Bhakta-vātsalya

premodreka-parīpāka-mahimā kena varṇyatām

premodreka-parīpāka-mahimā kena varṇyatām |
yaḥ kuryāt parameśaṁ taṁ sad-bandhum iva laukikam ||
(Bṛhad Bhāgavatāmṛta: 2.5.75)

“[Śrī Nārada along with Uddhava to Gopa Kumāra:] By whom can be described the greatness of the complete maturation of an abundance of prema which can make him, the Supreme Īśa, [act] like an excellent kinsmen (bandhu) of the world?

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yal-līlānubhavenāyaṁ bhramaḥ syān mādṛśām api

yal-līlānubhavenāyaṁ bhramaḥ syān mādṛśām api |
vaikuṇṭha-dvārakāyaṁ kiṁ martye vartāmahe’thavā ||
yuktaṁ tad ekā prabhu-pāda-padmayoḥ
sa-prema-bhaktir bhavatām apekṣitā |
bhakta-priyasyāsya ca bhakta-kāmita-
prapūraṇaṁ kevalam iṣṭam uttamam ||
vaikuṇṭha-vāsocitam īhitaṁ na vo
no martya-loka-sthiti-yogyam apy ataḥ |
aiśvarya-yogyaṁ na hi loka-bandhutā-
yuktaṁ ca tasyāpi bhaved apekṣitam ||
(Bṛhad Bhāgavatāmṛta: 2.5.71–73)

“[Śrī Nārada along with Uddhava to Gopa Kumāra:] ‘Are we present in the Dvārakā in Vaikuṇṭha or [the Dvārakā] in the mortal world?’ That līlā by experience of which this confusion [that was just described] can occur even for those like myself is befitting [for Prabhu, that is, Śrī Bhagavān, and his bhaktas like you]. Only bhakti [endowed] with prema for the lotus feet of Prabhu is regarded by you all [i.e., by bhaktas such as yourself], and only completely fulfilling the desired ends of bhaktas is the ultimate desired object of [Prabhu,] he to whom bhaktas are dear. Thus, activity neither suited to residence in Vaikuṇṭha, nor suited to residence in the mortal plane, nor suited to aiśvarya, or nor suited to being a kinsman (bandhu) [of people] in the [mortal] world shall be regarded by you all or by him.”

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aho alaṁ kautukam etad īkṣyate

aho alaṁ kautukam etad īkṣyate
yathaiṣa vikrīḍati martya-loka-gaḥ |
tathaiva vaikuṇṭha-padopari sthito
nija-priyānāṁ paritoṣa-hetave ||
(Bṛhad Bhāgavatāmṛta: 2.5.70)

“[Śrī Nārada along with Uddhava to Gopa Kumāra:] Aho! This great delight is seen: as he [i.e., Bhagavān Śrī Kṛṣṇa] sports situated in the mortal plane [i.e., in the Dvārakā on Earth], so exactly does he [sport here in the Dvārakā] situated above the domain of Vaikuṇṭha for the sake of the complete satisfaction of his dear ones.”

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na vidyate yasya ca janma karma vā

na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā |
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati ||
tasmai namaḥ pareśāya brahmaṇe’nanta-śaktaye |
arūpāyoru-rūpāya nama āścarya-karmaṇe ||
(Śrīmad Bhāgavatam: 8.3.8–9)

“Obeisance unto the Supreme Īśa, unto Brahman, unto he possessed of unending potency, unto he who has no birth or action, no name or form, and no faults in the form of [material] qualities whatsoever, and who by means of his own māyā still accepts these [i.e., births, actions, names, forms, and qualities] perpetually for the sake of the dissolution and the attainment of the people. Obeisance unto he who has no [material] form, unto he who has an excellent [spiritual] form, unto he of astonishing action.”

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sarva-dharmopapatteś ca

sarva-dharmopapatteś ca |
(Vedānta-sūtra: 2.1.37)

“And because of the establishment of all attributes [in Brahman, Brahman rightly both remains impartial to jīvas in general and favors his bhaktas specifically].

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upapadyate cābhyupalabhyate ca

upapadyate cābhyupalabhyate ca |
(Vedānta-sūtra: 2.1.36)

“That [i.e., partiality on the part of Brahman in the form of favoring bhaktas] is also established, and is also observable.”

