Sūkti Sudhākara

asmākaṁ tu mataṁ tat te’nukampāṁ susamīkṣamāṇaḥ

asmākaṁ tu mataṁ tat te’nukampāṁ susamīkṣamāṇaḥ ity-ādi-vacanatas tathā bhakter anāyāsa-siddhatva-śravaṇāt tathā bhaktir eva bhaktim utpādayati iti nyāyāc ca śrī-bhagavat-kṛpayā tad-eka-mātrāpekṣasya sukhaṁ sampadyate |
(Bṛhad Bhāgavatāmṛta Dig-darśinī­-ṭīkā: 2.2.213)

“Our view, however, is that in accord with statements such as tat te’nukampāṁ susamīkṣamāṇaḥ [in SB 10.14.8], because it is heard that bhakti is established without difficulty, and in accord with the principle that bhakti itself produces bhakti, the happiness [i.e., the superlative happiness of niṣṭhā in bhakti] of one who depends only on him [i.e., Bhagavān] manifests [just by] by the grace of Śrī Bhagavān [i.e., taking up any other process, such as karma or jñāna, for the sake of citta-śuddhi is unnecessary].”

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kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām

kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām |
yair āśritas tīrtha-padaś caraṇo vyasanātyayaḥ ||
(Śrīmad Bhāgavatam: 3.23.42)

“What is difficult to attain for those persons of unfettered mind [i.e., of strong mind, or, even alternately, of uncontrolled mind] who take shelter in the feet of he whose feet are the origin of all tīrthas, the feet which bring about the cessation of [all] plight [i.e., saṁsāra itself]?”

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devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan |
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam ||
(Śrīmad Bhāgavatam: 11.5.41)

“O King, one who has forsaken one’s duties and taken shelter completely in the ultimate shelterer, Mukunda, is neither a servant of, nor a debtor to, the devas, the ṛṣis, [other] living beings, relatives, humanity, or ancestors.”

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māṁ hi pārtha vyapāśritya ye’pi syuḥ pāpa-yonayaḥ

māṁ hi pārtha vyapāśritya ye’pi syuḥ pāpa-yonayaḥ |
striyo vaiśyās tathā śūdrās te’pi yānti parāṁ gatim ||
(Śrīmad Bhagavad-gītā: 9.32)

“O Pārtha, by taking full shelter in me, even those of sinful birth, women, merchants, and laborers certainly attain the supreme destination.”

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tasmāt tvam uddhavotsṛjya codanāṁ praticodanām

tasmāt tvam uddhavotsṛjya codanāṁ praticodanām |
pravṛttiñ ca nivṛttiñ ca śrotavyaṁ śrutam eva ca ||
mām ekam eva śaraṇam ātmānaṁ sarva-dehinām |
yāhi sarvātma-bhāvena mayā syā hy akuto-bhayaḥ ||
(Śrīmad Bhāgavatam: 11.12.14–5)

“Therefore, O Uddhava, abandoning injunctions and prohibitions [i.e., the injunctions and prohibitions given in the Śruti and the Smṛti], engagement and resignation [i.e., the dharmas of a gṛhastha and of a sannyāsī], and that which is to be heard and that which has been heard [i.e., all that pertains to such dharmas and the injunctions and prohibitions related to them in śāstra; alt., all else that is to be heard from śāstra, that is, all that is said in śāstra related to the jñāna-mārga], you should take shelter exclusively in me alone, the Ātmā of all embodied beings, with the full existence of your self. With me [i.e., thus becoming situated in my shelter], be completely fearless.”

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ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān

ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān |
dharmān santyajya yaḥ sarvān māṁ bhajet sa ca sattamaḥ ||
(Śrīmad Bhāgavatam: 11.11.32)

“[Kṛṣṇa to Uddhava:] One who fully understands the merits [of following] and transgressions [caused by neglect] related to one’s own [varṇa and āśrama] dharmas and, although they are instituted by me, completely gives up all of them and serves me is also the best of sādhus.”

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mama nātha yad asti yo’smy ahaṁ

mama nātha yad asti yo’smy ahaṁ
sakalaṁ tad dhi tavaiva mādhava |
niyata-svam iti prabuddha-dhīr
atha vā kiṁ nu samarpayāmi te ||
(Stotra-ratna: 53)

“O Master, whatever is mine and whoever I am—all of this is actually yours alone. O Mādhava, with this enlightened awareness of [everything] being eternally your own, what now can I even offer you?”

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vapur-ādiṣu yo’pi ko’pi vā

vapur-ādiṣu yo’pi ko’pi vā
guṇato’sāni yathā-tathā-vidhaḥ |
tad ayaṁ tava pāda-padmayor
aham adyaiva mayā samarpitaḥ ||
(Stotra-ratna: 52; cited in Bhakti-rasāmṛta-sindhu: 1.2.196)

“Whoever I may be inside the body and so forth, and of whatever sort [I may be in terms of body and so forth] according to the guṇas—today as such this ‘I’ is offered by me at your lotus feet.”

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jānāmi dharmaṁ na ca me pravṛttir

jānāmi dharmaṁ na ca me pravṛttir
jānāmy adharmaṁ na ca me nivṛttiḥ |
tvayā hṛṣīkeśa hṛdi sthitena 
yathā niyukto’smi tathā karomi ||
(Hari-bhakti-vilāsa: 3.94)

“I understand dharma, but I do not have the propensity [to follow it]. I understand adharma, but I do not have the restraint [to abstain from it]. O Hṛṣīkeśa [i.e., O Master of the senses], as I am engaged by you, who are situated in my heart, so I act.”

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