Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta

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].”

Read on →

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].”

Read on →

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?”

Read on →

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?”

Read on →

pṛṣṭaṁ mayedaṁ bhagavan dharā-tale

pṛṣṭaṁ mayedaṁ bhagavan dharā-tale
tiṣṭhanti yāḥ śrī-pratimā mahāprabhoḥ |
tāḥ sac-cid-ānanda-ghanās tvayā matā
nīlādri-nāthaḥ puruṣottamo yathā ||
eko’pi bhagavān sāndra-sac-cid-ānanda-vigrahaḥ |
kṛpayā tatra tatrāste tat-tad-rūpeṇa līlayā ||
tat sarva-nairapekṣyena ko doṣaḥ syāt tad-arcane |
kathañcit kriyamāṇe’pi mahālābho’pi budhyate ||
tataḥ kathaṁ purāṇebhyaḥ śrūyante tat-tad-uktayaḥ |
apramāṇaṁ ca tā na syur mahan-mukha-viniḥsṛtāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.4.202–205)

“This was asked by me, ‘O illustrious one [i.e., O Śrī Nārada], these beautiful images of the Supreme Lord which dwell on the surface of the earth, such as the Lord of Nīlādri, Puruṣottama [viz., Śrī Jagannāthadeva], are considered by you to be [constituted of] condensed eternal being, consciousness, and bliss. Although one, Bhagavān, he who is condensed eternal being, consciousness, and bliss in form, is present for the sake of līlā in various places in various figures [i.e., images] graciously [i.e., to favor his bhaktas and to benefit the whole world]. Therefore, what fault could there be in worship of them [i.e., in worship of those images of Śrī Bhagavān] with indifference towards all else [i.e., with one-pointed bhakti whereby one remains indifferent towards all modalities other than bhakti, such as dharma, karma, and yoga]? [Rather,] Even when being performed somehow or other [i.e., rightly or wrongly], even great benefit is understood [to occur as a result of worship of these images of Śrī Bhagavān]. So, why are those statements heard from the Purāṇas [i.e., why are there statements which indicate that a fault can occur as a result of performing worship of an image of Śrī Bhagavān]? They cannot also be devoid of authority. They have emanated from the mouths of mahats.”

Read on →

idam ākarṇya bhagavān utthāya śayyanād drutam

idam ākarṇya bhagavān utthāya śayyanād drutam |
priya-prema-parādhīno rudann uccair bahir gataḥ ||
(Bṛhad Bhāgavatāmṛta: 1.6.63)

“Hearing this [statement of Balarāma], Bhagavān [i.e., Śrī Kṛṣṇa], he who is captivated by the prema of dear ones, quickly arose from bed and went outside, weeping loudly.”

Read on →

mama pratyakṣam evedaṁ yadā kṛṣṇo vraje’vrajat

mama pratyakṣam evedaṁ yadā kṛṣṇo vraje’vrajat |
tato hi pūtanādibhyaḥ keśy-antebhyo muhur muhuḥ ||
daityebhyo varuṇendrādi-devebhyo’jagarāditaḥ |
tathā cirantana-svīya-śakaṭārjuna-bhaṅgataḥ |
ko vā nopadravas tatra jāto vraja-vināśakaḥ ||
tatratyās tu janāḥ kiñcit te’nusandadhate na tat ||
mohitā iva kṛṣṇasya maṅgalaṁ tatra tatra hi |
icchanti sarvadā svīyaṁ nāpekṣante ca karhicit ||
svabhāva-sauhṛdenaiva yat kiñcit sarvam ātmanaḥ |
asyopakalpayante sma nanda-sūnoḥ sukhāya tat ||
(Bṛhad Bhāgavatāmṛta: 1.6.39–40)

“[Rohiṇī Devī to Devarṣi Nārada:] This is verily my experience: when Kṛṣṇa went to Vraja, from right then on, and again and again, what calamity devastating to Vraja—starting from Pūtanā and ending with Keśī—[coming] from asuras, from devas like Varuṇa and Indra, from pythons and so on [i.e., and other fearsome creatures], and from [even] the breaking of a cart and arjuna trees that had long been our own—did not arise? Still, the people situated there [viz., the Vraja-vāsīs] did not consider any of that [i.e., still, their love for Kṛṣṇa did not wane, and rather, only increased (Vraja-janānāṁ Kṛṣṇe prītir na jātu kṣīṇā, api tu vivṛddhaiva, DDT)]. As if beguiled, in all those cases [i.e., calamities], they [viz., the Vraja-vāsīs] always desired Kṛṣṇa’s well-being, and they never considered their own [well-being]. Purely out of natural cordiality, they offered everything that was their own for his—the Son of Nanda’s—pleasure.”

Read on →

sthānaṁ gopī-gaṇa-kuca-taṭī-kuṅkuma-śrī-bharārdra

sthānaṁ gopī-gaṇa-kuca-taṭī-kuṅkuma-śrī-bharārdra-
śrīmat-padāmbuja-yuga-sadā-prīti-saṅga-prādāyi |
jijñāsos te janani kathito’śeṣa-sandeha-ghāṭī
goloko’yaṁ madhura-gahana-praśna-bhāvānusārāt ||
vaikuṇṭhasyāpy upari nitarāṁ rājate yo nitānta-
śrīmad-gopī-ramaṇa-caraṇa-prema-pūraika-labhyaḥ |
vāñchā-vāñchopari-guru-phala-prāpti-bhūmir yadīyā
lokā dhyātā dadhati paramāṁ prema-sampatti-niṣṭhām ||
(Bṛhad Bhāgavatāmṛta: 2.7.77–78)

“O Mother,
In accord with the sweet and deep mood (bhāva)
Of the inquiry of you who are desirous to know
The place which is a bestower
Of eternal loving connection
With the two blessed lotus feet [of Śrī Kṛṣṇa]
Moistened by a beautiful mass of kumkum
From the slopes of the gopīs’ breasts,
And which is a destroyer of all doubts,
This [place, known as] Goloka—
Which shines profoundly beyond even Vaikuṇṭha,
Which is attainable
Only by means of an extraordinary abundance of prema
For the feet of blessed gopīs’ Beloved,
Which is the land of the attainment
Of the great aim
Of our desires and [that is] beyond our desires,
And the people belonging to which,
As they are meditated upon,
Grant paramount fixity in the wealth of prema—
Has been described [by me to you].”

Read on →

apamānaṁ puraskṛtya kṛtvā mānaṁ tu pṛṣṭhataḥ

apamānaṁ puraskṛtya kṛtvā mānaṁ tu pṛṣṭhataḥ |
sva-kāryam uddharet prājñaḥ kārya-dhvaṁsena mūrkhatā ||
(Pañcatantra: 3.237; cited the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.4.244)
“Putting disrespect ahead and respect behind [i.e., accepting and learning from disrespect and not becoming conceived by receiving respect], a wise person shall accomplish one’s aim. Foolishness occurs by spoiling one’s aim [i.e., it is foolish to become preoccupied with the disrespect or respect one receives such that one fails to accomplish one’s aim].”

Read on →

paraṁ bhagavatā sākaṁ sākṣāt-krīḍā-paramparāḥ

paraṁ bhagavatā sākaṁ sākṣāt-krīḍā-paramparāḥ |
sadānubhavituṁ tair hi vaikuṇṭho’pekṣyate kvacit ||
(Bṛhad Bhāgavatāmṛta: 1.3.62)
“Vaikuṇṭha is sometimes desired by them [i.e., bhaktas sometimes desire to enter Vaikuṇṭha] only specifically to continuously and directly experience a succession of play with Bhagavān.”

Read on →