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brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti

brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti | 
pradhānaṁ ca ṣaṭsv aṅgeṣu vyākaraṇam | 
pradhāne ca kṛto yatnaḥ phalavān bhavati |
(Mahābhāṣya)

“Dharma, the six aṅgas [of the Veda], and the Veda are to be received and learned by a brāhmaṇa without cause [i.e., without any selfish motive, and without questioning the reason why this should be done]. Among the six aṅgas, vyākaraṇa (grammar) is the foremost, and exertion done in regard to that which is foremost becomes fruitful.”

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chandaḥ pādau tu vedasya hastau kalpo’tha pathyate

chandaḥ pādau tu vedasya hastau kalpo’tha pathyate |
jyotiṣāmayanaṁ cakṣur niruktaṁ śrotam ucyate ||
śikṣā ghrāṇaṁ tu vedasya mukhaṁ vyākaraṇaṁ smṛtam |
tasmāt sāṅgam adhītyaiva brahmaloke mahīyate ||
(Pāṇinīya-śikṣa: 41)

“Chanda (meter) is called the feet of the Veda and kalpa (ritual) the hands. Jyotiṣa (astrology) is said to be the eye and nirukta (etymology) the ear. Śikṣā (pronunciation) is known as the nose of the Veda and vyākaraṇa (grammar) the mouth. Therefore, by studying the Veda with its aṅgas [i.e., these six aforementioned supporting parts], one becomes exalted in Brahmaloka.”

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pratyakṣeṇānumityā vā yas tūpāyo na budhyate

pratyakṣeṇānumityā vā yas tūpāyo na budhyate |
enaṁ vidanti vedena tasmād vedasya vedatā ||
(Sāyaṇācārya)

“People know through the Veda the means [to higher attainments] which cannot be understood through pratyakṣa and anumāna. Therefore, the Veda has the quality of being veda [i.e., ‘knowledge’].”

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mano yadi na nirjitaṁ kim amunā tapasyādinā

mano yadi na nirjitaṁ kim amunā tapasyādinā
kathaṁ sa manaso jayo yadi na cintyate mādhavaḥ |
kim asya ca vicintanaṁ yadi na hanta ceto-dravaḥ
sa vā katham aho bhaved yadi na vāsanā-kṣālanam ||
(Caitanyacandrodaya-nāṭaka: 7.7)

“If the mind is not conquered, then what will come of all these austerities and so forth? How is the mind conquered if Mādhava is not thought of? Oh, and what is contemplation of him if the heart does not melt? But alas, how will that happen if the vāsanās [i.e., the vāsanās unrelated to him remaining in the heart] are not washed away?”

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dṛḍha-bhāvanayā tyakta-pūrvāpara-vicāraṇam

dṛḍha-bhāvanayā tyakta-pūrvāpara-vicāraṇam |
yad ādānaṁ padārthasya vāsanā sā prakīrtitā ||
(Muktikā Upaniṣad: 2.56)

“[Mental] Clinging to an object out of strong fancy without prior or subsequent deliberation is said to be a vāsanā.”

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jaya gaura-bhakta-gaṇa gaura yā̐ra prāṇa

jaya gaura-bhakta-gaṇa gaura yā̐ra prāṇa |
saba bhakta mili more bhakti deha dāna ||
(Caitanya-caritāmṛta: 3.11.8)

“Glory to Gaura’s bhaktas, whose very life is Gaura! May you all together bestow upon me the gift of bhakti.”

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śrutasya puṁsāṁ sucira-śramasya

śrutasya puṁsāṁ sucira-śramasya
nanv añjasā sūribhir īḍito’rthaḥ |
tat-tad-guṇānuśravaṇaṁ mukunda-
pādāravindaṁ hṛdayeṣu yeṣām ||
(Śrīmad Bhāgavatam: 3.13.4)

“Certainly the result truly extolled by the wise of a person engaging in the labor of hearing [śāstra from a guru] for a long time is repeated hearing of the qualities of those in whose hearts are present the lotus feet of Mukunda.”

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akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi

akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi
tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ |
jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi
sudurlabhā bhāgavatā hi loke ||
(Hari-bhakti-sudhodaya: 13.2; cited in Caitanya-caritāmṛta: 2.20.61)

“The sight of someone like you is indeed the fulfillment of the eyes, the touch of someone like you is the fulfillment of the body, and praising someone like you is indeed the fulfillment of the tongue, as in this world Bhāgavatas are very rare to find.”

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viṣṇu-bhaktam athāyātaṁ yo dṛṣṭvā sumukhaḥ priyaḥ

viṣṇu-bhaktam athāyātaṁ yo dṛṣṭvā sumukhaḥ priyaḥ |
praṇāmādi karoty eva vāsudeve yathā tathā |
sa vai bhakta iti jñeyaḥ sa punāti jagat trayam ||
(Liṅga Purāṇa; cited in Hari-bhakti-vilāsa: 10.34)

“One who upon seeing a Viṣṇu-bhakta coming pleasingly with a bright face offers obeisance and so forth, as is done for Vāsudeva, certainly should be considered a bhakta. He purifies the three worlds.”

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