Namaḥ 53–54 in Kṛṣṇa-līlā-stava
Namaḥ 53–54 in Kṛṣṇa-līlā-stavaḥ
A summary of Śrīmad Bhāgavatam 10.21—the Veṇu-gītā
By Śrīmat Sanātana Gosvāmīpāda
Śrīmad Bhāgavatam
pāṣāṇa-dhātu-mṛd-dāru-sikatā-maṇi-lekhajā
pāṣāṇa-dhātu-mṛd-dāru-sikatā-maṇi-lekhajā |
saptadā te pratikṛtir acalā vā calā prabho ||
śālagrāma-śilā cātha yatra kutrāpy avasthitā |
yādṛśī tādṛśī vāpi bhaktair bhaktyābhipūjitā ||
bhavatādhiṣṭhitā sarvā sac-cid-ānanda-rūpiṇī |
tvam eva kathayase sadbhis tasmai tubhyaṁ namo namaḥ ||
(Kṛṣṇa-līlā-stava: 409–411 (106))
“Made of stone, metal, earth, wood, sand, jewel, or paint—your image of seven types—[which can also be] immobile or mobile—O Lord, and a Śālagrāma stone wheresoever and howsoever it may be situated, can be worshiped with bhakti by bhaktas. All of them [i.e., all of these types of deities] are said by the sat (1) to be inhabited by you, (2) to be of the nature of eternal being, consciousness, and bliss [i.e., to not be seen as being made merely of stone, wood, etc.], and (3) to be you yourself. Unto you—he [who personally manifests himself in all these forms, I offer] obeisance and obeisance.”
śrī-bhāgavata-nidhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ
śrī-bhāgavata-nidhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ |
śrīdhara-svāmipādāṁs tān vande bhakty-eka-rakṣakān ||
svāmi-pādair na yad vyaktaṁ yad vyaktaṁ cāsphuṭaṁ kvacit |
tatra tatra ca vijñeyaḥ sandarbhaḥ krama-nāmakaḥ ||
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.1.1)
“I offer obeisance unto him, Śrīdhara Svāmīpāda, the sole guardian of bhakti, by whom was given the vision of his commentary on the treasure Śrīmad Bhāgavatam. This sandarbha [i.e., treatise on Śrīmad Bhāgavatam] known as Krama [i.e., this Krama-sandarbha-ṭīkā] is to be understood [to apply] in regard to what was not explained by Svāmīpāda and sometimes to what was explained unclearly [by him in his Bhāvārtha-dīpikā on Śrīmad Bhāgavatam].”
niśamya gītāṁ tad anaṅga-vardhanaṁ
niśamya gītāṁ tad anaṅga-vardhanaṁ
vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ |
ājagmur anyonyam alakṣitodyamāḥ
sa yatra kānto java-lola-kuṇḍalāḥ ||
(Śrīmad Bhāgavatam: 10.29.4)
“Upon hearing that song [of Śrī Kṛṣṇa’s flute] intensifying of kāma [i.e., of prema for Śrī Kṛṣṇa], the women of Vraja, their minds stolen by Kṛṣṇa, their departing [from wherever they were upon hearing the flute’s song] unseen by one another, and their earrings swinging from [the] swiftness [of their running through the forest to meet Kṛṣṇa], arrived where he, their lover, was present.”
kṛṣṇa-bhakti-sudhā-pānād deha-daihika-vismṛteḥ
kṛṣṇa-bhakti-sudhā-pānād deha-daihika-vismṛteḥ |
teṣāṁ bhautika-dehe’pi sac-cid-ānanda-rūpatā ||
(Bṛhad Bhāgavatāmṛta: 1.3.61)
“On account of non-remembrance of the body and the bodily as a result of drinking the nectar of bhakti to Kṛṣṇa, their having a form [constituted] of eternal being, consciousness, and bliss can come about even [when they are] in a body [made] of the [material] elements.”
viyoge tv adbhutānanda-vivartatvaṁ dadhaty api
viyoge tv adbhutānanda-vivartatvaṁ dadhaty api |
tanoty eṣā pragāḍhārti-bharābhāsatvam ūrjitā ||
(Bhakti-rasāmṛta-sindhu: 2.5.109)
“In separation [i.e., when a dear one of Kṛṣṇa is separated from him], however, although retaining the nature of being a transformation of astonishing bliss, this powerful [rati] produces the state of a semblance of an abundance of intense distress.”
saric-chaila-vanoddeśān mukunda-pada-bhūṣitān
saric-chaila-vanoddeśān mukunda-pada-bhūṣitān |
ākrīḍān īkṣyamāṇānāṁ mano yāti tad-ātmatām ||
(Śrīmad Bhāgavatam: 10.46.22)
“The mind of those who behold the rivers, hills, forests, spots, and pleasure-grounds decorated by the feet of Mukunda enter a state of absorption in him.”
yo gajendraṁ jhaṣa-grastaṁ dhyāyantaṁ caraṇāmbujam
yo gajendraṁ jhaṣa-grastaṁ dhyāyantaṁ caraṇāmbujam |
krośantīnāṁ kareṇūnāṁ kṛcchrato’mocayad drutam ||
taṁ sukhārādhyam ṛjubhir ananya-śaraṇair nṛbhiḥ |
kṛtajñaḥ ko na seveta durārādhyam asādhubhiḥ ||
(Śrīmad Bhāgavatam: 3.19.35–36; cited in Bhakti Sandarbha: 153)
“What grateful person would not worship he who swiftly saved the crying lady elephants’ elephant-king [i.e., Gajendra] from danger while [the elephant-king was] meditating on his lotus feet after being seized by a crocodile, [he] who is easily propitiated by persons who are sincere and of undivided shelter yet difficult to propitiate for the unvirtuous?”
sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ
sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ |
hānopādāna-rahitā naiva prakṛtijāḥ kvacit ||
paramānanda-sandohā jñāna-mātrāś ca sarvataḥ |
sarve sarva-guṇaiḥ pūrṇā sarva-doṣa-vivarjitāḥ ||
(Mahāvarāha Purāṇa; cited in the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.4.160; Bhagavat Sandarbha; Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 1.3.28)
“All the bodies of him, the Supreme Self, are ever-present, ever-lasting, without acquisition and elimination, and never born of material energy (prakṛti). They all are possessed of the totality of the highest bliss, consciousness alone [in constitution] all throughout, replete with all qualities, and completely free from all faults.”