Sūkti Sudhākara – Page 2

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)

“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”

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śāstroktaṁ dharmam uccārya svayam ācarate sadā

śāstroktaṁ dharmam uccārya svayam ācarate sadā |
anyebhyaḥ śikṣayed yas tu sa ācāryo nigadyate ||
(Unknown source)

“One who speaks the dharma stated in the śāstras, always personally practices it, and can teach it to others is called an ācārya.”

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śraddadhānaḥ śubhāṁ vidyām ādadītāvarād api

śraddadhānaḥ śubhāṁ vidyām ādadītāvarād api |
antyād api paraṁ dharmaṁ strī-ratnaṁ duṣkulād api ||
viṣād apy amṛtaṁ grāhyaṁ bālād api subhāṣitam |
amitrād api sad-vṛttam amedhyād api kāñcanam ||
striyo ratnāny atho vidyā dharmaḥ śaucaṁ subhāṣitam |
vividhāni ca śīlpāni samādeyāni sarvataḥ ||
abrāhmaṇād adhyāyanam āpat-kāle vidhīyate |
anuvrajyā ca śuśrūṣā yāvad adhyāyanaṁ guroḥ ||
(Manu-smṛti: 2.238–241)

“One possessed of śraddhā may accept conducive knowledge [e.g., knowledge of logic, poetry, drama, medicine, etc.] even from an inferior [i.e., a member of a lower caste], other (para) dharma [i.e., knowledge of local laws and the like; alt., knowledge of the supreme (para) dharma, i.e., knowledge of the Self (Ātmā)] even from the lowest [i.e., someone who has no varṇa], and a wife or a jewel even from a low family. Nectar can be accepted even from poison, a fine statement even from a boy, good conduct even from a foe, and gold even from an impure substance. Wives, jewels, knowledge, dharma, uprightness, fine statements, and various arts can be accepted from everywhere. [A brāhmaṇa’s] Studying [the Veda] from a non-brāhmaṇa [i.e., a kṣatriya or vaiśya] is enjoined in a time of difficulty, as is following and serving the [non-brāhmaṇa] guru while studying.”

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pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ

pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ |
taṁ ṣaṇḍayanti yasmāt te pāṣaṇḍās tena hetunā ||
(Brahma-vaivara Purāṇa)

“The dharma of the three Vedas [viz., the Ṛk, Sāma, and Yajur] is referred to by the syllable pā as per [the established meaning of the syllable pā of] ‘preservation’ (pālana) of the world [i.e., the syllable pā in the word pāṣaṇḍa is used in the sense of pālana, ‘preserving,’ rather than in the alternate sense of ‘drinking’ that the syllable pā can also convey, because Vedic dharma is regarded as being essential for the preservation of the world]. They are known as pāṣaṇḍas because they diminish (ṣaṇḍayanti—khaṇḍayanti) that [viz., Vedic dharma].”

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ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ

ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ |
nārāyaṇāj jagannāthāt te vai pāṣaṇḍinaḥ smṛtāḥ || …
śruti-smṛty-uditācāraṁ yas tu nācarati dvijaḥ |
sa pāṣaṇḍīti vijñeyaḥ sarva-lokeṣu garhitaḥ ||
vinā vai bhagavat-prītyā te vai pāṣaṇḍinaḥ smṛtāḥ |
samasta-yajña-bhoktāraṁ viṣṇuṁ vai brahma-daivatam ||
uddiśya devatā eva juhoti ca dadāti ca |
sa pāṣaṇḍīti vijñeyaḥ svatantraḥ sarva-karmasu ||
svātantryāt kurute yas tu karma vedoditaṁ mahat |
yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ ||
samam anyair nirīkṣeta sa pāṣaṇḍī bhavet sadā |
avasthā-tritaye yas tu mano-vāk-kāya-karmabhiḥ ||
vāsudevaṁ na jānāti sa pāṣaṇḍī bhaved dvijaḥ |
kim atra bahunoktena brāhmaṇā ye’py avaiṣṇavāḥ ||
na spraṣṭavyā na vaktavyā na draṣṭavyāḥ kadācana |
(Padma Purāṇa: 6.235.2, 6–12)

