Kapiladeva

naikātmatāṁ me spṛhayanti kecin

naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
ye’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||
(Śrīmad Bhāgavatam: 3.25.34; cited in Hari-bhakti-vilāsa: 10.440; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43 ; Bhakti-rasāmṛta-sindhu: 1.2.27; Bhakti Sandarbha: 340; Prīti Sandarbha: 21, 51, 73)

“Some bhāgavatas, who are deeply engaged in service to my feet, whose actions are for me, and who devoutly honor my feats, do not covet oneness with me.”

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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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sa eva bhakti-yogākhya ātyantika udāhṛtaḥ Read on →

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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viṣayān abhisandhāya yaśa aiśvaryam eva vā

viṣayān abhisandhāya yaśa aiśvaryam eva vā |
arcādāv arcayed yo māṁ pṛthag-bhāvaḥ sa rājasaḥ ||
(Śrīmad Bhāgavatam: 3.29.9; cited in Bhakti Sandarbha: 232)

“One possessed of separate disposition (bhāva) who shall worship me in the deity and elsewhere with the aim of [attaining] objects of the senses, fame, or affluence [alt., power] is rājasa [i.e., of the nature of raja-guṇa].”

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karma-nirhāram uddiśya parasmin vā tad-arpaṇam

karma-nirhāram uddiśya parasmin vā tad-arpaṇam |
yajed yaṣṭavyam iti vā pṛthag-bhāvaḥ sa sāttvikaḥ ||
(Śrīmad Bhāgavatam: 3.29.10 cited in Bhakti Sandarbha: 233)

“[Kapiladeva:] One possessed of separate disposition (bhāva) who shall worship [me in the deity and elsewhere] for the sake of removing karma [i.e., to attain mokṣa], [for the sake of] offering that [i.e., one’s karma] to the Supreme, or as a duty, is sāttvika [i.e., of the nature of sattva-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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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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titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām |
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ ||
mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām |
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ ||
mad-āśrayāḥ kathā mṛṣṭāḥ śṛṇvanti kathayanti ca |
tapanti vividhās tāpā naitān mad-gata-cetasaḥ ||
ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ |
saṅgas teṣv atha te prārthyaḥ saṅga-doṣa-harā hi te ||
(Śrīmad Bhāgavatam: 3.25.21–24; cited in Caitanya-caritāmṛta: 2.22.81)

“[Bhagavān Kapila:] Those who are forbearing, compassionate, well-wishing of all embodied beings, without enemies, peaceful, and possessed of the adornment of good disposition are the sādhus. They who with unalloyed bhāva engage in resolute bhakti to me, they who have given up karmas and given up relatives and friends for me, they who hear and recount pure narrations about me, they of mind given over to me whom the various miseries do not trouble—O Sādhvī [i.e., O pure Mother], they are the sādhus, and [they] are completely free from all attachment. Therefore, attachment to them is to be desired by you, as they are removers of the fault of attachment.”

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prasaṅgam ajaraṁ pāśam ātmanaḥ kavayo viduḥ

prasaṅgam ajaraṁ pāśam ātmanaḥ kavayo viduḥ |
sa eva sādhuṣu kṛto mokṣa-dvāram apāvṛtam ||
(Śrīmad Bhāgavatam: 3.25.20)

“[Kapiladeva:] The wise know that strong attachment is an imperishable snare for the ātmā [i.e., a severe entanglement within saṁsāra]. That itself [i.e., strong attachment] related to sādhus [however] is an opened door to mokṣa.”

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saṅgaṁ na kuryāt pramadāsu jātu

saṅgaṁ na kuryāt pramadāsu jātu
yogasya pāraṁ param ārurukṣuḥ |
mat-sevayā pratilabdhātma-lābho
vadanti yā niraya-dvāram asya ||
(Śrīmad Bhāgavatam: 3.31.39)

“[Kapiladeva:] Neither one desirous of ascending to the highest pinnacle of yoga nor one who has reached realization of the ātma through service to me should become attached to [alt., associate with] women, who the wise say are the door to hell for any man.” 

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