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mātaḥ sapady eva vimiśritā gavāṁ

mātaḥ sapady eva vimiśritā gavāṁ
hambā-ravair veṇu-viṣāṇa-nikvaṇāḥ |
taumbeya-vīṇā-dala-vādya-carcitā
jātā gabhīrā madhurā vidūrataḥ ||
tau prāpitau bodham amībhir utthitau
tad-dīrgha-nādābhimukhe’bhyadhāvatām |
gopāla-devaṁ tam apaśyatām atho
suśyāma-gātra-dyuti-maṇḍalojjvalam ||
paśūn payaḥ pāyayituṁ vayasyaiḥ
samaṁ vihartuṁ taraṇeḥ sutāyām |
gajendra-līlārcita-nṛtya-gatyā-
ntike samāyāntam ananta-līlam ||
svakīya-kaiśora-mahāvibhūṣaṇaṁ
vicitra-lāvaṇya-taraṅga-sāgaram |
jagan-mano-netra-mudaṁ vivardhanaṁ
muhur muhur nūtana-mādhurī-bhṛtam ||
niḥśeṣa-sal-lakṣaṇa-sundarāṅgaṁ
nīpāvataṁsaṁ śikhi-piccha-cūḍam |
muktāvalī-maṇḍita-kambu-kaṇṭhaṁ
kauṣeya-pītāmbara-yugma-dīptam ||
guñjā-mahā-hāra-vilamba-bhūṣita-
śrī-vatsa-lakṣmy-ālaya-pīna-vakṣasam |
siṁhendra-madhyaṁ śata-siṁha-vikramaṁ
saubhāgya-sārārcita-pāda-paṅkajam ||
kadamba-guñja-tulasī-śikhaṇḍa-
pravāla-mālāvali-cāru-veṣam |
kaṭī-taṭī-rājita-citra-puṣpa-
kañcī-vilambāḍhya-nitamba-deśam ||
sauvarṇa-divyāṅgada-kaṅkaṇollasad-
vṛttāyatā-sthūla-bhujābhirāmam |
bimbādhara-nyasta-manojña-veṇu-
vādyollasat-padma-karāṅgulīkam ||
svotprekṣitāpaurvika-veṇu-gīta-
bhaṅgi-sudhā-mohita-viśva-lokam |
tiryaṅ manāg lola-viloka-līlā-
laṅkāra-saṁlālita-locanābjam ||
cāpopamā-bhrū-yuga-nartana-śrī-
saṁvardhita-preṣya-janānurāgam |
śrīmat-sadā-smera-mukhāravinda-
śobha-samākṛṣṭa-munīndra-cittam ||
tila-prasūnottama-nāsikāgrato
virājamānaika-gajendra-mauktikam |
kadāpi go-dhūli-vibhūṣitālaka-
dvirepha-sambhālanato lasat-karam ||
sūryātmajā-mṛd-racitordhva-puṇḍra-
sphītārdha-candrākṛti-bhāla-paṭṭam |
nānādri-dhātu-praticitritāṅgaṁ
nānā-mahāraṅga-taraṅga-sindhum ||
sthitvā tri-bhaṅgi-lalitaṁ kadācin
narmāṇi vaṁśyā bahu vādayantam |
tair hāsayantaṁ nija-mitra-vargān
bhūmiṁ padaiḥ svaiḥ paribhūṣayantam ||
tādṛg-vayo-veṣa-vatāgra-janmanā
nīlāṁśukālaṅkṛta-gaura-kāntinā |
rāmeṇa yuktaṁ ramaṇīya-mūrtinā
taiś cātma-tulyaiḥ sakhibhiḥ priyair vṛtam ||
tad-darśanādbhuta-mahāmudāvalī-
bhareṇa gāḍhena nipātitau hi tau |
daṇḍa-praṇāmārtham ivāśu petatuḥ
sambhrānti-vidhvaṁśita-sarva-naipuṇyau ||
sa ca priya-prema-vaśaḥ pradhāvan
samāgato harṣa-bhareṇa mugdhaḥ |
tayor upary eva papāta dīrgha-
mahābhujābhyāṁ parirebhatau dvau ||
premāśru-dhārābhir aho mahāprabhuḥ
sa snāpayām āsa kṛpārdra-mānasaḥ |
kṣaṇāt samutthāya kara-dvayena
tāv utthāpayām āsa cakāra ca sthirau ||
saṁmarjayann aśru rajaś ca gātre
lagnaṁ dayālur muhur āliliṅga |
tatraiva tābhyām upaviśya bhūmau
vākyāmṛtair vipram atoṣayac ca ||
(Bṛhad Bhāgavatāmṛta: 2.7.19–36)

