Bhagavat Sandarbha – Anuśīlana.in

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
(Viṣṇu Purāṇa: 1.2.69; cited in Bhagavat Sandarbha: 7, 99; Prīti Sandarbha: 65; Kṛṣṇa Sandarbha 165; Caitanya-caritāmṛta: 1.4.63, 2.6.157, 2.8.155)

“The one [potency, viz., the svarūpa-śakti] constituted of hlādinī, sandhinī, and saṁvit exists only in you, the Support of everything. That [other potency, viz., the māyā-śakti] which is a cause of delight and suffering, and a mixture [of the two], does not exist in you, who are free from the [three] guṇas.”

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sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ

sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ |
hānopādāna-rahitā naiva prakṛtijāḥ kvacit ||
paramānanda-sandohā jñāna-mātrāś ca sarvataḥ |
sarve sarva-guṇaiḥ pūrṇā sarva-doṣa-vivarjitāḥ ||
(Mahāvarāha Purāṇa; cited in the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.4.160; Bhagavat Sandarbha; Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.3.28)

“All the bodies of him, the Supreme Self, are ever-present, ever-lasting, without acquisition and elimination, and never born of material energy (prakṛti). They all are possessed of the totality of the highest bliss, consciousness alone [in constitution] all throughout, replete with all qualities, and completely free from all faults.”

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namas tubhyaṁ bhagavate brahmaṇe paramātmane

namas tubhyaṁ bhagavate brahmaṇe paramātmane |
na yatra śrūyate māyā loka-sṛṣṭi-vikalpanā ||
(Śrīmad Bhāgavatam: 10.28.6; cited in Bhagavat Sandarbha: 28)

“Obeisance unto you, [who are perceived as] Bhagavān, Brahman, [and] Paramātmā, in whom Māyā, she possessed of the ability to arrange the emanation of the universe, is unheard of.”

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tasmai namo bhagavate vāsudevāya dhīmahi

tasmai namo bhagavate vāsudevāya dhīmahi |
yan-māyayā durjayayā māṁ vadanti jagad-gurum ||
vilajjamānayā yasya sthātum īkṣā-pathe’muyā |
vimohitā vikatthante mamāham iti durddhiyaḥ ||
(Śrīmad Bhāgavatam: 2.5.12–13; cited in Tattva Sandarbha: 32; Bhagavat Sandarbha: 28, 100; Caitanya-caritāmṛta: 2.22.32)

“[Brahmādeva:] Obeisance unto him, Bhagavān. We meditate on Vāsudeva, because of whose difficult to surmount māyā people call me the master of the universe, and thoroughly deluded by she [i.e., Māyā] who is ashamed to stand in whose purview, the ignorant boast of ‘I’ and ‘mine.’”

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śreyaḥ-sṛtiṁ bhaktim udasya te vibho

śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye |
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām ||
(Śrīmad Bhāgavatam: 10.14.4; cited in Hari-bhakti-vilāsa: 11.608; Bhagavat Sandarbha: 95; Bhakti Sandarbha: 5, 67, 71, 105, 176; Caitanya-caritāmṛta: 2.22.22, 2.24.170, 2.25.31)

“O Lord, for those who abandon [the path of] bhakti to you, that from which there is a flow of auspiciousnesses [alt., that which is the path to auspiciousness], and struggle to attain awareness of oneness, only this hardship remains and nothing else, as is the case for those who thresh thick chaff.”

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tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām |
yad yad dhiyā ta urugāya vibhāvayanti
tat tad vapuḥ praṇayase sad-anugrahāya ||
(Śrīmad Bhāgavatam: 3.9.11; cited in Hari-bhakti-vilāsa: 7.383; Bhagavat Sandarbha: 6, 40; Caitanya-caritāmṛta: 1.3.111)

“[Brahmā to Śrī Bhagavān:] O Nātha! You, he the path to whom is seen by hearing, dwell in the lotus-hearts of living beings that have been purified by bhakti-yoga [alt., that have been made fit (for you) by virtue of prema]. O you of highest praise! [Alt., O you who are sung of in many ways!] Out of favor upon the sat, you bring forth that very form of yours which they distinctively meditate on [alt., visualize] with the mind.”

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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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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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aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |
jñāna-vairāgyayoś caiva ṣaṇṇāṁ bhaga itīṅganā ||
(Viṣṇu Purāṇa: 6.5.74; cited in Bhagavat Sandarbha: 3)

“[The word] Bhaga [i.e., ‘excellence’] is an indication of six [attributes]: complete mastery, potency, fame, wealth, knowledge, and non-attachment.”

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