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dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ

dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)

“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Reality, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”

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armaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt

karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt svayam eva tābhyāṁ nyakkāraḥ | tatra sākṣāt-sāmmukhye ca nirviśeṣa-sāmmukhyaṁ jñānam | saviśeṣasyāpi tattvasya bhagavattvaṁ paramātmatvaṁ ceti mukhyam āvirbhāva-dvayam iti saviśeṣa-sāmmukhya-rūpāyā bhaktes tu mukhyaṁ bheda-dvayaṁ bhagavan-niṣṭhatvaṁ paramātma-niṣṭhatvaṁ ceti |
(Bhakti Sandarbha: 176)

“Because of karma’s extending [only] up to the appearance of jñāna or bhakti, that is, the [two] forms of direct intentness (sākṣāt-sāmmukhya) [upon the Para-tattva], discarding [of karma] by them [i.e., by jñāna and bhakti] occurs of its own accord [i.e., automatically once jñāna or bhakti come about]. Therein, furthermore, among the two [forms of] direct intentness [upon the Para-tattva] (sākṣāt-sāmmukhya), intentness (sāmmukhya) upon the unqualified (nirviśeṣa) [aspect of the Para-tattva] is [called] jñāna. The Qualified (saviśeṣa) Tattva also has two primary manifestations, Bhagavān-ness (Bhagavattva) and Paramātmā-ness (Paramātmatva), and thus bhakti, the nature of which is intentness (sāmmukhya) upon the qualified (saviśeṣa) [aspect of the Para-tattva], has two primary divisions: fixity upon Bhagavān and fixity upon Paramātmā.”

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tasmād avaidikānāṁ ca devānām arcanaṁ tyajet

tasmād avaidikānāṁ ca devānām arcanaṁ tyajet |
svatantra-pūjanaṁ yatra vaidikānām api tyajet ||
arcayitvā jagad-vandyaṁ devaṁ nārāyaṇaṁ harim |
tad-āvaraṇa-saṁsthānaṁ devasya parito’rcayet ||
harer bhuktāvaśeṣeṇa baliṁ tebhyo viniḥkṣipet |
homaṁ caiva prakurvīta tac-cheṣeṇaiva vaiṣṇavaḥ ||
(Padma Purāṇa: 6.253.104-7; cited in Bhakti Sandarbha: 285)

“Therefore, furthermore, one should reject worship of non-Vedic devas, and one should reject independent worship even of the Vedic [devas]. After worshiping the Deva honorable to the [entire] world [i.e., the Deva worthy of the worship even of all the other devas], that is, Nārāyaṇa, Hari, one should worship the multitude of entourages around the Deva. A Vaiṣṇava should present them [i.e., these aprākṛta devatās of Vaikuṇṭha present at the yogapīṭha] an offering with Hari’s food remnants and make an oblation [for them] only with his remnants.”

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na kāmaye’nyaṁ tava pāda-sevanād

na kāmaye’nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho |
ārādhya kas tvāṁ hy apavargadaṁ hare |
vṛṇīta āryo varam ātma-bandhanam ||
(Śrīmad Bhāgavatam: 10.51.56)

“[Mucukunda to Bhagavān Śrī Kṛṣṇa:] O Vibhu, I desire no boon other than the service of your feet—that which is most worthy to be prayed for by the detached. O Hari, after worshiping you, the bestower of apavarga [i.e., bhakti], what wise person would choose a boon [that is a cause] of bondage of the self?”

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akāmaḥ sarva-kāmo vā

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |
tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||
(Śrīmad Bhāgavatam: 2.3.10; cited in Hari-bhakti-vilāsa: 11.575; Tattva Sandarbha: 30; Bhakti Sandarbha: 31, 98, 115, 121, 165, 216; Prīti Sandarbha 216; Caitanya-caritāmṛta: 2.22.36, 24.85, 24.191)

“Whether desireless, desirous of everything, or desirous of mokṣa, one of great intelligence should worship the Supreme Puruṣa with strong bhakti-yoga.”

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satyaṁ diśaty arthitam arthito nṛṇāṁ

satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārtha-do yat punar arthitā yataḥ |
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam ||
(Śrīmad Bhāgavatam: 5.19.26; cited in Bhakti Sandarbha 98, Caitanya-caritāmṛta: 2.22.40, 2.24.199)

“It is true that Prabhu bestows, when requested, the requested object of human beings, but he is certainly not munificent [just] by means of that since [thereafter] they again become requesters [of something else once the object which he has already bestowed upon them has been enjoyed, found to be ultimately unfulfilling, and left the requester with still unsatisfied desirousness]. [Thus,] He of his own accord bestows his own bud-like feet upon worshippers who are undesirous [of his feet] which are covering of [i.e., fulfilling and quelling of all] desires.”

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tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ

tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ |
smṛtir yathā na viramed api saṁsaratām iha ||
(Śrīmad Bhāgavatam: 10.73.15)

“[Kings pray to Bhagavān Śrī Kṛṣṇa:] Please indicate aptly that means by which remembrance of your lotus feet shall not cease even for us, who are transmigrating here.”

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na vidyate yasya ca janma karma vā

na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā |
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati ||
tasmai namaḥ pareśāya brahmaṇe’nanta-śaktaye |
arūpāyoru-rūpāya nama āścarya-karmaṇe ||
(Śrīmad Bhāgavatam: 8.3.8–9)

“Obeisance unto the Supreme Īśa, unto Brahman, unto he possessed of unending potency, unto he who has no birth or action, no name or form, and no faults in the form of [material] qualities whatsoever, and who by means of his own māyā still accepts these [i.e., births, actions, names, forms, and qualities] perpetually for the sake of the dissolution and the attainment of the people. Obeisance unto he who has no [material] form, unto he who has an excellent [spiritual] form, unto he of astonishing action.”

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sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā martyasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim u tasyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.32)

“Without reference to a motive whatsoever, Hari performs the emanation and so forth [of the universe] out of bliss alone like an inebriated person’s dancing [which occurs as a result of bliss and not for the sake of attaining bliss]. Where is the notion of a motive in this regard for he who is possessed of complete bliss? Even the liberated shall be possessed of fulfilled desires. So how much more so shall this be so for he who is the Self of all?”

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sarva-dharmopapatteś ca

sarva-dharmopapatteś ca |
(Vedānta-sūtra: 2.1.37)

“And because of the establishment of all attributes [in Brahman, Brahman rightly both remains impartial to jīvas in general and favors his bhaktas specifically].

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