anyo’nya-bhakti-dānārtham anyo’nyopāsanā-karau |
vande hariharau devāv anyo’nya-prema-tatparau ||
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 14.187)
“I offer obeisance to the devas Hari and Hara,
Who are immersed in prema for one another
And performers of upāsanā of one another
For the sake of imparting [to others] bhakti to one another.”
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)
“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”
vaireṇa yaṁ nṛpatayaḥ śiśupāla-pauṇḍra-
śālvādayo gati-vilāsa-vilokanādyaiḥ |
dhyāyanta ākṛta-dhiyaḥ śayanāsanādau
tat-sāmyam āpur anurakta-dhiyāṁ punaḥ kim ||
(Śrīmad Bhāgavatam: 11.5.48)
“Kings such as Śiśupāla, Pauṇḍraka, and Śālva attained equality with he [i.e., Bhagavān Śrī Kṛṣṇa] whom they meditated upon out of enmity while lying down, sitting, and so forth, their minds imprinted with his movements, play, glances, and so forth. [So,] How much more [is this attainment of equality with him certain to happen in the the case] of those whose minds are attached [to him]?”
munayaḥ sādhu pṛṣṭo’haṁ bhavadbhir loka-maṅgalam |
yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati ||
(Śrīmad Bhāgavatam: 1.2.5)
“O sages, I have been excellently questioned [by you all], since this inquiry in regard to Kṛṣṇa made by you all, by which the self [i.e., the mind] becomes fully satisfied, is beneficial for the world.”
jaya jaya gokula-maṅgala-kanda
vraja-yuvatī-tati-bhṛṅgy-aravinda |
pratipada-vardhita-nandānanda
śrī-govindācyuta nata-śanda ||
(Govinda-līlāmṛta: 1.28)
“Glory to you! Glory to you!
O Root of Gokula’s good fortune!
[Alt., O Cloud which showers good fortune like rain upon Gokula!]
O Lotus for the bumblebees of Vraja’s young women!
O you by whom Nanda’s bliss is increased at every moment!
O Śrī Govinda! O Acyuta!
O Giver of happiness to the bowed!”
tam aṅkam ārūḍham apāyayat stanaṁ
sneha-snutaṁ sa-smitam īkṣatī mukham |
atṛptam utsṛjya javena sā yayāv
utsicyamāne payasi tv adhiśrite ||
sa jāta-kopaḥ sphuritāruṇādharaṁ
sandaśya dadbhir dadhi-mantha-bhājanam |
bhittvā mṛṣāśrur dṛṣad-aśmanā raho
jaghāsa haiyaṅgavam antaraṁ gataḥ ||
(Śrīmad Bhāgavatam: 10.9.5–6)
“Raised in her lap, she [i.e., Yaśodā] had him [i.e., Kṛṣṇa] drink from her breast, flowing [with milk] out of affection, as she beheld his smiling face, but when the milk on the fireplace was beginning to boil over, she put him down [although he was] unsatiated, and quickly went over [to attend to the milk on the fireplace]. Angered [by this] and biting his quivering reddish lips with his teeth, he [then] broke with a grindstone the pot [that Yaśodā had been using] for churning yoghurt, went inside [the house] with false tears [alt., non-false tears, in his eyes], and in a concealed place devoured the fresh butter [that Yaśodā had just churned].”
yadi vo’sti mayi prītiḥ ślāghyo’haṁ bhavatāṁ yadi |
tadātma-bandhu-sadṛśī buddhir vaḥ kriyatāṁ mayi ||
nāhaṁ devo na gandharvo na yakṣo na ca dānavaḥ |
ahaṁ vo bāndhavo jāto nātaś cintyam ato’nyathā ||
(Viṣṇu Purāṇa: 5.13.11–12; cited in Bhakti Sandarbha: 325)
“If you all have love (prīti) for me, and if you all [also] consider I am praiseworthy [i.e., a worthy object of reverence], then you all should [give up your awe and reverence of me and] foster the attitude in regard me that I am like the kinsmen (bandhu) of your very self (ātmā) [i.e., that I am one of your fellow cowherds, alt., that I am like the dear friend (bandhu) of your heart (ātmā)]. I am neither a deva, nor a gandharva, nor a yakṣa, nor a dānava. I have been born as your kinsmen (bāndhava—bandhu), and thus from now on I am not to be thought of otherwise [i.e., as anyone other than one of your fellow cowherds and kinsmen; I should not be thought of as any sort of devatā].”
jñātvājñātvātha ye vai māṁ yāvān yaś cāsmi yādṛśaḥ |
bhajanty ananya-bhāvena te me bhakta-tamā matāḥ ||
(Śrīmad Bhāgavatam: 11.11.33; cited in Hari-bhakti-vilāsa: 10.24; Bhakti Sandarbha: 201, 312)
“Having understood, or not having understood, me as far as I am, for who I am, and of what nature I am, those who worship me with a one-pointed (ananya) bhāva are considered by me the best of bhaktas.”
ayaṁ hi sarva-kalpānāṁ sadhrīcīno mato mama |
mad-bhāvaḥ sarva-bhūteṣu mano-vāk-kāya-vṛttibhiḥ ||
(Śrīmad Bhāgavatam: 11.29.19; cited in Bhakti Sandarbha: 332)
“[Śrī Kṛṣṇa to Uddhava:] Indeed, this thought of me in all beings [performed] with the functions of the mind, speech, and body is considered by me to be the proper one among all processes.”
yāvat sarveṣu bhūteṣu mad-bhāvo nopajāyate |
tāvad evam upāsīta vāṅ-manaḥ-kāya-vṛttibhiḥ ||
sarvaṁ brahmātmakaṁ tasya vidyayātma-manīṣayā |
paripaśyann uparamet sarvato mukta-saṁśayaḥ ||
(Śrīmad Bhāgavatam: 11.29.17–18; cited in Bhakti Sandarbha: 332)
“[Śrī Kṛṣṇa to Uddhava:] As long as thought of me in all beings does not arise [alt., flourish], one should perform such worship with the functions of one’s speech, mind, and body. Seeing all around everything to be Brahman in nature by virtue of this technique of conception of the Self [within everything], one free from doubt can withdraw from everything.”
