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śrīr guṇā nairapekṣyādyāḥ sukhaṁ duḥkha-sukhātyayaḥ

śrīr guṇā nairapekṣyādyāḥ sukhaṁ duḥkha-sukhātyayaḥ |
duḥkhaṁ kāma-sukhāpekṣā paṇḍito bandha-mokṣa-vit ||
(Śrīmad Bhāgavatam: 11.19.41)

“[Kṛṣṇa to Uddhava:] Embellishment is qualities beginning with indifference [i.e., and not crowns and so forth]. Happiness is overcoming [worldly] suffering and happiness [i.e., and not mere worldly enjoyment]. Suffering is regard for the pleasure of sense objects [i.e., and not being burned in a fire, etc.]. A paṇḍita is one knows bondage and liberation [i.e., and not simply one who is knowledgeable or explains śāstra].”

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niṣkiñcanā mayy anurakta-cetasaḥ

niṣkiñcanā mayy anurakta-cetasaḥ
śāntā mahānto’khila-jīva-vatsalāḥ |
kāmair anālabdha-dhiyo juṣanti te
yan nairapekṣyaṁ na viduḥ sukhaṁ mama ||
(Śrīmad Bhāgavatam: 11.14.17)

“They who have nothing [i.e., no possessiveness towards anything mundane], who are of mind attached to me, who are peaceful, prideless, and affectionate to all jīvas, who are of mind untouched by desire, and who serve me, know the happiness of indifference [i.e., of having no concern for anything apart from Bhagavān], not others [i.e., no one else can experience such happiness].”

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nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam

nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam |
anuvrajāmy ahaṁ nityaṁ pūyeyety aṅghri-reṇubhiḥ ||
(Śrīmad Bhāgavatam: 11.14.16)

[Bhagavān Śrī Kṛṣṇa:] “I always follow one who is indifferent, contemplative, peaceful, free from enmity, and of equal vision so that I may be purified by the dust of his feet.”

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ko’tibhāraḥ samarthānāṁ kiṁ dūraṁ vyavasāyinam

ko’tibhāraḥ samarthānāṁ kiṁ dūraṁ vyavasāyinam |
ko videśaḥ savidyānāṁ kaḥ paraḥ priyavādinām ||
(Pañcatantra)

“What is too heavy for the capable? What is far for the assiduous? What is a foreign land for the learned? Who is a stranger for those who speak kindly?”

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yat tatra saṁsidhyati vastv ihāpi

yat tatra saṁsidhyati vastv ihāpi 
sampadyate tat kila nāsti bhedaḥ |
kintv asya tatra vraja-bhū-caritra- 
dṛṣṭi-śrutibhyāṁ bhavitā sa śokaḥ ||
tasmin jagannātha-mukhābja-darśanān
mahāprasādāvali-lābhataḥ sadā |
yātrotsavaughānubhavād api sphuraty
ullāsa evātmani naiva dīnatā ||
(Bṛhad Bhāgavatāmṛta: 2.5.239)

“That reality which is fully manifest there [i.e., in Puruṣottama Kṣetra] is also manifest here [in Dvārakā]. There is certainly no difference [between the manifestations here and there], but there [i.e., in Puruṣottama Kṣetra] that sorrow [i.e., the sorrow that arises from feeling the absence of the attainment of one’s Iṣṭa-devatā] will occur as a result of seeing and hearing of his līlā [that takes place] in the land of Vraja [by means of watching dramatic enactments and the like of that Vraja-līlā and hearing songs and so forth about that Vraja-līlā while you are present in Puruṣottama Kṣetra, and thus because of this unrest in your heart you will not feel any special joy there]. There [i.e., in Puruṣottama Kṣetra], as a result of the sight (darśana) of Jagannātha’s lotus face, obtaining varieties of his mahāprasādam, and observing his numerous of outings and festivals, [some degree of] delight certainly arises in the heart continuously, but humility certainly does not.”

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prema-dhana vinu vyartha daridra jīvana

prema-dhana vinu vyartha daridra jīvana |
dāsa kari vetana more deha’ prema-dhana ||
(Caitanya-caritāmṛta: 3.20.37)

“Without the wealth of prema, life is meaningless and poor. Please make me your servant and grant me a salary of the wealth of prema.”

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kvāhaṁ manda-matiḥ kvedaṁ manthanaṁ kṣīra-vāridheḥ

kvāhaṁ manda-matiḥ kvedaṁ manthanaṁ kṣīra-vāridheḥ |
kiṁ tatra paramāṇur vai yatra majjati mandaraḥ ||
mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim |
yat-kṛpā tam ahaṁ vande paramānanda-mādhavam ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: Maṅgalācaraṇa, 5)

“Where am I of dull-wit? And where is this churning of the ocean of ksir [i.e., this endeavor to explain Śrīmad Bhāgavatam (being made in this commentary)]? What is an atomic particle there where even [Mount] Mandara submerges [i.e., how can I tiny, incapable person like myself take on such an enormous task]? I offer obeisance unto Mādhava, Supreme Bliss, by whose grace a mute speaks and a cripple crosses a mountain [i.e., by whose grace even this otherwise impossible task becomes possible].”

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athāta ānanda-dughaṁ padāmbujaṁ

athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-locana |
sukhaṁ nu viśveśvara yoga-karmabhis
tvan-māyayāmī vihatā na māninaḥ ||
(Śrīmad Bhāgavatam: 11.29.3; cited in Bhakti Sandarbha 326)

[Translation as per Śrīdhara Svāmī’s ṭīkā:] “Therefore, O lotus-eyed One, O Lord of the universe, swans [i.e., those who are expert in discriminating between the essential and non-essential] take shelter in your bliss-exuding lotus feet happily and certainly, as they [i.e., your bhatkas] are not impeded by your māyā and thus are not proud on account of yoga or karma [i.e., they do not, like yogīs and karmīs, neglect to take shelter in your feet].”

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kṛpāsya dainyādi-yuji prajāyate

kṛpāsya dainyādi-yuji prajāyate
yayā bhavet prema-viśeṣa-lakṣaṇā |
bhaktir hy ananyādhipater mahātmanaḥ
sā cottamā sādhana-rūpikāparā ||
(Nimbārkācārya’s Daśa-ślokī: 9)

“His grace, by which unalloyed bhakti possessed of the special characteristic of prema to [him,] the Supreme Lord, the Great Ātmā, can come to be, manifests upon one endowed with humility (dainya) and so forth. That [i.e., prema-bhakti] is most excellent [i.e., the superlative form of bhakti manifest within siddhas]. The other [i.e., bhakti devoid of prema] is the sādhana form [i.e., the form of bhakti manifest within sādhakas].”

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