Svayam Bhagavān

Uddhava-gītā

Uddhava-gītā

Six verses in praise of the Vraja-gopīs expressed by Śrī Uddhava after delivering Śrī Kṛṣṇa’s messages from Mathurā.

Excerpted from Śrīmad Bhāgavatam 10.47.58–63.

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aho kila tad evāhaṁ manye bhagavato hareḥ

aho kila tad evāhaṁ manye bhagavato hareḥ |
sugopya-bhagavattāyāḥ sarva-sāra-prakāśanam ||
(Bṛhad Bhāgavatāmṛta: 2.5.88)

“Aho! I certainly consider that [i.e., the figure, qualities, pastimes, and so forth of Śrī Hari in Goloka] alone the manifestation of the essence of the entirety of the most confidential Bhagavattā of Bhagavān Hari!”

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vayaso vividhatve’pi sarva-bhakti-rasāśrayaḥ

vayaso vividhatve’pi sarva-bhakti-rasāśrayaḥ |
dharmī kiśora evātra nitya-nānā-vilāsavān ||
(Bhakti-rasāmṛta-sindhu: 2.1.63)

“Although there exist a variety of ages [of Svayaṁ Bhagavān Śrī Kṛṣṇa, viz., infancy, boyhood, adolescence], the basis of all bhakti-rasas, the possessor of [all] qualities [in full], and the bearer of various eternal sports—adolescence (kiśora)—alone is here [described in this section on bhakti-rasa in general (i.e., BRS 2.1)].”

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ataḥ sarvato’pi sāndrānanda-camatkāra-kara-śrī-kṛṣṇa-prakāśe

ataḥ sarvato’pi sāndrānanda-camatkāra-kara-śrī-kṛṣṇa-prakāśe śrī-vṛndāvane’pi paramādbhuta-prakāśaḥ śrī-rādhayā yugalitas tu śrī-kṛṣṇa iti |
(Kṛṣṇa Sandarbha: 189)

“Therefore, even among all the intensely blissful and astonishing prakāśas (manifestations) of Śrī Kṛṣṇa, and even within [those found in] Śrī Vṛndāvana, the supremely wondrous prakāśa is that of Śrī Kṛṣṇa coupled with Śrī Rādhā.”

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niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ

niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ |
yat kiñcit pauruṣaṁ puṁsāṁ mene kṛṣṇānukampitam ||
(Śrīmad Bhāgavatam: 10.89.63)

“After having seen the abode of Viṣṇu [i.e., Mahākālapura, the abode of Mahāviṣṇu], Arjuna, completely astonished, recognized that any prowess in a person (puruṣa) [including even the Supreme Puruṣa in the universe, Mahāviṣṇu], is manifest [only] by Kṛṣṇa’s favor.”

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seyam akhaṇḍāpi nijālambanasya bhagavata āvirbhāva-tāratamyena

seyam akhaṇḍāpi nijālambanasya bhagavata āvirbhāva-tāratamyena svayaṁ tāratamyenaivāvirbhavati | tad evaṁ sati śrī-kṛṣṇasyaiva svayaṁ-bhagavattvena tat-sandarbhe darśitatvāt tatraiva tasyāḥ parā pratiṣṭhā |
(Prīti Sandarbha: 78)

“Although this [i.e., prīti] is undivided [i.e., a singular, indivisible entity], it manifests itself in a gradation in accord with a gradation in the manifestation of its support (ālambana), [viz.,] Bhagavān. Thus existing as such, on account of Śrī Kṛṣṇa alone being shown in his sandarbha [i.e., Kṛṣṇa Sandarbha] to be Svayaṁ Bhagavān, its [i.e., prīti’s] ultimate standing is solely in relation to him [i.e., the ultimate manifestation of prīti has only Svayaṁ Bhagavān Śrī Kṛṣṇa for its object, and all manifestations of prīti for other forms of Śrī Bhagavān, such as Śrī Rāma, Śrī Viṣṇu, and so on, are of a lesser degree of completion].”

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asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha

asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha eva nija-parijana-vṛndānām ānanda-viśeṣa-camatkārāya kim api mādhuryaṁ nija-janmādi-līlayā puṣṇan, kadācit sakala-loka-dṛśyo bhavatīty apekṣayaivety āyātam |
(Kṛṣṇa Sandarbha: 28.3)

“His [i.e., Kṛṣṇa’s] being listed among the avatāras [i.e., the general list of avatāras given in the third chapter of the First Canto of Śrīmad Bhāgavatam] even though he is Svayaṁ Bhagavān is because he, ever-situated in his svarūpa (intrinsic nature), sometimes becomes visible to all beings [i.e., the world at large] and exhibits some special mādhurya through the līlā of his own birth, etc. so as to bestow an astonishing form of bliss upon his personal associates.”

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tasmān nandātmajo’yaṁ te nārāyaṇa-samo guṇaiḥ

tasmān nandātmajo’yaṁ te nārāyaṇa-samo guṇaiḥ |
śriyā kīrtyānubhāvena gopāyasva samāhitaḥ ||
(Śrīmad Bhāgavatam: 10.8.19)

[Gargācārya to Nanda Mahārāja:] “Therefore, O Nanda, attentively protect this son of yours who in qualities, beauty, glory, and influence is equal to Nārāyaṇa [alt., is he to whom Nārāyaṇa is equal in some, but not all, respects].”

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yasya brahmeti saṁjñāṁ kvacid api nigame yāti cin-mātra-sattāpy

yasya brahmeti saṁjñāṁ kvacid api nigame yāti cin-mātra-sattāpy
aṁśo yasyāṁśakaiḥ svair vibhavati vaśayann eva māyāṁ pumāṁś ca |
ekaṁ yasyaiva rūpaṁ vilasati parama-vyomni nārāyaṇākhyaṁ
sa śrī-kṛṣṇo vidhattāṁ svayam iha bhagavān prema tat-pāda-bhājām ||
(Tattva Sandarbha: 8)

“He whose existence purely as consciousness is called Brahman in parts of the Vedas, whose expansion the Puruṣa [i.e., Mahāviṣṇu] controls māyā [i.e., the material energy] and manifests as his own sub-expansions, and whose particular form known as Nārāyaṇa enjoys in Paravyoma [lit., ‘the higher sky,’ i.e., the spiritual world]—may [he,] Śrī Kṛṣṇa, Svayaṁ Bhagavān, bestow prema upon the servants of his feet here [i.e., in this world].”

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īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ

īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ |
anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ||
(Brahma-saṁhitā: 5.1)

“The Controller, the Supreme Being, Kṛṣṇa, is the embodiment of eternal being, consciousness, and bliss, the origin without origin, Govinda, and the cause of all causes.”

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