Bhāvārtha-dīpikā – Page 20

kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṁ tam anusmaran

kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṁ tam anusmaran |
saṁrambha-bhaya-yogena vindate tat-svarūpatām ||
evaṁ kṛṣṇe bhagavati māyā-manuja īśvare |
vaireṇa pūta-pāpmānas tam āpur anucintayā ||
(Śrīmad Bhāgavatam: 7.1.27–28)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] An insect captured by a potter wasp in its nest, constantly thinking of it by means of fury and fear, [eventually by virtue of being so absorbed in thought of it] attains an identity of form with it. Similarly, those who have been purified of sin by continuously thinking out of enmity of Bhagavān Kṛṣṇa, [he who is] Īśvara manifest by means of [his] māyā as a human, attain him.”

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yathā vairānubandhena martyas tan-mayatām iyāt

yathā vairānubandhena martyas tan-mayatām iyāt |
na tathā bhakti-yogena iti me niścitā matiḥ ||
(Śrīmad Bhāgavatam: 7.1.26)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] As a mortal being can attain absorption in him [i.e., Bhagavān] through constant enmity, not so [can one] through bhakti-yoga. This is my certain opinion.”

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tasmād vairānubandhena nirvaireṇa bhayena vā

tasmād vairānubandhena nirvaireṇa bhayena vā |
snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak ||
(Śrīmad Bhaṅavatam: 7.1.25)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Therefore, by constant enmity, by non-enmity, by fear, by affection, or by amorous desire, one can connect [the mind to Bhagavān] such that one does not see [anything] apart [from Bhagavān] by any means.”

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tad-vāg-visargo janatāgha-viplavo

tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api |
nāmāny anantasya yaśo’ṅkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ ||
(Śrīmad Bhāgavatam: 1.5.11; 12.12.52)

“Destructive of humanity’s sins is any composition of language in which, even if devoid of [syntactical] sense, there are names marked with [i.e., derived from descriptions of] the glories of Ananta [i.e., Bhagavān, lit., “he who is without end”] in every verse, since sādhus hear, sing, and speak [those names in the process of reciting the composition].”

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nanv artha-kovidā brahman varṇāśrama-vatām iha

nanv artha-kovidā brahman varṇāśrama-vatām iha |
ye mayā guruṇā vācā taranty añjo bhavārṇavam ||
(Śrīmad Bhāgavatam: 10.80.33)

“[Kṛṣṇa to Sudāmā:] O brāhmaṇa, certainly they among those adherent to varṇa and āśrama here are sagacious who easily cross over the ocean of material existence by means of words from me—the guru.”

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sa vai sat-karmaṇāṁ sākṣād dvijāter iha sambhavaḥ

sa vai sat-karmaṇāṁ sākṣād dvijāter iha sambhavaḥ |
ādyo’ṅga yatrāśramiṇāṁ yathāhaṁ jñānado guruḥ ||
(Śrīmad Bhāgavatam: 10.80.32)

“[Kṛṣṇa to Sudāma:] Here he because of whom existence arises [i.e., one’s father] is the first guru, he because of whom [the existence] of a twice-born’s meritorious activities arises is [the second guru] like I [myself], and he who is a giver of knowledge to the members of the āśramas is [the third guru] directly [I myself].”

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naivopayanty apacitiṁ kavayas taveśa

naivopayanty apacitiṁ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ |
yo’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti ||
(Śrīmad Bhāgavatam: 11.29.6)

“[Uddhava to Kṛṣṇa:] O Lord, abounding with joy in remembering the feats [i.e., the unconditional favor] of you who with your external form as the ācārya and internal [form] situated in the citta dispel inauspiciousness and manifest your own shelter for embodied beings, the wise cannot proffer remuneration [i.e., clear their debt to you] even within the life-span of Brahmā [i.e., they can never sufficiently reciprocate with you even by serving you til the end of time].”

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tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam
(Śrīmad Bhāgavatam: 11.3.21; cited in Hari-bhakti-vilāsa: 1.32; Bhakti-rasāmṛta-sindhu: 1.2.97; Bhakti Sandarbha: 202, 238)

“Therefore [i.e., because there is no lasting fulfillment in saṁsāra and bhakti is the only means of crossing over saṁsāra], one who wishes to know the highest good should take shelter in a guru who is adept in śabda-brahman and Parabrahman, and is an abode of tranquility.”

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yadā parānanda-guro bhavat-pade

yadā parānanda-guro bhavat-pade
padaṁ mano me bhagaval labheta |
tadā nirastākhila-sādhana-śramaḥ
śrayeya saukhyaṁ bhavataḥ kṛpātaḥ ||
(Excerpted from the Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 10.87.33)

“O illustrious, supremely blissful guru, when my mind is able to attain a place at your feet, then all the labor of sādhana will be dispelled and I will be able to attain [complete] happiness by your grace.”

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vijita-hṛṣīka-vāyubhir adānta-manas turagaṁ

vijita-hṛṣīka-vāyubhir adānta-manas turagaṁ
ya iha yatanti yantum atilolam upāya-khidaḥ |
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇadharā jaladhau ||
(Śrīmad Bhāgavatam: 10.87.33)

“O Unborn One [i.e., Bhagavān], those here [i.e., in the ocean of saṁsāra] who abandon the feet of guru and endeavor to subdue the extremely volatile stallion of the untamed mind [even] with conquered senses and vital airs become afflicted by the method [i.e., by the very method, whatever it may be, they take up to try to tame the mind] and beset with hundreds of adversities, just as merchants who have not procured a helmsman are [so afflicted] at sea.”

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