kālena vṛndāvana-keli-vārttā
lupteti tāṁ khyāpayituṁ viśiṣya |
kṛpāmṛtenābhiṣiṣeca devas
tatraiva rūpaṁ ca sanātanaṁ ca ||
(Caitanyacandrodaya-nāṭaka: 9.38; cited in Caitanya-caritāmṛta: 2.19.119)
“In the course of time, discussion of the play [i.e., līlā of Rādhā and Kṛṣṇa] in Vṛndāvana was lost. Therefore, to distinguish and disseminate this, Deva [i.e., Śrīman Mahāprabhu], specifically in this respect, anointed Rūpa and Sanātana with the nectar of his grace.”
rucim udvahatas tatra janasya bhajane hareḥ |
viṣayeṣu gariṣṭho’pi rāgaḥ prāyo vilīyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.254)
“For a person endowed with ruci there in bhajana of Hari, even the heaviest attachment to the sense objects largely dissolves.”
sad-bhāvena haren mitraṁ sambhrameṇa tu bāndhavān |
strī-bhṛtyau dāna-mānābhyāṁ dākṣiṇyenetarān janān ||
(Hitopadeśa: Sandhi, 112)
“Win over a friend with sincerity, relatives with honor, a wife or a servant with gifts and recognition, and others with cordiality.”
yathā kāṣṭhaṁ ca kāṣṭhaṁ ca sameyātāṁ mahodadhau |
sametya ca vyapeyātāṁ tadvad-bhūta-samāgamaḥ ||
(Mahābhārata: 12.28.36; Hitopadeśa: 4.75)
“As a piece of wood may meet another piece of wood atop a vast sea, and after meeting may also become separated—such is the conjunction of living beings.”
hetuvādo na kartavyo hetunā patate naraḥ ||
(Nāradīya Purāṇa; cited in Hari-bhakti-vilāsa: 12.280)
“Disputation should not be done, as by argument a person falls down.”
pūrvāparāvirodhena ko nv artho’bhimato bhavet |
ity ādyam ūhanaṁ tarkaḥ śuṣka-tarkaṁ ca varjayet ||
(Kūrma Purāṇa; cited in Sarva-saṁvādinī, Govinda-bhāṣya, Prameya-ratnāvalī)
“‘What is the intended meaning [of a particular expression] free from contradiction to preceding and succeeding statements?” Reasoning such as this is the best form of deliberation. Dry reasoning, however, should be abandoned.”
anukūlo matas tarkaḥ śuṣkas tu parivarjitaḥ |
(Prameya-ratnāvalī: 9.4)
“Reasoning that is favorable is desired. Dry reasoning, however, is rejected.”
vedāntārthānuguṇo’sau na nivāryate |
(Siddhānta-ratna: 1.14)
“Reasoning that conforms to the meaning of the Veda is not prohibited.”
tat-poṣa-kārī tarkas tv apekṣata eva |
(Govinda-bhāṣya on Vedānta-sūtra: 2.1.11)
“Reasoning which supports that [i.e., Śruti] is certainly necessary.”
bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām |
śrī-bhāgavata-raktānāṁ rasikāsaṅga-raṅgiṇām ||
jīvanī-bhūta-govinda-pāda-bhakti-sukha-śriyām |
premāntaraṅga-bhūtāni kṛtyāny evānutiṣṭhatām ||
bhaktānāṁ hṛdi rājantī saṁskāra-yugalojjvalā |
ratir ānanda-rūpaiva nīyamānā tu rasyatām ||
kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani |
prauḍhānanda-camatkāra-kāṣṭhām āpadyate parām ||
(Bhakti-rasāmṛta-sindhu: 2.1.7–10)
“In the hearts of bhaktas who have been purified by bhakti of all faults [e.g., attachment, aversion, delusion, etc.], whose hearts are clear [i.e., fit for the manifestation of higher pure existence (śuddha-sattva-viśeṣa)] and bright [i.e., all knowing by virtue of this manifestation], who cherish [tasting] Śrīmad Bhāgavatam, who rejoice in the company relishers of rasa, whose life is the wealth of the bliss of bhakti to the feet of Govinda, and who engage in all of prema’s natural activities—rati, which is bliss itself, appears bright as a result of the two types of saṁskāras [i.e., impressions in the citta made by pure bhakti in one’s previous births and one’s present birth], reaches the state of being relishable [i.e., of being rasa] on the pathway of perception on account of present vibhāvas and so forth [i.e., anubhāvas, sāttvika-bhāvas, vyabhichārī-bhāvas], beginning with Kṛṣṇa, and reaches the highest pinnacle of intense bliss and wonder [i.e., transforms into sneha, māna, praṇaya, anurāga, bhāva, and mahābhāva].”
