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durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ |
tatrāpi durlabhaṁ manye vaikuṇṭha-priya-darśanam ||
(Śrīmad Bhāgavatam: 11.2.29; cited in Hari-bhakti-vilāsa: 10.289)
“Precious is the human body, [although] perishable within a moment, for bearers of bodies [i.e., jīvas subject to saṁsāra], and I consider even more precious the darśana of those who are dear to Vaikuṇṭha [i.e., Bhagavān, alt., those to whom Vaikuṇṭha is dear].”
Read on →: durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102; Brahma-yāmala; cited in Bhakti Sandarbha: 284, 312)
“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even] one-pointed bhakti to Hari leads only to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yāmala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”
Read on →: śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā
gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ |
vaiṣṇavo’bhihito’bhijñair itaro’smād avaiṣṇavaḥ ||
(Hari-bhakti-vilāsa: 1.55)
“A person who has accepted Viṣṇu-dīkṣā [i.e., initiation into a Viṣṇu-mantra] and engages in worship of Viṣṇu is known as a Vaiṣṇava by the wise. One other than him is a non-Vaiṣṇava.”
Read on →: gṛhīta-viṣṇu-dīkṣāko viṣṇu-pūjā-paro naraḥ
na kāma-karma-bījānāṁ yasya cetasi sambhavaḥ |
vāsudevaika-nilayaḥ sa vai bhāgavatottamaḥ ||
(Śrīmad Bhāgavatam: 11.2.50; cited in Hari-bhakti-vilāsa: 10.61; Bhakti Sandarbha: 193)
“One whose sole shelter is Vāsudeva—in whose mind there is no appearance of kāmas, karmas, or [their] causes—is verily the best of Bhāgavatas.”
Read on →: na kāma-karma-bījānāṁ yasya cetasi sambhavaḥ
nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham |
teṣu teṣv acyutā bhaktir acyute’stu sadā tvayi ||
yā prītir avivekānāṁ viṣayeṣv anapāyinī |
tvām anusmarataḥ sā me hṛdayān nāpasarpatu ||
(Viṣṇu Purāṇa: 1.20.18–19; cited in Hari-bhakti-vilāsa: 8.434–435; Kṛṣṇa Sandarbha: 142; Bhakti Sandarbha: 217; Prīti Sandarbha: 50, 61)
“O Nātha, wherever I go in the course of thousands of births, may I always have unwavering (acyutā) bhakti to you, the unwavering Lord (Acyuta)! As I continuously remember you, may that everlasting prīti which [is possessed of a characteristic like the prīti which] the undiscerning have for objects of the senses, never slip away from my heart.”
Read on →: nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham
ratir mano’nukūle’rthe manasaḥ pravaṇāyitam |
(Sāhitya-darpaṇa: 3.204)
“The mind’s propensity for an object favorable to the mind is [called] rati.”
Read on →: ratir mano’nukūle’rthe manasaḥ pravaṇāyitam