Viśvanātha Cakravartī – Page 13

cic-chakti-prādhānyena kṛṣṇa-rāmādy-avatāra-līlā iva

cic-chakti-prādhānyena kṛṣṇa-rāmādy-avatāra-līlā iva māyā-śakti-prādhānyena puruṣāvatāra-līlā brahmāṇḍa-nirmāṇādyā vaiṣṇavaiḥ śravyā eva, nātra kaṭākṣaḥ kārya iti śrotṛ-vaktroḥ parīkṣit-śukayor abhiprāyo veditavyaḥ |
(Excerpt from the Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 2.4.10)

“Like the līlās of avatāras with primacy of the cit-śakti, such as Kṛṣṇa and Rāma, the līlās of the Puruṣāvatāras with primacy of the māyā-śakti, such as the creation of the universe, are certainly fit to be heard by Vaiṣṇavas. A side-long glance is not to be cast towards them [i.e., one should not be disapproving of Vaiṣṇavas listening to the līlās of the Puruṣāvatāras and assert that only the līlās of Kṛṣna, Rāma, and other avatāras wherein there is primacy of the cit-śakti should be heard]. In this way the intention of the listener and speaker, viz., Parīkṣit and Śuka, is to be understood.”

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dvitīye tv abhidheyā śrī-bhaktiḥ premā prayojanam

dvitīye tv abhidheyā śrī-bhaktiḥ premā prayojanam |
viṣayo bhagavān atrety artha-traya-nirūpaṇam ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.2.1)

“(1) The abhidheya, beautiful bhakti, (2) the prayojana, prema, and (3) the subject, Bhagavān—here in this second chapter [of Śrīmad Bhāgavatam] there is a delineation of these three objects.”

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sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā

sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā |
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ ||
patitaḥ skhalito bhagnaḥ sandaṣṭas tapta āhataḥ |
harir ity avaśenāha pumān nārhati yātanāḥ ||
(Śrīmad Bhāgavatam: 6.2.14–15)

“[The emissaries of Viṣnu to the emissaries of Yama:] Whether as a designation, a joke, an interposition, or indeed a disrespect [alt., or just an act of ease], know an utterance of the name of Vaikuṇṭha [i.e., of Śrī Bhagavān] to be a remover of all sins. Having fallen, slipped, been injured, been bitten, been burnt, or been beaten, a person who helplessly says ‘Hari’ does not deserve tribulations.”

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aṭati yad bhavān ahni kānanaṁ

aṭati yad bhavān ahni kānanaṁ
truṭir yugāyate tvām apaśyatām |
kuṭila-kuntalaṁ śrī-mukhaṁ ca te
jaḍa udīkṣatāṁ pakṣma-kṛt dṛśām ||
(Śrīmad Bhāgavatam: 10.31.15)

“[The gopīs to Śrī Kṛṣṇa:] ‘When you go out to the forest during the day, a truṭi [i.e., half a milisecond] seems like a yuga for we who do not see you [all day], and the creator of lids for the eyes of we who eagerly behold your wavy locks and beautiful face [when you return in the late afternoon] is [considered by us to be] a fool.”

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yasyānanaṁ makara-kuṇḍala-cāru-karṇa

yasyānanaṁ makara-kuṇḍala-cāru-karṇa-
bhrājat-kapola-subhagaṁ savilāsa-hāsam |
nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo
nāryo narāś ca muditāḥ kupitā nimeś ca ||
(Śrīmad Bhāgavatam: 9.24.65; cited in Prīti Sandarbha: 82, 111; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1; Caitanya-caritāmṛta: 2.21.123)

“Drinking with their eyes whose [i.e., his, Śrī Kṛṣṇa’s] face, which is a constant festival, filled with a charming smile, and lovely with shining cheeks and adorable ears [decorated] with makara earrings, delighted women and men were not satiated and became angry at Nimi.”

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gopyas tapaḥ kim acaran yad amuṣya rūpaṁ

gopyas tapaḥ kim acaran yad amuṣya rūpaṁ
lāvaṇya-sāram asamorddhvam ananya-siddham |
dṛgbhiḥ pibanty anusavābhinavaṁ durāpam
ekānta-dhāma yaśasaḥ śriya aiśvarasya ||
(Śrīmad Bhāgavatam: 10.44.14; cited in Bṛhad Bhāgavatāmṛta: 2.7.135; Kṛṣṇa Sandarbha: 101, 183; Prīti Sandarbha: 99, 111; Caitanya-caritāmṛta: 2.21.112)

“What austerity did the gopīs perform as a result of which they drink through their eyes his form which is the essence of loveliness, unequalled and unsurpassed, not accomplished otherwise, new at every moment, difficult to attain, and the ultimate reservoir of fame, splendor, and mastery?”

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rājño jīvatu deho’yaṁ prasannāḥ prabhavo yadi

rājño jīvatu deho’yaṁ prasannāḥ prabhavo yadi |
tathety ukte nimiḥ prāha mā bhūn me deha-bandhanam ||
yasya yogaṁ na vāñchanti viyoga-bhaya-kātarāḥ |
bhajanti caraṇāmbhojaṁ munayo hari-medhasaḥ ||
dehaṁ nāvarurutse’haṁ duḥkha-śoka-bhayāvaham |
sarvatrāsya yato mṛtyur matsyānām udake yathā ||
devā ūcuḥ—
videha uṣyatāṁ kāmaṁ locaneṣu śarīriṇām |
unmeṣaṇa-nimeṣābhyāṁ lakṣito’dhyātma-saṁsthitaḥ ||
(Śrīmad Bhāgavatam: 9.13.8–11)

“[The sages pray to the devas for the sake of Mahārāja Nimi:] ‘May this body of the king live if you all are satisfied [with the sacrifice initiated by the king] and capable [of bringing the king’s body back to life].’ When, ‘So be it’ was said [by the devas in response to the sages’ prayer], Nimi [being situated then only in a subtle body] said, ‘Let me not be subject to the bondage of a [gross] body [again]. Sages who are agitated by fear of disconnection [from a gross body], who are endowed with wisdom related to Hari, and who worship the lotus feet [of Hari], do not desire connection with that [i.e. with a gross body]. [Thus,] I do not wish to don a [gross] body, which is a cause of suffering, sorrow, and fear, since its death, like that of fish [even] in water, can occur everywhere.’ [In reply to the sages] The devas said [with regard to Mahārāja Nimi]: ‘Bodiless [i.e., free from a gross body] and situated in a subtle body, at will let him be observed in the opening and closing [i.e., blinking] in the eyes of the embodied.’”

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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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kandarpa-koṭi-lāvaṇye tvayi dṛṣṭe manāṁsi naḥ

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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