Prīti Sandarbha

yato na kaścit kva ca kutracid vā

yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ |
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ ||
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu |
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito’pavargaḥ ||
(Śrīmad Bhāgavatam: 7.6.17–18; cited in Prīti Sandarbha: 5)

[Translated according to the Bhāvārtha-dīpikā:] “Exceedingly lowly and a toy-animal for the play of women (kāmadṛśāṁ), because of whom the fetter of progeny comes about, no one anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”

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arthendriyārthābhidhyānaṁ sarvārthāpahnavo nṛṇām

arthendriyārthābhidhyānaṁ sarvārthāpahnavo nṛṇām |
bhraṁśito jñāna-vijñānād yenāviśati mukhyatām ||
na kuryāt karhicit saṅgaṁ tamas tīvraṁ titīriṣuḥ |
dharmārtha-kāma-mokṣāṇāṁ yad atyanta-vighātakam ||
tatrāpi mokṣa evārtha ātyantikatayeṣyate |
vijñāyātmatayā dhīraḥ saṁsārāt parimucyate |
traivargyo’rtho yato nityaṁ kṛtānta-bhaya-saṁyutaḥ ||
(Śrīmad Bhāgatavatam: 4.22.33–35; cited in Prīti Sandarbha: 1)

“For human beings, continuous thought [alt., coveting] of wealth and objects of the senses, because of which one becomes diverted from [one’s] knowledge [of śāstra] and realization [of śāstra’s object] and enters primitivity [i.e., inanimate life forms], is destructive of all arthas [i.e., detrimental to the attainment of all the puruṣārthas]. One who desires to cross over the fearsome darkness [i.e., saṁsāra] should never foster attachment (saṅga) to that which is perpetually [alt., exceedingly] destructive of dharma, artha, kāma, and mokṣa. Even therein [i.e., among the four puruṣārthas], mokṣa alone is regarded as being the ultimate artha, since an artha belonging to the tri-varga [i.e., the three puruṣārthas of dharma, artha, and kāma] is forever fraught with fear of death [alt., time, i.e., is perpetually subject to inevitable loss and thus incapable of ever producing true fulfillment].”

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tathā tat-priya-vargaś ca pūrvaṁ darśitaḥ ‘tulayāma lavenāpi’ ity ādinā

tathā tat-priya-vargaś ca pūrvaṁ darśitaḥ ‘tulayāma lavenāpi’ ity ādinā | asya bhagavad-viṣaya-prīty-ālambanatvam api yuktam | smaraṇādi-pathaṁ gate hy asmiṁs tad-ādhārā sā prītir anubhūyate | ālambana-śabdaś ca viṣayādhārayor vartana iti | … tad evam api yam āśritya śrī-bhagavati sa prīti-viśeṣaḥ pravartate, sa evālambano jñeyaḥ | anye tūddīpanāḥ | athaivaṁ sa-vāsana-bhinna-vāsanaka-dvidha-tat-priya-varga-viṣayā ca yā prītiḥ sāpi tat-prīty-ādhāratvenaiva na tu sva-sambandhādinā | ata eva tat-priya-varge’pi sva-sambandha-hetukāṁ prītiṁ niṣidhya śrī-bhagavaty eva tām abhyarthya punas tat-priya-varge tad-ādhāratvenaiva prītim aṅgīkaroti | atha tatra niṣedhaḥ—‘atha viśveśa viśvātman viśva-mūrte svakeṣu me | sneha-pāśam imaṁ chindhi dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu ||’ atha abhyarthanā—‘tvayi me’nanya-viṣayā matir madhu-pate’sakṛt | ratim udvahatād addhā gaṅgevaugham udanvati ||’ atha aṅgīkāraḥ—‘śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-rājanya-vaṁśa-dahanānapavarga-vīrya | govinda go-dvija-surārti-harāvatāra yogeśvarākhila-guro bhagavan namas te ||’ atra śrī-kṛṣṇa-sakhety ādi-sambodhenais tat-prīty-ādhāratvenārjunādiṣv api prītir aṅgīkṛtyā | evaṁ ‘vṛknaḥ’ ity ādi-dvayaṁ śrīmad-uddhava-vākyam api saṅgamanīyam | yathā—‘vṛkṇaś ca me sudṛḍhaḥ sneha-pāśo dāśārha-vṛṣṇy-andhaka-sātvateṣu | prasāritaḥ sṛṣṭi-vivṛddhaye tvayā sva-māyayā hy ātma-subodha-hetinā || namo’stu te mahā-yogin prapannam anuśādhi mām | yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī ||’ sṛṣṭi-vivṛddhaye tvayā svādhīnayā māyayā yo dehādi-sambandhajaḥ sneha-pāśaḥ prasāritaḥ sa vṛkṇaś chinnaḥ | kena? ātma-subodha-hetinā, tvadīya-prīty-utpādaka-śobhana-jñāna-lakṣaṇa-śastreṇa | adhunā tvat-sambandhenaiva sa bhātīty arthaḥ | ata evottara-padyam api tathaiva | iyaṁ coktiḥ śrīmad-uddhavasya siddhatvān na sambahavatīti sva-vyājenānyān uddiśyaiveti jñeyam |
(Excerpted from Prīti Sandarbha: 112–115 and Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.8.41–43)

