Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 10.

 

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṃ bhagavan-mahimno
na cānya eko 'pi ciraṃ vicinvan (BhP_10.14.029)

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nanvevaṃ jñānaikasādhye mokṣe kimiti bhaktirudbodhitā:'ta āha | yadyapi hastaprāptamiva jñānamucyate tathāpi he deva tava pādāmbujadvayasyaikadeśasya prasādaleśaḥ tenānugṛhītastava tattvaṃ jānātīti | mahimnastattvaṃ vā | anyatra ko vā ciramapi vicārayannapi hytadaṃśāpavādena vicārayan ||10||

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bulibāhā ajñānīra henaẏa awasthā |

jñāna bhaile mokṣa pāwe kailā iṭo kathā ||142

kisaka kahilā tebe bhakati pūrbbata |

ihāra uttara śuniẏoka yenamata ||

hāte yena pāwe kaḍi kailom̐ yadi jñāna |

tathāpito prabhudewa śunā bidẏamāna ||143

tomāra caraṇa dui paṅkaja biśeṣa |

tāra eka deśe [leśe?] prasādara eka leśa ||

diẏā yāka anugraha karā kṛpāmaẏa |

tabu [tayu?] mahimāra tattba sehise jānaẏa ||144

ānamate saṅga eri yadi bicāraẏa |

cirakālo tathāpi tomāka najānaẏa ||

eteke bhakati śreṣṭha kahilohom̐ sāra |

bhakatise hetu prabhu tomāra kṛpāra ||145

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You will say, ‘This plight is only of the ignorant.

Salvation (moksa) comes through knowledge (jnana)—this fact you are telling. [142]

Then what for did you mention devotion (bhakti) previously?

Please listen to how this doubt is resolved.

Let one be taught knowledge in the most intelligible manner.

Still, hear, O Lord, my master; there exists [143]

your feet—two lotuses endowed with the most special property;

Giving an infinitesimally small portion of their grace (prasada),
that one to whom you do favor (anugraha), compassionate one;

The truth (tattva) regarding your glory is realized only by him. [144]

Through other means, parting their company, if one searches;

even in ages, still, one is unable to know.

Therefore is bhakti supreme, this essence I have told.

Only bhakti, my lord, is the reason for your grace.’ [145]

Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 9.

 

tvām ātmānaṃ paraṃ matvā param ātmānam eva ca
ātmā punar bahir mṛgya aho 'jña-janatājñatā (BhP_10.14.027)

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nanu paramātmajñānenājñānakṛto bandho nivartate ātmatayā jñānādi te ko:'yamāgrahaḥ ityāśaṃkya yadadhyāsādātmanaḥ pararūpāsphūrti: tadapavādena tatraiva jñānaṃ yuktam itīmamarthaṃ vismayenākrośannivāha |

advaya tvāmātmānam paraṃ dehādim ātmani dehādimadhyasya | paraṃ dehādimātmānaṃ matvā dehādāvātmānamadhyasya | atra naṣṭa ātmā bahirmṛgya iti citraṃ na hi gṛhe naṣṭaṃ vastu vane mṛgyate ||9||

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paramātmā-jñānate ajñāna nibarttaẏa |

ātmāra sbarūpa jñāna kisaka lāgaẏa ||139

hena yadi bolā śunā ihāra uttara |

bhailā parabuddhi ātmā abhyāsata [adhyāsata?] yāra ||

tāke dūra karibāka kailo iṭo jñāna |

nāhi ajña dekhā iṭo lokara samāna ||140

tumisi kewala ātmā prabhu nārāẏaṇa |

tomāta karile parabuddhi ajñajana ||

michā para-dehādika ātmā kari māne |

hiẏāta harāilā tumi tāhāka najāne ||141

bicāriẏā phuraẏa ātmāka bāhirata |

āścaryya ajñāna āti dekhā kenamata ||

 

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‘Let through knowledge of paramatma ignorance dissipate;

why do you need to have this knowledge of atma’s true form?’ [139]

If you speak like this, then listen to its answer.

He whose mind has become affected by “other” due to wrongly identifying atma;
in order to remove that only, I have told this knowledge.

Look how supremely ignorant this person is! [140]

Only you are the atma, O Shelter of All Beings!

And it is you this ignorant one has come to view as “other!”

