śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |
hṛdy antaḥstho hy abhadrāṇi vidhunoti suhṛt satām ||
(Śrīmad Bhāgavatam: 1.2.17; cited in Bhakti Sandarbha: 12)
“Situated internally, Śrī Kṛṣṇa, the Well-Wisher of the sat, he of whom hearing and praising are purifying, completely washes away vices in the hearts of those who hear narrations of himself.”
tasya ca bhaved dvayaṁ vipralambhaḥ sambhogaś ceti | tatra vipralambho viprakarṣeṇa lambhaḥ prāptir yasya sa tathā | yathoktam—‘yūnor ayuktayor bhāvo yuktayor vā tayor mithaḥ | abhīṣṭāliṅganādīnām anavāptau prakṛṣyate | sa vipralambho vijñeyaḥ sambhogonnati-kārakaḥ ||’ iti | … tasya vipralambhasya catvāro bhedāḥ—pūrva-rāgo mānaḥ prema-vaicittyaṁ pravāsaś ceti | atha sambhogaś ca yūnoḥ saṅgatayoḥ sambaddhatayā bhogo yatra sa bhāva ucyate | yathoktam—’darśanāliṅganādīnām ānukūlyān niṣevayā | yūnor ullāsam ārohan bhāvaḥ sambhoga ucyate ||’ iti |
(Prīti Sandarbha: 370)
“It [i.e., ujjvala-rasa], furthermore, shall have two varieties: (1) vipralambha [i.e., separation] and (2) sambhoga [i.e., enjoyment together]. Therein, vipralambha is [known as] that the attainment (lambha) of which occurs because of distance (vipra—viprakarṣa) [between the couple, lit., the ‘drawing apart’ of the couple], as is described [in Ujjvala-nīlamaṇi 15.2], ‘That bhāva of a couple, [be they] non-united or united together [at a given time], which is distinctly brought forth when their mutually desired embraces and so forth are not attained, and which is a cause of the elevation of [their] sambhoga, is to be known as vipralambha [i.e., separation].’ … This vipralambha has four varieties: (1) pūrva-rāga [lit., ‘prior attachment,’ that is, the vipralambha felt by a couple after they have developed attachment (rāga) to one another but prior to their ever meeting one another], (2) māna [i.e., jealous anger], (3) prema-vaicittya [lit., ‘bewilderment because of prema’], and (4) pravāsa [i.e., dwelling abroad]. Then, that bhāva in which a united couple’s enjoyment (bhoga) occurs on account of being joined together is called sambhoga [lit., ‘enjoyment (bhoga) together (sam)’], as is described [in Ujjvala-nīlamaṇi 15.188], ‘That bhāva that elevates a couple’s elation by means of acts of service [for one another], such as looking [at one another] and embracing [one another], out of favorability (anukūlya) [towards one another] is called sambhoga [i.e., enjoyment together].’”
so’yam upadeśo buddhy-arthaḥ | sarvatra tadīyatva-jñānārthaḥ pādavat | pādo’sya viśvā bhūtāni ity atra yathā viśvasya bhagavat-pādatvopadeśas tadvat | evaṁ hi dveṣa-nihīnaṁ manas tat-pravaṇaṁ bhavati | na caivaṁ rāga-prāptir nihīnatva-buddher bādhakatvāt |
(Govinda-bhāṣya on Vedānta-sūtra: 3.2.34)
“This teaching [i.e., the teaching Chāndogya Upaniṣad 3.14.1, ‘All of this is verily Brahman’ (sarvaṁ khalv idaṁ Brahma)] is for the sake of understanding, that is, for the sake of awareness of belongingness to him (tadīyatva) in everything, like [his] foot, that is, as there is a teaching of the universe’s being the foot of Bhagavān here [in Ṛg-veda 10.90.3], ‘The existent universes are his foot.’ In this way completely free from enmity, the mind becomes intent upon him [i.e., on Bhagavān]. Also in this way [i.e., also by means of the aforementioned teaching that everything belongs to him] an occurrence of attachment (rāga) [to the universe in which one is situated, or anything within it] does not occur because of the annulling of that by understanding of the utter inferiority [of sāṁsārika existence and everything within it in comparison to Śrī Bhagavān himself].”
ātma-nindā kari laila prabhura śaraṇa |
kṛpā karibāre tabe prabhura haila mana ||
(Śrī Caitanya-caritāmṛta: 2.6.201)
“He [i.e., Sārvabhauma Bhaṭṭāchārya] rebuked himself and took shelter of Prabhu. Prabhu then decided to bestow grace [upon him].”
vittir viraktiś ca kṛtāñjaliḥ puro
yasyāḥ parānanda-tanor vitiṣṭhate |
siddhiś ca sevā-samayaṁ pratīkṣate
bhaktiḥ pareśasya punātu sā jagat ||
(Govinda-bhāṣya on Vedānta-sūtra: 3.2.1)
“May bhakti to the Supreme Īśa—
She possessed of a form of supreme bliss
Before whom Knowledge and Non-attachment
Stand with cupped-palms
And Siddhi awaits an occasion for service—
Purify the universe.”