“Similarly [i.e., just as Śrī Kṛṣṇa was shown to be the objective support (viṣayālambana) of prīti], his dear ones were also shown [to be the “vessel-supports” (āśrayālambanas) of prīti] in accord with [the statement in SB 1.18.13], ‘Let us not equate Svarga or non-repetition of birth [i.e., mokṣa], much less the blessings [i.e., wealth] of mortals, with even an instant of association with those who are devoted to Bhagavān.’ Their being supports of prīti the object of which is Bhagavān is also appropriate since that prīti, the substratum of which is them, is experienced in them when he is situated on the path of [their] remembrance and forth. The word __ālambana__, furthermore, signifies both the object (viṣaya) and substratum (ādhāra) [of prīti]. … Thus, in this way as well, only the one [i.e., the particular dear one of Śrī Bhagavān] by taking shelter in whom a particular form of this prīti for Śrī Bhagavān proceeds [from the heart of the dear one towards its object, Śrī Bhagavān] is to be known as the support (ālambana) [of prīti], whereas others [i.e., other dear ones of Śrī Bhagavān] are excitants (uddīpanas) [of that prīti]. Now, similarly, even that prīti the object (viṣaya) of which is his [i.e., Bhagavān’s] dear ones, who are of two types—(1) of like inclination (vāsanā) and (2) of different inclination (vāsanā) [with respect to a particular bhakta’s inclination (vāsanā)]—exists only because of [those dear ones’] being substrata of prīti for him, and not, rather, because of a [a particular dear associate’s] own relationship or otherwise [with them]. Therefore, one [i.e., a particular dear associate of Śrī Bhagavān] terminates [one’s] prīti even for his [i.e., Bhagavān’s] dear ones the cause of which is one’s own relationship [with them], prays for that [i.e., prīti] only in relation to Śrī Bhagavān, and then accepts prīti for his dear ones only because of [their] being substrata of that [i.e., prīti for him]. Now, the termination in this regard [is illustrated in the following prayer of Śrī Kuntī Devī to Śrī Kṛṣṇa in SB 1.8.41], ‘Now, O Lord of the universe, O Giver of consciousness to the universe, O Form of the universe, please cut this strong bond of affection of mine for my relatives, the Pāṇḍavas and Vṛṣṇis.’ Now, the prayer [for prīti solely for Śrī Bhagavān, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.42], ‘O Madhupati, may my mind, having no other object [but for you], continuously [i.e., without cessation, and without regard for obstacles] carry forth rati for you, just as the Gaṅgā carries forth its stream [i.e., its water, continuously towards the ocean, disregarding all obstacles in its path].’ Now, the acceptance [of prīti for dear ones of Śrī Bhagavān because of their being substrata of prīti for him, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.43], ‘O Śrī Kṛṣṇa! O Friend of Arjuna! O Best of the Vṛṣṇis! O you who are the fire upon the dynasties of kings who are destructive of the earth! O you who are of unlimited potency! O Govinda! O you whose descent is for removing the distress of the cows, twice-born, and suras! O Master of Yoga! O Guru of all! O Bhagavān! Obeisance unto you.’ Here, by means of the invocations, ‘O blessed Friend of Arjuna’ and so forth, prīti even for Arjuna and others on account of [their] being substrata of prīti for him [i.e., Bhagavān] is accepted.
“The statement of Śrīmad Uddhava [to Śrī Kṛṣṇa] in the two [verses] beginning __vṛknaḥ__ … [i.e., SB 11.29.39–40] is also to be contextualized in this way. ‘The exceedingly firm bond of my affection for the Dāśārhas, Vṛṣṇis, Andhakas, and Sātvatas, which was extended by your own māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away with the weapon of fine understanding of the Self [viz., you]. May my obeisance be [offered] unto you, O Greatest of yogīs. Please instruct me, who have taken shelter [in you], so that I may have everlasting rati for your lotus feet.’ [This citation is explained as follows:] This bond of [my] affection born of relationships with bodies and so on, which was extended [i.e., created and made extensive] by you by means of [your] independent māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away. With what? With the weapon of fine understanding of the Self, that is, with the weapon in the form of brilliant knowledge productive of prīti for you. Now, that [bond of affection] shines only in relationship to you. This is the meaning. Therefore, the latter verse [i.e., SB 11.29.40] too is exactly so [i.e., it is spoken with the same sense and intent]. Because of Śrīmad Uddhava’s being a siddha, this statement [of his], furthermore, is not possible [for him to make on his own account]. Therefore, it is to be understood to be [spoken] only for the sake of others on the pretext of referring to himself.”

