Grace

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |
bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ ||
niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |
harer mādhuryānubhava ity arthāḥ syuś caturdaśe ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.2.21)

“There are fourteen steps [mentioned in SB 1.2.16–21 to describe how a jīva in saṁsāra reaches the highest attainment]: (1) the grace of sādhus, (2) service to a great person, (3) śraddhā, (4) taking shelter at the feet of a guru, (5) desire for [engagement in] practices of bhakti (bhajana), (6) bhakti [i.e., engagement in sādhana-bhakti], (7) disappearance of anarthas, (8) niṣṭhā [i.e., fixity in the practice of bhakti], (9) ruci (taste), (10) āsakti (affinity), (11) rati [i.e., bhāva-bhakti], (12) prema (divine love), (13) darśana [i.e., direct perception of Bhagavān], and then (14) experience of his mādhurya (mellifluousness).”

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yadṛcchayā kenāpi parama-svatantra-bhagavad-bhakta-saṅga-tat-kṛpā-jāta-maṅgalodayena

yadṛcchayā kenāpi parama-svatantra-bhagavad-bhakta-saṅga-tat-kṛpā-jāta-maṅgalodayena |
(Bhakti Sandarbha: 171)

“‘Yadṛcchayā’ means by the appearance, somehow or other, of good fortune born of the association and grace of bhaktas of Bhagavān, who are supremely independent [of the constraints of karma and so forth, both in general, and specifically in regard to bestowing grace].”

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bhukti-siddhi-mukti-sukha chāḍāya yāra gandhe

bhukti-siddhi-mukti-sukha chāḍāya yāra gandhe |
alaukika śakti-guṇe kṛṣṇa-kṛpā bāndhe ||
(Caitanya-caritāmṛta: 2.24.39)

“Kṛṣṇa’s grace, the fragrance of which causes one to abandon the pleasures of [sāṁsārika] enjoyment, [yogic] siddhi, and mukti, binds one with the quality [alt., rope] of its extraordinary power.”

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siktāpy aśru-jalotkareṇa bhagavad-vārttā-nadī-janmanā

siktāpy aśru-jalotkareṇa bhagavad-vārttā-nadī-janmanā
tiṣṭhaty eva bhavāgni-hetir iti te dhīmann alaṁ cintayā |
hṛd-vyomany amṛta-spṛhā-hara-kṛpā-vṛṣṭeḥ sphuṭaṁ lakṣyate
nediṣṭhaḥ pṛthu-roma-tāṇḍava-bharāt kṛṣṇāmbudhasyodgamaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.278)

“O wise one, enough with your worry that the flame of the fire of saṁsāra still remains even after you have been drenched by a profusion of tears produced by the river of discussion of Bhagavān, since the rising in the sky of your heart of the cloud Kṛṣṇa, filled with the rain of grace that removes desire [even] for amṛta, is clearly recognized to be very near on account of the abundance of the plentiful dancing of your bodily hairs [alt., as the rising in the sky of a dark cloud filled with gracious rain that removes desire for water is known to be very near on account of the abundance of dancing fish (that can be seen in nearby bodies of water)].”

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prācīnānāṁ bhajanam atulaṁ duṣkaraṁ śṛṇvato me

prācīnānāṁ bhajanam atulaṁ duṣkaraṁ śṛṇvato me
nairāśyena jvalati hṛdayaṁ bhakti-leśālasasya |
viṣvadrīcīm aghahara tavākarṇya kāruṇya-vīcīm
āśā-bindūkṣitam idam upaity antare hanta śaityam ||
(Stava-mālā: 1.16.2)

“Upon hearing of the unparalleled and difficult to perform bhajana of the ancients [i.e., Śuka, Ambarīṣa, and others], my heart burns with despair, as I am indolent about even a small amount of bhakti. Hanta! O Destroyer of Agha, upon hearing [however] of the waves of your compassion extending everywhere [i.e., from Brahmā down to even the most lowly], my heart feels within it a coolness moist with drops of hope.”

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kiṁ varṇaye tava vibho yad-udīrito’suḥ

kiṁ varṇaye tava vibho yad-udīrito’suḥ
saṁspandate tam anu vāṅ-mana-indriyāṇi |
spandanti vai tanu-bhṛtām aja-śarvayoś ca
svasyāpy athāpi bhajatām asi bhāva-bandhuḥ ||
(Śrīmad Bhāgavatam: 12.8.40)

“O Pre-eminent One, how do I praise you indeed by whom the life air is impelled and functions, and following that, the speech, minds, and senses function for the embodied, for Aja and Śarva [i.e., Brahmā and Śiva], and for myself as well? Still, you are the Friend out of love (Bhāva-bandhu) of [your] worshipers.”

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dainyārṇave nimagno’smi mantu-grāva-bharārditaḥ

dainyārṇave nimagno’smi mantu-grāva-bharārditaḥ |
duṣṭe kāruṇya-pārīṇa mayi kṛṣṇa kṛpāṁ kuru ||
ādhāro’py aparādhānām aviveka-hato’py aham |
tvat-kāruṇya-pratīkṣo’smi prasīda mayi mādhava ||
(Stava-mālā: Praṇāma-praṇaya-stava, 13–14)

“I am immersed in an ocean of distress and burdened by the weight of the stone of my offenses [which is shackled to me as I flounder]. O Adept in compassion! O Kṛṣṇa! Please bestow your grace upon my wicked self. Although I am a repository of aparādhas, and although I am blighted by indiscrimination, I wait [expectantly] for your compassion. Please bestow your grace upon me.”

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tvayaiva dattaṁ padam aindram ūrjitaṁ

tvayaiva dattaṁ padam aindram ūrjitaṁ
hṛtaṁ tad evādya tathaiva śobhanam |
manye mahān asya kṛto hy anugraho
vibhraṁśito yac chriya ātma-mohanāt ||
yayā hi vidvān api muhyate yatas
tat ko vicaṣṭe gatim ātmano yathā |
tasmai namas te jagad-īśvarāya vai
nārāyaṇāyākhila-loka-sākṣiṇe ||
(Śrīmad Bhāgavatam: 8.22.16–17)

“[Prahlāda Mahārāja to Vāmanadeva:] That this splendorous abode of Indra was [previously] given entirely [to Bali] and today taken entirely [back from Bali] by you is indeed proper, as I consider great favor has been shown to him [by you] in [his] being deprived of wealth, which is bewildering regarding the ātmā (self). Who perceives [i.e., can perceive] the actual nature of the ātmā in the presence of [wealth,] that by which even a learned and regulated person is bewildered? Obeisance unto him, the Lord of the universe, Nārāyāṇa, the observer of all beings [i.e., unto he who has greatly favored Bali by graciously depriving him of the wealth in his possession].”

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svamātuḥ svinna-gātrāyā visrasta-kabara-srajaḥ

svamātuḥ svinna-gātrāyā visrasta-kabara-srajaḥ |
dṛṣṭvā pariśramaṁ kṛṣṇaḥ kṛpayāsīt svabandhane ||
(Śrīmad Bhāgavatam: 10.9.18)

“Seeing his own mother’s sweating body, the garland from her braid fallen loose, and her exertion, Kṛṣṇa, by his grace, became bound by his own [i.e., by his own mother; alt., by his own will].”

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