Bhakti-rasāmṛta-sindhu – Page 2

atha vandanam

atha vandanam
praṇamed atha sāṣṭāṅgaṁ tan-mudrāṁ ca pradarśayet |
paṭhet prati-praṇāmaṁ ca prasīda bhagavann iti ||
tad uktam ekādaśe śrī-bhagavatā—
stavair uccāvacaiḥ stotraiḥ paurāṇaiḥ prākṛtair api |
stutvā prasīda bhagavann iti vandeta daṇḍavat ||
(Hari-bhakti-vilāsa: 8.357–358)

“Now, [offering] obeisance [shall be described]: Then, one should prostrate with eight limbs and show the mudrā thereof. With every prostration, one should also declare, ‘Be pleased, O Bhagavān!’ This is stated by Śrī Bhagavān in the Eleventh [Canto, i.e., SB 11.27.45], ‘One should [offer] praise with various stavas and stotras, ancient and vernacular, [entreat Bhagavān,] ‘Be pleased, O Bhagavān,’ and offer obeisance like a stick.”

Read on →

yaḥ kenāpy atibhāgyena jāta-śraddho’sya sevane

yaḥ kenāpy atibhāgyena jāta-śraddho’sya sevane |
nātisakto na vairāgya-bhāg asyām adhikāry asau ||
(Bhakti-rasāmṛta-sindhu: 1.2.14)

“One who by some sort of great fortune is possessed of śraddhā in his [i.e., Śrī Kṛṣṇa’s] service and is neither excessively attached nor possessed of non-attachment is a bearer of eligibility (adhikārī) for this [i.e., for vaidhī-bhakti].”

Read on →

viyoge tv adbhutānanda-vivartatvaṁ dadhaty api

viyoge tv adbhutānanda-vivartatvaṁ dadhaty api |
tanoty eṣā pragāḍhārti-bharābhāsatvam ūrjitā ||
(Bhakti-rasāmṛta-sindhu: 2.5.109)

“In separation [i.e., when a dear one of Kṛṣṇa is separated from him], however, although retaining the nature of being a transformation of astonishing bliss, this powerful [rati] produces the state of a semblance of an abundance of intense distress.”

Read on →

alaukikī tv iyaṁ kṛṣṇa-ratiḥ sarvādbhutādbhutā

alaukikī tv iyaṁ kṛṣṇa-ratiḥ sarvādbhutādbhutā |
yoge rasa-viśeṣatvaṁ gacchanty eva hari-priye ||
(Bhakti-rasāmṛta-sindhu: 2.5.108)

“This otherworldly rati for Kṛṣṇa, an astonishment beyond all [other] astonishments, however, certainly in union [i.e., when a meeting with Kṛṣṇa occurs] reaches the distinctive state of rasa in a dear one of Hari.”

Read on →

lāghyāṅga-sanniveśo yaḥ suramyāṅgaḥ sa kathyate

ślāghyāṅga-sanniveśo yaḥ suramyāṅgaḥ sa kathyate ||
yathā—
mukhaṁ candrākāraṁ karabha-nibham uru-dvayam idaṁ
bhujau stambhārambhau sarasija-vareṇyaṁ kara-yugam |
kavāṭābhaṁ vakṣaḥ-sthalam aviralaṁ śroṇi-phalakaṁ
parikṣāmo madhyaḥ sphurati mura-hantur madhurimā ||
(Bhakti-rasāmṛta-sindhu: 2.1.45–46)

“One whose [body-] parts are of praiseworthy formation is called one who has beautiful parts (suramyāṅga), as [is described] in [the following verse],
‘A face with the appearance of the moon,
Thighs like elephant trunks,
Arms like the beginnings [i.e., bases] of pillars,
Hands like excellent lotuses,
A chest like a [broad] door panel,
Sides compact,
Midsection lean—
The Slayer of Mura‘s sweetness shines!’”

Read on →

bhavet saundaryam aṅgānāṁ sanniveśo yathocitam

bhavet saundaryam aṅgānāṁ sanniveśo yathocitam ||
yathā—
mukhaṁ te dīrghākṣaṁ marakata-taṭī-pīvaram uro
bhuja-dvandvaṁ stambha-dyuti suvalitaṁ pārśva-yugalam |
parikṣīṇo madhyaḥ prathima-laharī-hāri jaghanaṁ
na kasyāḥ kaṁsāre harati hṛdayaṁ paṅkaja-dṛśaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.336–337)

“Formation as is felicitous of the parts and sub-parts [of the body] shall be [called] beauty (saundarya), as [is described] in [the following verse],
‘Your face with wide eyes,
Chest firm like a swathe of emerald,
Two arms like pillars of light,
Flanks finely ridged,
Midsection lean,
And loins captivating with burgeoning waves [of sweetness],
O Enemy of Kaṁsa,
The heart of which lady of lotus eyes
Do [these] not attract?’”

Read on →

vimuktākhila-tarṣair yā muktir api vimṛgyate

vimuktākhila-tarṣair yā muktir api vimṛgyate |
yā kṛṣṇenātigopyāśu bhajadbhyo’pi na dīyate ||
sā bhukti-mukti-kāmatvāc chuddhāṁ bhaktim akurvatām |
hṛdaye sambhavaty eṣāṁ kathaṁ bhāgavatī ratiḥ ||
(Bhakti-rasāmṛta-sindhu: 1.3.42–43)

“That which is sought even by the liberated who are completely free from all [extraneous] desires, which is highly confidential and [which is] not given by Kṛṣṇa quickly even to worshippers [of himself]—how can [that] rati for Bhagavān appear in the heart of those who do not perform pure bhakti on account of being possessed of desire for enjoyment or liberation?”

Read on →

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

tāvat karmāṇi kurvīta na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||
(Śrīmad Bhāgavatam: 11.20.9; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.247; Bhakti Sandarbha: 62, 106, 173; Caitanya-caritāmṛta: 2.9.264, 2.22.61)

“[Śrī Kṛṣṇa to Uddhava:] One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest.”

Read on →

bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate

bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate |
tāvad bhakti-sukhasyātra katham abhyudayo bhavet ||
(Bhakti-rasāmṛtā-sindhu: 1.2.22)

“As long as the fiend of desire for enjoyment or mukti remains in the heart, how can the emergence of the happiness of bhakti occur there?”

Read on →

nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu

nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu |
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām ||
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
(Śrīmad Bhāgavatam: 11.20.7–8; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.15; Bhakti Sandarbha: 171; Caitanya-caritāmṛta: 2.22.50)

“[Śrī Kṛṣṇa to Śrī Uddhava:] In this regard, the practice (yoga) of jñāna of the disinterested and renounced in regard to karmas, the practice of karma of the desirous whose minds are not disinterested in them [i.e., in karmas], and the practice of bhakti of a person who independently becomes possessed of śraddhā in discussion and so forth of me has manifested independently and who is neither disinterested nor excessively attached, is a granter of success.”

Read on →