“[Parīkṣit Mahārāja to Uttarā Devī:] O Mother,
All of the sudden arose the deep,
Sweet sounds of flutes and horns
Blended with the mooing of cows
And joined by the music
Of gourd vīṇās and leaves [i.e., leaf whistles].
Brought to consciousness by these [sounds],
The two [i.e., the guru and disciple, Sarūpa and the Mathurā brāhmaṇa] arose and ran
Towards those long-traveling sounds.
Then,
They saw him,
Gopāladeva,
Effulgent with the radiance
Of his excellently swarthy figure;
Coming near with a dancing gait,
[Which is] Worshiped by the sporting of the king of elephants,
To water his animals
And play with his contemporaries [i.e., close friends]
In the Daughter of the Sun [i.e., the Yamunā];
[They saw Gopāladeva, he who is] Possessed of unlimited līlās;
Possessed of the tremendous, fine ornament
Of his own adolescence;
An ocean filled with waves
Of extraordinary loveliness;
Greatly increasing of the delight
Of the minds and eyes of the world;
Filled with fresh sweetness moment after moment;
Of beautiful figure [marked] with all the signs of auspiciousness;
[Adorned with] Kadamba flower ear-garlands [on his ears];
[Adorned with] A peacock feather plume [atop his head];
Of conch-shell neck adorned with a pearl necklace;
Luminous by virtue of his pair of yellow silken garments;
Of broad chest—the abode of the śrīvatsa and Lakṣmī—
Ornamented with a long, hanging necklace of guñjās;
Of a waist of the king of lions;
Of the strength of a hundred lions;
Of lotus feet worshiped by the essence of good fortune [i.e., paramount beauty];
Wearing the charming adornments
Of kadamba, guñjā, tulasī, peacock feather, and coral necklaces;
Of hips adorned with a hanging sash of bright flowers
Embellishing the slope of his waist;
Attractive with his long, round, buff arms
Shining with splendid golden bangles and armlets;
Of fingers on his lotus hands shining
As he plays his alluring flute
Fixed at his bimba [red] lips;
Enchanting the people of the world
With the nectar of the unprecedented embellishments
Of his flute song anticipated [alt., demonstrated] by him [alone];
Of lotus eyes finely caressed by the ornaments
Of the play of his side-long, slightly rolling glances;
Fully nourishing of the love of his servants
With the beauty of the dancing
Of his pairs of brows comparable to [the] bows [of an archer];
Possessed of a splendor in his beautiful ever-smiling lotus face
Fully attracting to the hearts of the best of the sages;
Possessed of one excellent pearl from a king of elephants
Shining on the tip of his fine sesame flower nose;
Of glistering hands sometimes brushing aside
The bees of his locks finely adorned with dust raised by the cows;
Possessed of a half-moon shaped, slab-like forehead
Endowed with vertical marks
Made with [bright] clay from the Daughter of the Sun [i.e., the Yamunā];
Of limbs painted all over with various mountain minerals [e.g., red gairika and yellow haritāla];
An ocean of the waves
Of various grand sports;
Standing sometimes in a thrice-bent posture;
Playing numerous humorous sounds with his flute;
Making his personal friends laugh thereby;
Decorating the earth all around with his own feet [i.e., with his foot-prints];
Accompanied by his elder brother of similar age and garb—
[That is,] Rāma of pleasing figure and fair luster
Bedecked with fine blue garments;
And surrounded by his dear friends equal to himself.
Knocked down by the heavy weight
Of the series of great joys
Produced the sight of him,
They [i.e., Sarūpa and the Mathurā brāhmaṇa] quickly dropped [to the ground] as if to offer prostrate obeisances,
All their adeptness dashed by their astonishment.
He [i.e., Śrī Gopāladeva] too became overwhelmed
With prema for his dear ones,
Ran over,
Joined [them],
Became bewildered by the weight of his delight,
And fell right on top of them,
Embracing them both with his long, mighty arms,
Aho!
He, the Supreme Master (Mahāprabhu),
His heart melted with compassion,
Bathed them with streams of his tears of prema.
Arising after a moment,
He raised and steadied them with his two hands.
Wiping away the tears and dust
Smeared on their bodies,
The Gracious One embraced them repeatedly.
And [then] sitting right there on the ground with them,
He satisfied the brāhmaṇa with the nectars of his speech.”