“Those deluded by ignorance who speak of another deva as being superior to Nārāyaṇa, the Lord of universe, are indeed known as heretics (pāṣaṇḍis). … A twice-born who does not observe the conduct described in the Śrutis and Smṛtis is to be known as a pāṣaṇḍi and among all people is contemptible. They who are utterly devoid of affinity (prīti) for Bhagavān are indeed known as heretics (pāṣaṇḍis). Viṣṇu, the enjoyer of all sacrifices, is the object of worship of [even] Brahmā. One who performs sacrifices or gives in charity only for the sake of the devatās [i.e., without due regard for Bhagavān Viṣṇu] and is independent in all activities [i.e., performs activities without adherence to the guidance of the śāstras] is to be known as a heretic (pāṣaṇḍi). One who performs [even] great acts described in the Veda independently [i.e., not out of adherence to the guidance of the Vedas] and who shall see Deva, Nārāyaṇa, to be equal to other devatās like Brahmā and Rudra shall always be a heretic (pāṣaṇḍi). A twice-born who in the three states [of wakefulness, dream, and deep sleep] with the actions of the mind, speech, and body does not recognize Vāsudeva shall be a heretic (pāṣaṇḍi). What [is the use] of [making] many statements in this regard. Even brāhmaṇas who are non-Vaiṣṇavas are never to be touched, spoken to, or seen.”

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prātaḥ-paṅkaja-kuḍmalaya-dyuti-padaṁ tat-keśarollāsavān

prātaḥ-paṅkaja-kuḍmalaya-dyuti-padaṁ tat-keśarollāsavān
artho’bhyantara-saurabha-pratinibhaṁ vyaṅgyaṁ camatkāri yat |
dvi-trair yad rasikaiś ciraṁ sahṛdayair bhṛṅgair ivāsvādyate
tat kāvyaṁ na punaḥ pramatta-kukaver yat kiñcid ujjalpitam ||
(An ancient; cited in the Adbhuta-ṭīkā on Prema-pattana: 12)

“That which is like an object possessed of the beauty of a morning lotus bud, the meaning of which is like a bearer of the splendor of that’s [i.e., a lotus bud’s] whorl, the wondrous suggested sense of which is like the inner fragrance [of that lotus bud], and which is long relished [only] by two or three [rare] bee-like cordial relishers of rasa (sahṛdaya rasikas) is [worthy of being called] poetry (kāvya), and not, rather, any sort of utterance of a blundering pseudo-poet.”

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jāti-vidyā-mahatvaṁ ca rūpaṁ yauvanam eva ca

jāti-vidyā-mahatvaṁ ca rūpaṁ yauvanam eva ca |
yatnena parihartavyaḥ pañcaite bhakti-kaṇṭakāḥ ||
(Unknown source)

“Caste, learning, greatness, beauty, and youth are to be relinquished [i.e., one should not foster any conceit because of them]. These five are thorns for [i.e., on the path of] bhakti.”

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dharmaṁ yo bādhate dharmo na sa dharmaḥ kudharmas tat

dharmaṁ yo bādhate dharmo na sa dharmaḥ kudharmas tat |
avirodhī tu yo dharmaḥ sa dharmaḥ satya-vikrama ||
(Mahābhārata: 3.131.10)

“That [apparent] dharma which obstructs dharma is not [real] dharma; it is false [alt., corrupted] dharma. That dharma, on the contrary, which is non-impeding is [real] dharma, O Satya-vikrama!”

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vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ

vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ |
yāsāṁ hari-kathodgītaṁ punāti bhuvana-trayam ||
(Śrīmad Bhāgavatam: 10.47.63; cited in Bṛhad Bhāgavatāmṛta: 2.7.152; Prīti Sandarbha: 107)

“I offer obeisance constantly to the foot-dust of the ladies of Nanda’s Vraja, whose resounding singing of narrations of Hari purifies the three worlds.”

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yayā sarvam idaṁ vyāptaṁ jagat sthāvara-jaṅgamam

yayā sarvam idaṁ vyāptaṁ jagat sthāvara-jaṅgamam |
tāṁ dhenuṁ śirasā vande bhūta-bhavyasya mātaram ||
(Mahābhārata: 13.79.15)

“With my head I offer obeisance
To the cow,
The mother of the past and future,
She by whom this entire world
Of moving and inert beings is pervaded.”

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