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na kevalaṁ śuddha-cittatvam eva yogyatā

na kevalaṁ śuddha-cittatvam eva yogyatā | kiṁ tarhi? tad-bhakti-viśeṣāviṣkṛta-tad-icchāmaya-tadīya-sva-prakāśatā-śakti-prakāśa eva mūla-rūpā sā, yat-prakāśena tad api niḥśeṣaṁ sidhyati | … tat-prakāśena niḥśeṣa-śuddha-cittatve siddhe, puruṣa-karaṇāni tadīya-sva-prakāśatā-śakti-tādātmyāpannatayaiva tat-prakāśatābhimānavanti syuḥ | tatra bhakti-viśeṣa-sāpekṣatvam uktam—‘tac-chraddadhānā munayaḥ’ ity ādau | tad-icchā-mayety ādy-udāharaṇaṁ ca brahma-bhagavator aviśeṣatayaiva dṛśyate | yathā satyavrataṁ prati śrī-matsya-deva-vākye—madīyaṁ mahimānaṁ ca paraṁ brahmeti śabditam | vetsyasy anugṛhītaṁ me sampraśnair vivṛtaṁ hṛdi || iti | tathaiva hi brahmāṇaṁ prati śrī-bhagavad-vākye—‘manīṣitānubhāvo’yaṁ mama lokāvalokanam’ iti | śrī-nārāyaṇādhyātme—nityāvyakto’pi bhagavān īkṣyate nija-śaktitaḥ | tām ṛte puṇḍarīkākṣaṁ kaḥ paśyetāmitaṁ prabhum || iti | śrutau ca—‘yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām’ iti |
(Prīti Sandarbha: 7)

