Prayojana

atha krameṇa vistaratas tathaiva tātparyaṁ nirṇetuṁ

atha krameṇa vistaratas tathaiva tātparyaṁ nirṇetuṁ sambandhābhidheya-prayojaneṣu ṣaḍbhiḥ sandarbhair nirṇeṣyamāṇeṣu prathamaṁ yasya vācya-vācakatā-sambandhīdaṁ śāstraṁ, tad eva dharmaḥ projjhita-kaitavaḥ ity-ādi-padye sāmānyākāratas tāvad āha—vedyaṁ vāstavam atra vastv iti |
(Tattva Sandarbha: 50)

“Now, in regard to the subjects to be ascertained by the six sandarbhas, [namely,] the sambandha [i.e., the relation], abhidheya [i.e., the directive], and prayojana [i.e., the aim], to ascertain elaborately in sequence the intention (tātparya) [of the author] therein [i.e., in Śrīmad Bhāgavatam], he [i.e., Vedavyāsa] describes in general in the verse dharmaḥ projhhita-kaitavaḥ [i.e., SB 1.1.2] the first [i.e., the sambandhi-tattva], that the bearer of a referrer-referent relation (vācya-vācakatā-sambandhin) with which is this śāstra [i.e., he speaks of the principal subject of Śrīmad Bhāgavatam, the referent with whom Śrīmad Bhāgavatam bears the relationship of referrer (vācakatā)]: ‘Here [i.e., in Śrīmad Bhāgavatam] is the Reality (Vastu), the real object to be known.’”

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iha sambandhi-tattvaṁ brahmānandād api prakṛṣṭo rucira-līlā

iha sambandhi-tattvaṁ brahmānandād api prakṛṣṭo rucira-līlā-vaśiṣṭaḥ śrīmān ajita eva | sa ca pūrṇatvena mukhyatayā śrī-kṛṣṇa-saṁjña eveti śrī-bādarāyaṇa-samādhau vyaktībhaviṣyati | tathā prayojanākhyaḥ puruṣārthaś ca tādṛśa-tad-āsakti-janakaṁ tal-līlā-śravaṇādi-lakṣaṇaṁ tad-bhajanam evety āyātam |
(Tattva Sandarbha: 29)

“Here [i.e., in this text], the sambandhi-tattva [i.e., the subject, lit., ‘the entity bearing a relation (sambandha) [with the text],’ meaning, the entity related to through the text] is Śrīman Ajita [i.e., Śrī Bhagavān], who is possessed of relishable līlā and superior even to the bliss of Brahman. That he, furthermore, is known primarily as Śrī Kṛṣṇa by virtue of completeness [i.e., by virtue of the completeness he manifests only in his aspect known as Śrī Kṛṣṇa] will be clarified in [the forthcoming discussion of] Śrī Bādarāyaṇa’s samādhi. So also, the puruṣārtha [i.e., ‘object of a human being’], known as the prayojana [i.e., aim], and worship of him [i.e., the abhidheya], the characteristic of which is hearing and so forth of his līlā that produces such attachment (āsakti) to him [i.e., that leads to attainment of the prayojana, namely, prema for him] are understood.”

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athaivaṁ sūcitānāṁ śrī-kṛṣṇa-tad-vācya-vācakatā-lakṣaṇa-sambandha

athaivaṁ sūcitānāṁ śrī-kṛṣṇa-tad-vācya-vācakatā-lakṣaṇa-sambandha-tad-bhajana-lakṣaṇa-vidheya-saparyāyābhidheya-tat-prema-lakṣaṇa-prayojanākhyānām arthānāṁ nirṇayāya tāvat pramāṇaṁ nirṇīyate |
(Tattva Sandarbha: 9)

“Now, to ascertain the [four] topics thus indicated [in the preceding verse, i.e., yasya Brahmeti …], namely, (1) Śrī Kṛṣṇa [i.e., the subject], (2) the sambandha [i.e., the ‘relation’ of the text] with him the characteristic of which is [that of] referrer (vācakatā) and referent (vācya), (3) the abhidheya [i.e., ‘directive,’ lit., ‘that which is to be stated’], synonymous the with vidheya [i.e., ‘practice,’ lit., ‘that which is to be done’], the characteristic of which is worship (bhajana) of him [i.e., Śrī Kṛṣṇa], and (4) the prayojana [i.e., aim, lit., ‘that motivated by which one acts’] the characteristic of which is prema for him, first pramāṇa [i.e., the means of knowing] is ascertained.”

