Adhikāra

bhuktiṁ muktiṁ harir dadyād arcito’nyatra sevinām

bhuktiṁ muktiṁ harir dadyād arcito’nyatra sevinām |
bhaktiṁ tu na dadāty eva yato vaśyakarī hareḥ ||
sā tv añjasā harer bhaktir labhyate kārttike naraiḥ |
mathurāyāṁ sakṛd api śrī-dāmodara-sevanāt ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.222–223)

“Hari shall bestow enjoyment (bhukti) or liberation (mukti) upon his servants when worshipped elsewhere [i.e., outside of Mathurā], but he does not bestow bhakti [upon them] because it is captivating of Hari. That bhakti to Hari, however, is easily attained by people as a result of service to Śrī Dāmodara even once in Mathurā during Kārtika.”

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caitanya-devaṁ taṁ vande yasya nāma-samāśrayāt

caitanya-devaṁ taṁ vande yasya nāma-samāśrayāt |
prāpnuyād adhikāritvaṁ sarvatrānadhikāry api ||
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.510)

“I offer obeisance to him, Caitanyadeva, as a result of full shelter in whose name even one who is devoid of eligibility in all respects can attain eligibility.”

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yogās trayo mayā proktā nṝṇāṁ śreyo-vidhitsayā

yogās trayo mayā proktā nṝṇāṁ śreyo-vidhitsayā |
jñānaṁ karma ca bhaktiś ca nopāyo’nyo’sti kutracit ||
(Śrīmad Bhāgavatam: 11.20.6; cited in Bhakti Sandarbha: 170)

“Three yogas—jñāna, karma, and bhakti—have been taught by me with the intention of bringing about the weal of human beings. There is no other means [to weal for human beings] anywhere.”

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nāsac-chāstreṣu sajjeta nopajīveta jīvikām

nāsac-chāstreṣu sajjeta nopajīveta jīvikām |
vādavādāṁs tyajet tarkān pakṣaṁ kañca na saṁśrayet ||
na śiṣyān anubadhnīta granthān naivābhyased bahūn |
na vyākhyām upayuñjīta nārambhān ārabhet kvacit ||
(Śrīmad Bhāgavatam: 7.13.7–8; cited in Bhakti-rasāmṛta-sindhu: 1.2.113)

“[Śrī Nārada to Śrī Yudhiṣṭhira regarding rules for a sannyāsī:] One should not foster attachment to texts related to the unreal (asat-śāstra), one should not subsist on a vocation, one should avoid arguments based on assertions regarding propositions, and one should not take any particular side [in such arguments]. One should not be followed by [many] disciples, one should not study many texts, one should not engage in teaching [many texts], and one should never start undertakings.”

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jñāna-niṣṭho virakto vā mad-bhakto vānapekṣakaḥ

jñāna-niṣṭho virakto vā mad-bhakto vānapekṣakaḥ |
sa-liṅgān āśramāṁs tyaktvā cared avidhi-gocaraḥ ||
(Śrīmad Bhāgavatam: 11.18.28)

“One who is detached and fixed in jñāna, or, one who is disinterested and my bhakta, shall relinquish the duties of one’s āśrama along with their paraphernalia and proceed outside the scope of injunctions.”

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asmil loke vartamānaḥ svadharmastho’naghaḥ śuciḥ

asmil̐ loke vartamānaḥ svadharmastho’naghaḥ śuciḥ |
jñānaṁ viśuddham āpnoti mad-bhaktiṁ vā yadṛcchayā ||
(Śrīmad Bhāgavatam: 11.20.11)

“While existing in this world, one who is situated in one’s own dharma, sinless, and pure attains pure jñāna, or, bhakti to me independently.”

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ko nu rājann indriyavān mukunda-caraṇāmbujam

ko nu rājann indriyavān mukunda-caraṇāmbujam |
na bhajet sarvato-mṛtyur upāsyam amarottamaiḥ ||
(Śrīmad Bhāgavatam: 11.2.2)

“O King! Indeed who possessed of senses and subject to death from every quarter would not worship the lotus feet of Mukunda, which are the object of worship of [even] the foremost of the immortals?”

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yatra niṣkāma-dharma-nirmala-cittaḥ

yatra niṣkāma-dharma-nirmala-cittaḥ sat-prasaṅga-lubdhaḥ śraddhāluḥ śānty-ādimān adhikārī | sambandho vācya-vācaka-bhāvaḥ | viṣayo niravadyo viśuddhānanta-guṇa-gaṇo’cintyānanta-śaktiḥ sac-cid-ānandaḥ puruṣottamaḥ | prayojanaṁ tv aśeṣa-doṣa-vināśa-puraḥsaras tat-sākṣātkāra … |
(Govinda-bhāṣya on Vedānta-sūtra: 1.1.1)

“… In which [i.e., in the Vedānta-sūtra], the bearer of eligibility (adhikārī) is a person who is of taintless heart by virtue of [engagement in] desireless dharma, is desirous of association with sādhus, is endowed with śraddhā [in the meaning of śāstra], and is possessed of tranquility and so forth [i.e., control of the mind, control of the senses, and other virtues]. The relation (sambandha) [of the text with its subject (viṣaya)] is of the nature of referent (vācya) and referrer (vācaka). The subject (viṣaya) is the irreproachable Supreme Person (Puruṣottama) constituted of eternal being, consciousness, and bliss and possessed of endless pure qualities and endless inconceivable potency. The aim (prayojana) is direct perception (sākṣātkāra) of him preceded by the disintegration of all faults.”

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śrīmad-govinda-padāravinda-makaranda-lubdha-cetobhiḥ

śrīmad-govinda-padāravinda-makaranda-lubdha-cetobhiḥ |
govinda-bhāṣyam etat pāṭhyaṁ śapatho’rpito’nyebhyaḥ ||
(Govinda-bhāṣya: Upasaṁhāra, 2)

“This Govinda-bhāṣya is to be studied by those whose minds are desirous of the nectar of the lotus feet of Śrīmad Govinda. A curse [i.e., a prohibition on studying it] is cast upon others [i.e., those devoid of such desire, who read it].”

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yogyatā-vaiśiṣṭyenāvirbhāva-vaiśiṣṭyaṁ

yogyatā-vaiśiṣṭyenāvirbhāva-vaiśiṣṭyaṁ … |
(Bhagavat Sandarbha: 6)

“The specificity of the manifestation [of the Absolute Reality] occurs in accord with the specificity of the fitness [of a sādhaka to experience the Absolute Reality in a specific way].”

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