tad evaṁ māyāśrayatva-māyā-mohitatvābhyāṁ sthite dvayor bhede tad-bhajanasyaivābhidheyatvam āyātam |
(Tattva Sandarbha: 44)
“Thus, in this way, given the distinction between the two [i.e., between Śrī Bhagavān and the jīva] existent because of [their respectively] being the shelter of māyā and deluded by māyā, solely worship (bhajana) of him [i.e., of Śrī Bhagavān] being the abhidheya is understood.”
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.’”
atha krameṇa vistaratas tathaiva tātparyaṁ nirṇetuṁ sambandhābhidheya-prayojaneṣu ṣaḍbhiḥ sandarbhair nirṇeṣyamāṇeṣu prathamaṁ yasya vācya-vācakatā-sambandhīdaṁ śāstraṁ, tad eva dharmaḥ projjhita-kaitavaḥ ity-ādi-padye sāmānyākāratas tāvad āha—vedyaṁ vāstavam atra vastv iti |
(Tattva Sandarbha: 50)
“Now, in regard to the subjects to be ascertained by the six sandarbhas, [namely,] the sambandha [i.e., the relation], abhidheya [i.e., the directive], and prayojana [i.e., the aim], to ascertain elaborately in sequence the intention (tātparya) [of the author] therein [i.e., in Śrīmad Bhāgavatam], he [i.e., Vedavyāsa] describes in general in the verse dharmaḥ projhhita-kaitavaḥ [i.e., SB 1.1.2] the first [i.e., the sambandhi-tattva], that the bearer of a referrer-referent relation (vācya-vācakatā-sambandhin) with which is this śāstra [i.e., he speaks of the principal subject of Śrīmad Bhāgavatam, the referent with whom Śrīmad Bhāgavatam bears the relationship of referrer (vācakatā)]: ‘Here [i.e., in Śrīmad Bhāgavatam] is the Reality (Vastu), the real object to be known.’”
iha sambandhi-tattvaṁ brahmānandād api prakṛṣṭo rucira-līlā-vaśiṣṭaḥ śrīmān ajita eva | sa ca pūrṇatvena mukhyatayā śrī-kṛṣṇa-saṁjña eveti śrī-bādarāyaṇa-samādhau vyaktībhaviṣyati | tathā prayojanākhyaḥ puruṣārthaś ca tādṛśa-tad-āsakti-janakaṁ tal-līlā-śravaṇādi-lakṣaṇaṁ tad-bhajanam evety āyātam |
(Tattva Sandarbha: 29)
“Here [i.e., in this text], the sambandhi-tattva [i.e., the subject, lit., ‘the entity bearing a relation (sambandha) [with the text],’ meaning, the entity related to through the text] is Śrīman Ajita [i.e., Śrī Bhagavān], who is possessed of relishable līlā and superior even to the bliss of Brahman. That he, furthermore, is known primarily as Śrī Kṛṣṇa by virtue of completeness [i.e., by virtue of the completeness he manifests only in his aspect known as Śrī Kṛṣṇa] will be clarified in [the forthcoming discussion of] Śrī Bādarāyaṇa’s samādhi. So also, the puruṣārtha [i.e., ‘object of a human being’], known as the prayojana [i.e., aim], and worship of him [i.e., the abhidheya], the characteristic of which is hearing and so forth of his līlā that produces such attachment (āsakti) to him [i.e., that leads to attainment of the prayojana, namely, prema for him] are understood.”
athaivaṁ sūcitānāṁ śrī-kṛṣṇa-tad-vācya-vācakatā-lakṣaṇa-sambandha-tad-bhajana-lakṣaṇa-vidheya-saparyāyābhidheya-tat-prema-lakṣaṇa-prayojanākhyānām arthānāṁ nirṇayāya tāvat pramāṇaṁ nirṇīyate |
(Tattva Sandarbha: 9)
“Now, to ascertain the [four] topics thus indicated [in the preceding verse, i.e., yasya Brahmeti …], namely, (1) Śrī Kṛṣṇa [i.e., the subject], (2) the sambandha [i.e., the ‘relation’ of the text] with him the characteristic of which is [that of] referrer (vācakatā) and referent (vācya), (3) the abhidheya [i.e., ‘directive,’ lit., ‘that which is to be stated’], synonymous the with vidheya [i.e., ‘practice,’ lit., ‘that which is to be done’], the characteristic of which is worship (bhajana) of him [i.e., Śrī Kṛṣṇa], and (4) the prayojana [i.e., aim, lit., ‘that motivated by which one acts’] the characteristic of which is prema for him, first pramāṇa [i.e., the means of knowing] is ascertained.”