“Not only purity of the citta alone is fitness [for direct experience (sākṣātkāra) of Śrī Bhagavān]. Then what [else is required]? Manifestation of his [i.e., Śrī Bhagavān’s] śakti of self-manifestation [alt., self-luminosity], which is revealed [in the citta] by a particular form of bhakti to him and constituted of his will, is the fundamental form [i.e., the fundamental cause of direct experience of him]—that [śakti] by manifestation of which this [i.e., purity of the citta] too is accomplished completely [i.e., since purification of the citta, without which experience of Śrī Bhagavān is impossible, is also reliant upon the purifying influence of Śrī Bhagavān’s svarūpa-śakti, it is all the more evident that his svarūpa-śakti, whereby he self-manifests himself, is the fundamental cause of directly experiencing him]. … When complete purity of the citta is effected by a manifestation of that [i.e., of the self-manifestation śakti of Śrī Bhagavān], then the means of a living being [i.e., the external means, viz., the external senses of seeing, hearing, and so forth, and the internal means, viz., the mind, intellect, ahaṅkāra, and citta], because of their having [then] acquired a state of oneness (tādātmya) with his śakti of self-manifestation, will become possessed of the notion of their being the illuminators of him [i.e., Śrī Bhagavān, even though Bhagavān’s own śakti working through them is the primary cause; this is to say that a person’s experience of Śrī Bhagavān will be felt by them to be similar to experiencing an object in the material world by means of the mind and senses even though this experience of Śrī Bhagavān is primarily being carried out by Śrī Bhagavān’s own śakti working through the mind and senses]. Dependence upon a specific form of bhakti in this regard [i.e., in regard to direct experience (sākṣātkāra) of Śrī Bhagavān taking place by means primarily of Bhagavān’s own potency of self-manifestation (sva-prakāśatā-śakti)] is stated [in SB 1.2.12], ‘The sages possessed of śraddhā see the Self (Ātmā) [i.e., the Paramātmā] within the self (ātmā) [i.e., the purified citta] by bhakti replete with knowledge (jñāna) and detachment (vairāgya) received through hearing [the Vedānta and so forth].‘ An illustration of [Bhagavān’s own potency of self-manifestation (sva-prakāśatā-śakti) being] Constituted of his will is also visible in regard to [direct experience of] Brahman and Bhagavān without distinction [between these two types of direct experience of the Para-tattva] as follows in the statement of Śrī Matsyadeva to Satyavrata [in SB 8.24.38], ‘And you will perceive my greatness, known as Parabrahman, favored [i.e., manifested] in [your] heart by me as it is described [by me] in response to [your] inquiries.’ Similarly in a statement of Śrī Bhagavān to Brahmā [in SB 2.9.21], ‘This vision of my abode [that you have had] is the result of my wish.’ And in Śrī Nārāyaṇa-adhyātma: ‘Although Bhagavān is eternally unmanifest, he can be seen by means of his own potency. Without that, who can see the unlimited Lord of lotus eyes?’ Also, in the Śruti [i.e., Kaṭha Upaniṣad 1.2.23], ‘He is attainable [i.e., able to be directly perceived] only by one whom he chooses. To him [who is so chosen] the Ātmā reveals his own form.’ Thus, even the requirement of purity of one’s means [i.e., senses] is to be understood to be only for the purpose of reflection of that potency [i.e., Bhagavān’s own potency of self-manifestation (sva-prakāśatā-śakti)].”

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atha śrutau—‘bhaktir evainaṁ nayati

atha śrutau—‘bhaktir evainaṁ nayati, bhaktir evainaṁ darśayati bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī’ iti śrūyate | tasmād evaṁ vivicyate—yā caivaṁ bhagavantaṁ svānandena madayati, sā kiṁ-lakṣaṇā syāt? iti | … hlādiny-ākhya-tadīya-svarūpa-śakty-ānanda-rūpaiveti avaśiṣyate, yayā khalu bhagavān svarūpānandam anubhavati, yad-ānandenānanda-viśeṣī-bhavati, yayaivaṁ taṁ tam ānandam anyān apy anubhāvayatīti | … tasyā hlādinyā eva kāpi sarvānandātiśāyinī vṛttir nityaṁ bhakta-vṛndeṣv eva nikṣipyamāṇā bhagavat-prīty-ākhyayā vartate | atas tad-anubhavena śrī-bhagavān api śrīmad-bhakteṣu prīty-atiśayaṁ bhajata iti | ata eva tat-sukhena bhakta-bhagavatoḥ parasparam āveśam āha—sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham | mad-anyat te na jānanti nāhaṁ tebhyo manāg api || … atyantāveśenaikatāpattyā jvalal-lohādāv agni-vyapadeśavad atrāpy abheda-nirdeśa ity arthaḥ | tenaiva parasparaṁ vaśavartitvam āha—ajita jitaḥ sama-matibhiḥ sādhubhir bhavān jitātmabhir bhavatā | vijitās te’pi ca bhajatām akāmātmanāṁ ya ātmado’ti-karuṇaḥ ||
(Prīti Sandarbha: 65)

