Bṛhad Bhāgavatāmṛta – Anuśīlana.in

gavāṁ keva kathā kṛṣṇa te te’pi bhavataḥ priyāḥ

gavāṁ keva kathā kṛṣṇa te te’pi bhavataḥ priyāḥ |
mṛgā vihaṅgā bhāṇḍīra-kadambādyāś ca pādapāḥ ||
latāni kuñja-puñjāni śādvalāny api jīvanam |
bhavaty evārpayāmāsuḥ kṣīṇāś ca sarito’drayaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.6.116–117)

“[Baladeva to Kṛṣṇa in Dvārakā:] Why talk like this [only] of the cows, O Kṛṣṇa? The animals, birds, and trees like the bhāṇḍīras and kadambas—they all too are dear to you. The creepers, multitudes of bowers, and greenswards have all offered their lives to you alone. The rivers and hills too are emaciated [in your absence].”

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yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam

yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam |
sañjātam iti tac chuddha-bhaktimadbhir vinindyate ||
(Bṛhad Bhāgavatāmṛta: 2.4.222)

“Furthermore, since the real result befitting of bhakti is not produced at that time in that case [i.e., in an instance of desirous (sakāma) bhakti], that is condemned by those endowed with pure bhakti.”

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te’pi nūnaṁ na tāṁ pūjāṁ tyajeyur yadi sarvathā

te’pi nūnaṁ na tāṁ pūjāṁ tyajeyur yadi sarvathā |
tadā tan-niṣṭhayā citte śodhite guṇa-darśinām ||
kṛpayā kṛṣṇa-bhaktānāṁ prakṣīṇāśeṣa-dūṣaṇāḥ |
kālena kiyatā te’pi bhavanti paramottamāḥ ||
yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam |
kāle bhakti-prabhāvena yogyaṁ vindanti tat-phalam ||
(Bṛhad Bhāgavatāmṛta: 2.4.219–221)

“If even they [who perform worship in the manner aforesaid in BB 2.4.213–15, that is, in SB 11.2.47, 3.29.21–24, and 7.9.11] shall assuredly not forsake [even] that [manner of] worship under any circumstance, then when [their] minds are purified by [their] fixity in that [i.e., in such inapt worship] and they have all their faults destroyed by the grace of bhaktas of Kṛṣṇa, who are observers of qualities [in them rather than faults], they too after some time become most excellent, just as desirous (sakāma) bhaktas enjoy that desired result [which they performed bhakti with a desire to attain, viz., insignificant enjoyment of objects of the senses and the like] and in time by the power of bhakti attain that result which is befitting [of bhakti to Śrī Bhagavān and beyond even what one can desire, as alluded to in BB 2.4.216–217, viz., the result of attaining prema, entrance in Śrī Bhagavān’s abode, and the privilege of meeting, sporting, and so forth with him there in the spirit of prema].”

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tāni tāni purāṇādi-vacanāny akhilāny api

tāni tāni purāṇādi-vacanāny akhilāny api |
tat-tad-viṣayakāny eva manyasva na tu sarvataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.4.218)

“You should also consider all those particular statements from the Purāṇas and elsewhere to be related to them in particular [i.e., to those who engage in worship of an image in the aforementioned inapt manner], and not rather, to everyone [i.e., all worshipers of an image of Bhagavān].”

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yadyapy aśeṣa-sat-karma-phalato’dhikam uttamam

yadyapy aśeṣa-sat-karma-phalato’dhikam uttamam |
teṣām api phalaty eva tat-pūjā-phalam ātmanā ||
tathāpi bhagavad-bhakti-yogyaṁ na jāyate phalam |
iti sādhu-varais tat tat tatra tatra vinindyate ||
(Bṛhad Bhāgavatāmṛta: 2.4.216–217)

“A result even of that worship on their part, which is superior to the result of all [varieties] of right action [on the path of karma] and excellent, certainly ensues of its own accord. Still, the result in keeping with bhakti to Bhagavān does not manifest [i.e., they do not attain prema for Śrī Bhagavān’s lotus feet, thereby attain his domain (loka), and thereby attain the ultimate result in keeping with performance of bhakti to Śrī Bhagavān, viz., forever meeting, sporting, and so forth with Śrī Bhagavān in his domain in the spirit of prema]. Thus, those two [i.e., (1) the worship of the manner described in BB 2.4.213–15, that is, in SB 11.2.47, 3.29.21–24, and 7.9.11, and (2) its result] here and there [i.e., in the Purānas and elsewhere] is condemned by the best of sādhus [i.e., those who are one-pointed upon Bhagavān, that is, those who aspire for the ultimate result of bhakti to him].”

