Viśvanātha Cakravartī

etāvatālaṁ viśvātman sarva-sampat-samṛddhaye

etāvatālaṁ viśvātman sarva-sampat-samṛddhaye |
asmin loke’tha vāmuṣmin puṁsas tvat-toṣa-kāraṇam ||
(Śrīmad Bhāgavatam: 10.81.11)

“[Queen Rukmiṇī to Śrī Kṛṣṇa after he partook of the first handful of the rice brought by Sudāmā Vipra:] ‘There is no need of this much [i.e., of eating the second handful]. O you who are the Self of the universe, the means of your satisfaction leads to the increase of all types of fortune for a person in this world and the next.”

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śrutaya ūcuḥ

śrutaya ūcuḥ—
kandarpa-koṭi-lāvaṇye tvayi dṛṣṭe manāṁsi naḥ |
kāminī-bhāvam āsādya smara-kṣubdhāny asaṁśayam |
yathā tval-loka-vāsinyaḥ kāma-tattvena gopikāḥ |
bhajanti ramaṇaṁ matvā cikīrṣājani nas tathā ||
śrī-bhagavān uvāca—
durlabho durghaṭaś caiva yuṣmākaṁ sumanorathaḥ |
mayānumoditaḥ samyak so’pi bhavitum arhati ||
āgāmini viriñcau tu jāte sṛṣṭy-artham udyate |
kalpaṁ sārasvataṁ prāpya vraje gopyā bhaviṣyatha ||
pṛthivyāṁ bhārate kṣetre māthure mama maṇḍale |
vṛndāvane bhaviṣyāmi preyān vo rāsa-maṇḍale ||
jāra-dharmeṇa susnehaṁ sudṛḍhaṁ sarvato’dhikam |
mayi samprāpya sarve’pi kṛtakṛtyā bhaviṣyatha ||
(Bṛhad Vāmana Purāṇa; cited in the Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamāṇi: 3.47)

“The Śrutis say, ‘Upon seeing you possessed of the loveliness of a crore of Kandarpas, our minds take on the bhāva of a ladylove (kāminī) and are undoubtedly agitated by passion. As the gopikās residing in your abode worship you with the essence of kāma, having accepted you as their lover, so [too] our desire has arisen to do so.’ Śrī Bhagavān says, ‘This excellent desire of you all is difficult to attain and difficult to accomplish. [When] Approved by me in full [however], it too can come to be. When a future Brahmā is born and arises for the purpose of emanation [of the universe], you all will arrive in the Sārasvata-kalpa and become gopīs in Vraja. In the rāsa circle in Vṛndāvana within my district of Mathurā in the land of Bhārata on Earth, I will become the beloved of you all. Attaining in full profound affection for me that is profoundly firm and all-surpassing, you all too will become successful.”

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aiśvaryaṁ tu nara-līlātvasyānapekṣitatve sati īśvaratvāviṣkāraḥ

aiśvaryaṁ tu nara-līlātvasyānapekṣitatve sati īśvaratvāviṣkāraḥ | yathā mātā-pitarau prati aiśvaryaṁ darśayitvā—‘etad vāṁ darśitaṁ rūpaṁ prāg-janma-smaraṇāya me | nānyathā mad-bhavaṁ jñānaṁ martya-liṅgena jāyate’ ity uktam | yathārjunaṁ prati—‘paśya me yogam aiśvaram’ ity uktvā aiśvaryaṁ darśitam | vraje’pi brahmāṇaṁ prati mañju-mahimā-darśane paraḥ-sahasra-caturbhujatvādikam apīti ||
(Rāga-vartma-candrikā: 2.4)

“Manifestation [lit., ‘the uncovering’] of Īśvara-ness [i.e., the powerfulness inherent in Īśvara] while the nature of human līlā is being disregarded is [called] aiśvarya, as in the case when aiśvarya was shown to [Kṛṣṇa’s] mother and father [by him] and then it was stated [by him in SB 10.3.44], ‘This form [of mine] has been shown to you two for the sake of [your] remembrance of [my] previous births; otherwise, because of the mortal [i.e., human] figure [of this form in which I have now appeared], [your] awareness of my being [i.e., my identity] would not arise,’ as in the case when aiśvarya was shown [by Kṛṣṇa to Arjuna] after [his] saying to Arjuna, ‘See my Īśvaric yoga [i.e., see my extraordinary power to accomplish the impossible],’ and also even in Vraja [his showing] thousands of four-armed forms and so forth to Brahmā in the midst of the sight of his charming greatness [i.e., his mādhurya].”

