Prīti Sandarbha

atha śrī-bhagavat-prīti-lakṣaṇa-vākyānāṁ niṣkarṣaḥ

atha śrī-bhagavat-prīti-lakṣaṇa-vākyānāṁ niṣkarṣaḥ | nikhila-paramānanda-candrikā-candramasi-sakala-bhuvana-saubhāgya-sāra-sarvasva-sattva-guṇopajīvyānanta-vilāsa-mayāmāyika-viśuddha-sattvānavaratollāsād asamordhva-madhure śrī-bhagavati katham api cittāvatārād anapekṣita-vidhiḥ svarasata eva samullasantī viṣayāntarair anavacchedyā tātparyāntaram asahamānā hlādinī-sāra-vṛtti-viśeṣa-svarūpā bhagavad-ānukūlyātmaka-tad-anugata-tat-spṛhādi-maya-jñāna-viśeṣākārā tādṛśa-bhakta-mano-vṛtti-viśeṣa-dehā pīyūṣa-pūrato’pi sarasena svenaiva sva-dehaṁ sarasayantī bhakta-kṛtātma-rahasya-saṅgopana-guṇa-maya-rasanā-bāṣpa-muktādi-vyakta-pariṣkārā sarva-guṇaika-nidhāna-svabhāvā dāsīkṛtāśeṣa-puruṣārtha-sampattikā bhagavat-pātivratya-vrata-varyā-paryākulā bhagavan-manoharaṇaikopāya-hāri-rūpā bhāgavatī prītis tam upasevamānā virājata iti |
(Prīti Sandarbha: 78)

“Now, the essence of the [aforementioned] statements about the characteristics of prīti for Śrī Bhagavān [is summarized]. Śrī Bhagavān—the Moon refulgent with the moonlight of the totality of the highest bliss, he of unsurpassed and unparalleled sweetness (madhura) by virtue of the everlasting elation produced by [his] completely pure sattva [lit., ‘existence’] beyond māyā which is (1) filled with endless play (vilāsa), (2) the sustenance of [prākṛta] sattva-guṇa, and (3) the essence and entirety of [all] the good fortune [found] throughout all the worlds—divine (Bhāgavatī) prīti for Bhagavān [i.e., Bhagavān as he has thus been described]—(1) non-dependent on injunctions because of descending into the citta somehow [i.e., of its own accord by the gracious wish of Śrī Bhagavān], (2) fully elating entirely naturally [i.e., solely by virtue of her own nature and the nature of her object, Bhagavān], (3) inseparable [from him] by any other object, (4) intolerant of any other intention [alt., aim] (tātparya) [than him], (5) in constitution (svarūpa) a special vṛtti of the essence of hlādinī [i.e., of the hlādinī-vṛtti of Bhagavān’s svarūpa-śakti], (6) in appearance (ākāra) a particular form of awareness (jñāna) constituted of favorability (ānukūlya) towards Bhagavān and filled with desire [for Bhagavān] and so forth following [in the wake of] that [favorability towards him; i.e., a particular form of awareness (jñāna) constituted of favorability (ānukūlya) towards Bhagavān that is filled with elation caused by experience of Śrī Bhagavān as a result of desire for Śrī Bhagavān arising from favorability (ānukūlya) towards Śrī Bhagavān], (7) in figure (deha) a particular vṛtti in the mind of such a bhakta, (8) imbuing her own figure (deha) with rasa [i.e., relishability] greater than even a dessert made of ambrosia [i.e., than even the finest sweets that can be found in Svarga] solely by means of her own rasa [i.e., her own inherent relishability], (9) bearing the visible decorations (pariṣkāra) of the pearls of tears, an ornamental girdle made of the quality exhibited by a bhakta of hiding one’s own secrets, and so on, (10) in nature (svabhāva) a superb reservoir of all qualities, (11) in affluence (sampattikā) having made all the puruṣārthas maidservants, (12) greatly excited as a varyā [i.e., a bride who chooses her own husband] devoted to her vow of fidelity (pātivratya) to Bhagavān, and (13) captivating in beauty (rūpā) the sole approach [i.e., undertaking] of which is captivation of Bhagavān’s mind—[as such, personified prīti for Bhagavān] dazzles as she adores him.”

