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- Read on →: ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu
ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu |
buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca ||
indriyāṇi hayān āhur viṣayāṁs teṣu gocarān |
ātmendriya-manoyuktaṁ bhoktety āhur manīṣiṇaḥ ||
(Kaṭha Upaniṣad: 1.3.3–4)“Know the self (ātmā) to be [like] the rider of a chariot and the body [to be like] a chariot. Know the intellect (buddhi) to be [like] a charioteer and the mind [to be like] reins. The wise say the senses are [like] horses and the objects of the senses (viṣayas) [are like] ranges, and [they] say the experiencer is the self united with the senses and mind [along with the body and intellect].”
- Read on →: gabhīro’py aśrāntaṁ duradhigama-pāro’pi nitarām
gabhīro’py aśrāntaṁ duradhigama-pāro’pi nitarām
ahāryāṁ maryādāṁ dadhad api harer āspadam api |
satāṁ stomaḥ premaṇy udayati samagre sthagayituṁ
vikāraṁ na sphāraṁ jala-nidhir ivendau prabhavati ||
(Dāna-keli-kaumudī: 4; cited in Bhakti-rasāmṛta-sindhu: 2.4.270)“Although deep and without rest, although of unintelligible extremity and completely immoveable, although possessing limits, and although an abode of Hari, the multitude of sādhus, like the ocean, when complete prema arises, like the moon, are unable to conceal swelling and transformation.”
- Read on →: tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ
tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ, tad yathāvad eva, yadi prācīno’rvācīno vāparādho na syāt |
(Bhakti Sandarbha: 159)“Therefore, it is indeed rightly stated in this way that emergence of the fruit comes about just by bhajana and so forth [i.e., any form of bhakti, performed] once, provided no past or present aparādha should be present.”
- Read on →: kāla-yāpanāyām asamarthatvam autsukyam
kāla-yāpanāyām asamarthatvam autsukyam | … utkaṇṭhā ca tasyaiva sūkṣmāvasthā |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)“‘Eagerness’ (autsukya) is incapability to pass time [i.e., being so eager for something that it becomes difficult to pass time unless and until one attains that object], … and ‘longing’ (utkaṇṭhā) is a subtle state of that itself [i.e., of eagerness].”