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- Read on →: jayati jana-nivāso devakī-janma-vādo
jayati jana-nivāso devakī-janma-vādo
yadu-vara-pariṣat svair dorbhir asyann adharmam |
sthira-cara-vṛjina-ghnaḥ susmita-śrī-mukhena
vraja-pura-vanitānāṁ vardhayan kāma-devam ||
(Śrīmad Bhāgavatam: 10.90.48; cited in Hari-bhakti-vilāsa: 3.23; Bṛhad Bhāgavatāmṛta: 2.7.154; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1; Laghu Bhāgavatāmṛta: 1.5.430; Kṛṣṇa Sandarbha: 63, 116, 136, 182; Prīti Sandarbha: 52; Caitanya-caritāmṛta: 2.13.79; Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 15.185)“He who is the abode of all beings [alt., he whose abode is all beings],
He whose birth is said to be from Devakī,
He whose retinue is the best of the Yadus,
He who destroys adharma with his own arms,
He who dispels the distress of the stationary and the moving—
Enkindling divine desire in the women of the abode of Vraja
With his beautiful, sweetly smiling face—
Triumphs!” - Read on →: kathaṁ vinā romaharṣaṁ dravatā cetasā vinā
kathaṁ vinā romaharṣaṁ dravatā cetasā vinā |
vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ ||
(Śrīmad Bhāgavatam: 11.14.23)“How without horripilation, without meltedness of the heart, without a teardrop of bliss—without bhakti—could the heart be purified?”
- Read on →: naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”
- Read on →: śāstroktaṁ dharmam uccārya svayam ācarate sadā
śāstroktaṁ dharmam uccārya svayam ācarate sadā |
anyebhyaḥ śikṣayed yas tu sa ācāryo nigadyate ||
(Unknown source)“One who speaks the dharma stated in the śāstras, always personally practices it, and can teach it to others is called an ācārya.”
- Read on →: śraddadhānaḥ śubhāṁ vidyām ādadītāvarād api
śraddadhānaḥ śubhāṁ vidyām ādadītāvarād api |
antyād api paraṁ dharmaṁ strī-ratnaṁ duṣkulād api ||
viṣād apy amṛtaṁ grāhyaṁ bālād api subhāṣitam |
amitrād api sad-vṛttam amedhyād api kāñcanam ||
striyo ratnāny atho vidyā dharmaḥ śaucaṁ subhāṣitam |
vividhāni ca śīlpāni samādeyāni sarvataḥ ||
abrāhmaṇād adhyāyanam āpat-kāle vidhīyate |
anuvrajyā ca śuśrūṣā yāvad adhyāyanaṁ guroḥ ||
(Manu-smṛti: 2.238–241)“One possessed of śraddhā may accept conducive knowledge [e.g., knowledge of logic, poetry, drama, medicine, etc.] even from an inferior [i.e., a member of a lower caste], other (para) dharma [i.e., knowledge of local laws and the like; alt., knowledge of the supreme (para) dharma, i.e., knowledge of the Self (Ātmā)] even from the lowest [i.e., someone who has no varṇa], and a wife or a jewel even from a low family. Nectar can be accepted even from poison, a fine statement even from a boy, good conduct even from a foe, and gold even from an impure substance. Wives, jewels, knowledge, dharma, uprightness, fine statements, and various arts can be accepted from everywhere. [A brāhmaṇa’s] Studying [the Veda] from a non-brāhmaṇa [i.e., a kṣatriya or vaiśya] is enjoined in a time of difficulty, as is following and serving the [non-brāhmaṇa] guru while studying.”
- Read on →: pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ
pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ |
taṁ ṣaṇḍayanti yasmāt te pāṣaṇḍās tena hetunā ||
(Brahma-vaivara Purāṇa)“The dharma of the three Vedas [viz., the Ṛk, Sāma, and Yajur] is referred to by the syllable pā as per [the established meaning of the syllable pā of] ‘preservation’ (pālana) of the world [i.e., the syllable pā in the word pāṣaṇḍa is used in the sense of pālana, ‘preserving,’ rather than in the alternate sense of ‘drinking’ that the syllable pā can also convey, because Vedic dharma is regarded as being essential for the preservation of the world]. They are known as pāṣaṇḍas because they diminish (ṣaṇḍayanti—khaṇḍayanti) that [viz., Vedic dharma].”