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- Read on →: yasmāt pramathase tattvaṁ jātosmākaṁ yathā vidheḥ
yasmāt pramathase tattvaṁ jātosmākaṁ yathā vidheḥ |
tasmān manmatha-nāmā tvaṁ loke khyāto bhaviṣyasi ||
jagatsu kāma-rūpas tvaṁ tvat-samo na hi vidyate |
atas tvaṁ kāma-nāmāpi khyāto bhava manobhava ||
madanān madanākhyas tvaṁ jāto darpāt sadarpakaḥ |
tasmāt kandarpa-nāmāpi loke khyāto bhaviṣyasi ||
(Śiva Purāṇa: 2.2.3.4–6)“Since you ever intensely churn [alt., agitate, or, harass] the psyche of ourselves as [you do so] of Brahmā [too], you will be known in the world by the name Manmatha [lit., ‘Mind-churner’]. There is no one in the universe equal to you, you who have a form of desire (kāma) [i.e., you who can assume any form you so desire]. Thus, you shall be known by the name Kāma [i.e., ‘Desire’] too, O you whose birth occurs in the mind. You are known as Madana [i.e., ‘Impassioning’] because of [your being] impassioning [of others], and, born of pride, you are possessed of pride. Thus, you will be known by the name Kandarpa too.”
- Read on →: preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
tvaṁ me prāṇā aham api tavāsmīti hanta pralāpaḥ |
tvaṁ me te syām aham iti yat tac ca no sādhu rādhe
vyāhāre nau na hi samucito yuṣmad-asmat-prayogaḥ ||
(Alaṅkāra-kaustubha: 5.27)“‘[Śrī Kṛṣṇa:] [Our saying,] “I am your lover and you are my beloved” is [just] prattle. Oh! “You are my prāṇas and I am yours” is [just] chatter. O Rādhe! [Even] “You are mine and I am yours” is not correct, since usage [even] of [the words] “you” and “I” in our speech is not befitting.’
- Read on →: yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam
yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam |
kāle bhakti-prabhāvena yogyaṁ vindanti tat-phalam ||
yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam |
sañjātam iti tac chuddha-bhaktimadbhir vinindyate ||
te hi bhakteḥ phalaṁ mūlaṁ bhagavac-caraṇābjayoḥ |
sadā sandarśana-krīḍānanda-lābhādi manvate ||
(Bṛhad Bhāgavatāmṛta: 2.4.221–223)“As desirous (sakāma) bhaktas, indeed after partaking of their desired result, in time by the influence of bhakti attain the befitting result thereof [i.e., of their practice of bhakti], and as the befitting, true result of bhakti is not manifested to them [i.e., to those desirous (sakāma) bhaktas] at that time [i.e., so long as they still remain desirous of an object other than bhakti]—so that [i.e., any object that is attained by means of sakāma-bhakti] is condemned by those possessed of pure bhakti since they consider the primary result of bhakti to be the attainment of the bliss of constant direct sight of Bhagavān’s lotus feet, sporting [in their midst], and so forth [i.e., as well as the favor of attaining the bliss of direct service to those lotus feet and the like, on account of those attainments alone being dear to bhaktas by virtue of their prema-bhakti for Śrī Bhagavān].”
- Read on →: karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt
karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt svayam eva tābhyāṁ nyakkāraḥ | tatra sākṣāt-sāmmukhye ca nirviśeṣa-sāmmukhyaṁ jñānam | saviśeṣasyāpi tattvasya bhagavattvaṁ paramātmatvaṁ ceti mukhyam āvirbhāva-dvayam iti saviśeṣa-sāmmukhya-rūpāyā bhaktes tu mukhyaṁ bheda-dvayaṁ bhagavan-niṣṭhatvaṁ paramātma-niṣṭhatvaṁ ceti |
(Bhakti Sandarbha: 176)“Because of karma’s extending [only] up to the appearance of jñāna or bhakti, that is, the [two] forms of direct intentness (sākṣāt-sāmmukhya) [upon the Para-tattva], discarding [of karma] by them [i.e., by jñāna and bhakti] occurs of its own accord [i.e., automatically once jñāna or bhakti come about]. Therein, furthermore, among the two [forms of] direct intentness [upon the Para-tattva] (sākṣāt-sāmmukhya), intentness (sāmmukhya) upon the unqualified (nirviśeṣa) [aspect of the Para-tattva] is [called] jñāna. The Qualified (saviśeṣa) Tattva also has two primary manifestations, Bhagavān-ness (Bhagavattva) and Paramātmā-ness (Paramātmatva), and thus bhakti, the nature of which is intentness (sāmmukhya) upon the qualified (saviśeṣa) [aspect of the Para-tattva], has two primary divisions: fixity upon Bhagavān and fixity upon Paramātmā.”