श्रीगौतमीयतन्त्रादौ तद्ध्यानं प्रथितं परम् ।
अग्रतोऽत्रापि संलेख्यं यदिष्टं तत्र तद्भजेत् ॥
śrī-gautamīya-tantrādau tad-dhyānaṁ prathitaṁ param |
agrato’trāpi saṁlekhyaṁ yad iṣṭaṁ tatra tad bhajet ||
(Hari-bhakti-vilāsa: 3.115)
“Meditation on him is also presented in Śrī Gautamīya Tantra and other works and compiled here [in Hari-bhakti-vilāsa] as well ahead [in 5.168–216]. One should perform that [meditation] which is cherished [by oneself] there [among those cited].”
Commentary
ādi-śabdena trailokya-sammohana-tantra-sanat-kumāra-kalpādi-tantrāḥ | tasya govindasya param ca dhyānaṁ prasiddham eva | atra granthe’py agrato lekhyaṁ krama-dīpikoktam atha prakaṭa-saurabha ity ādi | śrī-gautamīya-tantre ca pītāmbara-dharam ity ādi | tatra dhyāne yasya yat priyaṁ syāt, tat saṁsevatām | tatra śrī-gautamīya-tantre navīna-nīrada-śyāmam ity ādikaṁ suprasiddham eva | sammohana-tantre ca śrī-śivenoktam … asmiṁś ca dhyāne pañcavarṣatvādinā pūrvasmiṁś cāruṇa-kānti-daśa-bhujatvādinā nija-mano’tṛptyā dhyāna-dvayam idaṁ mūle na likhitam iti jñeyam | … etac ca likhitair uktārthatvān na likhitam iti dik |
(Dig-darśinī-tīkā)
“By ‘and in other works’ (ādau) Tantras such as the Trailokya-sammohana-tantra and Sanat-kumāra-kalpa are referred to. The meditation tasya Govindasya param is also very well known. Here in this work [i.e., HBV] as well is compiled [the meditation] atha prakaṭa-saurabha … stated in Krama-dīpikā (3.1–36) [see HBV 5.168] and[the meditation] Pītāmbara-dharaṁ … in Śrī Gautamīya Tantra [see HBV 5.204]. Therein, in regard to meditation, that [meditation] for which one has fondness should be carefully performed. In that regard, [the meditation] navīna-nīrada-śyāmam in Śrī Gautamīya Tantra (10.142–159) is very well known. In the Sammohana-tantra also, there is a statement by Śrī Śiva [describing a meditation on Kṛṣṇa to Pārvatī Devī, whereafter another meditation from the same text is also cited] … These two meditations have not been written in the main text because of my own heart’s non-satisfaction [with these meditations] on account of [Kṛṣṇa’s] being [described as] five years old in this meditation and [his] being [described as being] of reddish complexion and having ten-arms in the previous one. This is to be understood. … [After citing another meditation from the Sanat-kumāra-kalpa, the author says:] This [meditation] has not been written [in the main text either] because of [its] possessing the meaning stated by the [afore-] mentioned [meditations that were omitted]. This is the indication.”