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dvitīye tv abhidheyā śrī-bhaktiḥ premā prayojanam

dvitīye tv abhidheyā śrī-bhaktiḥ premā prayojanam |
viṣayo bhagavān atrety artha-traya-nirūpaṇam ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.2.1)

“(1) The abhidheya, beautiful bhakti, (2) the prayojana, prema, and (3) the subject, Bhagavān—here in this second chapter [of Śrīmad Bhāgavatam] there is a delineation of these three objects.”

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na vidyate yasya ca janma karma vā

na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā |
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati ||
tasmai namaḥ pareśāya brahmaṇe’nanta-śaktaye |
arūpāyoru-rūpāya nama āścarya-karmaṇe ||
(Śrīmad Bhāgavatam: 8.3.8–9)

“Obeisance unto the Supreme Īśa, unto Brahman, unto he possessed of unending potency, unto he who has no birth or action, no name or form, and no faults in the form of [material] qualities whatsoever, and who by means of his own māyā still accepts these [i.e., births, actions, names, forms, and qualities] perpetually for the sake of the dissolution and the attainment of the people. Obeisance unto he who has no [material] form, unto he who has an excellent [spiritual] form, unto he of astonishing action.”

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sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā martyasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim u tasyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.32)

“Without reference to a motive whatsoever, Hari performs the emanation and so forth [of the universe] out of bliss alone like an inebriated person’s dancing [which occurs as a result of bliss and not for the sake of attaining bliss]. Where is the notion of a motive in this regard for he who is possessed of complete bliss? Even the liberated shall be possessed of fulfilled desires. So how much more so shall this be so for he who is the Self of all?”

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lokavat tu līlā-kaivalyam

lokavat tu līlā-kaivalyam |
(Vedānta-sūtra: 2.1.33)

“Like a person’s [endeavor to act], it [i.e., Brahman’s endeavor of emanating the universe], rather, is a singularity of play.”

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yatra niṣkāma-dharma-nirmala-cittaḥ

yatra niṣkāma-dharma-nirmala-cittaḥ sat-prasaṅga-lubdhaḥ śraddhāluḥ śānty-ādimān adhikārī | sambandho vācya-vācaka-bhāvaḥ | viṣayo niravadyo viśuddhānanta-guṇa-gaṇo’cintyānanta-śaktiḥ sac-cid-ānandaḥ puruṣottamaḥ | prayojanaṁ tv aśeṣa-doṣa-vināśa-puraḥsaras tat-sākṣātkāra … |
(Govinda-bhāṣya on Vedānta-sūtra: 1.1.1)

“… In which [i.e., in the Vedānta-sūtra], the bearer of eligibility (adhikārī) is a person who is of taintless heart by virtue of [engagement in] desireless dharma, is desirous of association with sādhus, is endowed with śraddhā [in the meaning of śāstra], and is possessed of tranquility and so forth [i.e., control of the mind, control of the senses, and other virtues]. The relation (sambandha) [of the text with its subject (viṣaya)] is of the nature of referent (vācya) and referrer (vācaka). The subject (viṣaya) is the irreproachable Supreme Person (Puruṣottama) constituted of eternal being, consciousness, and bliss and possessed of endless pure qualities and endless inconceivable potency. The aim (prayojana) is direct perception (sākṣātkāra) of him preceded by the disintegration of all faults.”

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śrī-bhagavata eva sarva-hitopadeṣṭṛtvāt sarva-duḥkha-haratvāt

śrī-bhagavata eva sarva-hitopadeṣṭṛtvāt sarva-duḥkha-haratvāt raśmīnāṁ sūryavat sarveṣāṁ parama-svarūpatvāt sarvādhika-guṇa-śālitvāt parama-prema-yogatvam iti prayojanaṁ ca sthāpitam |
(Tattva Sandarbha: 45)

“Because of Śrī Bhagavān alone being supremely worthy of prema on account of [his] being (1) the benevolent advisor of all, (2) the remover of suffering for all, (3) the ultimate nature [i.e., Self] of all, like the sun [is] of [its] rays, and (4) the bearer of qualities superior to [those of] all, the prayojana [i.e., the supreme puruṣārtha, prema for Śrī Bhagavān] is also established.”

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