Svayam Bhagavān – Anuśīlana.in

atha bhakta-niṣṭhām aiśvarya-jñānam

atha bhakta-niṣṭhām aiśvarya-jñānam | īśvaro’yam ity anusandhāne sati hṛt-kampā-janaka-sambhrameṇa svīya-bhāvasyātiśaithilyaṁ yat pratipādayati tad aiśvarya-jñānam, ata eva ‘yuvāṁ na naḥ sutau sākṣāt pradhāna-puruṣeśvarau’ ity ādi vasudevokteḥ, ‘sakheti matvā prasabhaṁ yad uktam’ ity arjunokteś ca | īśvaro’yam ity anusandhāne’pi hṛt-kampā-janaka-sambhrama-gandhasyānudgamāt svīya-bhāvasyātisthairyam eva yad utpādayati tan mādhurya-jñānam, yathā—‘vandinas tam upadeva-gaṇā ye vādya-gīta-balibhiḥ parivavruḥ | vatsalo vraja-gavāṁ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ ||’ iti ca yugala-gītokteḥ |
(Rāga-vartma-candrikā: 2.5)

“Now, awareness of Godhood (Aiśvarya-jñāna) present in bhaktas [will be discussed]. That [awareness] which produces a great slackening of one’s own bhāva [for Kṛṣṇa] by means of reverential excitement (sambhrama) productive of trembling of the heart when the thought is present, ‘He is Īśvara,’ is [called] ‘awareness of Godhood’ (Aiśvarya-jñāna), thus in accord with the statement of Vasudeva [in SB 10.85.15], ‘You two are not our sons; you two are directly the Īśvaras of material existence (pradhāna) and [all] embodied beings (puruṣa),’ and the statement of Arjuna [in BG 11.41–42], ‘O Acyuta, I beg you, the Immeasureable, for forgiveness for what was importunately said by me out of inattention or because of uninhibited affection—‘Hey Kṛṣṇa! Hey Yādava! Hey Sakhā!’—considering you a friend and not knowing this greatness of yours, and for your not being honored [by me] while sporting, resting, sitting, and eating alone or in the presence of others for the sake of jesting.’ That [awareness] which causes only great steadiness of one’s own bhāva [for Kṛṣṇa] as a result of the non-production of [even] a trace of reverential excitement (sambhrama) productive of trembling of the heart even in the presence of the thought, ‘He is Īśvara,’ is [called] ‘awareness of sweetness’ (mādhurya-jñāna), as per the statement by the gopīs in the Yugala-gīta [in SB 10.35.21–22], ‘Praisers, who are minor devas, worship him all around with music, songs, and tributes; [he is] affectionate to the cows of Vraja since he is the lifter of the mountain [viz., Govardhana], and his feet are being worshiped by the elders [i.e., the devatās] along the path.’”

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rāga-bhakti vidhi-bhakti haya dui-rūpa

rāga-bhakti vidhi-bhakti haya dui-rūpa |
svayaṁ-bhagavattve bhagavattve prakāśa dvi-rūpa ||
rāga-bhaktye vraje svayaṁ-bhagavāne pāya |
vidhi-bhaktye pārṣada-dehe vaikuṇṭhete yāya ||
(Caitanya-caritāmṛta: 2.24.84–85, 87)

“There are two forms [of bhakti]: rāga-bhakti and vidhi-bhakti. There are two forms of manifestation [of Brahman in response to these two forms of bhakti]: as Svayam Bhagavān [i.e., as Śrī Kṛṣṇa in Gokula] and as Bhagavān [i.e., as the various forms of Bhagavān found elsewhere]. By rāga-bhakti, one attains Svayaṁ Bhagavān in Vraja. By vidhi-bhakti, one reaches Vaikuṇṭha in the body of a companion (pārṣada) [of Bhagavān].”

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idam ākarṇya bhagavān utthāya śayyanād drutam

idam ākarṇya bhagavān utthāya śayyanād drutam |
priya-prema-parādhīno rudann uccair bahir gataḥ ||
(Bṛhad Bhāgavatāmṛta: 1.6.63)

“Hearing this [statement of Balarāma], Bhagavān [i.e., Śrī Kṛṣṇa], he who is captivated by the prema of dear ones, quickly arose from bed and went outside, weeping loudly.”