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kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād

kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛtajñāt |
sarvān dadāti suhṛdo bhajato’bhi kāmān
ātmanam apy upacayāpacayau na yasya ||
(Śrīmad Bhāgavatam: 10.48.26; cited in Hari-bhakti-vilāsa: 11.678; Bhakti Sandarbha: 107; Caitanya-caritāmṛta: 2.22.96)

“What paṇḍita would take full shelter in anyone other than you, to whom bhaktas are dear, whose words are truthful, who are well-wishing, who are grateful, and who bestow all thoroughly desired objects upon a well-wishing worshiper [of yourself] and even your own self [upon them] without any accumulation for, or diminution of, yourself [thereby]?”

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ūtiś ca vāsanā proktā tat-tat-karmānusāriṇī

ūtiś ca vāsanā proktā tat-tat-karmānusāriṇī |
aśubhā ca śubhā ceti dvidhā sā hetu-bhedataḥ ||
aśubhā mahatāṁ kopāc chubhā mahad-anugrahāt |
harer dvārapayor yadvad vaikuṇṭhe vasator api ||
catuḥsana-ruṣā viṣṇu-dveṣādy-aśubha-vāsanā |
yathā ca daitya-garbhe’pi prahlādasya sataḥ sthirā ||
nāradānugrahād āsa viṣṇau sad-bhakti-vāsanā |
sva-bhaktaṁ ca sadā viṣṇur dviṣantam api rakṣati ||
tṛtīye’tha bhave dvāḥsthāv akarod ātmasāt prabhuḥ |
ato manīṣiṇā yatnaḥ kāryo mahad-anugrahe ||
ity etad artham ūtīnām atra lakṣaṇam ucyate |
tatrādau daśabhir daitya-tat-putra-mati-bhedataḥ ||
mahat-kopānukampottha-vāsanā bheda ucyate |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.1)

“An ūti (wish) is also called a vāsanā (inclination) and follows from particular karmas. It is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of a difference in cause. An inauspicious vāsanā occurs as a result of the anger of a great one (mahat), and an auspicious vāsanā occurs as a result of the favor of a great one (mahat), as in the case of the inauspicious vāsanā for enmity and so forth towards Viṣṇu of the door-keepers’ of Hari [i.e., Jaya and Vijaya], even though they were residing in Vaikuṇṭha, as a result of the anger of the catuḥsana [i.e., the four kumāras], and as in the case of the unwavering vāsanā for pure bhakti to Viṣṇu of Prahlāda, even though he was born in the womb of a daitya, that occurred as a result of the favor of Nārada. Also, Viṣṇu always protects his own bhakta, even [when his bhakta is] inimical [towards him, as Jaya and Vijaya became as a result of the four kumāras’ anger and curse upon them]. Also, in the Third Canto, Prabhu accepted the door-keepers as his own [i.e., Bhagavān still considered Jaya and Vijaya his own bhaktas and protected them even though they acquired an inauspicious vāsanā as a result of their actions in relation to the kumāras]. Thus [i.e., the principle to be understood from the aforementioned is that], effort is to be made by the wise for the favor of a great one [i.e., to acquire an auspicious vāsanā, that is, a vāsanā for pure bhakti, one must endeavor to attain the favor a great one (mahat)]. This is the meaning. [Thus,] Here, the characteristics (lakṣaṇas) of ūtis (wishes) are stated. In that regard, by the first ten [chapters of the Seventh Canto], on the basis of the difference in mentality of the daitya [i.e., Hiraṇyakāśipu] and his son [i.e., Prahlāda], the distinction between the vāsanās arising from the anger and favor of a great one (mahat) is stated [i.e., they are distinguished as inauspicious and auspicious].”

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ātmārāmān madhura-caritair bhakti-yoge vidhāsyam

ātmārāmān madhura-caritair bhakti-yoge vidhāsyam
nānā-līlā-rasa-racanayā nandayiṣyan sva-bhaktān |
daityānīkair bhuvam atibharāṁ vīta-bhārāṁ kariṣyan
mūrtānando vraja-pati-gṛhe jātavat prādurāsīt ||
(Ānanda-vṛndāvana-campū: 2.9)

“To direct ātmārāmas to bhakti-yoga

With his sweet acts,

To delight his own bhaktas

With a production of the rasa of various līlās,

And to unburden the earth

From the excessive burden of the armies of the daityas,

Embodied Bliss [i.e., Śrī Kṛṣṇa]

Appeared in the home of Vraja’s king

Like a newborn.”

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