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- Read on →: sarveṣāṁ mantra-varyāṇāṁ śreṣṭho vaiṣṇava ucyate
sarveṣāṁ mantra-varyāṇāṁ śreṣṭho vaiṣṇava ucyate |
viśeṣāt kṛṣṇa-manavo bhoga-mokṣaika-sādhanam ||
yasya yasya ca mantrasya yo yo devas tathā punaḥ |
abhedāt tan-manūnāṁ ca devatā saiva bhāṣyate ||
kṛṣṇa eva paraṁ brahma sac-cid-ānanda-vigrahaḥ |
smṛti-mātreṇa teṣāṁ vai bhukti-mukti-phala-pradaḥ ||
(Bṛhad Gautamīya Tantra; cited in Hari-bhakti-vilāsa: 1.156–158)“Among all excellent mantras, the Vaiṣṇava [mantras] are said to be the best, and in particular Kṛṣṇa-mantras are the primary means of attaining enjoyment and mokṣa. Because of the non-difference between whichever deva and whichever mantra, the particular devatā of those mantras is also addressed [in the mantra, i.e., the mantra related to any particular deva is non-different from that deva, and thus whenever the mantra related to a particular deva is chanted, the deva of the mantra is directly addressed]. Kṛṣṇa is verily the Supreme Brahman, the embodiment of eternal being, consciousness, and bliss, and the bestower of the results of enjoyment and mukti upon them [i.e., upon the seekers of those objects] just by means of remembrance [i.e., just as a result of his being remembered by those seekers of enjoyment or mukti when they chant a mantra related to him].”
- Read on →: na cāntar na bahir yasya na pūrvaṁ nāpi cāparam
na cāntar na bahir yasya na pūrvaṁ nāpi cāparam |
pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ ||
taṁ matvātmajam avyaktaṁ martya-liṅgam adhokṣajam |
gopikolūkhale dāmnā babandha prākṛtaṁ yathā ||
(Śrīmad Bhāgavatam: 10.9.13–14)“Who has neither interior, nor exterior, nor anterior, nor posterior, who is the anterior, posterior, interior, and exterior of the universe, who is the universe, and who is beyond sensory perception, unmanifest, and possessed of human characteristics—considering him her son, the gopīkā bound [him] with a rope to a mortar like an ordinary child.”
- Read on →: prāṇa-prayāṇa-pātheyaṁ saṁsāra-vyādhi-bheṣajam
prāṇa-prayāṇa-pātheyaṁ saṁsāra-vyādhi-bheṣajam |
duḥkha-śoka-paritrāṇaṁ harir ity akṣara-dvayam ||
(Bhārata-vibhāga; cited in Hari-bhakti-vilāsa: 11.423)“The two syllables Ha-ri are the provisions for the departure of the prāṇa [from the body], the remedy for the disease of saṁsāra, and deliverance from suffering and sorrow.”
- Read on →: śraddhayā helayā nāma raṭanti mama jantavaḥ
śraddhayā helayā nāma raṭanti mama jantavaḥ |
teṣāṁ nāma sadā pārtha vartate hṛdaye mama ||
na nāma sadṛśaṁ jñānaṁ na nāma sadṛśaṁ vratam |
na nāma sadṛśaṁ dhyānaṁ na nāma sadṛśaṁ phalam ||
na nāma sadṛśas tyāgo na nāma sadṛśaḥ śamaḥ |
na nāma sadṛśaṁ puṇyaṁ na nāma sadṛśī gatiḥ || …
nāmaiva paramā muktir nāmaiva paramā gatiḥ |
nāmaiva paramā śāntir nāmaiva paramā sthitiḥ ||
nāmaiva paramā bhaktir nāmaiva paramā matiḥ |
nāmaiva paramā prītir nāmaiva paramā smṛtiḥ ||
nāmaiva kāraṇaṁ jantor nāmaiva prabhur eva ca |
nāmaiva paramārādhyo nāmaiva paramo guruḥ ||
(Ādi Purāṇa: cited in Hari-bhakti-vilāsa: 11.464–469)“[Bhagavān Śrī Kṛṣṇa:] O Pārtha, the names of those living beings who call out my name, respectfully or easily, always remain in my heart. There is no knowledge like my name. There is no rite like my name. There is no meditation like my name. There is no attainment like my name. There is no renunciation like my name. There is no equanimity like my name. There is no purity like my name. There is no shelter like my name. … My name alone is the greatest mukti. My name alone is the greatest shelter. My name alone is the greatest equanimity. My name alone is the greatest fixity. My name alone is the greatest bhakti. My name alone is the greatest awareness. My name alone is the greatest love. My name alone is the greatest remembrance. My name alone is the cause, and my name alone is the master, of the living being. My name alone is the greatest object of worship. My name alone is the greatest guru.”