kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā |
mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ ||
(Śrīmad Bhāgavatam: 11.14.3; cited in Bhakti Sandarbha: 76)
“[Bhagavān Śrī Kṛṣṇa:] This speech known as the Veda [which is] lost because of time [and] in the dissolution [of the universe] in which dharma based of me is present was dictated to Brahmā by me at the beginning [of the universe’s emanation following its prior dissolution].”
bhakti-yogaḥ puraivoktaḥ prīyamāṇāya te’nagha |
punaś ca kathayiṣyāmi mad-bhakteḥ kāraṇaṁ param ||
śraddhāmṛta-kathāyāṁ me śaśvan mad-anukīrtanam |
pariniṣṭhā ca pūjāyāṁ stutibhiḥ stavanaṁ mama ||
ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam |
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man-matiḥ ||
mad-artheṣv aṅga-ceṣṭā ca vacasā mad-guṇeraṇam |
mayy arpaṇaṁ ca manasaḥ sarva-kāma-vivarjanam ||
mad-arthe’rtha-parityāgo bhogasya ca sukhasya ca |
iṣṭaṁ dattaṁ hutaṁ japtaṁ mad-arthaṁ yad vrataṁ tapaḥ ||
evaṁ dharmair manuṣyāṇām uddhavātma-nivedinām |
mayi sañjāyate bhaktiḥ ko’nyo’rtho’syāvaśiṣyate ||
(Śrīmad Bhāgavatam: 11.19.19–24; cited in Hari-bhakti-vilāsa: 10.514-517, 526; Bhakti Sandarbha: 228)
“The practice (yoga) of bhakti was indeed explained previously [to you by me]. O sinless one, for you who are finding pleasure [in that], I will describe again the best means of bhakti to me. Continuous śraddhā in the nectar of narration of me, recapitulating related to me, full fixity in ritual worship of me, praising [me] with hymns, attentive regard for adoring service [to me], offering respectful obeisance [to me] with all the limbs, exceeding worship of my bhakta, awareness of me in all entities, body-activity for purposes related to me, speaking of my qualities with the [faculty] of speech, offering of the mind to me, letting go of all desires, relinquishment of wealth, as well as of enjoyment and of pleasure, for my sake, and sacrifice, charity, oblations, utterance (japa), rites, and austerity which are for my sake—by means of such dharmas, O Uddhava, bhakti to me is manifested in full for human beings who are offerers of themselves [to me]. What other object remains for one [i.e., for such a bhakta]?”
apīpalad dharma-rājaḥ pitṛvad rañjayan prajāḥ |
niḥspṛhaḥ sarva-kāmebhyaḥ kṛṣṇa-pādānusevayā ||
sampadaḥ kratavo lokā mahiṣī bhrātaro mahī |
jambūdvīpādhipatyaṁ ca yaśaś ca tridivaṁ gatam ||
kiṁ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ |
adhijahrur mudaṁ rājñaḥ kṣudhitasya yathetare ||
(Śrīmad Bhāgavatam: 1.12.4–6)
“Free from covetousness for all objects of desire by way of continuous service to the feet of Kṛṣṇa, Dharmarāja [viz., Yudhiṣṭhira Mahārāja], like his father, pleased and protected the citizens [of his kingdom]. Riches, sacrifices, planes [attained by the performance of sacrifices], queens, brothers, the earth, rulership over Jambūdvīpa, and fame situated in Svarga—O twice-born ones, like other objects [i.e., things other than food, like garlands and sandalwood paste] for one who is hungry, could these objects of desire, coveted by the devas, cause delight for the king, whose mind was given over to Mukunda? [Certainly not].”
prabho sunirṇītam idaṁ pratīhi
tvadīya-pādābja-yugasya tatra |
śubha-prayāṇaṁ na vināsya jīved
vrajaḥ kathañcin na ca kiñcid icchet ||
(Bṛhad Bhāgavatāmṛta: 1.6.98)
“[Śrī Uddhava to Śrī Kṛṣṇa in Dvārakā:] O Prabhu, please recognize this which has been rightly determined [by me]: Vraja [i.e., the people of Vraja] cannot live [any longer] without an auspicious journey of this pair of lotus feet of yours there, and they shall never desire anything else [i.e., they will never be satisfied by receiving messages of love, representatives, gifts, or anything else from you, or by your presence within them in the form of the Inner Regulator (Antaryāmī)].”