He regards false body, etc.—the (real) “other—”as his soul!

But he does not know you who is lost in his own heart! [141]

He roams about searching for atma outside!

Look, what kind of extremely surprising ignorance!

Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 8.

 

evaṃ-vidhaṃ tvāṃ sakalātmanām api
svātmānam ātmātmatayā vicakṣate
gurv-arka-labdhopaniṣat-sucakṣuṣā
ye te tarantīva bhavānṛtāmbudhim (BhP_10.14.024)

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tasmādevaṃbhūtajñānānmucyanta ityāha | ye evaṃ tvāmeva vicakṣate samyak pakṣyanti | kathamātmā pratyak tasya svarūpatvena | na caitat putrādiṣviva gauṇamityāha sakalātmanāmapi svātmānam | gururevārkastasmādupalabdhaṃ upaniṣajjñānaṃ tadeva cakṣuḥ tena | bhava evānṛtābdhistantarantīva ||8||

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gururūpa ādityata jñāna-cakṣu pāi |

ebambidha tumi īśbaraka sarbbadāẏa ||138

āponāra sbarūpa kariẏā dekhe yiṭo |

michā bhawa-sāgaraka tare yena siṭo ||

 

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Obtaining the eye of spiritual knowledge from the sun-like spiritual teacher,
the one who views always you, Lord, of such form, [138]
as identical with one’s own true form (svarupa);
may that one survive this false world-ocean.

Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 7.

 

ekas tvam ātmā puruṣaḥ purāṇaḥ
satyaḥ svayaṃ-jyotir ananta ādyaḥ
nityo 'kṣaro 'jasra-sukho nirañjanaḥ
pūrṇādvayo mukta upādhito 'mṛtaḥ (BhP_10.14.023)

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daśamaskandhe caturdaśādhyāye brahmā | tvameva tu satyamityāha | ekas–tvaṃ satyaḥ yataḥ ātmā dṛkṣymasatyaṃ na cātmā dṛkṣyaḥ ataḥ satyaḥ | yadvikāravattadasatyaṃ na ca tvayi vikārāḥ yato hyadyaṃ kāraṇaṃ ato na janma | ādyatve hetuḥ purāṇaḥ kāryāt pūrvaṃ vartamāna atra hetuḥ puruṣaḥ kṣrutikṣca pūrvamevāhaṃ āsaṃ tatpuruṣatvaṃ puruṣasya janmāntarāstitvalakṣaṇamvārayati nityaḥ sadātanaḥ | pūrṇa iti ajasrasukha iti akṣara iti amṛta iti caturbhiḥ padaiḥ krameṇa vṛddhivipariṇāmāpakṣayanāśā nirastāḥ | pūrṇatve hetuḥ ananta iti deśakālaparicchinnarahitaḥ | vastuparicchedarahito:'pi amṛtatvopapādanāya caturvidhaṃ kriyāphalaṃ vārayati | svayaṃjyotirnirañjana upādhito mukta iti padatrayeṇa | ayambhāvaḥ | tatrotpattirādyapadena nirākṛtā | prāptirapi jñānena kriyayā vā bhavet | kriyayā prāptirātmapadena nirākṛtā | jñānataḥ prāptiṃ vārayati svayaṃjyotiriti | vikṛtirapi tuṣāpākaraṇena avaghātena brīhīṇāmiva upādhyapākaraṇena bhavet tattvasaṅgatvānna bhavati | ataḥ āha upādhito mukta iti | saṃskṛtirapi dvidhā | sā cātiśayādhānena malāpākaraṇena vā bhavet | tatrātiśayādhānaṃ pūrṇapadena nirākaroti malāpākaraṇasaṃskṛti vārayati nirañjano nirmala iti padena añjanaḥ upādhiḥ tadrahitaḥ ityarthaḥ | evaṃ sarvamanavadyam ||7||

