Sūkti Sudhākara

atha praṇāma-vidhiḥ

atha praṇāma-vidhiḥ
tatraiva—
śiro mat-pādayoḥ kṛtvā bāhubhyāṁ ca parasparam |
prapannaṁ pāhi mām īśa bhītaṁ mṛtyu-grahārṇavāt ||
kiṁ cāgame—
dorbhyāṁ padbhyāṁ ca jānubhyām urasā śirasā dṛśā |
manasā vacasā ceti praṇāmo’ṣṭāṅga īritaḥ ||
jānubhyāṁ caiva bāhubhyāṁ śirasā vacasā dhiyā |
pañcāṅgakaḥ praṇāmaḥ syāt pūjāsu pravarāv imau ||
(Hari-bhakti-vilāsa: 8.359–361)

“Now, the procedure for prostration [is explained]: Therein specifically [i.e., in SB 11.27.46, it is explained by Bhagavān Śrī Kṛṣṇa], ‘Putting the head before my feet and the arms opposite one another, [one should address the deity], ‘O Lord, please protect me, I who have taken shelter [in you] and am afraid of the ocean inhabited by the shark of death’ [and then offer obeisance].’ Furthermore, in the Āgamas [it is said], ‘An obeisance with the arms, feet, knees, chest, head, sight, mind, and speech is known as aṣṭāṅga [i.e., an obeisance made with eight (aṣṭa) limbs (aṅga)]. An obeisance with the knees, arms, head, speech, and mind is [known as] pañcāṅga [i.e., an obeisance made with five (pañca) limbs (aṅga)]. These two [types of obeisance] are best in offerings of worship.’”

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ghana-praṇaya-medurau śarad-amanda-candrānanau

ghana-praṇaya-medurau śarad-amanda-candrānanau
kirīṭa-mukuṭe dhṛtau vidhṛta-nīla-pītāmbarau |
śarat-sukhada-kānane sarasa-yogapīṭhāsane
puraḥ kalaya nāgarau madhura-rādhikā-mādhavau ||
(Unknown source; cited in Sādhana-dīpikā: 2)

“Brimming with deep, uninhibited love,
Faces like the full, early autumn moon,
Wearing a tiara and diadem,
Sporting blue and yellow garb,
In the delightful early autumn forest,
On the seat at the charming yogapīṭha—
Behold before you
The Clever Pair,
Sweet Rādhikā and Mādhava.”

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āge haya mukta, tabe sarva-bandha-nāśa

āge haya mukta, tabe sarva-bandha-nāśa |
tabe sei haite pāre śrī-kṛṣṇera dāsa ||
(Caitanya-bhāgavata: 2.17.106)

“First, one becomes liberated. Then the destruction of all bondage occurs. Then one can become a servant of Śrī Kṛṣṇa.”

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pāṣāṇa-dhātu-mṛd-dāru-sikatā-maṇi-lekhajā

pāṣāṇa-dhātu-mṛd-dāru-sikatā-maṇi-lekhajā |
saptadā te pratikṛtir acalā vā calā prabho ||
śālagrāma-śilā cātha yatra kutrāpy avasthitā |
yādṛśī tādṛśī vāpi bhaktair bhaktyābhipūjitā ||
bhavatādhiṣṭhitā sarvā sac-cid-ānanda-rūpiṇī |
tvam eva kathayase sadbhis tasmai tubhyaṁ namo namaḥ ||
(Kṛṣṇa-līlā-stava: 409–411 (106))

“Made of stone, metal, earth, wood, sand, jewel, or paint—your image of seven types—[which can also be] immobile or mobile—O Lord, and a Śālagrāma stone wheresoever and howsoever it may be situated, can be worshiped with bhakti by bhaktas. All of them [i.e., all of these types of deities] are said by the sat (1) to be inhabited by you, (2) to be of the nature of eternal being, consciousness, and bliss [i.e., to not be seen as being made merely of stone, wood, etc.], and (3) to be you yourself. Unto you—he [who personally manifests himself in all these forms, I offer] obeisance and obeisance.”