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atra pūrvaṁ sandarbha-catuṣṭayena sambandho vyākhyātaḥ

atra pūrvaṁ sandarbha-catuṣṭayena sambandho vyākhyātaḥ | tatra pūrṇa-sanātana-paramānanda-lakṣaṇa-para-tattva-rūpaṁ sambandhi ca brahma paramātmā bhagavān iti tridhāvirbhāvatayā śabditam iti nirūpitam | tatra ca bhagavattvenaivāvirbhāvasya paramotkarṣaḥ pratipāditaḥ | prasaṅgena viṣṇv-ādyāś catuḥ-sanādyāś ca tad-avatārā darśitāḥ | sa ca bhagavān svayaṁ śrī-kṛṣṇa eveti nirdhāritam |
(Bhakti Sandarbha: 1)

“Here [i.e., in this Bhāgavata Sandarbha], previously, the sambandha [i.e., the relation of the referrer, viz., the text, Śrīmad Bhāgavatam, with its referent, the subject of the text] has been explained in [the first] four sandarbhas. Therein, the sambandhin [i.e., the sambandhi-tattva, the bearer of a relation with the text] in form the Para-tattva, who is classified as complete, eternal, paramount bliss, was referred to as per his threefold manifestations of Brahman, Paramātmā, and Bhagavān, and thus ascertained. Further therein, the supreme excellence of his manifestation as Bhagavān was established and concomitantly his avatāras beginning with Viṣṇu and the four Kumāras were shown. Also, that he, Bhagavān himself (svayam), is Śrī Kṛṣṇa was determined.”

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iha sambandhi-tattvaṁ brahmānandād api prakṛṣṭo rucira-līlā

iha sambandhi-tattvaṁ brahmānandād api prakṛṣṭo rucira-līlā-vaśiṣṭaḥ śrīmān ajita eva | sa ca pūrṇatvena mukhyatayā śrī-kṛṣṇa-saṁjña eveti śrī-bādarāyaṇa-samādhau vyaktībhaviṣyati | tathā prayojanākhyaḥ puruṣārthaś ca tādṛśa-tad-āsakti-janakaṁ tal-līlā-śravaṇādi-lakṣaṇaṁ tad-bhajanam evety āyātam |
(Tattva Sandarbha: 29)

“Here [i.e., in this text], the sambandhi-tattva [i.e., the subject, lit., ‘the entity bearing a relation (sambandha) [with the text],’ meaning, the entity related to through the text] is Śrīman Ajita [i.e., Śrī Bhagavān], who is possessed of relishable līlā and superior even to the bliss of Brahman. That he, furthermore, is known primarily as Śrī Kṛṣṇa by virtue of completeness [i.e., by virtue of the completeness he manifests only in his aspect known as Śrī Kṛṣṇa] will be clarified in [the forthcoming discussion of] Śrī Bādarāyaṇa’s samādhi. So also, the puruṣārtha [i.e., ‘object of a human being’], known as the prayojana [i.e., aim], and worship of him [i.e., the abhidheya], the characteristic of which is hearing and so forth of his līlā that produces such attachment (āsakti) to him [i.e., that leads to attainment of the prayojana, namely, prema for him] are understood.”

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athaivaṁ sūcitānāṁ śrī-kṛṣṇa-tad-vācya-vācakatā-lakṣaṇa-sambandha

athaivaṁ sūcitānāṁ śrī-kṛṣṇa-tad-vācya-vācakatā-lakṣaṇa-sambandha-tad-bhajana-lakṣaṇa-vidheya-saparyāyābhidheya-tat-prema-lakṣaṇa-prayojanākhyānām arthānāṁ nirṇayāya tāvat pramāṇaṁ nirṇīyate |
(Tattva Sandarbha: 9)

“Now, to ascertain the [four] topics thus indicated [in the preceding verse, i.e., yasya Brahmeti …], namely, (1) Śrī Kṛṣṇa [i.e., the subject], (2) the sambandha [i.e., the ‘relation’ of the text] with him the characteristic of which is [that of] referrer (vācakatā) and referent (vācya), (3) the abhidheya [i.e., ‘directive,’ lit., ‘that which is to be stated’], synonymous the with vidheya [i.e., ‘practice,’ lit., ‘that which is to be done’], the characteristic of which is worship (bhajana) of him [i.e., Śrī Kṛṣṇa], and (4) the prayojana [i.e., aim, lit., ‘that motivated by which one acts’] the characteristic of which is prema for him, first pramāṇa [i.e., the means of knowing] is ascertained.”

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gopyas tapaḥ kim acaran yad amuṣya rūpaṁ

gopyas tapaḥ kim acaran yad amuṣya rūpaṁ
lāvaṇya-sāram asamorddhvam ananya-siddham |
dṛgbhiḥ pibanty anusavābhinavaṁ durāpam
ekānta-dhāma yaśasaḥ śriya aiśvarasya ||
(Śrīmad Bhāgavatam: 10.44.14; cited in Bṛhad Bhāgavatāmṛta: 2.7.135; Kṛṣṇa Sandarbha: 101, 183; Prīti Sandarbha: 99, 111; Caitanya-caritāmṛta: 2.21.112)

“What austerity did the gopīs perform as a result of which they drink through their eyes his form which is the essence of loveliness, unequalled and unsurpassed, not accomplished otherwise, new at every moment, difficult to attain, and the ultimate reservoir of fame, splendor, and mastery?”

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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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