prajñāyā aparādhā asādhv-ācaraṇāni |
prajñāyā aparādhā asādhv-ācaraṇāni |
(Aruṇadatta’s Sarvāṅga-sundarā-ṭīkā on Aṣṭāṅga-hṛdaya-saṁhitā: 1.4.32)
“Transgressions of discernment (prajñāparādhas) are improper actions.”
kāya-vāṅ-māno-bhedena trividham apy ahitaṁ karma prajñāparādhaḥ
kāya-vāṅ-māno-bhedena trividham apy ahitaṁ karma prajñāparādhaḥ |
(Hemādri’s Āyurveda-rasāyana-ṭīkā on Aṣṭāṅga-hṛdaya-saṁhitā: 1.4.32)
“Unwholesome action of three types as per the division of [action performed with] the body, speech, and mind is [called] a prajñāparādha [i.e., a transgression of discernment].”
dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām
dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām |
asātmyārthāgamaś ceti jñātavyā duḥkha-hetavaḥ ||
(Caraka-saṁhita: 4.1.98)
“Divergence of the intellect, will, or memory [i.e., prajñāparādhas], the onset of a time period [e.g., a season], karma [i.e., the results of one‘s past actions], and contact with unwholesome objects of the senses are to be known as causes of suffering.”
sā śraddadhānasya vivardhamānā
sā śraddadhānasya vivardhamānā
viraktim anyatra karoti puṁsaḥ |
hareḥ padānusmṛti-nirvṛtasya
samasta-duḥkhāpyayam āśu dhatte ||
(Śrīmad Bhāgavatam: 3.5.13)
“That [i.e., inclination (mati), meaning, taste, for discussion of Hari], upon flourishing, produces disinterest for all else in a person endowed with śraddhā. The dissolution of all suffering of one who is delighted by continuous remembrance of Hari’s feet is quickly effected.”
rañjanaṁ tat-sādhanaṁ vā rāgaḥ
rañjanaṁ tat-sādhanaṁ vā rāgaḥ | neha—rajaty asmin raṅgaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1619)
“[The word] Rāga [made from the dhātu rañj and the pratyāya [gh]a[ṇ]] means rañjana [i.e., coloring, the act of being colored; alt., delighting; alt., desire, attachment, love, or beauty] or a means thereof [i.e., dye, that by which something becomes colored]. Not here [is the operation described in the sūtra applied]: raṅga [thus] means that wherein one delights [i.e., a theater, a stage, etc.].”
aṣṭādaśa-purāṇeṣu vyāsasya vacana-dvayam
aṣṭādaśa-purāṇeṣu vyāsasya vacana-dvayam |
paropakāraḥ puṇyāya pāpāya para-pīḍanam ||
(Mahāsubhāṣita-saṅgraha: 3587)
“Throughout the eighteen Purāṇas, Vyāsa has [just] two [fundamental] statements: benefiting others leads to merit (puṇya) and troubling others leads to sin (pāpa).”
amantram akṣaraṁ nāsti nāsti mūlam anauṣadham
amantram akṣaraṁ nāsti nāsti mūlam anauṣadham |
ayogyaḥ puruṣo nāsti yojakas tatra durlabhaḥ ||
(Unknown source)
“There is no phoneme that is not a mantra [i.e., that cannot function as a mantra]. There is no root that is not a medicine [i.e., that cannot function as a medicine for some ailment]. There is no person that is incapable [i.e., that cannot somehow perform some sort of useful function]. Rare then is the employer [i.e., it is rare to find someone who knows the potential of things and how to make good use of them under varying circumstances].”
svātantryāt kriyate karma na ca vedoditaṁ mahat
svātantryāt kriyate karma na ca vedoditaṁ mahat |
vinaiva bhagavat-prītyā te vai pāṣaṇḍinaḥ smṛtāḥ ||
(Padma Purāṇa: Uttara-khaṇḍa, 235.9a, 7a; cited in Bhakti Sandarbha: 312)
“One who performs [even] great acts described in the Veda independently [i.e., not out of adherence to the guidance of the Vedas] and without affinity for Bhagavān—they are known as heretics (pāṣaṇḍis).”
yadyapy akiñcanā bhaktir evābhidheyeti
yadyapy akiñcanā bhaktir evābhidheyeti tat-kāraṇatvena tad-bhakta-saṅga evābhidheye sati … |
(Bhakti Sandarbha: 202)
“Although unconditional (akiñcanā) bhakti is certainly the abhidheya [i.e., the principal direction of the śāstra, the means to attain the highest end], association with his [i.e., Bhagavān’s] bhaktas is certainly [also] the abhidheya because of its being the cause thereof [i.e., of unconditional (akiñcanā) bhakti].”
tad evaṁ teṣāṁ bahu-bhedeṣu satsu teṣām eva
tad evaṁ teṣāṁ bahu-bhedeṣu satsu teṣām eva prabhāva-tāratamyena kṛpā-tāratamyena bhakti-vāsanā-bheda-tāratamyena sat-saṅgāt kāla-śaighrya-svarūpa-vaiśiṣṭyābhyāṁ bhaktir udayate | … tatra prathamaṁ tāvat tat-tat-saṅgāj jātena tat-tac-chraddhā-tat-tat-paramparā-kathā-rucy-ādinā jāta-bhagavat-sāmmukhyasya tat-tad-anuṣaṅgenaiva tat-tad-bhajanīye bhagavad-āvirbhāva-viśeṣe tat-bhajana-mārga-viśeṣe ca rucir jāyate |
(Bhakti Sandarbha: 202)
“Thus, in this way, bhakti manifests with speciality in nature (svarūpa) and with swiftness or time [i.e., relative slowness] as a result of sat-saṅga in accord with a gradation in types of bhakti-vāsanās [i.e., the predilections for particular forms of bhakti fostered by the sādhus with whom one associates], [as well as] in accord with a gradation in [the degree of] grace [received by an individual from the sādhus with whom one associates], and in accord with a gradation in the potency [i.e., spiritual prowess] of those [sādhus] among the numerous types of sādhus there among [i.e., among all the sādhus who are Vaiṣṇavas]. … In this regard, taste [alt., liking] (ruci) for a specific appearance [i.e., form] of Bhagavān as one’s specific object of worship (bhajanīya), as well as for a specific path of worship (bhajana) of him, manifest in the course of ongoing specific association [i.e., association with a specific type of Vaiṣṇava sādhu] for someone in whom intentness (sāmmukhya) upon Bhagavān has manifested by means first of all of a specific form of śraddhā, a specific form of taste (ruci) for the kathā [i.e., discussion of Bhagavān] of a [specific] paramparā [i.e., lineage of Vaiṣṇava sādhus], and so forth, [which become] manifest as a result of a specific form of association [i.e., the association of a particular Vaiṣṇava sādhu].”