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devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām

devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām |
sattva evaika-manaso vṛttiḥ svābhāvikī tu yā ||
animittā bhāgavatī bhaktiḥ siddher garīyasī ||
(Śrīmad Bhāgavatam: 3.25.32; cited in Hari-bhakti-vilāsa: 11.614; Prīti Sandarbha: 61)

“The vṛtti [i.e., engagement] solely in relation to Sattva [i.e., Bhagavān], which is natural [i.e., not effected by force] and causeless [i.e., free from extraneous desire], of the illuminators [i.e., the senses], which make known their objects and whose actions are directed by the Veda, of one of singular [i.e., one-pointed] mind is [known as] bhakti related to Bhagavān, and [is] superior to siddhi [i.e., mokṣa].”

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atha jīvaś ca tadīyo’pi taj-jñāna-saṁsargābhāva-yuktatvena

atha jīvaś ca tadīyo’pi taj-jñāna-saṁsargābhāva-yuktatvena tan-māyā-parābhūtaḥ sann ātma-svarūpa-jñāna-lopān māyā-kalpitopādhy-āveśāc cānādi-saṁsāra-duḥkhena sambadhyata iti paramātma-sandarbhādāv eva nirūpitam asti |
(Prīti Sandarbha: 1)

“Now, although the jīva is also his own (tadīya) [i.e., although the jīva belongs to Bhagavān], the jīva becomes overcome by his [i.e., Bhagavān’s] māyā because of being [beginninglessly] possessed of an absence of the existence of awareness of him and [thus is] bound within the beginningless suffering of saṁsāra because of a lack of awareness of the nature of its own self [i.e., because of being subjected by māyā to suppression of awareness of its own nature as an ātmā] and absorption in the adjuncts (upādhis) fabricated by māyā [i.e., because the jīva becomes consequently absorbed in identification with the material psyche, body, and so forth, as well as the subsequent attractions, aversions, desires, pursuits, deprivations, and so forth concomitant therewith]. This [i.e., the point made in the previous sentence] is ascertained in Paramātma Sandarbha and elsewhere.”

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nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham

nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham |
teṣu teṣv acyutā bhaktir acyute’stu sadā tvayi ||
yā prītir avivekānāṁ viṣayeṣv anapāyinī |
tvām anusmarataḥ sā me hṛdayān nāpasarpatu ||

(Viṣṇu Purāṇa: 1.20.18–19; cited in Hari-bhakti-vilāsa: 8.434–435; Kṛṣṇa Sandarbha: 142; Bhakti Sandarbha: 217; Prīti Sandarbha: 50, 61)

“O Nātha, wherever I go in the course of thousands of births, may I always have unwavering (acyutā) bhakti to you, the unwavering Lord (Acyuta)! As I continuously remember you, may that everlasting prīti which [is possessed of a characteristic like the prīti which] the undiscerning have for objects of the senses, never slip away from my heart.”

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tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva

tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva | śrutiś ca—‘yathā kratur asmin loke puruṣo bhavati, tathetaḥ pretya bhavati’ iti, kratur atra saṅkalpa iti bhāṣyakārāḥ | śruty-antaraṁ ca—‘sa yathā-kāmo bhavati, tat kratur bhavati | yat-kratur bhavati, tat karma kurute | yat karma kurute, tad abhisampadyate’ iti | anyac ca ‘yad yathā yathopāsate tad eva bhavanti’ iti | śrī-bhagavat-pratijñā ca—‘ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham’ iti | tathaiva brahma-vaivarte—‘yadi māṁ prāptum icchanti prāpnuvanty eva nānyathā’ iti | … tāḥ prati svayam abhyupagacchati—‘saṅkalpo viditaḥ sādhvyo …’ |
(Prīti Sandarbha: 51)

