Hṛdaya-granthi – Anuśīlana.in

taṁ tvām ahaṁ deva-varaṁ vareṇyaṁ

taṁ tvām ahaṁ deva-varaṁ vareṇyaṁ
prapadya īśaṁ pratibodhanāya |
chindhy artha-dīpair bhagavan vacobhir
granthīn hṛdayyān vivṛṇu svam okaḥ ||
(Śrīmad Bhāgavatam: 8.24.53)

[Satyavrata Rāja to Matsya Avatāra:] “I take shelter in him—you—the Best of the devas, the Supreme Īśa, for the purpose of awakening [by means of your teaching from my sleep on the bed of saṁsāra]. O Bhagavān, please cut the knots in my heart with your words that are illuminating of the [supreme] object (artha). Please reveal your own abode [i.e., please teach me the path that leads to attainment of it].”

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sauvīra-patir api

sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja | evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ |
(Śrīmad Bhāgavatam: 5.13.25)

“The ruler of Suvīra [i.e., King Rahūgana], having fully understood from Sujana [i.e., Jaḍa Bharata] the Paramātmā in truth, forsook the notion superimposed by ignorance (avidyā) upon the ātmā [i.e., self] that the body is the self. Such, O King, is the result of taking shelter of one who has taken shelter of Bhagavān.”

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nirviṇṇasya viraktasya

nirviṇṇasya viraktasya puruṣasyokta-vedinaḥ |
manas tyajati daurātmyaṁ cintitasyānucintayā ||
(Śrīmad Bhāgavatam: 11.20.23)

“The mind of a person who is disinterested, detached, cognizant of what has been said, and thoughtful, by means of contemplation gives up ill-naturedness.”

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na vā etad viṣṇudatta

na vā etad viṣṇudatta mahad-adbhutaṁ yad asambhramaḥ sva-śiraś-chedana āpatite’pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ nirvairāṇāṁ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvair abhirakṣyamāṇānāṁ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṁ bhāgavata-paramahaṁsānām |
(Śrīmad Bhāgavatam: 5.9.20)

[Śukadeva to Parīkṣit Mahārāja:] “O Viṣṇudatta, it is not greatly astonishing that the topmost ascetic devotees of Bhagavān (Bhāgavata-paramahaṁsas) are undisturbed even in the event of their own head being cut off, as they are completely free from the extremely tight knot in the heart of identification with the body and so forth [i.e., the mind, etc.], are by nature well-wishers of all beings, are free from enmity, are completely protected by ever-vigilant Bhagavān himself armed with the most excellent disc of time in various states of being [i.e., in various forms, such as Bhadrakālī (in this particular case in the life of Jaḍa Bharata), or, on account of his (i.e., Bhagavān’s) various qualities], and have approached the soles of his [i.e., Bhagavān’s] feet, wherein there is no fear [whatsoever].”

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tvan-māyā-racite loke

tvan-māyā-racite loke vastu-buddhyā gṛhādiṣu |
bhramanti kāma-lobherṣyā-moha-vibhrānta-cetasaḥ ||
adya naḥ sarva-bhūtātman kāma-karmendriyāśayaḥ |
moha-pāśo dṛḍhaś chinno bhagavaṁs tava darśanāt ||
(Śrīmad Bhāgavatam: 9.8.25–26)

“Those whose minds are bewildered by kāma, greed, envy, and delusion wander about their houses and elsewhere in this plane made by your māyā with the mentality that it is real [i.e., that the world of their present experience is of ultimate importance]. O Ātmā of all beings! O Bhagavān! Today the strong rope of our bewilderment, which is the seat of kāma, karma, and the senses, has been cut by your darśana.”

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bhayaṁ dvitīyābhiniveśataḥ syād

bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smṛtiḥ |
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā ||
(Śrīmad Bhāgavatam: 11.2.37; cited in Tattva Sandarbha: 32; Paramātma Sandarbha: 47; Bhakti Sandarbha: 1, 59, 114; Prīti Sandarbha: 1; Caitanya-caritāmṛta: 2.20.116)

“Non-awareness, misapprehension, and fear because of absorption in a second shall occur by means of Īśa’s māyā for one who is averse to him. Therefore, a wise person, being one for whom the guru is the Devatā and the self (ātmā), should fully worship him [viz., Īśa, Bhagavān] with one-pointed bhakti.”

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ātma-māyām ṛte rājan

ātma-māyām ṛte rājan parasyānubhavātmanaḥ |
na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||
(Śrīmad Bhāgavatam: 2.9.1)

[Śukadeva to Parīkṣit:] “Without the māyā of the Self, O King, a relationship of that which is distinct [from material objects] and constituted of consciousness with [material] objects does not actually occur, as [no relationship] of the seer of a dream [with objects in a dream actually occurs].”

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evaṁ manaḥ karma-vaśaṁ prayuṅkte

evaṁ manaḥ karma-vaśaṁ prayuṅkte
avidyayātmany upadhīyamāne |
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat ||
(Śrīmad Bhāgavatam: 5.5.6)

“Thus, karma subjugates the mind when the ātmā is covered by avidyā. Until one has prīti for me, Vāsudeva, one is not freed from entanglement with the body.”

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anādy-avidyopahatātma-saṁvidas

anādy-avidyopahatātma-saṁvidas
tan-mūla-saṁsāra-pariśramāturāḥ |
yadṛcchayopasṛtā yam āpnuyur
vimuktido naḥ paramo gurur bhavān ||
(Śrīmad Bhāgavatam: 8.24.46)

[Satyavrata Rāja to Matsya Avatāra:] “He whom those here whose awareness of the self has been covered by beginningless ignorance (anādi-avidyā) and who are [thus] suffering from the toil of saṁsāra, the root of which is this [viz., beginningless ignorance], can independently [i.e., only by his favor, or, by the independent grace of his bhakta] become sheltered in and attain—he who is the Bestower of ultimate liberation and our Supreme Guru—you—he who by means of whose service [i.e., by means of bestowing service to himself] dispels the unrighteous mentality of these unknowing persons [like ourselves] bound by their own karma who perform karma which is [ultimately] dissatisfying out of desire for [the attainment of] satisfaction—are [thus] our Guru [by so dispelling our unrighteous mentality] and able to sever the knot in our hearts [i.e., the ignorance situated therein].

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