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svayambhūr nāradaḥ śambhuḥ

svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ |
prahlādo janako bhīṣmo balir vaiyāsakir vayam ||
dvādaśaite vijānīmo dharmaṁ bhāgavataṁ bhaṭāḥ |
guhyaṁ viśuddhaṁ durbodhaṁ yaṁ jñātvāmṛtam aśnute ||
(Śrīmad Bhāgavatam: 6.3.20–21; cited in Bhakti Sandarbha: 110)

[Yamarāja to his emissaries:] “O servants, Brahmā, Nārada, Śambhu [i.e., Śiva], [Sanat] Kumāra, Kapila, [Svāyambhuva] Manu, Prahlāda, Janaka, Bhīṣma, Bali, Vaiyāsaki [i.e., Śukadeva Gosvāmī], and we [i.e., I myself]—these twelve understand Bhāgavata-dharma, which is confidential, completely pure [i.e., beyond the guṇas], and difficult to comprehend, and which, by understanding, one relishes amṛta [i.e., one attains the nectar of immortality].”

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tad evaṁ prīter lakṣaṇaṁ citta-dravas

tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca romaharṣādikam | kathañcij-jāte’pi citta-drave romaharṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam | āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 11.14.23; Prīti Sandarbha: 69)

“Thus, in this way, the [extrinsic (taṭastha)] characteristic of prīti is melting of the heart, and [the extrinsic characteristic] of that is horripilation and so forth [i.e., the other sāttvika-bhāvas]. Even when melting of the heart or horripilation and so forth occur to some extent, if purity of the heart (āśaya) has not come about, then still bhakti’s complete manifestation has not occurred. Such has been made known. Purity of the heart (āśaya) [i.e., citta] means abandonment of [all] other intentions [i.e., all desires and aims other than prīti], and intention upon [i.e., desire for and pursuit of] prīti.”

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cittam cittād upāgamya

cittaṁ cittād upāgamya munir āsīta saṁyataḥ |
yac cittas tanmayo’vaśyaṁ guhyam etat sanātanam ||
(Mahābhārata: 14.51.27)

“Returning from the mind (citta) to the mind [i.e., focusing one’s awareness], a sage should sit restrained. As is the mind, so one inevitably becomes. This is the eternal secret.”

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cittam eva hi saṁsāras

cittam eva hi saṁsāras tat prayatnena śodhayet |
yac cittas tanmayo bhāti guhyam etat sanātanam ||
(Maitrāyaṇīya Upaniṣad: 6.34.3; Śāṭyāyanīya Upaniṣad: 3)

“The citta (mind) itself is saṁsāra [i.e., the condition of one’s citta is the cause of the perpetuation of one’s bondage in saṁsāra]. Purify it with exertion. As is the citta, so one becomes [i.e., one becomes absorbed in, constituted of, and/or identical to the content in one’s citta]. This is the eternal secret.”

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viṣayīra anna khāile malina haya mana

viṣayīra anna khāile malina haya mana |
malina mana haile nahe kṛṣṇera smaraṇa ||
(Caitanya-caritāmṛta: 3.6.278)

“When you eat the food of viṣayīs, the mind becomes contaminated, and when the mind is contaminated, there is no remembrance of Kṛṣṇa.”

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grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe

grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe |
bhāla nā khāibe, āra bhāla nā paribe ||
amānī mānada kṛṣṇa-nāma sadā labe |
vraje rādhā-kṛṣṇa-sevā mānase karibe ||
(Śrī Caitanya-caritāmṛta: Antya-līlā, 6.236–7)

“Do not listen to village talk, and do not speak of village matters. Do not eat fancy food, and do not wear fancy clothes. [Remaining] Undesirous of honor and respectful [to others], always take Kṛṣṇa’s name and within your heart engage in service to Rādhā and Kṛṣṇa in Vraja.”

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vairāgī karibe sadā nāma-saṅkīrtana

vairāgī karibe sadā nāma-saṅkīrtana |
māgiyā khāñā kare jīvana-rakṣaṇa ||
vairāgī ha-iyā yebā kare parāpekṣā |
kārya-siddhi nahe, kṛṣṇa karena upekṣā ||
vairāgī ha-iyā kare jihvāra lālasa |
paramārtha yāya tāra, haya rasera vaśa ||
vairāgīra kṛtya—sadā nāma-saṅkīrtana |
śāka-patra-phala-mūle udara-bharaṇa ||
jihvāra lālase yei iti-uti dhāya |
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya ||
(Caitanya-caritāmṛta: Antya-līlā, 6.223–7)

“A vairāgyī should always engage in nāma-saṅkīrtana and maintain his life begging and eating. One who as a vairāgī depends on others has no success in his endeavor, and Kṛṣṇa neglects him. One who becomes a vairāgī but indulges in the greed of the tongue—his supreme aim [i.e., his pursuit of his ultimate goal] goes [i.e., is lost], and he becomes subjugated by tastes. The duty of a vairāgī is constant nāma-saṅkīrtana and filling the belly with greens, leaves, fruits, and roots. One who runs here and there because of the tongue’s greed becomes engrossed in the genitals and stomach, and does not attain Kṛṣṇa.”

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ekā bhūr ubhayor aikyam

ekā bhūr ubhayor aikyam ubhayor dala-kāṇḍayoḥ |
śāliśyāmākayor bhedaḥ phalena paricīyate ||
(Mahāsubhāṣita-saṅgraha; Subhāṣita-ratna-bhāṇḍāgāra)

“Both have the same soil, and both have identical shoots and stalks. The difference between rice and millet is known by the result.”

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phalena phala-kāraṇam anumīyate

phalena phala-kāraṇam anumīyate |
(Gopāla-campū: Uttara-campū, 6.21; Kṛṣṇa Sandarbha: 149; cited in Caitanya-caritāmṛta: 3.1.91)

“The cause of an effect is inferred from the effect.”

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sthira hañā ghare yāha, nā hao vātula

sthira hañā ghare yāha, nā hao vātula |
krame krame pāya loka bhava-sindhu-kūla ||
markaṭa-vairāgya nā kara loka dekhāiyā |
yathā-yogya viṣaya bhuñja anāsakta haiyā ||
antara-niṣṭhā kara, bāhye loka-vyavahāra |
acirāte kṛṣṇa tomāya karibe uddhāra ||
vṛndāvana dekhi yabe āsi nīlācale |
tabe tumi āmā-pāśa āsiha kona-chale ||
se-kāle se chala kṛṣṇa sphurābe tomāre |
kṛṣṇa-kṛpā yāre, tāre ke rākhite pāre ? ||
(Caitanya-caritāmṛta: 2.16.238–242)

“Be steady and go home. Do not be crazy. Gradually a person reaches the shore of the ocean of material existence. Do not engage in monkey renunciation and make a show to the public. [Rather,] Make use of material things as appropriate, remaining detached. Internally be fixed but externally observe social conduct. Soon Kṛṣṇa will deliver you. When I return to Nīlācala after visiting Vṛndāvana, then on some pretext come to my side. Kṛṣṇa will reveal this pretext to you at that time. Who can detain one who has received Kṛṣṇa’s grace?”

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