hastāmalakavat tattvaṁ śrīmad-bhāgavatasya yaḥ |
darśayāmāsa jīvebhyas taṁ śrī-jīva-prabhuṁ numaḥ ||
(Unknown source)
“We offer obeisance to Śrī Jīva Prabhu,
Who revealed to the jīvas
The essence (tattva) of Śrīmad Bhāgavatam
Like an āmalakī fruit in hand.”
yaḥ sāṅkhya-paṅkena kutarka-pāṁśunā
vivarta-gartena ca lupta-dīdhitim |
śuddhaṁ vyadhād vāk-sudhayā maheśvaraṁ
kṛṣṇaṁ sa jīvaḥ prabhur astu me gatiḥ ||
(Baladeva Vidyābhūṣaṇa’s ṭīkā on Tattva-sandarbha: 1.4)
“The master Jīva—
He who with the nectar of his words
Made bright [alt., clear] the Supreme Īśvara, Kṛṣṇa,
Who had become of shrouded luster
Because of the mud of Sāṅkhya,
The dust of fallacious argument [i.e., Nyāya],
And the ditch of Vivarta [i.e., Māyāvāda]—
Be my shelter.”
jīva-svarūpa-bhūtasya sac-cid-ānanda-vastunaḥ |
sākṣād-anubhavenāpi syāt tādṛk sukham alpakam ||
(Bṛhad-Bhāgavatāmṛta: 2.2.176)
“The happiness that arises from direct experience of the existence, consciousness, and bliss inherent in the jīva’s svarūpa is meager.”
tatra tasya jaḍa-pratiyogitvena jñānatvaṁ duḥkha-pratiyogitvena tu jñānatvam ānandatvaṁ ca |
(Paramātma Sandarbha: 28)
“In this regard [i.e., in regard to the jīva being described in Padma-purāṇa, Uttara-khaṇḍa, 226.35 (see Paramātma Sandarbha: 19), as cid-ānandātmakaḥ, that is, of the nature of consciousness and bliss], because of the jīva’s being the counterpositive [i.e., negation] of inertness, the jīva is [said to be] of the nature of consciousness, and because of the jīva’s being the counterpositive [i.e., negation] of misery, the jīva is [said to be] of the nature of consciousness and bliss.”
buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ |
mātrārthaṁ ca bhavārthaṁ ca ātmane’kalpanāya ca ||
(Śrīmad Bhāgavatam: 10.87.2)
[Translation as per Śrīdhara Svāmīpada’s ṭīkā:] “Prabhu emanated the intellect, senses, mind, and prāṇas of living beings for the sake of the objects [i.e., for the sake of enabling perception of objects of the senses constituted of the five elements], for the sake of production [i.e., for the sake of enabling karma to be performed], for the sake of the ātmā [i.e, for the sake of enabling the ātmā to travel to and experience various lokas], and for the sake of non-formulation [i.e, for the cessation of desire, that is, mukti for the ātmā].”
apṛṣṭvaiva bhaven mūḍhaḥ jñānaṁ manasi cintanāt |
apūrṇaḥ kurute śabdaṁ na pūrṇaḥ kurute ghaṭaḥ ||
(Mahāsubhāṣita-saṅgraha: 2125)
“By not questioning, one becomes foolish. Wisdom comes from reflection in the mind. A vessel that is not full makes noise. A full vessel does not.”
yatra nānyat paśyati, nānyac chṛṇoti, nānyad vijānāti, sa bhūmā | atha yatrānyat paśyati, anyac chṛṇoti, anyad vijānāti, tad alpam| yo vai bhūmā tad amṛtam| atha yad alpaṁ tan martyam | sa bhagavaḥ kasmin pratiṣṭhita iti, sve mahimni, yadi vā, na mahimnīti ||
(Chāndogya Upaniṣad: 7.24.1)
[Sanat Kumāra:] “That wherein one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else is the infinite, whereas that wherein one sees something else, hears something else, and knows something else is the finite. That which is infinite is immortal, whereas that which is finite is mortal.”
[Nārada:] “O venerable one, in what is the infinite situated?”
[Sanat Kumāra:] “In its own greatness, and yet not in [its own] greatness [since it depends on nothing apart from itself].”
ātma-ślāghā para-nindā paiśunyam anṛtaṁ tathā |
asambandha-pralāpaś ca vācikaṁ tu malaṁ smṛtam ||
(Unknown Source)
“Self-praise, defamation of others, slander, falsity, and irrelevant chatter—these are known as impurities of speech.”
īrṣāśā-lobha-kopāś ca garvo mohaḥ tathā madaḥ |
viṣādaś cāṣṭamaḥ prokta ity ete manaso malāḥ ||
(Unknown Source)
“Envy, desire, greed, anger, pride, delusion, bewilderment, and dejection—these eight are said to be impurities of the mind.”
yadu-pateḥ kva gatā mathurā-purī
raghu-pateḥ kva gatottara-kośalā |
iti vicintya kurusva manaḥ sthiraṁ
na sad idaṁ jagad ity avadhāraya ||
(Unknown source; said to be alluded to by Rūpa Gosvāmī)
”Where has the Mathurā-purī of Yadupati gone? Where has the Northern Kośalā of Raghupati gone? Reflecting on this, steady the mind. This world is not eternal. Be certain of this.’”
