Sūkti Sudhākara

mudā gopendrasyātmaja-bhuja-pariṣvaṅga-nidhaye

mudā gopendrasyātmaja-bhuja-pariṣvaṅga-nidhaye
sphurad-gopī-vṛndair yam iha bhagavantaṁ praṇayibhiḥ |
bhajadbhis tair bhaktyā svam abhilaṣitaṁ prāptam acirād
yamī-tīre gopīśvaram anudinaṁ taṁ kila bhaje ||
(Stavāvalī: Vraja-vilāsa-stava, 87)

“On the bank of Yama’s Twin,
Assuredly I daily worship him,
Gopīśvara,
The lord who
For the sake of [attaining] a jewel—
The embrace of the arms
Of the Son of the gopa’s king—
Was joyfully worshiped
With bhakti here [i.e., in Vṛndāvana]
By those shining gopīs full of love,
Who quickly attained their desired object.”

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śrīmad gopīśvaraṁ vande śaṅkaraṁ karuṇāmayam

śrīmad gopīśvaraṁ vande śaṅkaraṁ karuṇāmayam |
sarva-kleśa-haraṁ devaṁ vṛndāraṇya-rati-pradam ||
(Bhakti-ratnākara: 5.3741)

“I offer obeisance to Śrīmad Gopīśvara,
Śaṅkara,
Full of compassion,
A remover of all affliction,
Refulgent,
A bestower of the rati of Vṛndāvana.”

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śrī-kṛṣṇe vaiṣṇavānān tu prema-bhaktir vivardhate

śrī-kṛṣṇe vaiṣṇavānān tu prema-bhaktir vivardhate |
kṛṣṇa-bhakti-rasā-sāra-varṣi-rudrānukampayā ||
(Hari-bhakti-vilāsa: 14.221)

“The prema-bhakti to Śrī Kṛṣṇa of Vaiṣṇavas certainly is increased by the favor of Rudra, who showers the essence of Kṛṣṇa-bhakti-rasa.”

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kāryaṁ guṇāvatāratvenaikyād rudrasya vaiṣṇavaiḥ

kāryaṁ guṇāvatāratvenaikyād rudrasya vaiṣṇavaiḥ |
vaiṣṇavāgryatayā śreṣṭhyāt sadācārāc ca tad-vratam ||
(Hari-bhakti-vilāsa: 14.195)

“This vrata [i.e., Śiva Rātri] is to be performed by Vaiṣṇavas (1) because of Rudra’s oneness [with Bhagavān Viṣṇu] on account of [his] being a guṇāvatāra [of Bhagavān Viṣṇu], (2) because of [his] superiority [to other devatās] on account of [his] being the foremost of Vaiṣṇavas, and (3) because of proper conduct [i.e., because it is considered proper conduct to do so since it is a great fault to not].”

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śiva-rātri-vrataṁ kṛṣṇa-caturdaśyān tu phālgune

śiva-rātri-vrataṁ kṛṣṇa-caturdaśyān tu phālgune |
vaiṣṇavair api tat kāryaṁ śrī-kṛṣṇa-prītaye sadā ||
(Hari-bhakti-vilāsa: 14.187)

“The Śiva Rātri vrata on Kṛṣṇa Caturdaśī in [the month of] Phālguna is always to be performed even by Vaiṣṇavas for the sake of [attaining] prīti for Śrī Kṛṣṇa.”

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indriyasyendriyasyārthe rāga-dveṣau vyavasthitau

indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||
(Śrīmad Bhagavad-gītā: 3.34)

“Attraction (rāga) and aversion (dveṣa) to an object of each sense is firmly established [i.e., bound to occur]. One should not come under the control of these since they are one’s obstructions.”

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tathāpi saṅgaḥ parivarjanīyo

tathāpi saṅgaḥ parivarjanīyo
guṇeṣu māyā-raciteṣu tāvat |
mad-bhakti-yogena dṛḍhena yāvad
rajo nirasyeta manaḥ-kaṣāyaḥ ||
yathāmayo’sādhu cikitsito nṛṇāṁ
punaḥ punaḥ santudati prarohan |
evaṁ mano’pakva-kaṣāya-karma
kuyoginaṁ vidhyati sarva-saṅgam ||
kuyogino ye vihitāntarāyair
manuṣya-bhūtais tridaśopasṛṣṭaiḥ |
te prāktanābhyāsa-balena bhūyo
yuñjanti yogaṁ na tu karma-tantram ||
(Śrīmad Bhāgavatam: 11.28.27–28)

“[Bhagavān Śrī Kṛṣṇa:] Nevertheless [i.e., even though brahman is not influenced by the guṇas or the ahaṅkāra], association with the guṇas [i.e., objects of the senses] fabricated by māyā is to be avoided so long as the impurity in the mind—passion (rajas)—is not removed by means of steadfast bhakti-yoga to me. As an improperly treated disease of people again and again crops up and causes trouble, so a mind with unburnt [i.e., undestroyed] impurities and actions that retains attachment to everything thwarts an immature yogī. One who remains an immature yogī [thwarted] because of ordained obstacles existent in the form of human beings sent by the devas, again [i.e., in another birth] by the strength of previous practice engages in yoga, and not rather, in a multitude of karma.”

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na yāvad etāṁ tanu-bhṛn narendra

na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena |
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat ||
na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya |
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte ||
(Śrīmad Bhāgavatam: 5.11.15–16)

“[Rendered according to the Bhāvārtha-dīpikā:] O King, as long as the bearer of a body does not cast away this māyā, and, having become completely freed from attachment and victorious over the six co-wives [i.e., the six senses], understand the nature of the self (ātma-tattva) by means of the appearance of wisdom, so long he wanders here [i.e., in saṁsāra], and as long as one does not understand the mind, a guise of the self, to be the field of a person’s suffering in saṁsāra which bears a continuance of lamentation, delusion, disease, attraction, greed, and enmity, and produces my-ness [so long one wanders in saṁsāra].”

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bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ

bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ |
dhvastāvidyo’vadhatte yaḥ kṛṣṇaṁ muktaḥ sa ucyate ||
bhakty-abhāvān mano-vṛttīr āśrayad vāsanāmayam |
avidyāṁ yasya puṣṇāti sa pumān baddha ucyate ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 5.11.17)

“An ascetic who with the weapon of bhakti removes viṣayas from his own mind and, having destroyed ignorance (avidyā), attends to [i.e., devotedly serves] Kṛṣṇa is called a mukta [i.e., one who is liberated from saṁsāra]. A person who nourishes his avidyā by taking shelter in functions (vṛttis) of the mind based on inclinations (vāsanās) as a result of a lack of bhakti is called baddha [i.e., bound in saṁsāra].”

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