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ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām
ācaṇḍālam amūka-loka-sulabho vaśyaś ca mukti-śriyaḥ |
no dīkṣāṁ na ca dakṣiṇāṁ na ca puraścaryāṁ manāg īkṣate
mantro’yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ ||
(Lakṣmīdhara; cited in Padyāvalī: 29; Caitanya-caritāmṛta: 2.15.112)
“This mantra consisting of Śrī Kṛṣṇa’s name attracts [even] the highly exalted of purified mind, dispels [even] extremely severe sins, is easily available to [all] people who are not mute, including [even] caṇḍālas, controls the fortune of mukti, does not consider dīkṣā, donations, or prepartory rites (puraścaryā) in the least, and bears fruit just by touching the tongue.”
Read on →: ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām
śrīman-nāma prabhos tasya śrī-mūrter apy ati-priyam |
jagad-dhitaṁ sukhopāsyaṁ sa-rasaṁ tat-samaṁ na hi ||
(Bṛhad Bhāgavatāmṛta: 2.3.184)
“Prabhu’s splendid name, dearer to him than even his beautiful form, is beneficial for the world, easily worshipped, and full of rasa. Indeed it has no equal.”
Read on →: śrīman-nāma prabhos tasya śrī-mūrter apy ati-priyam
ekasminn indriye prādurbhūtaṁ nāmāmṛtaṁ rasaiḥ |
āplāvayati sarvāṇīndriyāṇi madhurair nijaiḥ ||
(Bṛhad Bhāgavatāmṛta: 2.3.163)
“The nectar of the name manifest in one sense floods all the senses with its own sweet rasas.”
Read on →: ekasminn indriye prādurbhūtaṁ nāmāmṛtaṁ rasaiḥ
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām |
cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī ||
(Vidagdha-mādhava: 1.33; cited in Śrī Caitanya-caritāmṛta: 3.1.99)
[Paurṇamāsī to Nāndīmukhi:] “When they dance in my mouth, they increase my yearning to obtain numerous mouths. When they sprout in the hollows of my ears, they produce the desire for tens of millions of ears. When they appear in the courtyard of my heart, they conquer the functioning of all my senses [and thus render me senseless]. I do not know with how much nectar the two syllables ‘Kṛṣ-ṇa’ have manifest.”
Read on →: tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.234; cited in Caitanya-caritāmṛta: 2.17.136)
“Therefore, Śrī Kṛṣṇa’s name and so forth shall not be expressible by the senses. Indeed, it only manifests itself when the tongue and so forth are intent upon service.”
Read on →: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ
viṣṇor nāmaiva puṁsāḥ śamalam apaharat puṇyam utpādayac ca
brahmādi-sthāna-bhogād viratim atha guroḥ śrī-pada-dvandva-bhaktim |
tattva-jñānaṁ ca viṣṇor iha mṛti-janana-bhrānti-bījaṁ ca dagdhvā
saṁpūrṇānanda-bodhe mahati ca puruṣaṁ sthāpayitvā nivṛttam ||
(Vyāsapāda; cited in Padyāvalī: 24)
“Only Viṣṇu’s name removes impurity and produces meritorious action, detachment from enjoyment of the positions of Brahmā and so forth, bhakti to the two beautiful feet of guru, and knowledge of the nature of Viṣṇu; [only Viṣṇu’s name] burns away the seed [i.e., cause] of revolving in birth and death here [in this world], establishes a person in deep awareness of complete bliss [in the service of Śrī Viṣṇu], and [finally, seeing its work complete,] retires [i.e., manifests in the form of its bearer, Viṣṇu].”
Read on →: viṣṇor nāmaiva puṁsāḥ śamalam apaharat puṇyam utpādayac ca