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- Read on →: dīkṣā-kāle bhakta kare ātma-samarpaṇa
dīkṣā-kāle bhakta kare ātma-samarpaṇa |
sei-kāle kṛṣṇa tāre kare ātma-sama ||
sei deha kare tāra cid-ānandamaya |
aprākṛta-dehe tā̐ra caraṇa bhajaya ||
(Caitanya-caritāmṛta: 3.4.192–3)“At the time of dīkṣā, a bhakta fully offers the self, and at that time Kṛṣṇa accepts them and makes the body [of the bhakta] spiritual and blissful. In that supramundane body, the bhakta [then] serves his [i.e., Kṛṣṇa’s] feet.”
- Read on →: divyaṁ jñānaṁ yato dadyāt
divyaṁ jñānaṁ yato dadyāt kuryāt pāpasya saṁkṣayam |
tasmād dīkṣeti sā proktā deśikais tattva-kovidaiḥ ||
(Viṣṇu-yāmala; cited in Hari-bhakti-vilāsa: 2.9; Bhakti Sandarbha: 283)“Therefore, that which shall grant divine knowledge and shall completely destroy sin is called dīkṣā by preceptors learned in the truth.”
- Read on →: aṅgaṇa-vedi vasudhā
aṅgaṇa-vedi vasudhā kulyā jaladhiḥ sthalī ca pātālam |
vālimīkaḥ ca sumeruḥ kṛta-pratijñasya dhīrasya ||
(Unknown Source)“For the dedicated and wise, the earth is a courtyard altar, reservoirs are canals, the netherworld is a clearing, and Mount Sumeru is an anthill.”
- Read on →: vikāra-hetau sati vikriyante
vikāra-hetau sati vikriyante
yeṣāṁ na cetāṁsi ta eva dhīrāḥ |
(Kumāra-sambhava: 1.59)“Only they whose minds are not disturbed [even] in the presence of causes of disturbance are dhīra (sagacious).”
- Read on →: tad evaṁ tad-dhāmnām upary-adhaḥ
tad evaṁ tad-dhāmnām upary-adhaḥ prakāśa-mātratvenobhaya-vidhatvaṁ prasaktam | vastutas tu śrī-bhagavan-nityādhiṣṭhānatvena tac-chrī-vigrahavad ubhayatra prakāśāvirodhāt, samāna-guṇa-nāma-rūpatvenāmnātatvāt, lāghavāc ca, eka-vidhatvam eva mantavyam |
(Kṛṣṇa Sandarbha 106.8)“ln this way, only because of his [i.e., Bhagavān’s] dhāmas being manifest above and below [i.e., in Vaikuṇṭha and in the midst of prakṛti] are they described as being of both types [i.e., as being of two different varieties and not simply one]. In reality, however, as these dhāmas are Śrī Bhagavān’s eternal residence [i.e., his invariable locus of being], they are to be understood as being of only one type (1) because like his divine form there is no contradiction in their being manifest in both places [i.e., simultaneously above in Vaikunṭha and below in the midst of prakṛti], (2) because they are said to have the same qualities, names, and forms, and (3) because of conciseness [in conception].”
- Read on →: anavāpyaṁ ca śokena
anavāpyaṁ ca śokena śarīraṁ copatapyate |
amitrāś ca prahṛṣyanti mā sma śoke manaḥ kṛthā ||
(Mahābhārata: 5.36.43)“Through grief, there is nothing to be attained, the body becomes afflicted, and adversaries rejoice. The mind should never succumb to grief.”