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atra sārvajñatvaṁ mahaiśvaryam eva na tu mādhuryam

atra sārvajñatvaṁ mahaiśvaryam eva na tu mādhuryam | mādhuryaṁ khalu tad eva yad aiśvarya-vinābhūta-kevala-nara-līlātvena maugdhyam iti sthūla-dhiyo bruvate ||2||
mādhuryādikaṁ nirūpyate | mahaiśvaryasya dyotane vādyotane ca nara-līlātvānatikramo mādhuryam | yathā pūtanā-prāṇa-hāritve’pi stana-cūṣaṇa-lakṣaṇa-nara-bala-līlātvam eva | mahākaṭhora-śakaṭa-sphoṭane’py ati-sukumāra-caraṇa-traimāsikyottāna-śāyi-bāla-līlātvam | mahādīrgha-dāmāśakya-bandhatve’pi mātṛ-bhīti-vaiklavyam | brahma-baladevādi-mohane’pi sārvajñatve’pi vatsa-cāraṇa-līlātvam | tathā aiśvarya-sattva eva tasyādyotane dadhi-payaś-cauryaṁ gopa-strī-lāmpaṭyādikam | aiśvarya-rahita-kevala-nara-līlātvena maugdhyam eva mādhuryam ity ukteḥ krīḍā-capala-prākṛta-nara-bālakeṣv api maugdhyaṁ mādhuryam iti tathā na nirvācyam ||3||
(Rāga-vartma-candrikā: 2.2–3)

“‘In this regard, omniscience (sārvajñatva) is only [an instance of] great aiśvarya and not, rather, mādhurya; mādhurya verily is simplicity [i.e., charming unknowing] (maugdhya) on account of the nature of pure human līlā isolated from aiśvarya.’ This the dull-witted say [i.e., the idea that omniscience (sārvajñatva) is invariably an aspect of aiśvarya and is non-existent within mādhurya is erroneous, and the reason for that will now be explained]. Mādhurya and so forth [i.e., aiśvarya] are now to be described [to provide an apt understanding of the nature of both]. Non-contravention of the nature of human līlā in the midst of manifestation or non-manifestation of great aiśvarya is [called] mādhurya, as in (1) the nature of the līlā of a human baby in the form of suckling Pūtanā’s breast even while being the remover of her prāṇas [i.e., mādhurya is shown in the case of Śrī Kṛṣṇa retaining the appearance of a normal human child while sucking the breast of Pūtanā yet also liberating her by drawing the prāṇas out of her body], (2) the nature of the līlā of a three-month old baby with exceedingly tender feet lying on a bed even while breaking apart a very hard cart [i.e., mādhurya is shown in the case of Śrī Kṛṣṇa breaking the cart under which he was placed with his tender baby foot], (3) the bewilderment [he felt and exhibited] in fear of [his] mother even while being unable to be bound by very long ropes [i.e., mādhurya is shown in the case of Śrī Kṛṣṇa crying in fear of punishment from his mother even while defying her attempts to bind him with rope], (4) the nature of the līlā of herding calves even in the midst of [his] omniscience even amid of the perplexity of Brahmā, Baladeva, and others [i.e., mādhurya is shown in the case of Śrī Kṛṣṇa acting like a playful and confused cowherd boy even while self-manifesting himself in the forms of the calves and friends he appeared to be searching for after they were abducted by Brahmā and thus bewildering Brahmā, Baladeva, and all other living beings], (5) and [his] theft of milk and yoghurt, lustfulness for cowherd women, and so on during non-manifestation of [his] aiśvarya indeed amid its presence [in him, i.e., mādhurya is shown in the case of Śrī Kṛṣṇa stealing milk and yoghurt, pursuing gopīs amorously, and other such acts during which there was no overt manifestation of the aiśvarya inherently and invariably present in him]. On account of the [errant] statement [posited above] that mādhurya is specifically simplicity [i.e., charming unknowing] (maugdhya) on account of [only that being of] the nature of pure human līlā free from aiśvarya, the simplicity existent even among mundane human children thoughtlessly at play is [also to be regarded as] mādhurya [as a result of such an erroneous definition]. Thus, such is unfit to be said [i.e., mādhurya is not an utter absence of any manifestation of aiśvarya but rather non-contravention of the general nature of human līlā irrespective of whether any manifestation of great aiśvarya is co-occurent with it or not because if mādhurya were not defined this in this way and rather as only a state of being limited in awareness like a human being then excessive pervasion [i.e., breadth] of the definition would occur since it would include even common human children engaged in care-free play].”

