Tīrthas – Anuśīlana.in

kevalaṁ tat-padāmbhoja-sākṣād-īkṣāvaśiṣyate

kevalaṁ tat-padāmbhoja-sākṣād-īkṣāvaśiṣyate |
taj jape’rhati nāsaktiṁ kintu tan-nāma-kīrtane ||
śrīman-madana-gopāla-pādābjopāsanāt param |
nāma-saṅkīrtana-prāyād vāñchātīta-phala-pradāt ||
tal-līlā-sthala-pālīnāṁ śraddhā-sandarśanādaraiḥ |
sampādyamānān nitarāṁ kiñcin nāsty eva sādhanam ||
sañjāta-premakāc cāsmāc catur-varga-viḍambakāt |
tat-pādābja-vaśīkārād anyat sādhyaṁ na kiñcana ||
(Bṛhad Bhāgavatāmṛta: 2.1.103–106)

“[Gopa Kumāra thinks:] Only direct vision of his [viz., Śrī Madana Gopāladeva’s] lotus feet remains [for this brāhmaṇa to attain]. Thus, he needs attachment not to japa but to kīrtana of his [viz., Śrī Madana Gopāla’s] names. There is certainly no means of accomplishment (sādhana) other than worship of Madana Gopāla’s beautiful lotus feet (1) in which saṅkīrtana of his names is abundant, (2) which is being practiced plentifully with conviction (śraddhā), direct observation (sandarśana), and adoration (ādara) of the places of their [i.e., those lotus feet’s] līlās, and (3) which is [thus] a complete bestower of results beyond [even one’s] desires. There is [also] no object to be accomplished (sādhya) other than this [viz., such worship of Madana Gopāla’s lotus feet], (1) by which prema becomes manifest in full, [since such worship is that] (2) which is a belittler of the catur-varga [viz., dharma, artha, kāma, and mokṣa], and [that] (3) which is a captivator of his lotus feet.”

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namo brāhmaṇa-rūpāya nija-bhakta-svarūpiṇe

namo brāhmaṇa-rūpāya nija-bhakta-svarūpiṇe |
namaḥ pippala-rūpāya go-rūpāya namo’stu te ||
nānā-tīrtha-svarūpāya namo nanda-kiśora he |
sarvadā loka-rakṣārtha-rūpa-pañcaka-dhāriṇe ||
(Kṛṣṇa-līlā-stava: 407–408 (105))

“Obeisance unto you in the form of the brāhmaṇa,
And unto you in the form of your own bhakta.
Obeisance unto you in the form of the sacred fig tree.
May my obeisance be [offered] unto you in the form of the cow.
Obeisance unto you in the form of various holy places.
O Adolescent Son of Nanda!
[Obeisance] Unto you who always assume these five forms
For the sake of protecting the world.”

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tulā-puruṣa-dānādyair aśvamedhādibhir makhaiḥ

tulā-puruṣa-dānādyair aśvamedhādibhir makhaiḥ |
vārāṇasī-prayāgādi-tīrtha-snānādibhiḥ priye ||
gayā-śrāddhādibhiḥ pitryair veda-pāṭhādibhir japaiḥ |
tapobhir ugrair niyamair yamair bhūta-dayādibhiḥ ||
guru-śuśrūṣaṇaiḥ satyair dharmair varṇāśramānvitaiḥ |
jñāna-dhyānādibhiḥ samyak-caritair janma-koṭibhiḥ ||
na yānti tat paraṁ śreyo viṣṇuṁ sarveśvareśvaram |
sarva-bhāvair anāśritya purāṇaṁ puruṣottamam ||
(Padma Purāṇa; Nārada Pañcarātra: 4.2.17–20; cited in the Dig-darśinī-ṭikā on Hari-bhakti-vilāsa: 1.118)

“[Mahādeva to Parvatī:] O dear one, by means of crores of births of righteous conduct—[the giving of] charities such as that equal to the person [i.e., the charity of giving away an amount of gold equal to the weight of one’s body], [conducting] sacrifices like the horse-sacrifice, bathing and so on at tīrthas like Vārāṇasī and Prayāga, [performances of] rites for the forefathers like [an offering of] last rights at Gayā, recitation and so forth of Vedas, japas [i.e., performing japa of various mantras], severe austerities, regulations, restrictions, [showing] compassion and the like towards other living beings, [performing] services to the guru, [observing] noble duties based on one’s varṇa and āśrama, [acquiring] knowledge, [performing] meditation, and so on—one does not attain the supreme weal, Viṣṇu, the Īśvara of all īśvaras, without taking shelter in [him] the primeval Supreme Person with all of one’s manners of being [i.e., with the totality of one’s self].”

