Tapasya

ahiṁsā prathamaṁ puṣpaṁ puṣpam indriya-nigrahaḥ

ahiṁsā prathamaṁ puṣpaṁ puṣpam indriya-nigrahaḥ |
sarva-bhūta-dayā puṣpaṁ kṣamā puṣpaṁ viśeṣataḥ ||
jñāna-puṣpaṁ tapaḥ puṣpaṁ dhyāna-puṣpaṁ tu saptamam |
satyam aṣṭa-vidhaṁ puṣpaṁ viṣṇoḥ prītikaraṁ bhavet ||
(Prapanna-parijāta: 5.28)

“First, the flower of (1) non-violence, [then] the flower of (2) control of the senses, the flower of (3) kindness [alt., compassion] to all beings, the flower of (4) forbearance [alt., forgiveness] in particular, the flower of (5) knowledge, the flower of (6) austerity, the flower of (7) meditation seventh, and (8) truthfulness—[these] flowers of eight types shall be pleasing to Viṣṇu.”

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yaśaḥ-śriyām eva pariśramaḥ paro

yaśaḥ-śriyām eva pariśramaḥ paro
varṇāśramācāra-tapaḥ-śrutādiṣu |
avismṛtiḥ śrīdhara-pāda-padmayor
guṇānuvāda-śravaṇādarādibhiḥ ||
avismṛtiḥ kṛṣṇa-padāravindayoḥ
kṣiṇoty abhadrāṇi ca śaṁ tanoti |
sattvasya śuddhiṁ paramātma-bhaktiṁ
jñānaṁ ca vijñāna-virāga-yuktam ||
(Śrīmad Bhāgavatam: 12.12.54–55)

“Great endeavor in regard to the conduct of the varṇas and āśramas, austerity, learning, and so on is only for [worldly] wealth and fame. By hearing, honoring, and so forth narrations of [his] qualities, [however,] non-forgetfulness of Śrīdhara’s lotus feet comes about. Non-forgetfulness of Kṛṣṇa’s lotus feet dispels inauspiciousness and produces equanimity, purity of mind, bhakti to the Supreme Self, and knowledge accompanied by realization and non-attachment.”

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sarvajñera cūḍāmaṇi viśvambhara-rāya

sarvajñera cūḍāmaṇi viśvambhara-rāya |
jāne ‘vipra lukāiyā āchaye ethāya’ ||
rahiyā rahiyā bole prabhu viśvambhara |
‘āji kena prema-yoga nā pāṅa nirbhara ||
keha ni āsiyā āche bāḍīra bhitare |
kichu nāhi bujho̐, satya kaha dekhi more’ ||
bhaya pāi śrīnivāsa bolaye vacana |
‘pāṣaṇḍera ithe prabhu nāhi āgamana ||
sabe eka brahmacārī—baḍa subrāhmaṇa |
sarva-kāla payaḥ-pāna, niṣpāpa-jīvana ||
dekhite tomāra nṛtya śraddhā tā̐ra baḍa |
nibhṛte āchaye prabhu jāniyācha daḍha’ ||
śuni krodhāveśe bole prabhu viśvambhara |
‘jhāṭa jhāṭa bāḍīra bāhira niñā kara’ ||
mora nṛtya dekhite uhāra kon śakti |
payaḥ-pāna karile ki mohe haya bhakti?’ ||
dui bhuja tuli prabhu aṅgulī dekhāya |
‘payaḥ-pāne kabhu more keha nāhi pāya ||
caṇḍāleho mohāra śaraṇa yadi laya |
seha mora, muñi tāra, jāniha niścaya ||
sannyāsīo yadi mora nā laya śaraṇa |
seha mora nahe, satya balilu vacana ||
gajendra-vānara-gopa ki tapa karila |
bola dekhi tārā more ki tape pāila ||
asureo tapa kare, ki haya tāhāra |
vine mora śaraṇa laile nāhi pāra’ ||
(Caitanya-bhāgavata: 2.23.34–46)

“The crest jewel of the all-knowing, Viśvambhara Rāya, knew, ‘A brāhmaṇa is hiding here.’ Prabhu Viśvambhara, stopping [his dancing] again and again, said, ‘Why do I not feel an abundance of prema’s presence today? Someone has been brought inside the house. I don’t understand anything? Look and tell me the truth.’ Feeling fear, Śrīnivāsa spoke this statement, ‘No heretic has arrived here, Prabhu! In all there is [just] one bramacārī, who is an exalted and excellent brāhmaṇa. He drinks milk all the time and has a sinless life. He had a great desire to behold your dancing. He is hidden [here], Prabhu. You have understood rightly.’
“Upon hearing [this], absorbed in anger Prabhu Viśvambhara said, ‘Quickly, quickly take him out of the house! What ability does he have to see my dancing? Does one attain bhakti to me [merely] by drinking milk?’
“Raising his two arms, Prabhu showed his [index] fingers [and said], ‘No one ever attains me [merely] by drinking milk. If even a caṇḍāla accepts my shelter, [then] know for certain that he is mine, and I am his. If even a sannyāsī [however] does not accept my shelter, [then] he is not mine. I have spoken a truthful statement. What austerity did Gajendra, the forest monkeys, or the cowherds perform? Look and say by what austerity they attained me? Even asuras perform austerities. What do they attain [merely by that]? If they do not accept my shelter, there is no deliverance [for anyone].”