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āche daśamara caturddaśa adhyāẏata |

brahmāra bacana śuniẏoka yena mata ||

bṛndābana-madhye tuti kṛṣṇaka karanta |

kṛṣṇakese satya kari brahma (brahmā?) nirūpanta ||133

bolanta tumisi mātra satya ātmā eka |

nuhikaẏa satya āna bikārī yateka ||

janma ādi tomāra bikāra nāhikaẏa |

yihetu tumisi ādẏa kāraṇa niścaẏa ||134

purāṇa puruṣa tumi dewa sanātana |

nāhi eko bikāra tomāta nārāẏaṇa ||

yihetu tumisi pūrṇa sadā sukhamaẏa |

akṣaẏa acyuta tumi yihetu niścaẏa ||135

eteke tomāra bṛddhi parimāṇa nāi |

nāhi kṣaẏa bināśa tomāra sarbbadāẏa ||

tumisi ananta āta nāhikaẏa bheda |

deśe kāle tomāra nāhike pariccheda ||136

bastu-pariccheda prabhu nakare tomāka |

yihetu sadaẏa [adbaẏa?] tumi jānā niṣṭhe āka ||

etekese tumi pūrṇa āna nāhi kewa |

tumisi prakāśa prabhu dewatāra dewa ||137

upādhi-rahita tumi dewa nirañjana |

eteke tumisi satya prabhu nārāẏaṇa ||

 

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In the fourteenth chapter of the Dasama (The Tenth Book)

are present the words of Brahma; listen to them now.

In Vrndavana’s center, he does prayer to Krsna.

Brahma determines only Krsna to be the Truth (satya). [133]

He says, ‘Only you are the true one—the one spiritual personality (atma).

All the others are change-undergoing (vikari); they are not spiritual (satya).

You do not go through any process of material change (vikara) like birth, etc.

As you only are the First Cause (adya karana) without a shade of doubt. [134]

You are “Purana Purusa” (The Primeval Person), the eternal controlling entity.

There exists no vikara in you, O Shelter of All Beings!

As only you are complete (purna) and forever of the nature of bliss (sukhamaya);
as you are undecaying (aksaya) and forever-living (amrta), for certain,; [135]
it is for this that you have neither any augmentation (vriddhi) nor any ripening (parinama);

you are always exempt from all withering (ksaya) and destruction (vinasa).

Only you are without endings (ananta); here, in this form, there are no divisions (bheda).

In time and in space, you have no partition (pariccheda). [136]

My master! No object can ever divide you into parts.

As you are undichotomizable (advaya), know it for certain,

Therefore only, you are whole (purna); nobody else is.

Only you are self-luminous (prakasa), Lord, all controlling entities’ controller. [137]

As you are devoid of all enveloping material limitations (upadhi), O Unstained One!

Therefore, only you are the Truth (satya), O Lord Narayana!

Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 6.

tvayy agra āsīt tvayi madhya āsīt

tvayy anta āsīdidamātmatantre
tvamādiranto jagato 'sya madhyaṃ
ghaṭasya mṛtsneva paraḥ parasmāt (BhP_08.06.010)

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ghaṭasya mṛttikā yathā ādikṣca madhyakṣca antakṣca tathā tvamasya jagataḥ tatra hetuḥ parasmāt pradhānādapi paraḥ ॥6॥

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iṭo jagatara tumi ādi madhya anta |

tumi bine āna eko bastu nāhi santa ||130

yena ghaṭa māṭi byatireke āna nāi |

ghaṭa bhāṅgileo māṭi howe samudāẏa ||

ghaṭara pūrbbata māṭi thāke nirantare |

sehi mate tumi prabhu iṭo jagatare ||131

ādi-anta-madhye tumi thākā sarbbadāẏa |

tumi byatireke āra satya āna nāi ||

brahmādi dewara bākya thailom̐hom̐ sāmprata |

aṣṭama skandhata āche ṣaṣṭha adhyāẏata ||132

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You are the beginning, the middle and the end of this world.

Apart from you, there does not exist any other true entity. [130]

Like the earthen pot which is nothing else than earth;
even on breaking, the pot becomes wholly earth;
before the existence of the pot also, there is, uninterruptedly, earth;
in that manner, my Lord, in this world’s [131]
beginning, end and middle, you remain present at all times.

Apart from you, therefore, there is no other true entity.’

These words of Brahma and the others I keep at this moment.

These are in the eighth book of the Bhagavata, in the sixth chapter. [132]

 

Bhakti Ratnakara Chapter 5: The Determination of Lord. Sloka 5.

