Hari-bhakti-vilāsa

na deśa-niyamo rājan na kāla-niyamas tathā

na deśa-niyamo rājan na kāla-niyamas tathā |
vidyate nātra sandeho viṣṇor nāmānukīrtane ||
kālo’sti dāne yajñe ca snāne kālo’sti saj-jape |
viṣṇu-saṅkīrtane kālo nāsty atra pṛthivī-tale ||
(Vaiṣṇava-cintāmaṇi; cited in Hari-bhakti-vilāsa: 11.412–413)

“O King, there is no regulation in regard to place, and no regulation in regard to time with respect to continuous kīrtana of Viṣṇu’s name. There is no doubt in this regard. There is a [designation of propriety with respect to] time for charity and sacrifice, and there is a [designation of propriety with respect to] time for bathing and proper japa. There is no [designated proper or improper] time here on the surface of the earth for saṅkīrtana of Viṣṇu [i.e., Bhagavan-nāma-saṅkīrtana can be done at any time].”

Read on →

na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ

na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ |
paraṁ saṅkīrtanād eva rāma rāmeti mucyate ||
(Vaiśvānara-saṁhitā; cited in Hari-bhakti-vilāsa: 11.411)

“There is no regulation in regard to place or time, and there is no consideration of pure or impure. One is liberated just by the saṅkīrtana of ‘Rāma, Rāma.’”

Read on →

na deśa-kālāvasthāsu śuddhy-ādikam apekṣate

na deśa-kālāvasthāsu śuddhy-ādikam apekṣate |
kintu svatantram evaitan nāma kāmita-kāmadam ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.410)

“Purity and so forth in regard to place, time, and circumstance is not replied upon [by one who chants the name of Śrī Bhagavān]. Rather, this name is verily an independent bestower of all desired objects of desire.”

Read on →

cakrāyudhasya nāmāni sadā sarvatra kīrtayet

cakrāyudhasya nāmāni sadā sarvatra kīrtayet |
nāśaucaṁ kīrtane tasya sa pavitra-karo yataḥ ||
(Padma Purāṇa; Skanda Purāṇa; Viṣṇu-dharmottama; cited in Hari-bhakti-vilāsa: 11.409)

“One should always and everywhere chant the names of the Wielder of the cakra since he is purifying and there is no [consideration of] impurity in chanting about him.”

Read on →

svapan bhuñjan vrajaṁs tiṣṭhaṁś ca vadaṁs tathā

svapan bhuñjan vrajaṁs tiṣṭhaṁś ca vadaṁs tathā |
ye vadanti harer nāma tebhyo nityaṁ namo namaḥ ||
(Bṛhan Nāradīya Purāṇa; cited in Hari-bhakti-vilāsa: 11.404)

“Obeisance and obeisance forever unto they who speak Hari’s name while sleeping, eating, moving, standing, and speaking.”

Read on →

sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ yac cābhirucitaṁ

sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yac cābhirucitaṁ nāma tat sarvārtheṣu yojayet ||
(Brahmāṇḍa Purāṇa; cited in Hari-bhakti-vilāsa: 11.401)

“One should meditate on that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, which is also liked [by oneself, i.e., for which one feels a specific taste] for the sake of [attaining] all objects.”

Read on →

dāna-vrata-tapas-tīrtha-yātrādīnāṁ ca yāḥ sthitāḥ

dāna-vrata-tapas-tīrtha-yātrādīnāṁ ca yāḥ sthitāḥ |
śaktayo deva-mahatāṁ sarva-pāpa-harāḥ śubhāḥ ||
rājasūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ |
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.398–399)

“All the auspicious śaktis dispelling of all sin which are present in charity, rites, austerity, pilgrimages to tīrthas, and so forth, as well as in devas and mahats, and in coronations, horse sacrifices, knowledge, and spiritual objects, have been extracted by Hari and established in his own names.”

Read on →

sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ

sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yathābhirocate nāma tat sarvārtheṣu kīrtayet ||
(Viṣṇu-dharmottara; cited in Hari-bhakti-vilāsa: 11.304)

“One should chant that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, as one likes [i.e., as per the specific taste one feels for a particular name] for the sake of [attaining] all objects.”

Read on →

sarveṣu mantra-vargeṣu śreṣṭhaṁ vaiṣṇavam ucyate

sarveṣu mantra-vargeṣu śreṣṭhaṁ vaiṣṇavam ucyate |
gāṇapatyeṣu śaiveṣu śākta-saureṣv abhīṣṭadam ||
vaiṣṇaveṣv api mantreṣu rāma-mantrāḥ phalādhikāḥ |
gāṇapaty-ādi-mantrebhyaḥ koṭi-koṭi-guṇādhikāḥ ||
vinaiva dīkṣāṁ viprendra puraścaryāṁ vinaiva hi |
vinaiva nyāsa-vidhinā japa-mātreṇa siddhidāḥ ||
(Agastya-saṁhitā; cited in Hari-bhakti-vilāsa: 1.147–149; Bhakti Sandarbha: 284)

“Among all classes of mantras of Gāṇapatyas [i.e., worshippers of Gaṇeśa], Śaivas [i.e., worshippers of Śiva], Śāktas [i.e., worshippers of Śakti], and Sauras [i.e., worshippers of Sūrya], Vaiṣṇava [mantras] are said to be the best fulfillers of desires. O best of the brāhmaṇas, even among Vaiṣṇava mantras, Rāma-mantras have greater results, crores and crores of times greater, than the mantras of the Gāṇapatyas and others, and verily are bestowers of attainments (siddhis) just by means of chanting (japa) indeed without dīkṣā, indeed without puraścaryā, and indeed without the process of nyāsa.”

Read on →

yathā cintāmaṇiḥ śreṣṭho yathā gauś ca yathā satī

yathā cintāmaṇiḥ śreṣṭho yathā gauś ca yathā satī |
yathā dvijo yathā gaṅgā tathāsau mantra uttamaḥ ||
(Trailokya-sammohana-tantra; cited in Hari-bhakti-vilāsa: 1.185)

“As a thought-jewel, a cow, a chaste wife, a twice-born, and the Gaṅgā are the best [among their respective classes], so this mantra [i.e., the eighteen-syllable Gopāla-mantra] is foremost [among mantras].”

Read on →

Scroll to Top