janayitvā vairāgyaṁ guṇair nibadhnāti modayan bhaktān |
yas tair baddho’pi guṇair anurajyati so’stu me hariḥ preyān ||
(Govinda-bhāṣya on Vedānta-sūtra: 3.4.52)
“May Hari—
He who produces non-attachment (vairāgya) in,
Delights in,
And binds [his] bhaktas with [his] qualities,
And [who] also becomes bound
And delighted by their qualities—
Be my beloved.”
athāsmin tṛtīye’dhyāye tat-prāpakāṇi sādhanāni nirūpyante | teṣu mukhyaṁ tāvat prāpyetara-vaitṛṣṇyaṁ prāpya-tṛṣṇā ceti tat-siddhaye pūrva-pāda-dvayam ārabhyate | tatra prathame pāde pañcāgni-vidyām āśritya nānāvasthasya jīvasya loka-gatyā gati-rūpā doṣāḥ prakāśyante loka-virāgāya | dvitīye tu prāpyānurāga-hetavaḥ tan-mahimādayo guṇā vakṣyante | … tad itthaṁ janma-maraṇādi-duḥkhālayatva-rūpa-prapañca-doṣoktyā nikhila-nirdoṣa-kīrtanena ca nikhila-niyāmakatva-viśuddha-cid-vigrahatvādi-paramātma-guṇa-gaṇa-nirūpaṇena ca brahma-tṛṣṇaiva tad-itara-vitṛṣṇā-pūrvikā tat-prāpti-hetur iti pādābhyāṁ darśitaṁ bhavati |
(Excerpt from Govinda-bhāṣya: 3.1.1, 3.2.42)
“Now, in this third chapter, the means (sādhanas) of attaining him [i.e., he who is the sole Cause of the world, the faultless Ocean of qualities constituted of eternal being, consciousness, and bliss, Śrī Puruṣottama (Viśvaika-hetuṁ Nirdoṣa-guṇa-ratnākaraṁ Sac-cid-ānandātmakaṁ Puruṣottamaṁ)] are determined. Among them, the primary are, specifically, non-desirousness of all that is other than the object be attained (prāpya) and desire for the objected to be attained (prāpya). The first two sections [of this third chapter] are undertaken for the purpose of establishing them [i.e., these two primary sādhanas]. In this regard, in the first section, the faults in the forms of the movements as a result of the movement through [various] planes (lokas) of a jīva subject to various conditions after taking shelter in knowledge of the five fires are shown for the purpose of detachment from those planes, whereas in the the second [section], the qualities [of the object to be attained], beginning with his greatness, which are the causes of deep attachment (anurāga) to the object of attainment, will be discussed.” …
“Thus, in this way, it is shown by [these] two sections that desire for Brahman [i.e., Paramātmā, viz., Śrī Puruṣottama] preceded by the absence of desire for anything other than him as a result of (1) discussion of the faults of phenomenal existence in the form of [its] being an abode of the sufferings of birth, death, and so forth, (2) praise of [his being] completely faultless, and (3) ascertainment of the qualities of Paramātmā [i.e., Brahman, viz., Śrī Puruṣotama] beginning with [his] being the regulator of all and being possessed of a completely pure, conscious figure, is the cause of attainment of him.”
na vinā sādhanair devo jñāna-vairāgya-bhaktibhiḥ |
dadāti sva-padaṁ śrīmān atas tāni budhaḥ śrayet ||
(Govinda-bhāṣya on Vedānta-sūtra: 3.1.1)
“Without the means (sādhanas) of knowledge (jñāna), non-attachment (vairāgya), and devotion (bhakti), blessed Deva does not grant his own abode [alt., his feet, to anyone]. Therefore, the wise shall take shelter in those [i.e., in the sādhanas of jñāna, vairāgya, and bhakti].”
śrī-rūpasyāṅghri-padmaṁ praṇata-matir ahaṁ naumi bhūmau nipatya
śrī-rādhā-kṛṣṇa-līlāmṛta-salila-nidhau majjitā yena lokāḥ |
śrīmac-caitanya-candro’py atiśaya-kṛpayā yatra śaktiṁ prakāśya
śrīmad-vṛndāvanīyaṁ madhura-rati-rasaṁ darśayāmāsa sarvān ||
(Bhāvanā-sāra-saṅgraha: Upasaṁhara, 3)
“Humble in mind,
I fall to the earth
And praise the lotus feet of Śrī Rūpa,
By whom the people [of the world] have been immersed
In the ocean of the nectar of Śrī Rādhā and Kṛṣṇa’s līlā,
And by empowering whom with profuse grace
Śrīmac Caitanyacandra so also revealed to everyone
The rasa of the madhura-rati found in Śrīmad Vṛndāvana.”
pada-kāntyā jita-madano
mukha-kāntyā khaṇḍita-kamala-maṇi-garvaḥ |
śrī-rūpāśrita-caraṇaḥ
kṛpayatu mayi gaura-govindaḥ ||
(Unknown source; cited in Sādhana-dīpikā: 2)
“May Gaura Govinda—
He by the splendor of whose feet
Madana [i.e., Kāma] is vanquished,
He by the splendor of whose face
The pride of lotuses and jewels is crushed,
He at whose feet Śrī Rūpa has taken shelter—
Bestow grace upon me.”