uddhavo’tyanta-sambhrānto drutam utthāya tat-padau |
vidhāyāṅke samāliṅgya tasyābhipretya hṛd-gatam ||
hṛt-prāpta-bhagavat-tat-tat-prasāda-bhara-bhāg-janaḥ |
tadīya-prema-sampatti-vibhava-smṛti-yantritaḥ ||
rodanair vivaśo dīno yatnād dhairyaṁ śrito munim |
avadhāpyāha mātsaryāt sāttvikāt pramudaṁ gataḥ ||
śrīmad-uddhava uvāca—
sarvajña satyavāk-śreṣṭha mahāmuni-vara prabho |
bhagavad-bhakti-mārgādi-gurunoktaṁ tvayeha yat ||
tat sarvam adhikaṁ cāsmāt satyam eva mayi sphuṭam |
varteteti mayā jñātam āsīd anyair api dhruvam ||
idānīṁ yad vraje gatvā kim apy anvabhavaṁ tataḥ |
mahāsaubhāgyamāno me sa sadyaś cūrṇatāṁ gataḥ ||
tata eva hi kṛṣṇasya tat-prasādasya cādbhutā |
tat-premṇo’pi mayā jñātā mādhurī tadvatāṁ tathā ||
tad-darśanenaiva gato’tidhanyatāṁ
tarhy eva samyak prabhuṇānukampitam |
tasya prasādātiśayāspadaṁ tathā
matvā svam ānanda-bharāpluto’bhavam ||
gāyaṁ gāyaṁ yad abhilaṣatā yat tato’nuṣṭhitaṁ yat
tat sarveṣāṁ suviditam itaḥ śakyate’nyan na vaktum |
(Bṛhad Bhāgavatāmṛta: 1.6.19–27)
“Becoming greatly perfervid, Uddhava quickly arose, placed his [viz., Nārada’s] feet upon his own chest, fully embraced them, and, inferring that which was present in his [viz., Nārada’s] heart, holding in his own heart those persons [viz., the Vraja-vāsīs] possessed of an abundance of that particular [ineffable] grace of Bhagavān, becoming pained by remembrance of the greatness of the attainment of prema of they [so possessed of his grace] who are his own [alt., of the appearance—in the form of distress, weeping, and so on—of the fortune of prema of those so possessed of his grace who are his own], overwhelmed with tears, [thus] humble, [thereafter] with effort [from Nārada or Balarāma and others] reposed with composure, and given over to great delight out of sāttvika jealousy, he addressed the sage [viz., Nārada] and spoke. Blessed Uddhava said, ‘O all-knowing one, O best of truth-speakers, O foremost of great sages, O master, everything which was stated by you, the original guru of the path of bhakti to Bhagavān, and more than that, is verily true and clearly evident to me. Thus, it was certainly [already] known to me and to others. That pride in my great fortune [which you have described, which was known to me, and which was as big as Mount Sumeru] was immediately pulverized as a result of that [wonder] which I experienced recently after going to Vraja. Specifically from that [experience], the astonishing sweetness of Kṛṣṇa, of his grace, of prema for him, and of those possessed of that has become known to me. I have become greatly fortunate only by the sight of them [viz., the Vraja-vāsīs, alt., only by that experience]. Considering myself fully blessed by Prabhu and a recipient a profusion of his grace only then [i.e., after I had that experience], I have became submerged in an abundance of bliss. That which thus [i.e., because of my being so blissful] was sung [by me] repeatedly [in etāḥ paraṁ tanubhṛto … (SB 10.47.58) …], which was desired [by me in āsām aho caraṇa-reṇu-juṣām … (SB 10.47.61) …], and which was done [by me i.e., the obeisance I offered in vande nanda-vraja-strīṇāṁ … (SB 10.47.63)] is well known to everyone. Anything more than this is not able to be spoken [by me here now].’”
pīyūṣa-dyutibhiḥ stanādri-patitaiḥ kṣīrotkarair jāhnavī
kālindī ca vilocanābja-janitair jātāñjana-śyāmalaiḥ |
ārān madhyama-vedim āpatitayoḥ klinnā tayoḥ saṅgame
vṛttāsi vraja-rājñi tat suta-mukha-prekṣāṁ sphuṭaṁ vāñchasi ||
(Bhakti-rasāmṛta-sindhu: 3.4.58)
“[When Mother Yaśodā travelled to Kurukṣetra on the pretext of a solar eclipse with great desire to see Śrī Kṛṣṇa, a feminine ascetic previously known to her says the following upon meeting her there:]
The Gaṅgā has appeared from the streams of milk (kṣīra)
Endowed with luster like nectar
Falling from the mountains of your breasts,
And the Kālindī [has appeared from the streams of water (kṣīra), that is, tears]
Produced by your lotus eyes
That are black because of your mascara [running off into them].
