Sūkti Sudhākara – Page 24

trasto’smy ahaṁ kṛpaṇa-vatsala duḥsahogra

trasto’smy ahaṁ kṛpaṇa-vatsala duḥsahogra-
saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ |
baddhaḥ sva-karmabhir uśattama te’ṅghri-mūlaṁ
prīto’pavarga-śaraṇaṁ hvayase kadā nu ||
(Śrīmad Bhāgavatam: 7.9.16)

“Cast among devourers [i.e., asuras],
And bound by my own karmas,
I am afraid of the havoc
Of the fierce, difficult to bear wheel of saṁsāra.
O you who are affectionate to the pitiable,
O Greatest Beloved,
When will you be pleased
And call [me] to the shelter that is [itself] liberation—
The soles of your feet?”

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mahat-sevāṁ dvāram āhur vimuktes

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam |
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye |
ye vā mayīśe kṛta-sauhṛdārthā
janeṣu dehambhara-vārtikeṣu ||
gṛheṣu jāyātmaja-rātimatsu
na prīti-yuktā yāvad-arthāś ca loke ||
(Śrīmad Bhāgavatam: 5.5.2–3; cited in Hari-bhakti-vilāsa: 10.17, 69; Bhakti Sandarbha: 186; Caitanya-caritāmṛta: 2.22.82)

“Service to the mahats is said to be the door to ultimate mukti, and attachment to those who are attached to women [is said to be] the door to darkness. The mahāntas are they who are of equal mind, tranquil, free from anger, friendly, and virtuous, or, they who (1) have made affection [i.e., prema] for me, Īśa, their aim, (2) are unpossessed of affinity for persons fixated upon affairs related to bodily maintenance and houses accompanied by wives, children, and friends, and (3) are possessed of only so much wealth [as is necessary] in this world.”

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advaitam acyutam anādim ananta‑rūpam

advaitam acyutam anādim ananta‑rūpam
ādyaṁ purāṇa‑puruṣaṁ nava‑yauvanaṁ ca |
vedeṣu durlabham adurlabham ātma‑bhaktau
govindam ādi‑puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.33)

“Incomparable,
Undiminishing,
Without beginning,
Infinite in form,
Original,
Prior to the Puruṣa,
Also ever-youthful,
Difficult to understand in the Vedas,
And not difficult to understand
Through bhakti from the heart—
I worship him,
Govinda,
The Original Puruṣa.”

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sā carvāṇodyad-aruṇādhara-cāru-jihvā

sā carvāṇodyad-aruṇādhara-cāru-jihvā-
gaṇḍu-sthalānana-saroja-vilāsa-bhaṅgī |
bhrū-cāpa-locana-saroruha-nartana-śrī-
vidyotitā na vacasā manasāpi gamyā ||
(Bṛhad Bhāgavatāmṛta: 2.6.125)

“That [extraordinarily astonishing] expression of play
In his cheeks, charming tongue, and dawn-red lips
Emerging on his lotus face as he chews,
Illumined by the beauty of the dancing
Of the lotuses of his eyes
And the bows of his brows,
Is not graspable by speech or even the mind.”

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sarvātmakatvena bṛhat-tamatvād bhagavato rūpam eva brahma

sarvātmakatvena bṛhat-tamatvād bhagavato rūpam eva brahma |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 4.8.78)

“On account of being the greatest [i.e., the most vast entity] by virtue of being the constitution of all [other entities in existence, i.e., of being the totality of existence], only the form of Bhagavān is [the rightful referent of the word] Brahman.”

