2023-09-10 12:45:55 by ambuda-bot
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XX
iti bhagavadvacanāt
sarveṣām eva yajñānām dhyānayajñaḥ paraḥ smrtaḥ/
bahiryogopacarena yaḥ pujayati śamkaram/
dhyānayajñena satatam sa yāti paramām gatim/
jñānadhyānātmakaḥ sukṣmaḥ śivayogamahamakhaḥ/
visistaḥ sarvayajñānām asamkhyātair mahāguṇaih/
japena papasamśuddhir jñanadhyanena mucyate/
ityadivacanair dhyānasya stutatvāt, tasya ca dhāraṇāmulakatvāt. 18
Bhaktimandākinī
The image of Vișnu is preferred to the forms of other Gods due to his
superior qualities for meditation of mind:
tasyāś ca
yathāgnir uddhataśikhaḥ kakşam dahati sānilah/
tathā cittasthito viṣṇur yoginām sarvakilbişam//
iti praśastatvāt,
19
The form of Vișnu is endowed with many virtues in addition to being
free from any kind of bondage. Devotion to him makes the devotee
eligible to attain true Knowledge by getting rid of the darkness of
ignorance of mind. On the other hand, though the other Gods, like
Viṣṇu himself, are equally vivarta, that is to say apparent transforma-
tions of the Supreme Reality, they are inferior to him because of their
bondage to their previous actions. Therefore it is logically necessary
to concentrate upon this form of Visnu:
tasmāt samastaśaktīnām ādhāre tatra cetasaḥ/
kurvita samsthitim sa tu vijñeyā śuddhadhāraṇā//
anye tu puruṣavyāghra cetaso ye vyapaśrayāḥ/
aśuddhās te samastās tu devādyāḥ karmayonayaḥ//
ityādivacanāt karmayonitvenāśuddhan devādin apasya karma-
pāratantryarahite bhaktānugrahāya krtaparigrahe viśuddha-
tattvātmake samastaśaktyādhāre sarvāvatārabījabhūte ghṛta-
kāṭhinyavat parabrahmaṇo viṣṇvākhye vivarte saccidanandaika-
rase sakalamangalaprasotari samagraduritakulajālaploṣajāta-
vedasi, tāpatrayataranikiraṇataptasamsaraṇamarudharanisarani-
18 Bhaktimandākinī 0:9-26.
19 Bhaktimandākinī 0:26-28.
samcaraṇavidhurajanapariśramaharaṇasuraviṭapini, vigraharatne
manaḥsthirikaraṇātmakatvāt, manasaś ca taralatarasvabhāvasya
iti bhagavadvacanāt
sarveṣām eva yajñānām dhyānayajñaḥ paraḥ smrtaḥ/
bahiryogopacarena yaḥ pujayati śamkaram/
dhyānayajñena satatam sa yāti paramām gatim/
jñānadhyānātmakaḥ sukṣmaḥ śivayogamahamakhaḥ/
visistaḥ sarvayajñānām asamkhyātair mahāguṇaih/
japena papasamśuddhir jñanadhyanena mucyate/
ityadivacanair dhyānasya stutatvāt, tasya ca dhāraṇāmulakatvāt. 18
Bhaktimandākinī
The image of Vișnu is preferred to the forms of other Gods due to his
superior qualities for meditation of mind:
tasyāś ca
yathāgnir uddhataśikhaḥ kakşam dahati sānilah/
tathā cittasthito viṣṇur yoginām sarvakilbişam//
iti praśastatvāt,
19
The form of Vișnu is endowed with many virtues in addition to being
free from any kind of bondage. Devotion to him makes the devotee
eligible to attain true Knowledge by getting rid of the darkness of
ignorance of mind. On the other hand, though the other Gods, like
Viṣṇu himself, are equally vivarta, that is to say apparent transforma-
tions of the Supreme Reality, they are inferior to him because of their
bondage to their previous actions. Therefore it is logically necessary
to concentrate upon this form of Visnu:
tasmāt samastaśaktīnām ādhāre tatra cetasaḥ/
kurvita samsthitim sa tu vijñeyā śuddhadhāraṇā//
anye tu puruṣavyāghra cetaso ye vyapaśrayāḥ/
aśuddhās te samastās tu devādyāḥ karmayonayaḥ//
ityādivacanāt karmayonitvenāśuddhan devādin apasya karma-
pāratantryarahite bhaktānugrahāya krtaparigrahe viśuddha-
tattvātmake samastaśaktyādhāre sarvāvatārabījabhūte ghṛta-
kāṭhinyavat parabrahmaṇo viṣṇvākhye vivarte saccidanandaika-
rase sakalamangalaprasotari samagraduritakulajālaploṣajāta-
vedasi, tāpatrayataranikiraṇataptasamsaraṇamarudharanisarani-
18 Bhaktimandākinī 0:9-26.
19 Bhaktimandākinī 0:26-28.
samcaraṇavidhurajanapariśramaharaṇasuraviṭapini, vigraharatne
manaḥsthirikaraṇātmakatvāt, manasaś ca taralatarasvabhāvasya