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].”
akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |
tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||
(Śrīmad Bhāgavatam: 2.3.10; cited in Hari-bhakti-vilāsa: 11.575; Tattva Sandarbha: 30; Bhakti Sandarbha: 31, 98, 115, 121, 165, 216; Prīti Sandarbha 216; Caitanya-caritāmṛta: 2.22.36, 24.85, 24.191)
“Whether desireless, desirous of everything, or desirous of mokṣa, one of great intelligence should worship the Supreme Puruṣa with strong bhakti-yoga.”
‘anena jīvenātmanā’ iti tadīyoktāv idantā-nirdeśena tato bhinnatve’py ātmatā-nirdeśena tad-ātmāṁśa-viśeṣatvena labdhasya bādarāyaṇa-samādhi-dṛṣṭa-yukter atyabhinnatā-rahitasya jīvātmano yad ekatvaṁ ‘tat tvam asi’ ity ādau jñātā, tad-aṁśa-bhūta-cid-rūpatvena samānākāratā | … yathā janma-prabhṛti kaścid gṛha-guhāvaruddhaḥ sūryaṁ vividiṣuḥ kathañcid gavākṣa-patitaṁ sūryāṁśu-kaṇaṁ darśayitvā kenacid upadiśyate ‘eṣa saḥ’ iti | etat tad-aṁśa-jyotiḥ-samānākāratayā tan-mahā-jyotir-maṇḍalam anusandhīyatām ity arthaḥ, tadvaj jīvasya tathā tad-aṁśatvaṁ ca tac-chakti-viśeṣa-siddhatvenaiva paramātma-sandarbhe sthāpayiṣyāmaḥ |
(Tattva Sandarbha: 52)
“The oneness (ekatva) [with the Para-tattva] which is known [from the statement in Chāndogya Upaniṣad 6.8.7], ‘You are that’ (tat tvam asi) of the jīvātma, who is not possessed of extreme non-distinctness (atyabhinnatā) [from the Para-tattva] as per the reason seen in the samādhi of Bādarāyaṇa [i.e., Śrī Vyāsadeva in SB 1.7.5] and [who] is apprehended as being a particular part (aṁśa) of his [i.e., the Para-tattva’s] self (ātmā) as per the designation of selfness (ātmatā) [in regard to the jīvātmā on the part of the Para-tattva] even while being distinct from him [i.e., from the Para-tattva] as per the designation of ‘this-ness’ (idantā) [in regard to the jīvātmā] in the statement [in Chāndogya Upaniṣad 6.3.2] of his [i.e., of the Para-tattva], ‘Entering [the realm of prakṛti] with this jīva-self (ātmā) [i.e., with this distinct entity known as the jīva who is a part of my self], I shall manifest names and forms,’ is being of the same constitution [lit., ‘form’] (samānākāratā) on account of [the jīvātmā’s] being an entity the form of which is consciousness that is an existent part (aṁśa) of him [i.e., of the Para-tattva; meaning, the oneness of the jīva with the Para-tattva is on account of the jīva being a part (aṁśa) of the Para-tattva that is conscious in constitution just as the Para-tattva is]. … As someone confined, beginning from birth, within a cavern in a house who wishes to know the sun, after having been shown a particle-ray of the sun that has somehow fallen through an air hole [into the cavern], is instructed by someone, ‘This is that [i.e., ‘This light you see here is the sun’], meaning, ‘Because of this [i.e., this sun-ray that you have seen] having the same constitution of light [as the sun] on account of [its] being a part (aṁśa) of that [i.e., of the sun], a vast orb of that light is to be conceived [i.e., you can acquire an understanding of what the sun is by imagining a vast orb made up of a huge number of the rays of light you see here], so [i.e., in a manner akin to the aforementioned method of instruction] we shall establish in Paramātma Sandarbha (18–46) the jīva’s similarly being a part (aṁśa) of him [i.e., of the Para-tattva] on account of [the jīva’s] being existent (siddha) as a particular śakti of his.”
ūtayaḥ karma-vāsanāḥ |
(Śrīmad Bhāgavatam: 2.10.4)
“Ūtis (wishes) are vāsanās (inclinations) produced from actions.”
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam |
yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ||
(Śrīmad Bhāgavatam: 11.5.32; cited in Hari-bhakti-vilāsa: 11.458; Laghu Bhāgavatāmṛta: 1.1.2; Tattva Sandarbha: 1; Caitanya-caritāmṛta: 1.3.52, 2.6.103, 2.11.100, 2.20.342, 3.20.10)
“Those of fine intellect verily worship with sacrifices consisting primarily of saṅkīrtana he whose name contains the syllables kṛṣ-ṇa [i.e., whose name is Śrī Kṛṣṇa Caitanya] (kṛṣṇa-varṇam), who is non-swarthy (akṛṣṇam) by virtue of his luster (tviṣā), and who is replete with the weapons and associates of his limbs and sub-limbs [i.e., ornaments and so forth].”