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na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava

na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava |
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā ||
(Śrīmad Bhāgavatam: 11.14.20; cited in Hari-bhakti-vilāsa: 11.601; Bhakti Sandarbha: 78, 103, 147, 327; Caitanya-caritāmṛta: 2.20.134)

“[Śrī Kṛṣṇa:] O Uddhava, neither yoga, nor sāṅkhya, nor dharma, nor study, nor austerity, nor renunciation cause attainment of me like powerful bhakti to me [does].”

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ta eva niyamāḥ sākṣāt ta eva ca yamottamāḥ

ta eva niyamāḥ sākṣāt ta eva ca yamottamāḥ |
tapo dānaṁ vrataṁ yajño yena tuṣyaty adhokṣajaḥ ||
(Śrīmad Bhāgavatam: 8.16.61)

“That by which Adhokṣaja [i.e., Bhagavān] is satisfied is indeed directly the regulation (niyama), and that is indeed the best rule (yama), austerity (tapas), charity (dāna), rite (vrata), and sacrifice (yajña).”

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bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ

bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ |
aprāṇasyaiva dehasya maṇḍanaṁ loka-rañjanam ||
śuciḥ sad-bhakti-dīptāgni-dagdha-durjāti-kalmaṣaḥ |
śvapāko’pi budhaiḥ ślāghyo na veda-jño’pi nāstikaḥ ||
(Hari-bhakti-sudhodaya: 3.11–12; cited in Mādhurya-kādambinī: 1.10; alluded to in Prārthanā: 21.2)

“The nobility, [knowledge of] śāstra, japa, and austerity of someone devoid of bhakti to Bhagavān are [like] decorations on a lifeless body [which are merely] pleasing to the world [i.e., to the public in general, but not to Bhagavān himself]. Even a purified dog-eater [i.e., an outcaste, however], the contamination of whose low-birth has been burned away by the blazing fire of pure bhakti, is praiseworthy by the wise; [whereas] even an unbelieving knower of the Veda is not [i.e., regardless of the level of one’s knowledge and the like (nobility, austerity, etc.), anyone devoid of bhakti is unworthy of praise from the wise, since their character and conduct are of no real significance to Bhagavān].”

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mano yadi na nirjitaṁ kim amunā tapasyādinā

mano yadi na nirjitaṁ kim amunā tapasyādinā
kathaṁ sa manaso jayo yadi na cintyate mādhavaḥ |
kim asya ca vicintanaṁ yadi na hanta ceto-dravaḥ
sa vā katham aho bhaved yadi na vāsanā-kṣālanam ||
(Caitanyacandrodaya-nāṭaka: 7.7)

“If the mind is not conquered, then what will come of all these austerities and so forth? How is the mind conquered if Mādhava is not thought of? Oh, and what is contemplation of him if the heart does not melt? But alas, how will that happen if the vāsanās [i.e., the vāsanās unrelated to him remaining in the heart] are not washed away?”

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asantuṣṭasya viprasya

asantuṣṭasya viprasya tejo vidyā tapo yaśaḥ |
sravantīndriya-laulyena jñānaṁ caivāvakīryate ||
(Śrīmad Bhāgavatam: 7.15.19)

“On account of greed related to the senses, an unsatisfied brāhmaṇa’s potency, learning, austerity, and fame dwindle, and his awareness [i.e., discernment] too is certainly cast away.”

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bhogā na bhuktā vayam eva bhuktāḥ

bhogā na bhuktā vayam eva bhuktāḥ
tapo na taptaṁ vayam eva taptāḥ |
kālo na yāto vayam eva yātās
tṛṣṇā na jīrṇā vayam eva jīrṇāḥ ||
(Vairāgya-śatakam of Bhartṛhari: 7)

“Pleasures [alt., foods] have not been consumed. We ourselves have been consumed [by them].
Austerities have not been practiced [lit., ‘inflamed‘]. We ourselves have been inflamed.
Time has not passed by. We ourselves have passed by.
Desires have not wasted away. We ourselves have wasted away.”

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