alabdhe vā vinaṣṭe vā bhakṣyācchādana-sādhane |
aviklava-matir bhūtvā harim eva dhiyā smaret ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.114)
“Whether food and clothing are attained, not attained, or lost, one should remain undisturbed in mind and with understanding remember Hari alone.”
īkṣeta cintāmayam enam īśvaraṁ
yāvan mano dhāraṇayāvatiṣṭhate ||
(Śrīmad Bhāgavatam: 2.2.12)
“Behold [i.e., meditate on] this Īśvara consisting of thought [i.e., manifest through meditation] as long as the mind remains steady with concentration.”
sunūpurā-rañjita-pāda-padma-
kṣarat-sudhā-bhṛtya-sukha-pradāya |
vicitra-ratnaugha-vibhūṣitāya
premānam evādya harau videhi ||
(Śrī Kṛṣṇa-caitanya-caritāmṛta: 3.8.17)
“[Obeisance] Unto you who a bestower joy
Upon the servitors of your nectar exuding lotus feet
Which are illumined by fine ankle bells,
Unto you who are adorned with a multitude of variegated jewels.
May you now bestow [upon me] only prema for Hari.
vṛndāvanāvani-pate jaya soma soma-
maule sanandana-sanātana-nāradeḍya |
gopīśvara vraja-vilāsa-yugāṅghri-padme
prītiṁ prayaccha nitarāṁ nirupādhikam me ||
(Saṅkalpa-kalpadruma: 103)
“O protector of the land of Vṛndāvana! Glory to you! O husband of Umā! O you whose crown is the moon! O you are worshipped by Sananda, Sanātana, and Nārada! O guardian of the gopīs! Please bestow upon me firm, unconditional prīti for the lotus feet of the Playful Couple of Vraja.”
dhyāyen nityaṁ maheśaṁ rajata-giri-nibhaṁ cāru-candrāvataṁsaṁ
ratnākalpojjvalāṅgaṁ paraśu-mṛga-varābhīti-hastaṁ prasannam |
padmāsīnaṁ samantāt stutam amara-gaṇair vyāghra-kṛtiṁ vasānaṁ
viśvādyaṁ viśva-bījaṁ nikhila-bhaya-haraṁ pañca-vaktraṁ trinetram ||
(Śiva Purāṇa: 1.20.52)
“Meditate always upon Maheśa (Śiva),
Resembling a silver mountain,
Beautifully crowned by the moon,
Body shining like a jewel,
An axe, a deer, [and the mudras of] blessing and fearlessness in his hands,
Satisfied,
Seated in lotus [posture],
Praised by immortals on all sides,
Wearing a garment made of tiger-skin,
The foremost being in the universe,
The cause of the universe,
The dispeller of all fear,
Of five faces and three eyes.”
śrī-rāma govinda mukunda śaure
śrī-kṛṣṇa nārāyaṇa vāsudeva |
ity ādi-nāmāmṛta-pāna-matta-
bhṛṅgādhipāyākhila-duḥkha-hantre ||
śrī-nāradādyaiḥ satataṁ sugopya-
jijñāsitāyāśu vara-pradāya |
tebhyo harer bhakti-sukha-pradāya
śivāya sarva-gurave namo namaḥ ||
śrī-gaurī-netrosava-maṅgalāya
tat-prāṇa-nāthāya rasa-pradāya |
sadā samutkaṇṭha-govinda-līlā-
gāna-praviṇāya namo’stu tubhyam ||
(Śrī Kṛṣṇa-caitanya-caritāmṛta: 3.8.18–20)
“‘O Śrī Rāma, O Govinda, O Mukunda, O Śauri,
O Śrī Kṛṣṇa, O Nārāyaṇa, O Vāsudeva!’
Unto you who are the king of the bees
Maddened by drinking
The nectar of such names [of Hari],
You who are a destroyer of all suffering,
You who are always inquired from by Śrī Nārada and others
About that which is most confidential,
You who are a quick bestower of boons,
You who are a bestower of the joy of bhakti to Hari,
[Unto you,] Śiva,
You who are the guru of all—
Obeisance and obeisance.
Let obeisance
Be ever unto you,
You who are the auspiciousness of a festival
For the eyes of Śrī Gaurī,
You who are the lord of her life-breath,
You who are a bestower of rasa,
You who are adept in singing
Of the līlās of Govinda with intense longing.
siddhiś cātrāntaḥkaraṇa-kāmādi-doṣa-kṣaya-kāri-paramānanda-paramakāṣṭhā-gāmi-śrī-hari-sphuraṇa-rūpaiva jñeyā |
(Bhakti Sandarbha: 173)
“And siddhi [“attainment”] is to be understood specifically in the form of a manifestation (sphuraṇa) of Śrī Hari [in the antaḥkaraṇa] that destroys the faults of kāma and so forth in the antaḥkaraṇa (psyche) and leads to the highest limit of the highest bliss.”
śāstrīyārtha-niścayaḥ siddhāntaḥ |
(Unknown source)
“Determination of the meaning of śāstra is siddhānta.”
siddhānta baliyā citte nā kara alasa |
ihā haite kṛṣṇe lāge sudṛḍha mānasa ||
(Caitanya-caritāmṛta: 1.2.117)
“Do not be weary within the mind regarding siddhānta. The mind becomes firmly attached to Kṛṣṇa because of it.
vaikuṇṭhasya bhagavato jyotir-aṁśa-bhūtā vaikuṇṭhaloka-śobhā-rūpā yā anantā mūrtayas tatra vartante tāsām ekayā saha muktasyaikasya mūrtiḥ bhagavatā kriyata iti vaikuṇṭhasya mūrtir iva mūrtir yeṣām ity uktam |
(Prīti Sandarbha: 10)
“The figure of one liberated jīva is made by Bhagavān with one of those unlimited figures existing there which is a form of Vaikuṇṭhaloka’s splendor and consists of a portion of the luster of Vaikuṇṭha, that is, of Bhagavān, and thus it has been stated [by Śrīdhara Svāmī in his commentary on SB 3.15.14 in relation to those who reside in Vaikuṇṭha], “whose figure is like the figure of Vaikuṇṭha [i.e., Bhagavān].”