You have been bathed at the confluence of these two [rivers]
That have descended from above
Onto the altar of your midsection
[alt., They—the Gaṅgā and Kālindī—have in this way descended
And joined at Prayāga].
Thus, O Queen of Vraja!
You clearly desire to behold the face of your son
[Since it is well known
That people only go to bath at Prayāga
When they desire to attain the sight of Śrī Bhagavān].”
vinyasta-śruti-pālir adya muralī-nisvāna-śuśrūṣā
bhūyaḥ prasrava-varṣiṇī dviguṇitotkaṇṭhā pradoṣodaye |
gehād aṅganam aṅganāt punar asau gehaṁ viśanty ākulā
govindasya muhur vrajendra-gṛhiṇī panthānam ālokate ||
(Bhakti-rasāmṛta-sindhu: 3.4.55)
“Today [i.e., throughout the day]
Wishing with her ears pricked
To hear the sound of the flute,
And again at the onset of evening,
With doubled longing
And milk streaming [from her breasts]
As she repeatedly entered the courtyard from the house
And the house from the courtyard,
The anxious queen of Vraja
Looked again and again at Govinda’s path
[i.e., the path by which he was expected to soon return home from the forest].”
niculita-giri-dhātu-sphīta-patrāvalīkān
akhila-surabhi-reṇūn kṣālayadbhir yaśodā |
kuca-kalasa-vimuktaiḥ sneha-mādhvīka-medhyais
tava navam abhiṣekaṁ dugdha-pūraiḥ karoti ||
(Lalita-mādhava-nāṭaka: 1.46; cited in Bhakti-rasāmṛta-sidhu: 3.4.47)
“[O Kṛṣṇa!]
Yaśodā conducts your first bath [after you return from the forest in the afternoon]
With the supremely pure streams of milk
Replete with the honey of her affection
Released from the urns of her breasts
That wash away all the dust from [i.e., raised by] the cows,
By which your leaves [i.e., the decorative leaf designs drawn on your body] made of minerals
Become covered over.”
tanau mantra-nyāsaṁ praṇayati harer gadgadamayī
sabāṣpākṣī rakṣā-tilakam alike kalpayati ca |
snuvānā pratyūṣe diśati ca bhuje kārmaṇam asau
yaśodā mūrteva sphurati suta-vātsalya-paṭalī ||
(Bhakti-rasāmṛta-sindhu: 3.4.14)
“Early in the morning,
Stuttering,
Her eyes filled with tears,
Milk flowing [from her breasts],
She performs mantra-nyāsa on Hari’s body,
Draws a tilaka for protection on his forehead,
And places a spell-infused root on his arms;
Yaśodā shines
Like the embodiment
Of a profusion of affection for a son.”
kṣaumaṁ vāsaḥ pṛthu-kaṭi-taṭe bibhratī sūtra-naddhaṁ
putra-sneha-snuta-kuca-yugaṁ jāta-kampaṁ ca subhrūḥ |
rajjv-ākarṣa-śrama-bhuja-calat-kaṅkaṇau kuṇḍale ca
svinnaṁ vaktraṁ kabara-vigalan-mālatī nirmamantha ||
(Śrīmad Bhāgavatam: 10.9.3; cited in Bhakti-rasāmṛta-sindhu: 3.4.12)
“Bearing a linen garment bound with a cord
Around her wide hips,
Shaking breasts
Flowing [with milk]
Out of affection for her son,
Bangles moving along her arms
In the midst of the labor of pulling the [churning] ropes,
[Swaying] Earrings,
And a perspiring face,
She of fine brows [viz., Yaśodā],
With mālatī flowers falling from her braid,
Churned [the yoghurt].”