“Now, in the Śruti [i.e., Māṭhara-śruti], it is heard, ‘Bhakti certainly attracts him. Bhakti certainly reveals him. The Puruṣa is captivated by bhakti. Bhakti is certainly [thus] supreme.’ Therefore, the following is to be considered: what could be the character of that which in this way maddens Bhagavān with its own bliss? … Only the bliss aspect of his [i.e., Bhagavān’s] svarūpa-śakti, known as hlādinī—(1) by which Bhagavān verily experiences the bliss of his own nature (svarūpa), (2) by the bliss of which he becomes possessed of the particular bliss [i.e., by virtue of which he possesses bliss as an inherent attribute], and (3) by which he similarly causes others as well to experience bliss—remains [as an acceptable conclusion]. [Thus,] Some particular vṛtti of the hlādini [-śakti], abounding in all bliss and being eternally cast only into bhaktas, exists by the name of prīti for Bhagavān. Then, by experience thereof [i.e., by experience of this vṛtti of the hlādinī-śakti known as prīti, when it is expressed to Bhagavān by the bhaktas into whom Bhagavān has cast it], Śrī Bhagavān also feels pleasure in profusion from his beautiful bhaktas. Therefore, Śrī Bhagavān [in SB 9.4.63] describes the mutual absorption of the bhakta and Bhagavān [in one another that occurs] because of that happiness, ‘The sādhus are my heart, and I am the heart of the sādhus. They do not know anyone other than I, and I do not know anyone other than them in the least.’ … As a red-hot iron or another object is called fire because of an acquisition of oneness [with fire] as a result of extreme immersion [i.e., as a red-hot iron is sometimes referred to as fire because fire has become completely infused into it], here too a description of non-difference is made [i.e., Śrī Bhagavān says he is the heart of sādhus and they are his heart because their hearts have acquired a state of oneness as a result of the intense absorption of their hearts in one another produced by the joy of prīti for one another, that is, produced by the effect of the supreme vṛtti of Śrī Bhagavān’s hlādinī-śakti, viz., prīti, or prema-bhakti; the sādhus, however, are not literally Bhagavān’s heart, and Bhagavān is not literally the sādhus’ heart]. This is the meaning. Specifically because of this [i.e., because of the happiness and consequent mutual absorption felt by Śrī Bhagavān and his bhaktas by virtue of prīti], Citraketu describes their mutual captivation [of another in SB 6.16.34], ‘O Unconquerable One! You are conquered by sādhus [i.e., bhaktas] who are of equal mind and conquered heart, and they are also fully conquered by you, who are highly gracious and give yourself to those who perform worship with hearts free from [extraneous] desire.’”

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sa ya eṣo’ṇimaitadātmyam idaṁ sarvaṁ tat satyaṁ sa ātmā tat tvam asi śvetaketo

sa ya eṣo’ṇimaitadātmyam idaṁ sarvaṁ tat satyaṁ sa ātmā tat tvam asi śvetaketo … |
(Chāndogya Upaniṣad: 6.8.7)

“That which is this minuteness (aṇimā) [i.e., that which is the subtle basis of perceptible world]—this whole [perceptible world] is possessed of the nature of this [i.e., of this subtle-most existence]. That [i.e., that subtle-most existence which is the source of everything] is being (satya). That is the Self (Ātmā). You are that, O Śvetaketu.”

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rase sāraś camatkāraḥ sarvatrāpy anubhūyate

rase sāraś camatkāraḥ sarvatrāpy anubhūyate |
tac camatkāra-sāratve sarvatrāpy adbhuto rasaḥ ||
(Sāhitya-darpaṇa 3.3; cited in Prīti Sandarbha: 110)

“In rasa, astonishment is perceived to be the essence indeed in all cases. Therefore, because of the essence being astonishment, rasa is adbhuta [i.e., wonder] indeed in all cases.”

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na yasya cittaṁ bahir-artha-vibhramaṁ

na yasya cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat |
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim ||
(Śrīmad Bhāgavatam: 4.24.59; cited in Prīti Sandarbha: 7)

“A sage whose heart, pure by virtue of being favored by bhakti-yoga, is not agitated by external objects and does not enter the cave of darkness, rightly and certainly sees your state therein.”

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kiṁ bahunā sarvatraiva sahṛdayaiḥ sarva evāvagantavyaḥ

kiṁ bahunā, sarvatraiva sahṛdayaiḥ sarva evāvagantavyaḥ |
(Prīti Sandarbha: 158)

“What is the use of more [illustrations of the excellence of Bhagavān Śrī Kṛṣṇa’s manifestations and līlās in Śrī Vṛndāvana]? Verily in all cases, everything is to be [alt., can be] understood by sahṛdayas [i.e., rasikas, lit., ‘those with heart’].”

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