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tāṁ nāradīyām anusṛtya śikṣāṁ

tāṁ nāradīyām anusṛtya śikṣāṁ
śrī-kṛṣṇa-nāmāni nija-priyāṇi |
saṅkīrtayan susvaram atra līlās
tasya pragāyann anucintayaṁś ca ||
tādīya-līlā-sthala-jātam etad
vilokayan bhāva-daśe gato ye |
tayoḥ sva-citte karaṇena lajje
kathaṁ parasminn kathayāny ahaṁ te ||
sadā mahārtyā karuṇā-svarai rudan
nayāmi rātrīr divasāṁś ca kātaraḥ |
na vedmi yad yat sucirād anuṣṭhitaṁ
sukhāya vā tat tad utārti-sindhave ||
(Bṛhad Bhāgavatāmṛta: 2.6.1–3)

“Following that instruction of Nārada, here [in Vraja] melodiously chanting names of Śrī Kṛṣṇa dear to myself, singing aloud of and meditating upon his līlās, and beholding the sites of his līlās, this bhāva and state which arose [in me]—I feel embarrassed [just] by thinking of them in my own heart. [So,] How can I describe them to someone else? Crying continuously in pitiful tones out of great distress (ārti), I spent nights and days disconcerted. I did not know whether all that I had practiced for so long would lead to joy or an ocean of distress.”

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gaṅgādi-tīrtheṣu vasanti matsyā devālaye pakṣi-gaṇāś ca santi

gaṅgādi-tīrtheṣu vasanti matsyā devālaye pakṣi-gaṇāś ca santi |
bhāvojjhitās te na phalaṁ labhante tīrthāc ca devāyatanāc ca mukhyāt |
bhāvaṁ tato hṛt-kamale nidhāya tīrthāni seveta samāhitātmā |
(Attributed to Brahma Purāṇa and Nārada Purāṇa)

“Fish live in the Gaṅgā and other sacred water, and birds dwell at temples. [Because they are] Devoid of bhāva [however], they do not attain the result from the foremost sacred waters and temples. Therefore, holding bhāva in the lotus of the heart and keeping the mind absorbed, one should honor the holy places.”

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śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ

śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ |
syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt ||
(Śrīmad Bhāgavatam: 1.2.16)

“O learned ones, taste for discussion of Vāsudeva shall come about for one possessed of śraddhā and desirous to hear [such discussion] as a result of service to a mahat as an outcome of pilgrimage to a holy place.”

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arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir

arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir
viṣṇor vā vaiṣṇavānāṁ kali‑mala‑mathane pāda‑tīrthe’mbu‑buddhiḥ |
śrī-viṣṇor nāmni mantre sakala‑kaluṣa‑he śabda‑sāmānya‑buddhir
viṣṇau sarveśvareśe tad‑itara‑sama‑dhīr yasya vā nārakī saḥ ||
(Unknown source; attributed to a southerner in Padyāvalī: 114; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.26)

“One who has the notion of a stone in relation to a Deity of Viṣṇu [e.g., a Śālagrāma-śilā], the idea of a man in relation to gurus, the notion of a caste in relation to a Vaiṣṇava, the notion of water in relation to the sacred foot-wash of Viṣṇu or the Vaiṣṇavas, which is a destroyer of the contamination of Kali, the notion of an ordinary word in relation to the name of Śrī Viṣṇu, which is a vanquisher of all sin, or the notion of equality with those other than himself in relation to Viṣṇu, the Īśvara of all Īśvaras, is destined for Nāraka.”

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tīrthe tīrthe nirmalaṁ sādhu-vṛndaṁ

tīrthe tīrthe nirmalaṁ sādhu-vṛndaṁ
vṛnde vṛnde tattva-cintānuvāda |
vāde vāde jāyate tattva-bodhaḥ
bodhe bodhe bhāsate candra-cūḍaḥ ||
(Śuka-rambhā-samvāda: 3)

“In tīrtha after tīrtha, there are assemblies of faultless sādhus. In assembly after assembly, there is deliberation on and explanation of tattva. In vāda after vāda, there arises realization of tattva, and in realization after realization, the moon-crowned one [i.e., Śiva] shines.”

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kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām

kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām |
yair āśritas tīrtha-padaś caraṇo vyasanātyayaḥ ||
(Śrīmad Bhāgavatam: 3.23.42)

“What is difficult to attain for those persons of unfettered mind [i.e., of strong mind, or, even alternately, of uncontrolled mind] who take shelter in the feet of he whose feet are the origin of all tīrthas, the feet which bring about the cessation of [all] plight [i.e., saṁsāra itself]?”

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gaṅgādi-puṇya-tīrtheṣu yo naraḥ snātum icchati

gaṅgādi-puṇya-tīrtheṣu yo naraḥ snātum icchati |
yaḥ karoti satāṁ saṅgāṁ tayoḥ sat-saṅgamo varaḥ ||
(Padma Purāṇa: 5.98.78; cited in Hari-bhakti-vilāsa: 10.256)

“Between a human being who desires to swim in purifying tīrthas such as the Gaṅgā and one who engages in association with sādhus, the one who associates with sādhus is superior.”

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