Sādhana-bhakti – Page 12

vairānubandha-tīvreṇa dhyānenācyuta-sātmatām

vairānubandha-tīvreṇa dhyānenācyuta-sātmatām |
nītau punar hareḥ pārśvaṁ jagmatur viṣṇu-pārṣadau ||
(Śrīmad Bhāgavatam: 7.1.47)

“By meditation [on Bhagavān] with an intense sense of enmity, these two associates of Viṣṇu [i.e., Jaya and Vijaya] attained a state of being of the same form as Acyuta [i.e., they merged into him, and later, they attained forms like his], and returned to the side of Hari [i.e., resumed their roles as his gatekeepers in Vaikuṇṭha].”

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viceyāni vicāryāṇi vicintyāni punaḥ punaḥ

viceyāni vicāryāṇi vicintyāni punaḥ punaḥ |
kṛpaṇasya dhanānīva tvan-nāmāni bhavantu naḥ ||
(Bhavānanda; cited in Padyāvalī: 30)

“Like riches for a miser, may your names be our object of pursuit, object of deliberation, and object of meditation again and again.”

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rādheti nāma nava-sundara-sīdhu-mugdhaṁ

rādheti nāma nava-sundara-sīdhu-mugdhaṁ
kṛṣṇeti nāma madhurādbhuta-gāḍha-dugdham |
sarva-kṣaṇaṁ surabhi-rāga-himena ramyaṁ
kṛtvā tad eva piba me rasane kṣudhārte ||
(Stavāvalī: Abhīṣṭa-sūcana, 10)

“The name ‘Rādhā’ is fresh, beautiful, charming nectar, and the name ‘Kṛṣṇa’ is sweet, wonderfully condensed milk. O my hunger-stricken tongue! Enrich these with the fragrant camphor of rāga (love) and drink them at every moment.”

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sal-lakṣaṇaṁ prema-bharasya kṛṣṇe

sal-lakṣaṇaṁ prema-bharasya kṛṣṇe
kaiścid rasajñair uta kathyate tat |
premṇo bhareṇaiva nijeṣṭa-nāma-
saṅkīrtanaṁ hi sphurati sphuṭārtyā ||
(Bṛhad Bhāgavatāmṛta: 2.3.166)

“It [i.e., nāma-saṅkīrtana] is even said by some knowers of rasa to be the foremost characteristic of a profusion of prema for Kṛṣṇa, as saṅkīrtana of the names of one’s own Iṣṭa with pronounced heartache certainly manifests with a profusion of prema.”

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tad eva manyate bhakteḥ phalaṁ tad-rasikair janaiḥ

tad eva manyate bhakteḥ phalaṁ tad-rasikair janaiḥ |
bhagavat-prema-sampattau sadaivāvyabhicārataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.3.165)

“It [i.e., nāma-saṅkīrtana] itself is [also] considered the fruit of bhakti [i.e., of prema] by persons who are connoisseurs of it because of its being always unfailing in manifesting prema for Bhagavān.”

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idaṁ hi yogeśvara yoga-naipuṇaṁ

idaṁ hi yogeśvara yoga-naipuṇaṁ
hiraṇyagarbho bhagavāñ jagāda yat |
yad anta-kāle tvayi nirguṇe mano
bhaktyā dadhītojjhita-duṣkalevaraḥ ||
(Śrīmad Bhāgavatam: 5.19.13)

“O Master of yoga, that which Bhagavān Hiraṇyagarbha [i.e., Lord Brahmā] has spoken of is certainly expertise in yoga: at the time of death, the wavering mind, abandoning the contemptible body, should be placed with bhakti on you who are nirguṇa.”

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prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum

prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum |
ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ ||
(Śrīmad Bhāgavatam: 1.6.29; cited in Prīti Sandarbha: 11)

“[Nārada:] When that pure figure related to Bhagavān [i.e., the form of an associate (pārṣada) of Bhagavān] was being bestowed upon me, the body [made] of the five elements, the commenced (prārabdha) karma of which was exhausted, fell away.”

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e-tine lāgila mana, lobhe kare āsvādana

e-tine lāgila mana, lobhe kare āsvādana … |
(Caitanya-caritāmṛta: 2.21.135)

“His [i.e., Mahāprabhu’s] mind became fixed upon these three [i.e., the mādhurya of Kṛṣṇa’s figure, Kṛṣṇa’s face, and Kṛṣṇa’s smile], and out of intense desire (lobha) he tasted them.”

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prema-sevā sādhya yei, gāḍha-lobhe mile sei

prema-sevā sādhya yei, gāḍha-lobhe mile sei,
varaja-vāsi-carita tatpara ||
(Yadunandana Ṭhākura’s rendering of Govinda-līlāmṛta: 1.3)

“One devoted to the ways of the residents of Vraja attains prema-sevā, the sādhya [i.e., the goal], [only] with intense hankering.”

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evaṁ dīkṣāṁ cared yas tu puruṣo vīta-kalmaṣaḥ

evaṁ dīkṣāṁ cared yas tu puruṣo vīta-kalmaṣaḥ |
sa loke vartamāno’pi jīvan-mukta pramodate ||
uditākṛtir ānandaḥ sarvatra sama-darśakaḥ |
pūrṇāhantāmayī sākṣād bhaktiḥ syāt prema-lakṣaṇā ||
(Bṛhad Gautamīya Tantra; cited in Prīti Sandarbha: 32)

“A person freed from sin who shall abide by [the] dīkṣā [they have received] rejoices as a jīvan-mukta [i.e., as one who is liberated while living] even while present in the world, being endowed with a manifested form [i.e., a siddha-deha] and bliss, and seeing equally in regard to everything. Direct bhakti possessed of prema and constituted of complete ‘I’-ness [i.e., the ultimate form of self-identification] shall come about [in that person].”

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