Bhagavat Sandarbha – Page 4

madhura-madhuram etan maṅgalaṁ maṅgalānāṁ

madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam |
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.451; Tattva Sandarbha: 15; Bhagavat Sandarbha: 35; Bhakti Sandarbha: 172)

“O best of the Bhṛgus, the name of Kṛṣṇa, the sweetest of the sweet, the most auspicious of the auspicious, the eternal [alt., true] spiritual fruit of the vine of all the Nigamas [i.e., Vedas], can deliver any human being when chanted even once, faithfully or negligently.”

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sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ

sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ |
yan muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na kīrtayet ||
(Kātyāyana Saṁhitā; cited in Hari-bhakti-vilāsa: 11.508; Bhakti Sandarbha: 115; Sarva-samvādinī on Bhagavat Sandarbha, Durgama-saṅgaminī to Bhakti-rasāmṛta-sindhu: 1.2.247; Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 2.9.35)

“That moment or even instant in which Vāsudeva is not praised is a loss, a great fault, a delusion, and a fiasco.”

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tac ca paramaṁ tattvaṁ dvidhāvirbhavati

tac ca paramaṁ tattvaṁ dvidhāvirbhavati—aspaṣṭa-viśeṣatvena, spaṣṭa-svarūpa-bhūta-viśeṣatvena ca | tatra brahmākhyāspaṣṭa-viśeṣa-para-tattva-sākṣātkārato’pi bhagavat-paramātmādy-ākhya-spaṣṭa-viśeṣa-tat-sākṣātkārasyotkarṣaṁ bhagavat-sandarbhe—jijñāsitam adhītaṁ ca brahma yat tat sanātanam | tathāpi śocasy ātmānam akṛtārtha iva prabho || ity-ādi-prakaraṇa-praghaṭṭakena darśitavān asmi |
(Prīti Sandarbha: 1)

“That Supreme Entity (Parama-tattva), furthermore, appears in two ways: (1) without clear specificity and (2) with clear, inherent specificity. In this regard, we saw the superiority of direct perception (sākṣātkāra) of [the aspect of] the Supreme Entity with clear specification known as Bhagavān, Paramātmā, and so forth, even in comparison to direct perception (sākṣātkāra) of that [aspect of the Supreme Entity] without clear specification known as Brahman in Bhagavat Sandarbha (87) in the section and discussion related to [SB 1.5.4], ‘O Master, you have also inquired into and realized that Brahman which is eternal. So, why do you still lament as though you yourself are unsuccessful?’”

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śrī-kali-yuga-pāvana

śrī-kali-yuga-pāvana-sva-bhajana-vibhājana-prayojanāvatāra-śrī-śrī-bhagavat-kṛṣṇa-caitanya-deva … |
(Bhāgavata Sandarbha)

“Bhagavān Śrī Śrī Kṛṣṇa Caitanyadeva, the purifier of the [jīvas of] Kali-yuga, the avatāra whose purpose is distribution of his own service ….”

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yac-chaktayo vadatāṁ vādināṁ vai

yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti |
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo‘nanta-guṇāya bhūmne ||
(Śrīmad Bhāgavatam: 6.4.31; cited in Bhagavat Sandarbha: 12)

“Obeisance unto him, the Supreme Being of unlimited qualities, whose energies are the cause of agreement and disagreement among the proponents of [various] philosophies and continuously bewilder them about [the nature of] the ātma.”

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sṛṣṭy-ādikaṁ harir naiva

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā mattasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim utāsyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.33)

“Hari does not require any motive for emanation and so forth [of the material universes]. He acts purely out of bliss, like the dancing of an intoxicated person. Since he is full of bliss, how can he have any thought of a motive? Even liberated beings are of satisfied desire, so how much more so must be the Ātmā of all?”

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na śakyaḥ sa tvayā draṣṭum

na śakyaḥ sa tvayā draṣṭum asmābhir vā bṛhaspate |
yasya prasādaṁ kurute sa vai taṁ draṣṭum arhati ||
(Mahābhārata: 12.323.18; cited in Laghu Bhāgavatāmṛta: 2.419, Bhagavat Sandarbha: 34)

“O Bṛhaspati, he [i.e., Bhagavān] cannot be seen by you or by us. Only someone whom he has graced is able to see him.”

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nāyam ātmā pravacanena labhyo

nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yam evaiṣa vṛṇute tena labhyaḥ
tasyaiṣa ātmā vivṛṇute tanūṁ svām ||
(Kaṭha Upaniṣad: 1.2.23; cited in Bhagavat Sandarbha: 121)

“The Ātmā is attainable neither by exposition, nor by intellect, nor by extensive hearing [of śāstra]. The Ātmā is attainable by one whom he chooses. To him [who is so chosen] the Ātmā reveals his own form.”

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jñāna-śakti-balaiśvarya

jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ |
(Viṣṇu Purāṇa 6.5.79; cited in Bhagavat Sandarbha: 1, 35; Sarva Saṁvādinī)

“The substantives of the word ‘Bhagavat’ are unlimited knowledge, capability, strength, mastery, potency, and effulgence free from the objectionable [material] guṇas and so forth.”

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