Quote

lokātītam ajāṇḍa-koṭigam api traikālikaṁ yat sukhaṁ

lokātītam ajāṇḍa-koṭigam api traikālikaṁ yat sukhaṁ
duḥkhaṁ ceti pṛthag yadi sphuṭam ubhe te gacchataḥ kuṭatām |
naivābhāsa-tulāṁ śive tad api tat kuṭa-dvayaṁ rādhikā-
premodyat-sukha-duḥkha-sindhu-bhavayor vindeta bindvor api ||
(Ujjvala-nīlamaṇi: 14.171)

“[Bhagavān Śiva:] The happiness and the sorrow which exist beyond the world [i.e., in Vaikuṇṭha and in sāyujya-mukti] and across the three phases of time throughout crores of universes—if separately both of these were to become visibly stacked [beside each other so that their ultimate magnitudes could be measured], still O Śivā [i.e., O Pārvatī] those two stacks would certainly not be equal to a semblance of even two drops [of the nectar] produced by the ocean of the happiness and sorrow arising from Rādhikā’s prema.”

Read on →

rāmeṇa sārdhaṁ mathurāṁ praṇīte

rāmeṇa sārdhaṁ mathurāṁ praṇīte
śvāphalkinā mayy anurakta-cittāḥ |
vigāḍha-bhāvena na me viyoga-
tīvrādhayo’nyaṁ dadṛśuḥ sukhāya ||
tās tāḥ kṣapāḥ preṣṭha-tamena nītā
mayaiva vṛndāvana-gocareṇa |
kṣaṇārdha-vat tāḥ punar aṅga tāsāṁ
hīnā mayā kalpa-samā babhūvuḥ ||
tā nāvidan mayy anuṣaṅga-baddha-
dhiyaḥ svam ātmānam adas tathedam |
yathā samādhau munayo’bdhi-toye
nadyaḥ praviṣṭā iva nāma-rūpe ||
mat-kāmā ramaṇaṁ jāram asvarūpa-vido’balāḥ |
brahma māṁ paramaṁ prāpuḥ saṅgāc chata-sahasraśaḥ ||
(Śrīmad Bhāgavatam: 11.12.10–13; cited in Bṛhad Bhāgavatāmṛta: 2.7.143–46, Kṛṣṇa Sandarbha: 175–179; Bhakti Sandarbha: 242; Prīti Sandarbha: 92, 99, 423)

“When I was brought to Mathurā along with Rāma by Śvāphalki [i.e., Akrūra], they [viz., the gopīs] whose minds were deeply attached to me, and who were in anguish because of separation [from me] by virtue of their profound bhāva, did not look towards anyone other than me for the sake of pleasure [because looking at anyone other than me led them to feel sorrow rather than pleasure; alt., they did not look to anyone other than me as a cause of pleasure because everyone other than me was only a cause of sorrow for them in separation from me]. Those special nights spent with me specifically, [their] Dearmost, dwelling in Vṛndāvana, passed like half a moment [for them], yet those [nights], O dear one [i.e., O Uddhava], without me became like epochs for them. Their minds bound by deep attachment to me, they did not know own, self, that, or this [i.e., they had no awareness of objects of the sense of ‘mine,’ objects of the sense of ‘I,’ the next world, or this world] just as sages who have entered samādhi and rivers [that have entered] the water of the ocean [do not know] names and forms. [The bhāva of these gopīs is so deep that just] By association [with these gopīs], [even] hundreds and thousands of they devoid of strength [viz., Pulindīs (local girls from rural tribes) that had no caste, conduct, knowledge, bhakti, and so on] who were devoid of awareness of my true nature [i.e., who had not even seen my beauty and so on] became filled with desire for me and attained me, the Supreme Brahman, as a paramour lover.”

