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- Read on →: asmil loke vartamānaḥ svadharmastho’naghaḥ śuciḥ
asmil̐ loke vartamānaḥ svadharmastho’naghaḥ śuciḥ |
jñānaṁ viśuddham āpnoti mad-bhaktiṁ vā yadṛcchayā ||
(Śrīmad Bhāgavatam: 11.20.11)“While existing in this world, one who is situated in one’s own dharma, sinless, and pure attains pure jñāna, or, bhakti to me independently.”
- Read on →: khaṁ vāyum agniṁ salilaṁ mahīṁ ca
khaṁ vāyum agniṁ salilaṁ mahīṁ ca
jyotīṁṣi sattvāni diśo drumādīn |
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ ||
(Śrīmad Bhāgavatam: 11.2.41)“One of one-pointed mind [lit., ‘one who has no other’] can offer obeisance to space, the air, fire, water, earth, the luminaries, living beings, the directions, trees and so forth, the rivers and oceans, and whatever else is existent.”
- Read on →: ko nu rājann indriyavān mukunda-caraṇāmbujam
ko nu rājann indriyavān mukunda-caraṇāmbujam |
na bhajet sarvato-mṛtyur upāsyam amarottamaiḥ ||
(Śrīmad Bhāgavatam: 11.2.2)“O King! Indeed who possessed of senses and subject to death from every quarter would not worship the lotus feet of Mukunda, which are the object of worship of [even] the foremost of the immortals?”
- Read on →: naiṣkarmyam apy acyuta-bhāva-varjitaṁ
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”
- Read on →: ye tu rāgānugā-bhaktiḥ sarvathaiva sarvadaiva śāstra-vidhim
ye tu rāgānugā-bhaktiḥ sarvathaiva sarvadaiva śāstra-vidhim atikrānta eva iti bruvāte, ‘ye śāstra-vidhim utsṛjya yajante śraddhayānvitaḥ’ iti ‘vidhi-hīnam asṛṣṭānnam’ ity ādi-gītokter gārham arhanto muhur utpātam anubhūtavanto’nubhavanto’nubhaviṣyanti cety alam ati-vistarena | hanta rāgānugā-vartma durdarśaṁ vibudhair api | paricinvantu sudhiyo bhaktāś candrikayānayā |
(Rāga-vartma-candrikā: 2.8–9)“But as per statements of Śrī Gītā such as [17.1], ‘O Kṛṣṇa, what is the position of those possessed of śraddhā who perform worship [while] rejecting the injunctions of śāstra? Is it sattva, rajas, or tamas?’ and [17.13], ‘Yajña (sacrifice) that is devoid of injunctions [from śāstra], is without distribution of food, is devoid of mantras, is without donations, and is devoid of śraddhā is called tāmasa,’ those who say that rāgānugā-bhakti is absolutely always and absolutely in all respects exclusively beyond the injunctions of śāstra are deserving of censure and have experienced [in the past], are experiencing [in the present], and will experience [in the future] repeated calamities. Enough excessive elaboration [i.e., saying this much is sufficient to stress this point]. Oh! The rāganugā-path (vartma) is difficult to see, even for the devas! May wise bhaktas recognize it with [the help of] this moonlight (candrikā) [i.e., with the help of this book].”
- Read on →: karuṇā-nikuramba-komale
karuṇā-nikuramba-komale
madhuraiśvarya-viśeṣa-śālini |
jayati vraja-rāja-nandane
na hi cintā-kaṇikābhyudeti naḥ ||
(Caitanya-caritāmṛta: 2.21.45)“Since the Son of Vraja’s king, who is tender by virtue of his abundance of compassion and replete with a special form of sweet (madhura) aiśvarya, remains triumphant, not even a trace of worry arises in us.”