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preyāṁs te’haṁ tvam api ca mama preyasīti pravādas

preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
tvaṁ me prāṇā aham api tavāsmīti hanta pralāpaḥ |
tvaṁ me te syām aham iti yat tac ca no sādhu rādhe
vyāhāre nau na hi samucito yuṣmad-asmat-prayogaḥ ||
(Alaṅkāra-kaustubha: 5.27)

“‘[Śrī Kṛṣṇa:] [Our saying,] “I am your lover and you are my beloved” is [just] prattle. Oh! “You are my prāṇas and I am yours” is [just] chatter. O Rādhe! [Even] “You are mine and I am yours” is not correct, since usage [even] of [the words] “you” and “I” in our speech is not befitting.’

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dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ

dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)

“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Reality, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”

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na kāmaye’nyaṁ tava pāda-sevanād

na kāmaye’nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho |
ārādhya kas tvāṁ hy apavargadaṁ hare |
vṛṇīta āryo varam ātma-bandhanam ||
(Śrīmad Bhāgavatam: 10.51.56)

“[Mucukunda to Bhagavān Śrī Kṛṣṇa:] O Vibhu, I desire no boon other than the service of your feet—that which is most worthy to be prayed for by the detached. O Hari, after worshiping you, the bestower of apavarga [i.e., bhakti], what wise person would choose a boon [that is a cause] of bondage of the self?”

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satyaṁ diśaty arthitam arthito nṛṇāṁ

satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārtha-do yat punar arthitā yataḥ |
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam ||
(Śrīmad Bhāgavatam: 5.19.26; cited in Bhakti Sandarbha 98, Caitanya-caritāmṛta: 2.22.40, 2.24.199)

“It is true that Prabhu bestows, when requested, the requested object of human beings, but he is certainly not munificent [just] by means of that since [thereafter] they again become requesters [of something else once the object which he has already bestowed upon them has been enjoyed, found to be ultimately unfulfilling, and left the requester with still unsatisfied desirousness]. [Thus,] He of his own accord bestows his own bud-like feet upon worshippers who are undesirous [of his feet] which are covering of [i.e., fulfilling and quelling of all] desires.”

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tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ

tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ |
smṛtir yathā na viramed api saṁsaratām iha ||
(Śrīmad Bhāgavatam: 10.73.15)

“[Kings pray to Bhagavān Śrī Kṛṣṇa:] Please indicate aptly that means by which remembrance of your lotus feet shall not cease even for us, who are transmigrating here.”

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yan martya-līlaupayikaṁ svayoga

yan martya-līlaupayikaṁ svayoga-
māyā-balaṁ darśayatā gṛhītam |
vismāpanaṁ svasya ca saubhagardheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam ||
(Śrīmad Bhāgavatam: 3.2.12; cited in the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.108; Bhakti-rasāmṛta-sindhu: 2.1.215; the Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1, 2.5.108; Prīti Sandarbha: 80; Caitanya-caritāmṛta: 2.21.100)

“To show the power of his own yogamāyā, he [i.e., Śrī Kṛṣṇa] assumed [that form of his] which is suited to human [-like] līlā, which is astonishing even to himself, which is the apogee of the excellence of loveliness, and in which the limbs are the ornaments of the ornaments [upon them].”

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