who is ignorant about you.”

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