“Thus, in this way, by the ‘principle of like intention’ (tat-kratu-nyāya) [i.e., the principle that the result of a sacrifice will manifest in accord with the performer’s intention], pure bhaktas verily have no other attainment (gati) [i.e., they verily attain the prīti for Bhagavān that they aspire for along with a form, paraphernalia, service, and entrance into an abode of Bhagavān that are suited to that particular type of prīti]. The Śruti also [states this in Chāndogya Upaniṣad 3.14.1], ‘As is a living being’s intention (kratu) in this world, so the living being becomes upon departing from here.’ Here, [the word] ‘intention’ (kratu) means ‘resolve’ (saṅkalpa) according to the commentator [i.e., Śrī Śaṅkarācāryapāda]. Another Śruti [i.e., Bṛhadārayaṇka Upaniṣad 4.4.5] also [states this], ‘As is one’s desire, so is one’s intention. As is one’s intention, so is the action one performs, and as is the action one performs, so is that which one attains [i.e., the result].’ Elsewhere also [in Śatapatha Brāhmaṇa, 10.5.2.20], ‘As one worships [him], so indeed one becomes.’ Śrī Bhagavān’s vow as well [is stated in BG 4.11], ‘‘As they approach me, so exactly I reciprocate with them.’ Similarly in Brahma-vaivarta Purāṇa [it is also stated by Śrī Bhagavān], ‘If they desire to attain me, they certain attain [me] and not otherwise.‘ … Śrī Bhagavān himself affirms [this principle] before them [i.e., before the gopīs] in saṅkalpo viditaḥ sādhvyo … [i.e., SB 10.22.25–26].”

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te prīty-eka-puruṣārthino’pi bhāva-viśeṣeṇānyad vāñchantu na

te prīty-eka-puruṣārthino’pi bhāva-viśeṣeṇānyad vāñchantu na vāñchantu vā sva-sva-bhakti-jāty-anurūpā bhakti-parikarāḥ padārthāḥ saṁsāra-dhvaṁsa-pūrvakam udayanta eva |
(Prīti Sandarbha: 51)

“Whether those whose sole aim of human life is prīti desire or do not desire anything else on account of a particular bhāva [i.e., anything in addition to prīti, such as a particular type of mukti to facilitate the fulfillment of a particular desire to serve Bhagavān in a particular way], the elements supporting their bhakti and corresponding to their personal type of bhakti certainly manifest [to them] after the destruction of saṁsāra [i.e., after they are liberated from saṁsāra].”

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parama-tattva-sākṣātkāra-lakṣaṇaṁ taj-jñānam eva paramānanda-prāptiḥ

tata idaṁ labhyate—parama-tattva-sākṣātkāra-lakṣaṇaṁ taj-jñānam eva paramānanda-prāptiḥ | saiva parama-puruṣārtha iti | svātmājñāna-nivṛttiḥ duḥkhātyanta-nivṛttiś ca nidāne tad-ajñāne gate sati svata eva sampadyate | pūrvasyāḥ parama-tattva-svaprakāśatābhivyakti-lakṣaṇa-mātrātmakatvāt, uttarasyāś ca dhvaṁsābhāva-rūpatvād anaśvaratvam | uktaṁ ca pūrvasyāḥ parama-puruṣārthatvaṁ ‘dharmasya hy apavargasya’ ity-ādinā, ‘tac-chraddadhānā munayo’ … ity antena, svataḥ sarva-duḥkha-nivṛttiś ca tatraivoktā—‘bhidyate hṛdaya-granthiḥ’ ity ādinā |
(Prīti Sandarbha: 1)

