Bhakti Shatak (Hundred Gems of Divine Love) written by Jagadguru Shri Kripalu ji Maharaj, is a clear and concise description of the complete philosophy of the devotional path for the seeker of divine love. Writer: Jagadguru Shri Kripalu Ji Maharaj
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With a single rasa-filled glance of Śrī Kṛṣṇa, even the greatest paramahaṁsas forget their deep states of samādhi — and what to speak of such realized souls, when even Lord Śiva Himself assumed the form of a gopī in order to taste that divine nectar.
Lord Shri Krishna, whose countless divine virtues are sung tirelessly by the four Vedas, that same supreme personality, in the land of Braj, considers it his highest fortune to mischievously tease the gopis and then be scolded by them with playful taunts like “Dārī ke!”.
O Shri Krishna! Though I am fallen, still You have declared in the Vedas: “Since eternity, you were Mine, and you will remain Mine forever.” Then why, O Uplifter of the fallen, have You forgotten me?
Among millions of Gyanis, only very fortunate ones receive the sweet nectar of divine love. Gyanis such as Shukdeva Paramhans and the four Sanakadis drowned in Braj Ras (nectar of Braj).
Oh Krishna, I humbly confess that since eternity I have committed uncountable sins. But please remember Your sacred vow that You uplift all the fallen souls.
Surrender to a true Rasik Saint. Through his continuous association, faith, love, and devotion to the divine couple Shri Shyama Shyam will naturally flourish in sequence.
Knowledge (Gyan) diminishes upon attaining liberation (Moksha), and good karma vanishes after reaching the celestial abode. However, only Bhakti remains eternal, bestowing immortality, where a devotee neither desires liberation nor luxuries.
I offer my entire being to that unparalleled path of divine love, where there are no limitations of place, time, external rituals, or social formalities. One need only love God selflessly with a faithful heart.
O knowers of truth! Why are you searching for Brahman uselessly in the various hymns of the Vedas? He is easily available, bound to the mortar in Mother Yaśodā’s courtyard. If you do not believe my words, then go yourself to Braj and behold Him.
The mind alone is responsible for both bondage and liberation. Hence, regardless of the path of devotion one follows, the mind must always remain absorbed in the contemplation of the Lord.
He whose māyā causes even the greatest yogīs and sages to tremble is that very Supreme Brahman, Śrī Kṛṣṇa, whom the maidens of Braja lovingly make dance to the rhythm of their clapping hands.
O Śrī Kṛṣṇa! Hearing your name, Patita-pāvana (“Savior of the fallen”), fills my heart with hope, for I, too, am fallen, and perhaps there is hope even for me. But when I hear names such as Bhakta-vaśya (“friend of the devotees”) and Bhakta-vatsala (“Affectionate to His devotees”), fear arises within my heart, for I have not yet become Your true devotee.
O foolish mind! Do not merely try to suppress lust, anger, pride, and greed—redirect them toward Śyāmasundara. If you must desire, then desire only His happiness. If you must become angry, then be angry at those faults within yourself that separate you from Him. And if you must take pride in something, then take pride only in this: “I belong to Śyāmasundara.”
The ultimate conclusion of all Divine philosophies is to contemplate upon the form of Śrī Kṛṣṇa and increase your desire to serve Him selflessly. This is the supreme knowledge and the ultimate essence of all wisdom.
True karma-yoga is to keep one’s mind constantly attached to Śyāmasundara while performing one’s worldly duties with the body. But one whose mind remains attached to the world while outwardly engaging the body in devotion to the Lord is a fool of the highest order.
That Supreme Brahman with divine attributes, Śrī Kṛṣṇa, who cannot be reached even through the greatest endeavors in the samādhi of supreme paramahaṁsas like Śrī Śukadeva and the Sanaka-kumāras, runs uninvited from house to house to meet the gopīs of Braj. How wondrously astonishing this is!
Only by renouncing the desire for pleasures up to Brahmaloka, as well as the aspiration for the five types of liberation, should one immerse oneself in the pure river of devotion; otherwise, the dark stain of desires will blemish the effulgent form of divine love.
Worldly people love those who possess material wealth and worldly prosperity; but Śyāmasundara bestows His love upon those who are free from all material possessions and worldly attachment.
O mind! All of Śrī Rādhā-Kṛṣṇa's powers reside in their name; therefore, remember and sing His name all the time. But be careful not to commit spiritual transgressions that obstruct your ability to experience the bliss of the Divine name.
A true devotee does not want any of the five kinds of liberation. His only desire is to serve Śrī Rādhā Kṛṣṇa all the time and be happy in their happiness.