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ye tu tat-pratimāṁ nūtnām adhiṣṭhānāṁ harer iti

ye tu tat-pratimāṁ nūtnām adhiṣṭhānāṁ harer iti |
bheda-dṛṣṭyātha śailādi-buddhyā sampūjayanti hi ||
na mānayanti tad-bhaktān sarva-bhūtāvamāninaḥ |
pūjā-garveṇa vedājñāṁ atikramanti ca prabhoḥ ||
ta eva sarva-bhaktebhyo nyūnās te manda-buddhayaḥ |
pūjā-phalaṁ na vindanti ta eva hi yathoditam ||
(Bṛhad Bhāgavatāmṛta: 2.4.213–215)

“Those specifically, however, (1) who worship a new image of him with thought of [the image] being stonen and so on and thus with a vision of distinction, ‘This is a dwelling place of Hari [i.e., this is not Hari himself but rather a separate object, a mere image made of stone or another material, in which we are imagining him to be is present],’ (2) [who] do not honor his bhaktas, (3) [who] are disrespectful towards all living beings, and (4) [who] transgress Prabhu’s order in the form of the Vedas out of pride in [their aforesaid] worship, are the least of all bhaktas. They are of meager intelligence since they certainly do not attain the result of worship as [it is] described [in the śāstra].”

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kadāpi kṛṣṇa-pratimārcanāvatāṁ

kadāpi kṛṣṇa-pratimārcanāvatāṁ
na sambhavet kṛṣṇa-pareṣv anādaraḥ |
ghaṭeta cet karhy api tad-viṣaktito
gṛṇanti nāgas tad amī stuvanty atha ||
(Bṛhad Bhāgavatāmṛta: 2.4.212)

“Disregard for those devoted to Kṛṣṇa should never be possible for those engaged in worship of a deity of Kṛṣṇa. If ever it occurs because of [a worshiper’s] being intently engaged therein, they [i.e., those devoted to Kṛṣṇa, viz., the Vaiṣṇavas] do not take offense and rather praise [such a worshiper].”

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yat-pāda-paṁśur bahu-janma-kṛcchrato

yat-pāda-paṁśur bahu-janma-kṛcchrato
dhṛtātmabhir yogibhir apy alabhyaḥ |
sa eva yad-dṛg-viṣayaḥ svayaṁ sthitaḥ
kiṁ varṇyate diṣṭam aho vrajaukasām ||
(Śrīmad Bhāgavatam: 10.12.12; cited in Bṛhad Bhāgavatāmṛta: 2.7.122; Kṛṣṇa Sandarbha: 100)

“Aho! How can the fortune be described of these residents of Vraja, the sole object of whose vision present directly [before them] is he the dust of whose feet is unattainable even by yogīs who have painstakingly controlled their minds for many births?”

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siddhiḥ syād bhagavad-dṛṣṭyā tṛṇa-saṁmānanād api

siddhiḥ syād bhagavad-dṛṣṭyā tṛṇa-saṁmānanād api |
sakṛd-uccaranān nāmābhāsasya śravaṇāt tathā ||
kutas tat-smārake tasyādhiṣṭhāne mantra-saṁskṛte |
sarva-bhakti-pade pūjyamāne doṣādi-tarkaṇam ||
(Bṛhad Bhāgavatāmṛta: 2.4.210–211)

“Attainment (siddhi) [i.e., mokṣa or the acquisition of any and all desired objects] can occur even as a result of honoring [with an obeisance, a sprinkling or water, and so on] a blade of grass with vision of Bhagavān [being present within it as the Inner Regulator (Antaryāmī)] and as a result of only pronouncing or hearing a semblance (ābhāsa) of the name [of Śrī Bhagavān]. [Therefore,] How could there be [even] any conjecture of a fault or otherwise when [a deity of him, that is,] a dwelling place (adhiṣṭhāna) of his that (1) is consecrated by mantras, (2) is a reminder of him, and (3) is an object of [offerings of] all [limbs of] bhakti, is being worshiped?”

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pratimā yā mayoddiṣṭāḥ sākṣād bhagavatā samāḥ

pratimā yā mayoddiṣṭāḥ sākṣād bhagavatā samāḥ |
tāsām arcana-māhātmyaṁ tāvad āstāṁ sudūrataḥ ||
ādyām adhunikīṁ vārcāṁ sva-dharmādy-anapekṣayā |
sākṣāc chrī-bhagavad-buddhyā bhajatāṁ kṛtrimām api ||
na pātityādi-doṣaḥ syād guṇa eva mahān mataḥ |
saivottamā matā bhaktiḥ phalaṁ yā paramaṁ mahat ||
(Bṛhad Bhāgavatāmṛta: 2.4.207–209)

“Let well alone the greatness of worship (arcana) of those images [of Bhagavān], which have been designated by me to be equal to Bhagavān in person [by virtue of their being constituted of eternal being, consciousness, and bliss just as Bhagavān is], there shall be no fault as a result of disregard of svadharma [i.e., the duties of one’s varṇa and āśrama] and so forth in the form of degradation or otherwise [i.e., in the form of one’s being liable for a deviation from proper conduct (sadācāra) because of relinquishing one’s svadharma, or, because of ignorance regarding the proper manner of worship] for worshipers of ancient, modern [i.e., recently manifested], or even fabricated images with the understanding of [them being] Śrī Bhagavān in person; [rather,] verily a great quality is recognized. That [i.e., such worship], which is [itself considered] the supreme, ultimate attainment [because of its superiority to even the caturvarga], is recognized to be superlative bhakti.”

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