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yasmin yasmiṁs tu viṣaye yo yo yāti viniścayam

yasmin yasmiṁs tu viṣaye yo yo yāti viniścayam |
sa tam evābhijānāti nānyaṁ bharata-sattama ||
yathā yathā ca paryeti loka-tantram asāravat |
tathā tathā virāgo’tra jāyate nātra saṁśayaḥ ||
evaṁ vyavasite loke bahu-doṣe yudhiṣṭhira |
ātma-mokṣa-nimittaṁ vai yateta matimān naraḥ ||
(Mahābhārata: 12.175.3–5)

“Whatever firm resolve one acquires in regard to whatever object—that alone one understands [to be truly beneficial], and not anything else, O best of the Bharatas. As far as one maturely recognizes [i.e., deliberates upon and thereby understands] the intrinsic nature of the world to be essenceless, so far detachment towards it arises. Of this there is no doubt. When the world is thus determined to be possessed of numerous defects, O Yudhiṣṭhra, an intelligent person shall certainly endeavor for the sake of liberation of the self.”

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lobha-moha-samāpannaṁ na daivaṁ trāyate naram

lobha-moha-samāpannaṁ na daivaṁ trāyate naram ||
yathāgniḥ pavanoddhūtaḥ sūkṣmo’pi bhavate mahān |
tathā karma-samāyuktaṁ daivaṁ sādhu vivardhate ||
yathā taila-kṣayād dīpaḥ pramlānim upagacchati |
tathā karma-kṣayād daivaṁ pramlānim upagacchati ||
(Mahābhārata: 13.6.42–44)

“Destiny does not save a person afflicted with greed and delusion. As even a small fire stoked by the wind becomes large, so destiny supported by karma greatly increases. As a lamp becomes extinguished as a result of the diminution of oil, so destiny becomes extinguished as a result of the diminution of karma.”

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tat-saundaryaṁ sā ca lāvaṇya-lakṣmīs

tat-saundaryaṁ sā ca lāvaṇya-lakṣmīs
tan-mādhuryaṁ tasya kiṁ varṇitaṁ syāt |
dravyair yogyā laukikair nopamā syāt
kiṁ vānyena dvārakendreṇa nāpi ||
kṛṣṇo yathā nāgara-śekharāgryo
rādhā tathā nāgarikā-varāgryā |
rādhā yathā nāgarikā-varāgryā
kṛṣṇo tathā nāgara-śekharāgryaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.110–111)

“Can that beauty, that wealth of loveliness, or that sweetness of his [i.e., Kṛṣṇa’s] be described? Neither with worldly objects, nor with others [i.e., Nārāyaṇa of Vaikuṇṭha, or Rāma of Ayodhyā], nor even the Lord of Dvārakā shall any comparison [thereof] be appropriate. [There is only one appropriate object of comparison:] As Kṛṣṇa is the foremost of cultured lovers, so Rādhā is the foremost of cultured ladyloves, and as Rādhā is the foremost of cultured ladyloves, so Kṛṣṇa is the foremost of cultured lovers.”

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atha vandanam

atha vandanam
praṇamed atha sāṣṭāṅgaṁ tan-mudrāṁ ca pradarśayet |
paṭhet prati-praṇāmaṁ ca prasīda bhagavann iti ||
tad uktam ekādaśe śrī-bhagavatā—
stavair uccāvacaiḥ stotraiḥ paurāṇaiḥ prākṛtair api |
stutvā prasīda bhagavann iti vandeta daṇḍavat ||
(Hari-bhakti-vilāsa: 8.357–358)

“Now, [offering] obeisance [shall be described]: Then, one should prostrate with eight limbs and show the mudrā thereof. With every prostration, one should also declare, ‘Be pleased, O Bhagavān!’ This is stated by Śrī Bhagavān in the Eleventh [Canto, i.e., SB 11.27.45], ‘One should [offer] praise with various stavas and stotras, ancient and vernacular, [entreat Bhagavān,] ‘Be pleased, O Bhagavān,’ and offer obeisance like a stick.”

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agre pṛṣṭhe vāma-bhāge samīpe garbha-mandire

agre pṛṣṭhe vāma-bhāge samīpe garbha-mandire |
japa-homa-namaskārān na kuryāt keśavālaye ||
(Unknown source; cited in Hari-bhakti-vilāsa: 8.391)

“In a temple of Keśava, one should not perform japa, homa, or namaskāra [i.e., obeisance] in front, behind, on the left side, very near, or in the sanctum sanctorum [of the deity].”

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