aho kila tad evāhaṁ manye bhagavato hareḥ |
sugopya-bhagavattāyāḥ sarva-sāra-prakāśanam ||
(Bṛhad Bhāgavatāmṛta: 2.5.88)
“Aho! I certainly consider that [i.e., the figure, qualities, pastimes, and so forth of Śrī Hari in Goloka] alone the manifestation of the essence of the entirety of the most confidential Bhagavattā of Bhagavān Hari!”
lokānugāpi sānyonyaṁ priyatātīta-laukikā |
madhurātyadbhutaiśvarya-laukikatva-vimiśritā ||
(Bṛhad Bhāgavatāmṛta: 2.5.84)
“Although following the [ways of] the world, that reciprocal fondness [of Bhagavān Śrī Kṛṣna and the Vraja-vāsīs] is beyond the worldly, sweet (madhurā), exceedingly astonishing, and specially mixed with worldliness and aiśvarya.”
tādṛg bhagavati premā pāramaiśvarya-dṛṣṭitaḥ |
sadā sampadyate naiva bhaya-gaurava-sambhavāt ||
kevalaṁ laukika-prāṇa-suhṛd-buddhyā sa sidhyati |
lokālokottaro yo’sāv atilokottaro’pi yaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.82–83)
“Prema of such nature for Bhagavān certainly cannot be attained by means of constant vision of [his] paramount aiśvarya because of the ensuance of fear and reverence [i.e., because fear, reverence, and other sentiments that obstruct the manifestation of that prema ensue from focus on Śrī Bhagavān’s paramount aiśvarya]. That [i.e., prema which follows the beautiful prema of the residents of Vraja, as described in BB 2.5.81] is attained only by means of the mentality of [Śrī Bhagavān’s being like] the friend of one’s prāṇa as in the world. It [i.e., such prema] is that which is beyond the lokas and non-lokas, and which is beyond even that which is above the lokas [i.e., beyond even Vaikuṇṭha].”
sa ca tad-vraja-lokānāṁ śrīmat-premānuvartinā |
kṛṣṇe śuddhatareṇaiva bhāvenaikena labhyate ||
(Bṛhad Bhāgavatāmṛta: 2.5.81)
“And that [i.e., Goloka] is attained only through one-pointed, exceedingly pure bhāva for Kṛṣṇa which follows the beautiful prema of those residents of Vraja.”
tomāra bhajana-phala—tomāte prema-dhana |
viṣaya lāgi tomāya bhaje sei mūrkha-jana ||
sei śuddha-bhakta—ye tomā bhaje tomā lāgi |
āpanāra sukha-duḥkhe haya bhoga-bhogī ||
tomāra anukampā cāhe, bhaje anukṣaṇa |
acirāte mile tāre tomāra caraṇa ||
(Caitanya-caritāmṛta: 3.9.69, 75–76)
“[Śrī Kāśī Miśra to Śrīman Mahāprabhu:] The result of worship of you is the wealth of prema for you. A person who worships you for the sake of objects of the senses (viṣaya) is a fool. … He is a pure bhakta who worships you for your sake and is an endurer of the experience of his own happiness and suffering [i.e., he does not worship you for the sake of attaining personal happiness or removing personal suffering]. He desires [only] your grace and worships [you] at every moment. Your feet reach him before long.”
mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ |
varṇāśrama-kulācāram akāmātmā samācaret ||
anvīkṣeta viśuddhātmā dehināṁ viṣayātmanām |
guṇeṣu tattva-dhyānena sarvārambha-viparyayam ||
(Śrīmad Bhāgavatam: 11.10.1–2)
“[Bhagavān Śrī Kṛṣṇa to Uddhava:] Attentive to one’s dharmas as stated by me and desireless, one whose shelter is in me should observe the conduct of one’s varṇa, āśrama, and family. [Thus] Being of highly purified mind, one should repeatedly observe the reversal of all the endeavors based on thought of real existence in regard to qualities [in objects of the senses] of embodied beings whose minds are [fixed] upon objects of the senses.”
Bhārata Sāvitrī
Śrī Vedavyāsa’s final message to humanity in Mahābhārata.
Excerpted from the Svargārohana Parva, 5.47–51.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam |
yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ||
(Śrīmad Bhāgavatam: 11.5.32; cited in Hari-bhakti-vilāsa: 11.458; Laghu Bhāgavatāmṛta: 1.1.2; Tattva Sandarbha: 1; Caitanya-caritāmṛta: 1.3.52, 2.6.103, 2.11.100, 2.20.342, 3.20.10)
“Those of fine intellect verily worship with sacrifices consisting primarily of saṅkīrtana he whose name contains the syllables kṛṣ-ṇa [i.e., whose name is Śrī Kṛṣṇa Caitanya] (kṛṣṇa-varṇam), who is non-swarthy (akṛṣṇam) by virtue of his luster (tviṣā), and who is replete with the weapons and associates of his limbs and sub-limbs [i.e., ornaments and so forth].”
evaṁ pariṣvāṅga-karābhimarśa-
snigdhekṣaṇoddāma-vilāsa-hāsaiḥ |
reme rameśo vraja-sundarībhir
yathārbhakaḥ sva-pratibimba-vibhramaḥ ||
(Śrīmad Bhāgavatam: 10.33.17; cited in Prīti Sandarbha: 299)
“Thus, by embracing [them], touching [their] hands, affectionately glancing [at them], unrestrainedly playing [with them], and smiling [at them], the Lord of Ramā enjoyed with the beauties of Vraja like a boy frolicking with his own reflection.”
antaḥ kṛṣṇaṁ bahir gauraṁ darśitāṅgādi-vaibhavam |
kalau saṅkīrtanādyaiḥ smaḥ kṛṣṇa-caitanyam āśritāḥ ||
(Tattva Sandarbha: 2; cited in Śrī Caitanya-caritāmṛta: 1.3.80)
“Through saṅkīrtana and so forth in [the Age of] Kali, we have taken shelter in Kṛṣṇa Caitanya, who is internally Kṛṣṇa, externally golden, and manifest with the magnificence of his limbs and so forth [i.e., along with his sub-limbs, weapons, and associates].”
