Bhagavat Sandarbha

sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan

sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan
bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ |
tvam uta jahāsi tām ahir iva tvacam ātta-bhago
mahasi mahīyase’ṣṭa-guṇite’parimeya-bhagaḥ ||
(Śrīmad Bhāgavatam: 10.87.38; cited in Bhagavat Sandarbha: 24; Paramātma Sandarbha: 39)

“Since he [i.e., the jīva], however, can lie down with the unborn [i.e., ignorance (avidyā) on account of the unborn (ajayā) [i.e., māyā], he partakes of the qualities [of the unborn] and thereafter of likeness [to those qualities of the unborn], becomes deprived of fortune (apeta-bhagaḥ), and undergoes death [i.e., saṁsāra]. You, on the contrary, shun her [i.e., the unborn, i.e., māyā], like a serpent [its] skin, and, being possessed of fortune, are exalted in [your own] eightfold greatness, being of immeasurable fortune.”

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śrutau ca jīvo nāmāto’nyaḥ svayaṁ siddho nāsti

śrutau ca jīvo nāmāto’nyaḥ svayaṁ siddho nāsti, parantu tad-ātmaka evety arthaḥ |
(Bhagavat Sandarbha: 19)

“In the Śruti also [i.e., in the statement in Bṛhadāraṇyaka Upaniṣad: 3.7.23, ‘There is no seer other than him [i.e., than the Para-tattva]’ (nānyo’to’sti draṣṭā), it is shown that], the jīva definitively is not another [entity] self-existent (svayaṁ siddha) apart from him, and rather, is verily constituted of him. This is the meaning.”

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naiṣkarmyam apy acyuta-bhāva-varjitaṁ

naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)

“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna illuminative of Brahman (naiṣkarmya) [if it is] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?’”

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nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ

nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ |
pūrṇaḥ śuddho nitya-mukto’bhinnatvān nāma-nāminoḥ ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.503; Bhakti-rasāmṛta-sindhu: 1.2.233; Bhagavat Sandarbha: 47; Caitanya-caritāmṛta: 2.17.133)

“[Translated according to the interpretation of Śrī Sanātana Gosvāmīpāda:] The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.”

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kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc

kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
ceto’livad yadi nu te padayo rameta |
vācaś ca nas tulasivad yadi te’ṅghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ ||
(Śrīmad Bhāgavatam: 3.15.49; cited in Bhagavat Sandarbha: 68, Bhakti Sandarbha: 266, Prīti Sandarbha: 7, 16, 92)

“[The Kumāras to Śrī Bhagavān:] At will let our birth occur in hells as a result of our own wrongful actions if [there] our minds may enjoy in your feet like bees, if our speech may be endowed with the beauty of your feet like tulasī, and if the holes of our ears may be filled with [praise of] your qualities.”

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ānanda-cinmaya-rasa-pratibhāvitābhis

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)

“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”

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ekasyaiva viśeṣaṇa-bhedena tad-aviśiṣṭatvena ca pratipādanāt

ekasyaiva viśeṣaṇa-bhedena tad-aviśiṣṭatvena ca pratipādanāt tathaiva tat-tad-upāsaka-puruṣānubhava-bhedāc cāvirbhāva-nāmnor bheda … |
(Bhagavat Sandarbha: 4)

“Because of defining of the One [i.e., the Absolute Reality, both] with the distinction of [possessing] qualifiers and as being unqualified by them [i.e., as being unpossessed of any qualifiers], and so also because of difference in the experiences of persons who are worshippers of those [i.e., of those different aspects of the One, namely, the qualified aspect and the unqualified aspect], there is a difference in the names of the manifestations [of the One, the Absolute Reality, i.e., its qualified aspect is known as Bhagavān and its unqualified aspect is known as Brahman].”

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sarvato bṛhattamatvād brahmeti yad viduḥ

sarvato bṛhattamatvād brahmeti yad viduḥ, tat khalu paramasya puṁso bhagavataḥ padam eva, nirvikalpatayā sākṣātkṛteḥ prāthamikatvāt, brahmaṇaś ca bhagavata eva nirvikalpa-sattā-rūpatvāt, vicitra-rūpādi-vikalpa-viśeṣa-viśiṣṭasya bhagavatas tu sākṣātkṛtes tad-anantarajatvāt, tadīya-svarūpa-bhūtaṁ tad brahma tat-sākṣātkārāspadaṁ bhavatīty arthaḥ |
(Bhagavat Sandarbha: 7)

“That which is known as Brahman because of [its] being the greatest of all is an aspect of the Supreme Person, Bhagavān, (1) because of direct perception (sākṣātkṛti) [of it] being initially occurrent [i.e., occurrent before that of Bhagavān] on account of [that perception’s] being indeterminate (nirvikalpa), (2) because of Brahman’s also being Bhagavān’s form of indeterminate being, and (3) because of direct perception (sākṣātkṛti) of Bhagavān, who is qualified by determinate specifics such as a wonderful form, being occurrent after that [i.e., after indeterminate perception of Brahman]. Brahman, being constituted of his [i.e., Bhagavān’s] nature, is thus the basis of direct perception (sākṣātkṛti) of him [i.e., Bhagavān, meaning, Brahman and Bhagavān are one and the same entity, the former being an indeterminate perception of that entity, and the latter being a determinate perception of that entity].”

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