Sūkti Sudhākara

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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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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