“Therefore, this is gathered: awareness of him [i.e., Bhagavān] in the form of direct perception (sākṣātkāra) of the Supreme Entity [i.e., direct perception of the Supreme Entity as Brahman, or as Bhagavān, as is discussed ahead] is alone the attainment of paramount bliss. This alone is the supreme puruṣārtha. When the cause, the absence of awareness of him, ceases, then the cessation of the absence of awareness of one’s own self (ātmā) and the absolute cessation of suffering occur automatically. The former’s [i.e., the cessation of the absence of awareness of him] being permanent is because of its being constituted in form solely of a manifestation of the Supreme Entity’s self-luminosity (sva-prakāśatā) [i.e., because the cessation of the absence of awareness of him only occurs as a result of a self-manifestation of the Supreme Entity and thus is effectively synonymous with it], and the latter’s [i.e., the cessation of the absence of awareness of one’s own self (ātmā) and one’s suffering in saṁsāra being permanent] is because of its having a form of non-existence after [its] destruction [i.e., because it ceases to exist entirely after being destroyed]. The former’s being the supreme puruṣārtha is stated in dharmasya hy apavargasya … [i.e., SB 1.2.9–11], and tac-chraddadhānā munayo … [i.e., SB 1.2.12], and the automatic cessation of all suffering is stated there in bhidyate hṛdaya-granthiḥ [i.e., SB 1.2.13].”

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nirastātiśayāhlāda-sukha-bhāvaika-lakṣaṇā

nirastātiśayāhlāda-sukha-bhāvaika-lakṣaṇā |
bheṣajaṁ bhagavat-prāptir ekāntātyantikī matā ||
(Viṣṇu Purāṇa: 6.5.59; cited in Prīti Sandarbha: 1)

“Attainment of Bhagavān, which is characterized purely by a state of happiness filled with superlative delight [i.e., a delight that surpasses all other forms of happiness and neither contains nor causes any form of suffering], is the medicine [to cure the disease of suffering in saṁsāra] and is accepted as exclusive [i.e., free from any admixture of suffering] and absolute [i.e., everlasting].”

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yathā nabhasi meghaugho reṇur vā pārthivo’nile

yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||
ataḥ paraṁ yad avyaktam avyūḍha-guṇa-vyūhitam |
adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ ||
yatreme sad-asad-rūpe pratiṣiddhe sva-saṁvidā |
avidyayātmani kṛte iti tad brahma-darśanam ||
yady eṣoparatā devī māyā vaiśāradī matiḥ |
sampanna eveti vidur mahimni sve mahīyate ||
evaṁ janmāni karmāṇi hy akartur ajanasya ca |
varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ ||
(Śrīmad Bhāgavatam: 1.3.31–35)

“As a mass of clouds is attributed [i.e., taken to be] to the sky or a particle of earth [is taken to be] to the air, so the visible [i.e., the body] is [taken to be] to the seer [i.e., the ātmā] by the unintelligent. Beyond this [i.e., the gross body] is the jīva [i.e., the subtle body], which is unmanifest [i.e., externally imperceptible] because of its being an unseen and unheard of entity not arranged by the guṇas to be developed [i.e., to have physical, visible limbs] and [because of its] undergoing rebirth. When these gross and subtle forms are negated [i.e., understood to not be the self] through full knowledge of the self, whereby they are recognized as being imposed upon the ātmā by ignorance (avidyā), then darśana [i.e., sākṣātkāra, direct experience] of Brahman occurs. When this supernatural māyā belonging to the Expert [i.e., Īśvara] in the form of thought [i.e., misunderstanding] becomes withdrawn, then one certainly becomes fortunate [i.e., endowed with experience of the bliss of Brahman] and exalted in one’s own greatness—this is known [to the wise]. In this [same] way, the wise describe the births and activities, hidden to the Vedas, of he who is a non-actor and unborn [i.e., Bhagavān, who is transcendental to saṁsāra], the Lord [situated] in the heart.”

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