Viśvanātha Cakravartī – Page 26

tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato

tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato
diṣṭyā dṛṣṭim ito’si hanta niviḍāśleṣaiḥ sakhīn prīṇaya |
brūmaḥ satyam adarśane tava manāk kā dhenavaḥ ke vayaṁ
kiṁ goṣṭhaṁ kim abhīṣṭam ity acirataḥ sarvaṁ viparyasyati ||
(Bhakti-rasāmṛta-sindhu: 3.3.42)

[Śrīdāma to Śrī Kṛṣṇa:] “O Cruel One! Why did you suddenly leave us on the bank of the Yamunā and go away? Fortunately you have been seen here [again by us]. Hanta! [Now] Satisfy your friends with firm embraces! Truly we say that immediately without the sight of you, who are the cows? Who are we? What is Vraja? What is dear [alt., desired]? Instantaneously, everything changes.”

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sa eva bhakti-yogākhya ātyantika udāhṛtaḥ

sa eva bhakti-yogākhya ātyantika udāhṛtaḥ |
yenātivrajya triguṇāṁ mad-bhāvāyopapadyate ||
(Śrīmad Bhāgavatam: 3.29.14; cited in Caitanya-caritāmṛta: 2.19.174)

“This [i.e., nirguṇa-bhakti] alone, known as bhakti-yoga, by which one surpasses the three guṇas and becomes fit for my bhāva [i.e., fit to experience my direct presence (bhāva), or, fit to attain prema (bhāva) for me], is declared the absolute [i.e., the supreme puruṣārtha].”

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abhisandhāya yo hiṁsāṁ dambhaṁ mātsaryam eva vā

abhisandhāya yo hiṁsāṁ dambhaṁ mātsaryam eva vā |
saṁrambhī bhinna-dṛg bhāvaṁ mayi kuryāt sa tāmasaḥ ||
(Śrīmad Bhāgavatam: 3.29.8; cited in Bhakti Sandarbha: 234)

“One possessed of anger and separated vision who shall express bhāva [i.e., bhakti] for me with the aim of violence, deceit, or spite is tāmasa [i.e., of the nature of tamo-guṇa].”

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bhakti-yogo bahu-vidho mārgair bhāvini bhāvyate

bhakti-yogo bahu-vidho mārgair bhāvini bhāvyate |
svabhāva-guṇa-mārgeṇa puṁsāṁ bhāvo vibhidyate ||
(Śrīmad Bhāgavatam: 3.29.7; cited in Bhakti Sandarbha: 234)

“Bhakti-yoga is perceived to be of many types in one possessed of bhāva [i.e., in a human being] because of [different] modes [i.e., manners of functioning]. The bhāva [i.e., intent] of human beings is divided [i.e., categorized in various divisions] because of the modes [i.e., manners of functioning] of the guṇas of nature [alt., as well as because of the natures and bhāvas manifest by bhakti-yoga].”

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kvāyaṁ malīmasaḥ kāyo daurgandhyādy-ātmako’śuciḥ

kvāyaṁ malīmasaḥ kāyo daurgandhyādy-ātmako’śuciḥ |
kva guṇāḥ saumanasyādyā hy adhyāso’vidyayā kṛtaḥ ||
(Śrīmad Bhāgavatam: 11.26.18)

[Purūravā reflects to himself:] “Where is that foul and impure body filled with bad odors and so forth? And where are the qualities of resembling a flower and so forth? The superimposition [of those qualities upon her] has been done because of ignorance.”

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sakhyāṁ sva-sneho, yathā

sakhyāṁ sva-sneho, yathā—
śaila-mūrdhni hariṇā viharantī
roma-kuḍmala-karmabita-mūrtiḥ |
rādhikā salalitaṁ lalitāyāḥ
paśya mārṣṭi lulitālakam āsyam ||
(Ujjvala-nīlamaṇi: 13.104)

“Personal [i.e., a nāyikā’s own] affection for sakhīs is [described] as follows: ‘[Rūpa Mañjarī says to a sakhī of Lalitā:] Look! While sporting with Hari atop the mountain, her figure inlaid with budding pores [i.e., horripilation], Rādhikā wipes Lalitā’s charming face with disheveled locks.”

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sañcārī syāt samāno vā kṛṣṇa-ratyāḥ suhṛd-ratiḥ

sañcārī syāt samāno vā kṛṣṇa-ratyāḥ suhṛd-ratiḥ |
adhikā puṣyamāṇā ced bhāvollāsā ratiḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.128)

“Rati for a friend (suhṛt) that is equal or otherwise to [i.e., lesser than] rati for Kṛṣṇa shall be [considered] a sañcāri [-bhāva]. If it is [sometimes] greater and flourishing [more so than one’s Kṛṣṇa-rati], [then] it is [called] bhāvollāsa-rati.”

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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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tvayy ambujākṣākhila-sattva-dhāmni

tvayy ambujākṣākhila-sattva-dhāmni
samādhināveśita-cetasaike |
tvat-pāda-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavābdhim ||
(Śrīmad Bhāgavatam: 10.2.30)

“O you of lotus eyes, with the boat of your feet made by the great through the mind being absorbed in meditation (samādhi) upon you, the abode of pure existence, the exalted turn the ocean of material existence into the hoofprint of a calf.”

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bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā

bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā |
tad adhyavasyat kūṭa-stho ratir ātman yato bhavet ||
(Śrīmad Bhāgavatam: 2.2.34; cited in Hari-bhakti-vilāsa: 11.567; Bhakti Sandarbha: 7, 29, 94)

“After thrice one-pointedly deliberating over the entirety of the Veda (Brahma), Bhagavān [i.e., Brahmā] determined with his discernment that because of which rati for the Ātmā [i.e., Śrī Hari] can come about.”

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