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namo brāhmaṇa-rūpāya nija-bhakta-svarūpiṇe

namo brāhmaṇa-rūpāya nija-bhakta-svarūpiṇe |
namaḥ pippala-rūpāya go-rūpāya namo’stu te ||
nānā-tīrtha-svarūpāya namo nanda-kiśora he |
sarvadā loka-rakṣārtha-rūpa-pañcaka-dhāriṇe ||
(Kṛṣṇa-līlā-stava: 407–408 (105))

“Obeisance unto you in the form of the brāhmaṇa,
And unto you in the form of your own bhakta.
Obeisance unto you in the form of the sacred fig tree.
May my obeisance be [offered] unto you in the form of the cow.
Obeisance unto you in the form of various holy places.
O Adolescent Son of Nanda!
[Obeisance] Unto you who always assume these five forms
For the sake of protecting the world.”

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śrī-bhāgavata-nidhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ

śrī-bhāgavata-nidhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ |
śrīdhara-svāmipādāṁs tān vande bhakty-eka-rakṣakān ||
svāmi-pādair na yad vyaktaṁ yad vyaktaṁ cāsphuṭaṁ kvacit |
tatra tatra ca vijñeyaḥ sandarbhaḥ krama-nāmakaḥ ||
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.1.1)

“I offer obeisance unto him, Śrīdhara Svāmīpāda, the sole guardian of bhakti, by whom was given the vision of his commentary on the treasure Śrīmad Bhāgavatam. This sandarbha [i.e., treatise on Śrīmad Bhāgavatam] known as Krama [i.e., this Krama-sandarbha-ṭīkā] is to be understood [to apply] in regard to what was not explained by Svāmīpāda and sometimes to what was explained unclearly [by him in his Bhāvārtha-dīpikā on Śrīmad Bhāgavatam].”

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tulā-puruṣa-dānādyair aśvamedhādibhir makhaiḥ

tulā-puruṣa-dānādyair aśvamedhādibhir makhaiḥ |
vārāṇasī-prayāgādi-tīrtha-snānādibhiḥ priye ||
gayā-śrāddhādibhiḥ pitryair veda-pāṭhādibhir japaiḥ |
tapobhir ugrair niyamair yamair bhūta-dayādibhiḥ ||
guru-śuśrūṣaṇaiḥ satyair dharmair varṇāśramānvitaiḥ |
jñāna-dhyānādibhiḥ samyak-caritair janma-koṭibhiḥ ||
na yānti tat paraṁ śreyo viṣṇuṁ sarveśvareśvaram |
sarva-bhāvair anāśritya purāṇaṁ puruṣottamam ||
(Padma Purāṇa; Nārada Pañcarātra: 4.2.17–20; cited in the Dig-darśinī-ṭikā on Hari-bhakti-vilāsa: 1.118)

“[Mahādeva to Parvatī:] O dear one, by means of crores of births of righteous conduct—[the giving of] charities such as that equal to the person [i.e., the charity of giving away an amount of gold equal to the weight of one’s body], [conducting] sacrifices like the horse-sacrifice, bathing and so on at tīrthas like Vārāṇasī and Prayāga, [performances of] rites for the forefathers like [an offering of] last rights at Gayā, recitation and so forth of Vedas, japas [i.e., performing japa of various mantras], severe austerities, regulations, restrictions, [showing] compassion and the like towards other living beings, [performing] services to the guru, [observing] noble duties based on one’s varṇa and āśrama, [acquiring] knowledge, [performing] meditation, and so on—one does not attain the supreme weal, Viṣṇu, the Īśvara of all īśvaras, without taking shelter in [him] the primeval Supreme Person with all of one’s manners of being [i.e., with the totality of one’s self].”

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subhāṣitaṁ hāri viśaty adho galān

subhāṣitaṁ hāri viśaty adho galān
na durjanasyārka-ripor ivāmṛtam |
tad eva dhatte hṛdayena saj-jano
harir mahāratnam ivātinirmalam ||
(Kādambarī: 7)

“A captivating subhāṣita [‘fine statement’] does not enter
Farther than the throat of a wicked person,
Just as ambrosia [does not enter
Farther than the throat] of Rāhu.
A wise person holds that specifically [i.e., a captivating subhāṣita] with the heart,
Just as Hari [holds with his heart] the supreme, exceedingly taintless jewel [i.e., the Kaustubha].”

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