 

rūpaṃ tavaitat puruṣarṣabhejyaṃ
śreyo 'rthibhirvaidikatāntrikeṇa
yogena dhātaḥ saha nastrilokān
paśyāmy amuṣminnu ha viśvamūrtau (BhP_08.06.009)

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aṣṭamaskandhe ṣaṣṭhādhyāye brahmā tanmūrtteḥ sadātanatvāparimeyatve cāha | he puruṣakṣreṣṭha dhātaḥ tava idaṃ rūpaṃ vaidikatāntrikeṇa upāyena kṣreyo–:'rthibhirjanairnityaṃ pūjyam | ato nedamidānīmapūrvamiva jātamiti bhāvaḥ | nanvime  devāḥ pūjyatvena prasiddhāḥ satyamapyatrāntarbhūtā ityāha | uha  sphuṭe | amusmin tvayi no:'smākaṃ trilokīṃkṣca saha pakṣyāmi vikṣva mūrtau yasya tavetadrūpamaparicchinnāprameyamiti bhāvaḥ ||5||

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ṭī. no:'smākaṃ--sa.pā. --aṣṭame ṣaṣṭhādhyāye brahmādīnāṃ vākyam | tanmūrteḥ sadātanatvamaparimeyatvaṃ copapādayati | he puruṣarṣabha he dhātaḥ etattava rūpaṃ vaidikatāntrikeṇa yogenopāyena kṣreyo:'rthibhiḥ sadā ijyaṃ pūjyaṃ ato nedamidānīṃ apūrvaṃjātamiti bhāvaḥ | nanvime devāḥ pūjyatvena prasiddhāḥ satyaṃ sarvepyatraivāntarbhūtā ityāha | uha sphuṭaṃ amuṣmin tvayi no:'smān trilokāṃkṣca saha pakṣyāmi atra hetuḥ vikṣvaṃ mūrtau yasya ataḥ tavedaṃ rūpaṃ paricchinnamapyaparimeyatvaṃ bhavatīti bhāvaḥ |

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tṛtīẏa skandhara iṭo nawama adhyāra |

śunilā brahmāra bākya yata sādhu nara ||

aṣṭama skandhara kathā ābe śuniẏoka |

mādhawaka bolanta brahmādi dewaloka ||125

śuniẏo puruṣottama dewa sanātana |

tomārese mūrtti iṭo sadā cirantana ||

nāhi parimāṇa āra tomāra rūpara |

mukutiko icchā kare yiṭo saba nara ||126

beda-mata tantra-mata dhariẏā upāẏa |

ehise rūpaka mātra pūjanta sadāẏa ||

parama apūrbba iṭo mūrtti śreṣṭhatara |

nāhike tomāra rūpa śreṣṭha ātapara ||127

bulibāhā torā saba dewatā uttama |

torā sawe pūjya iṭo prasiddha parama ||

ma–i kenamate pūjya bhailom̐ samastara |

ihāra uttara śuniẏoka dewabara ||128

tomāra antaragata yata dewa āmi |

tiniloka sahite tomāta dekhom̐ sbāmī ||

ihāra kāraṇa śuniẏoka nārāẏaṇa |

biśba-mūrtti tumi yiṭo dewa sanātana ||129

eteke tomāra iṭo rūpa kṛpāmaẏa |

parichinna hanta parimāṇa nuhikaẏa || 

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The third book’s these, the ninth chapter’s;

Brahma’s utterance you all have heard, saintly people.

Now, listen to the facts pertaining to the eighth book.

Brahma and the devas say to the Lord of Primal Matter: [125]

‘Please hear, O Best Person! Eternal controlling entity!

This figure of you, only, is at all times, ancient.

There is, moreover, no quantitativeness (parimana) to this form of yours.

All men who desire to obtain liberation, [126]
holding various ways such as the “vedic view,” “tantric view,”

only to this form they do worship, always.

Supremely nonpareil is this figure, most superior.

There is no other superior form of you beyond this. [127]

You will say, ‘You all are devatas, best among beings;
you are worshipable—this is extremely well-known?

In what way have I then become the (sole) object of worship of all?’

O the best among devas! Please listen to its answer. [128]

Included within you are all we gods.

We view you, Lord, as containing the three worlds.

O Shelter of All Beings! Please listen to the reason behind this.

As you are the world-cause (visva murti), the eternal controlling entity. [129]
It is for this reason, compassionate one, that this form of yours—

though of unquantifiable nature, is said to be measurable.