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tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca romaharṣādikam | kathañcij-jāte’pi citta-drave romaharṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam | āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 11.14.23; Prīti Sandarbha: 69)
“Thus, in this way, the [extrinsic (taṭastha)] characteristic of prīti is melting of the heart, and [the extrinsic characteristic] of that is horripilation and so forth [i.e., the other sāttvika-bhāvas]. Even when melting of the heart or horripilation and so forth occur to some extent, if purity of the heart (āśaya) has not come about, then still bhakti’s complete manifestation has not occurred. Such has been made known. Purity of the heart (āśaya) [i.e., citta] means abandonment of [all] other intentions [i.e., all desires and aims other than prīti], and intention upon [i.e., desire for and pursuit of] prīti.”
Read on →: tad evaṁ prīter lakṣaṇaṁ citta-dravas
cittaṁ cittād upāgamya munir āsīta saṁyataḥ |
yac cittas tanmayo’vaśyaṁ guhyam etat sanātanam ||
(Mahābhārata: 14.51.27)
“Returning from the mind (citta) to the mind [i.e., focusing one’s awareness], a sage should sit restrained. As is the mind, so one inevitably becomes. This is the eternal secret.”
Read on →: cittam cittād upāgamya
cittam eva hi saṁsāras tat prayatnena śodhayet |
yac cittas tanmayo bhāti guhyam etat sanātanam ||
(Maitrāyaṇīya Upaniṣad: 6.34.3; Śāṭyāyanīya Upaniṣad: 3)
“The citta (mind) itself is saṁsāra [i.e., the condition of one’s citta is the cause of the perpetuation of one’s bondage in saṁsāra]. Purify it with exertion. As is the citta, so one becomes [i.e., one becomes absorbed in, constituted of, and/or identical to the content in one’s citta]. This is the eternal secret.”
Read on →: cittam eva hi saṁsāras
viṣayīra anna khāile malina haya mana |
malina mana haile nahe kṛṣṇera smaraṇa ||
(Caitanya-caritāmṛta: 3.6.278)
“When you eat the food of viṣayīs, the mind becomes contaminated, and when the mind is contaminated, there is no remembrance of Kṛṣṇa.”
Read on →: viṣayīra anna khāile malina haya mana
grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe |
bhāla nā khāibe, āra bhāla nā paribe ||
amānī mānada kṛṣṇa-nāma sadā labe |
vraje rādhā-kṛṣṇa-sevā mānase karibe ||
(Śrī Caitanya-caritāmṛta: Antya-līlā, 6.236–7)
“Do not listen to village talk, and do not speak of village matters. Do not eat fancy food, and do not wear fancy clothes. [Remaining] Undesirous of honor and respectful [to others], always take Kṛṣṇa’s name and within your heart engage in service to Rādhā and Kṛṣṇa in Vraja.”
Read on →: grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe
vairāgī karibe sadā nāma-saṅkīrtana |
māgiyā khāñā kare jīvana-rakṣaṇa ||
vairāgī ha-iyā yebā kare parāpekṣā |
kārya-siddhi nahe, kṛṣṇa karena upekṣā ||
vairāgī ha-iyā kare jihvāra lālasa |
paramārtha yāya tāra, haya rasera vaśa ||
vairāgīra kṛtya—sadā nāma-saṅkīrtana |
śāka-patra-phala-mūle udara-bharaṇa ||
jihvāra lālase yei iti-uti dhāya |
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya ||
(Caitanya-caritāmṛta: Antya-līlā, 6.223–7)
“A vairāgyī should always engage in nāma-saṅkīrtana and maintain his life begging and eating. One who as a vairāgī depends on others has no success in his endeavor, and Kṛṣṇa neglects him. One who becomes a vairāgī but indulges in the greed of the tongue—his supreme aim [i.e., his pursuit of his ultimate goal] goes [i.e., is lost], and he becomes subjugated by tastes. The duty of a vairāgī is constant nāma-saṅkīrtana and filling the belly with greens, leaves, fruits, and roots. One who runs here and there because of the tongue’s greed becomes engrossed in the genitals and stomach, and does not attain Kṛṣṇa.”
Read on →: vairāgī karibe sadā nāma-saṅkīrtana