Sūkti Sudhākara

ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ

ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ |
kārya-bhūtāḥ smitādyāś ca tathāṣṭau stabdhatādayaḥ ||
nirvedādyāḥ sahāyāś ca te jñeyā rasa-bhāvane |
vibhāvā anubhāvāś ca sāttvikā vyabhicāriṇaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.12–13)

“The causes of rati—Kṛṣṇa, the bhakta, the sound of the muralī, and so forth; the effects [of rati]—smiling and so forth, and the eight beginning with stupor; and the assistants [of rati]—self-disparagement and so on—these are to be known [respectively] in the production of rasa as the vibhāvas, anubhāvas, sāttvikas [i.e., sāttvika-bhāvas], and vyabhicāris [i.e., vyabhicāri-bhāvas].”

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tad-darśanāhlāda-vidhūta-hṛdrujo

tad-darśanāhlāda-vidhūta-hṛdrujo
manorathāntaṁ śrutayo yathā yayuḥ |
svair uttarīyaiḥ kuca-kuṅkumāṅkitair
acīkḷpann āsanam ātma-bandhave ||
(Śrīmad Bhāgavatam: 10.32.13)

“They whose heartache was cast away by the delight of his darśana, and who reached the end [i.e., complete fulfillment] of their desires like the Śrutis, fashioned a seat for their own bandhu with their own upper garments which were smeared with the kumkum from their breasts.”

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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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durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ

durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ |
tatrāpi durlabhaṁ manye vaikuṇṭha-priya-darśanam ||
(Śrīmad Bhāgavatam: 11.2.29; cited in Hari-bhakti-vilāsa: 10.289)

“Precious is the human body, [although] perishable within a moment, for bearers of bodies [i.e., jīvas subject to saṁsāra], and I consider even more precious the darśana of those who are dear to Vaikuṇṭha [i.e., Bhagavān, alt., those to whom Vaikuṇṭha is dear].”

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śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102; Brahma-yāmala; cited in Bhakti Sandarbha: 284, 312)

“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even] one-pointed bhakti to Hari leads only to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yāmala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”

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gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ

gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ |
vaiṣṇavo’bhihito’bhijñair itaro’smād avaiṣṇavaḥ ||
(Hari-bhakti-vilāsa: 1.55)

“A person who has accepted Viṣṇu-dīkṣā [i.e., initiation into a Viṣṇu-mantra] and engages in worship of Viṣṇu is known as a Vaiṣṇava by the wise. One other than him is a non-Vaiṣṇava.”

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na kāma-karma-bījānāṁ yasya cetasi sambhavaḥ

na kāma-karma-bījānāṁ yasya cetasi sambhavaḥ |
vāsudevaika-nilayaḥ sa vai bhāgavatottamaḥ ||
(Śrīmad Bhāgavatam: 11.2.50; cited in Hari-bhakti-vilāsa: 10.61; Bhakti Sandarbha: 193)

“One whose sole shelter is Vāsudeva—in whose mind there is no appearance of kāmas, karmas, or [their] causes—is verily the best of Bhāgavatas.”

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nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham

nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham |
teṣu teṣv acyutā bhaktir acyute’stu sadā tvayi ||
yā prītir avivekānāṁ viṣayeṣv anapāyinī |
tvām anusmarataḥ sā me hṛdayān nāpasarpatu ||

(Viṣṇu Purāṇa: 1.20.18–19; cited in Hari-bhakti-vilāsa: 8.434–435; Kṛṣṇa Sandarbha: 142; Bhakti Sandarbha: 217; Prīti Sandarbha: 50, 61)

“O Nātha, wherever I go in the course of thousands of births, may I always have unwavering (acyutā) bhakti to you, the unwavering Lord (Acyuta)! As I continuously remember you, may that everlasting prīti which [is possessed of a characteristic like the prīti which] the undiscerning have for objects of the senses, never slip away from my heart.”

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atha asama-snehāḥ

atha asama-snehāḥ—
adhikaṁ priya-sakhyās tu harau tasyāṁ tatas tathā |
vahantyaḥ sneham asama-snehās tu dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.125)

“Now, those of unequal affection [are described]—
Those of unequal affection are considered to be of two types: those who possess greater affection for their dear sakhī [i.e., their yūtheśvarī] than Hari, and those who possess greater affection for him than her.”

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