Śrīmad Bhāgavatam – Page 62

kvāhaṁ manda-matiḥ kvedaṁ manthanaṁ kṣīra-vāridheḥ

kvāhaṁ manda-matiḥ kvedaṁ manthanaṁ kṣīra-vāridheḥ |
kiṁ tatra paramāṇur vai yatra majjati mandaraḥ ||
mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim |
yat-kṛpā tam ahaṁ vande paramānanda-mādhavam ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: Maṅgalācaraṇa, 5)

“Where am I of dull-wit? And where is this churning of the ocean of ksir [i.e., this endeavor to explain Śrīmad Bhāgavatam (being made in this commentary)]? What is an atomic particle there where even [Mount] Mandara submerges [i.e., how can I tiny, incapable person like myself take on such an enormous task]? I offer obeisance unto Mādhava, Supreme Bliss, by whose grace a mute speaks and a cripple crosses a mountain [i.e., by whose grace even this otherwise impossible task becomes possible].”

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athāta ānanda-dughaṁ padāmbujaṁ

athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-locana |
sukhaṁ nu viśveśvara yoga-karmabhis
tvan-māyayāmī vihatā na māninaḥ ||
(Śrīmad Bhāgavatam: 11.29.3; cited in Bhakti Sandarbha 326)

[Translation as per Śrīdhara Svāmī’s ṭīkā:] “Therefore, O lotus-eyed One, O Lord of the universe, swans [i.e., those who are expert in discriminating between the essential and non-essential] take shelter in your bliss-exuding lotus feet happily and certainly, as they [i.e., your bhatkas] are not impeded by your māyā and thus are not proud on account of yoga or karma [i.e., they do not, like yogīs and karmīs, neglect to take shelter in your feet].”

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sama-darśanāt svasya samam eva sukha-duḥkhādikaṁ sarvatra paśyataḥ

sama-darśanāt svasya samam eva sukha-duḥkhādikaṁ sarvatra paśyataḥ | yad uktaṁ bhagavatā—ātmaupamyena sarvatra samaṁ paśyati yo’rjuna | sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ … |
(Excerpt from the Sārārtha-darśinī-ṭīkā to Śrīmad Bhāgavatam 3.29.33)

“‘One of equal vision’ (sama-darśana) means one who sees happiness, unhappiness, and so forth everywhere [i.e., in all other living beings] as equal to one’s own, as stated by Bhagavān [in BG 6.32], ‘O Arjuna, be it happiness or unhappiness, one who sees everywhere in comparison to one’s own self equally is considered the best yogī.‘”

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sama-darśanād bhagavad-adhiṣṭhānatā-sāmyenātmavat pareṣv api hitam āśaṁsamānāt

sama-darśanād bhagavad-adhiṣṭhānatā-sāmyenātmavat pareṣv api hitam āśaṁsamānāt |
(Excerpt from the Krama-sandarbha-ṭīkā to Śrīmad Bhāgavatam 3.29.33, and Bhakti Sandarbha: 106)

“‘One of equal vision’ (sama-darśana) means one who wishes the well-being of others just like oneself on account of the equality of [others and oneself in] being adhiṣṭhānas (dwelling places) of Bhagavān.”

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śamo man-niṣṭhatā buddher

śamo man-niṣṭhatā buddher |
(Śrīmad Bhāgavatam: 11.19.36; cited in Kṛṣṇa Sandarbha: 67, 82; Prīti Sandarbha: 35, 84, 110; Caitanya-caritāmṛta: 2.19.211)

“Equanimity is fixity of the intellect in me [i.e., Bhagavān, and not merely peacefulness (śānti)].”

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ātmanaś ca parasyāpi yaḥ karoty antarodaram

ātmanaś ca parasyāpi yaḥ karoty antarodaram |
tasya bhinna-dṛśo mṛtyur vidadhe bhayam ulbaṇam ||
(Śrīmad Bhāgavatam: 3.29.26; cited in Bhakti Sandarbha 106)

[Kapiladeva:] “I, Death, cause tremendous fear for [i.e., subject to saṁsāra] one of disunited vision who differentiates between one’s own belly and another’s.”

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sarveṣāṁ mārgāṇāṁ tāratamya-jñānena

sarveṣāṁ mārgāṇāṁ tāratamya-jñānena sva-mārgotkarṣa-jñānaṁ bhavati |
(Krama-sandarbha-tīkā on Śrīmad Bhāgavatam 11.14.31)

“Knowledge of the superiority of one’s own path arises through knowledge of the gradation between all paths.”

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puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ

puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ
yāḥ sampado divi bhūmau rasāyām |
na rāti yad dveṣa udvega ādhir
madaḥ kalir vyasanaṁ samprayāsaḥ ||
(Śrīmad Bhāgavatam: 6.11.22)

“To living beings who are his own [i.e., who have offered themselves and been accepted by him] and whose minds are completely one-pointed [i.e., fully fixedly upon him], he [i.e., Bhagavān] does not give the opulences of Svarga, the earth, or Rasātala, from which arise enmity, agitation, mental distress, pride, quarrel, attachment, and exertion [i.e., numerous distractions from the joy of bhakti].”

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aho bakī yaṁ stana-kāla-kūṭaṁ

aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī |
lebhe gatiṁ dhātry-ucitāṁ tato’nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema ||
(Śrīmad Bhāgavatam: 3.2.23; cited in Hari-bhakti-vilāsa: 11.679; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 1.5.29, 2.5.106; Kṛṣṇa Sandarbha: 103; Bhakti Sandarbha: 337; Caitanya-caritāmṛta: 2.22.98)

“Aho! In what compassionate person could we possibly take shelter other than he whom Bakī [i.e., Pūtanā] fed lethal poison on her breast with the intent to kill [him] and [yet still], although she was wicked, attained a position appropriate for a nurse?”

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deve varṣati yajña-viplava-ruṣā vajrāsma-varṣānilaiḥ

deve varṣati yajña-viplava-ruṣā vajrāsma-varṣānilaiḥ
sīdat-pāla-paśu-striy ātma-śaraṇaṁ dṛṣṭvānukampy utsmayam |
utpāṭyaika-kareṇa śailam abalo līlocchilīndhraṁ yathā
bibrad goṣṭham apān mahendra-mada-bhit prīyān na indro gavām ||
(Śrīmad Bhāgavatam: 10.26.25)

“Seeing the cowherd men, animals, and women sheltered in Him suffering from the lightning, hail, and wind cast down by Indra, who was angered by the disruption of the sacrifice, He compassionately smiled, lifted up Govardhan with one hand like a child playfully lifting up a mushroom, and protected Vraja. May this destroyer of Indra’s pride, the Lord of the cows, be pleased with us.”

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