Read on →

‘kulaṁ śīlam athācāram avicārya paraṁ gurum

‘kulaṁ śīlam athācāram avicārya paraṁ gurum |
bhajeta śravaṇādy-arthī sarasaṁ sāra-sāgaram ||’
sarasatvādikaṁ ca vyañjitaṁ tatraivānyatra—
‘kāma-krodhādi-yukto’pi kṛpaṇo’pi viṣādavān |
śrutvā vikāśam āyāti sa vaktā paramo guruḥ ||’
(Bhakti Sandarbha: 203; citations from Brahma-vaivarta Purāṇa)

“‘Then, without judging family, custom, or conduct, one who seeks to hear and so on should accept an exalted guru, who is sarasa [i.e., adept and absorbed in tasting rasa, or, more broadly, charming and full of love] and an ocean of essence [i.e., one who has widely and deeply grasped and imbibed the essence of the śāstra].’ [The importance of the guru’s] Being sarasa and so forth is suggested elsewhere therein [i.e., in Brahma-vaivarta Purāṇa] as well, ‘The teacher after hearing [from whom] even someone possessed of desire, anger, and so on, even a wretch [i.e., a miser, or a low, poor, undiscerning, or pitiable person] beset with dejection, experiences expansion [i.e., expansion of the heart, meaning, upliftment, brightness, and joy] is an exalted guru.’”

Read on →

na hy ekasmād guror jñānaṁ susthiraṁ syāt supuṣkalam

na hy ekasmād guror jñānaṁ susthiraṁ syāt supuṣkalam |
brahmaitad advitīyaṁ vai gīyate bahudha rṣibhiḥ ||
(Śrīmad Bhāgavatam: 11.9.31)

“Indeed knowledge [received] from one guru shall not become sufficiently steady and sufficiently extensive. This nondual Brahman is sung of by seers in numerous ways.”

Read on →

durlabho viṣaya-tyāgo durlabhaṁ tattva-darśanaṁ

durlabho viṣaya-tyāgo durlabhaṁ tattva-darśanaṁ |
durlabhā sahajāvasthā sad-guroḥ karuṇāṁ vinā ||
(Mahopaniṣad: 3.77; Haṭha-yoga-pradīpikā: 4.7)

“Rare is relinquishment of objects of the senses, rare is perception of truth, and rare is a natural condition without the grace of a genuine guru.”

Read on →

tatra mat-parama-preṣṭhaṁ lapsyase sva-guruṁ punaḥ

tatra mat-parama-preṣṭhaṁ lapsyase sva-guruṁ punaḥ |
sarvaṁ tasyaiva kṛpayā nitarāṁ jñāsyasi svayam ||
(Bṛhad Bhāgavatāmṛta: 2.2.236)

“There you will meet again your own guru, he who is most dear to me. By his grace specifically, you will understand everything completely yourself.”

Read on →

vartitavyaṁ śam-icchadbhir bhaktavan na tu kṛṣṇavat

vartitavyaṁ śam-icchadbhir bhaktavan na tu kṛṣṇavat |
ity evaṁ bhakti-śāstrāṇāṁ tātparyasya vinirṇayaḥ ||
rāmādivad vartitavyaṁ na kvacid rāvaṇādivat |
ity eṣa mukti-dharmādi-parāṇāṁ naya īryate ||
(Ujjvala-nīlamaṇi: 3.24–5)

“[Conduct] is to be observed like a bhakta, and not, rather, like Kṛṣṇa, by those who desire well-being—this is the proper determination of the intent of the bhakti-śāstras. [Conduct] is to observed like Rāma and others [i.e., other forms of Bhagavān], and never like Rāvaṇa and others [i.e., those who are inimical to Bhagavān]—this is said to be proper for those who seek mukti, dharma, and so on [but not for those who follow bhakti-śāstra].”

Read on →

śrī-gurūpasatti-kāraṇam

śrī-gurūpasatti-kāraṇam—
kṛpayā kṛṣṇa-devasya tad-bhakta-jana-saṅgataḥ |
bhakter māhātmyam ākarṇya tām ichchan sad-guruṁ bhajet ||
atrānubhūyate nityaṁ duḥkha-śreṇī paratra ca |
duḥsahā śrūyate śāstrāt titīrṣed api tāṁ sudhīḥ ||
(Śrī Hari-bhakti-vilāsa: 1.28–29)

“The cause of approaching a blessed guru [is described as follows]: Upon hearing by Kṛṣṇadeva’s grace in the company of his bhaktas of the greatness of bhakti and [then consequently] desiring that, one shall worship an excellent guru. A difficult to bear succession of sufferings is experienced continuously here [i.e., in this world] and from the śāstra is heard of [as also continuing] in the hereafter. One of sharp intellect shall desire [at least] just to cross beyond that.”

Read on →

Scroll to Top