Sūkti Sudhākara

tasmai namo bhagavate vāsudevāya dhīmahi

tasmai namo bhagavate vāsudevāya dhīmahi |
yan-māyayā durjayayā māṁ vadanti jagad-gurum ||
vilajjamānayā yasya sthātum īkṣā-pathe’muyā |
vimohitā vikatthante mamāham iti durddhiyaḥ ||
(Śrīmad Bhāgavatam: 2.5.12–13; cited in Tattva Sandarbha: 32; Bhagavat Sandarbha: 28, 100; Caitanya-caritāmṛta: 2.22.32)

“[Brahmādeva:] Obeisance unto him, Bhagavān. We meditate on Vāsudeva, because of whose difficult to surmount māyā people call me the master of the universe, and thoroughly deluded by she [i.e., Māyā] who is ashamed to stand in whose purview, the ignorant boast of ‘I’ and ‘mine.’”

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rāsa-līlā jayaty eṣā yayā saṁyujyate’niśam

rāsa-līlā jayaty eṣā yayā saṁyujyate’niśam |
harer vidagdhatā-bheryā rādhā-saubhāgya-dundubhiḥ ||
(Sāraṅga-raṅgadā-ṭīkā on Kṛṣṇa-karṇāmṛta: 3)

“This rāsa-līlā—
By which the dundubhi of Rādhā’s charm
Is continuously united
With the bheri of Hari’s cleverness—
Triumphs!”

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yad-bhāva-bhāvita-dhiyaḥ praṇayottha-vācāṁ

yad-bhāva-bhāvita-dhiyaḥ praṇayottha-vācāṁ
mudrāpi durgamatamā muni-puṅgavānām |
rāsotsukaṁ madana-mohanam acyutaṁ taṁ
rādhā-samedhita-rasollasitaṁ nato’smi ||
(Sāraṅga-raṅgadā-ṭīkā on Kṛṣṇa-karṇāmṛta: 1)

“I offer obeisance unto him,
Acyuta,
The Enchanter of Madana—
Eager for rāsa
And elated with rasa
Greatly increased by Rādhā—
Even the literal expression of the speech
Arising from the uninhibited love
Of those whose minds are imbued with bhāva for whom
Is most difficult to understand
For the foremost of sages.”

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karṇākarṇi sakhī-janena vijane dūtī-stuti-prakriyā

karṇākarṇi sakhī-janena vijane dūtī-stuti-prakriyā
patyur vañcana-cāturī guṇanikā kuñja-prayāṇe niśi |
bādhiryaṁ guru-vāci veṇu-virutāv utkarṇateti vratān
kaiśoreṇa tavādya kṛṣṇa guruṇā gaurī-gaṇaḥ paṭhyate ||
(Bhakti-rasāmṛta-sindhu: 2.1.333)

“[A messenger informs Kṛṣṇa:] Whispering ear to ear with a friend,
Fine technique in praising messengers in private,
Dexterity in deception of the husband,
Steady practice of sneaking out to an arbor at night,
Deafness to the speech of elders,
Keeping the ears pricked at the sound of the flute—
O Kṛṣṇa,
Today,
With the guru of your adolescence,
Fair young women [viz., the gopīs]
Are studying all these rites.”

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sā maṇḍalī-bandhana-cāturī prabhoḥ

sā maṇḍalī-bandhana-cāturī prabhoḥ
sā nṛtya-gītādi-kālāsu dakṣatā |
sāpūrva-śobhādhikatā-paramparā
muñcāti ceto mama viśva-mohinī ||
(Bṛhad Bhāgavatāmṛta: 2.5.156)

“That skill of Prabhu in assembling [the gopīs] in a circle,
That expertise [of Prabhu] in the arts of dancing, singing, and so forth
[i.e., and in play in the water, in the forest, and elsewhere],
And that successive flow of a profusion
Of extraordinary beauty,
Enchanting to the world,
Steals away my heart.”

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bibhemy asmād dhanta durbodha-līlāt

bibhemy asmād dhanta durbodha-līlāt
kva tat tasyāḥ sāra-saubhagya-dānam |
kva sadyo’ntardhānato rodanābdhāv
anāthāyā yātanaikākinī yā ||
(Bṛhad Bhāgavatāmṛta: 2.5.154)

“Hanta! I fear he of unfathomable līlā! Where is that granting of the ultimate fortune to her? And where is that solitary anguish of hers as she was helpless in an ocean of [her own] tears because of his sudden disappearance?”

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aho vaidagdhī sā madhura-madhurā śrī-bhagavataḥ

aho vaidagdhī sā madhura-madhurā śrī-bhagavataḥ
samākarṣaty uccair jagati kṛtinaḥ kasya na manaḥ |
kula-strīṇāṁ tāsāṁ vana-bhuvi tathākarṣaṇam atho
tathā vāk-cāturyaṁ sapadi ruditaṁ tābhir api yat ||
(Bṛhad Bhāgavatāmṛta: 2.5.151)

“Aho! What adept’s mind in this world does Śrī Bhagavān’s sweet, sweet artistry [in flute playing], [his] thereby attracting those noble women [i.e., the gopīs] into the region of the forest, and [his] similar expertise with speech because of which weeping was resorted to immediately even by them [i.e., the gopīs, once he spoke to them upon their arrival in his midst in the forest], not intensely attract in full?”

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śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate

śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate |
dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram ||
(Śrīmad Bhagavad-gītā: 12.12)

“Contemplation is indeed better than repeated concentration, and meditation is superior to contemplation. From meditation comes relinquishment of the results of action, and thereafter, from relinquishment, peace.”

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mayy eva mana ādhatsva mayi buddhiṁ niveśaya

mayy eva mana ādhatsva mayi buddhiṁ niveśaya |
nivasiṣyasi mayy eva ata ūrdhvaṁ na saṁśayaḥ ||
atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram |
abhyāsa-yogena tato mām icchāptuṁ dhanañjaya ||
abhyāse’py asamartho’si mat-karma-paramo bhava |
mad-artham api karmāṇi kurvan siddhim avāpsyasi ||
athaitad apy aśakto’si kartuṁ mad-yogam āśritaḥ |
sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān ||
(Śrīmad Bhagavad-gītā: 12.8–11)

“Fix the mind only on me. Absorb the intellect in me. Thereafter, you will dwell in me alone. There is no doubt. If you are unable to fully fix the mind on me steadily, O Dhanañjaya, then try to attain me by means of the practice of repeated concentration. If you are incapable of repeated concentration as well, then be one for whom actions related to me are paramount. By performing actions just for my sake, you will attain success (siddhi). If you are unable to do even this, then, taking shelter in connection with me and being possessed of self-regulation, relinquish the results of all your actions.”

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ye tu dharmāmṛtam idaṁ yathoktaṁ paryupāsate

ye tu dharmāmṛtam idaṁ yathoktaṁ paryupāsate |
śraddadhānā mat-paramā bhaktās te’tīva me priyāḥ ||
(Śrīmad Bhagavad-gītā: 12.20)

“But those bhaktas who take shelter in this dharma—[this] nectar—as [thus] described [by me], being endowed with faith (śraddhā) and devoted to me, are exceedingly dear to me.”

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