Jīva Gosvāmī

sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ

sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ
tava puruṣaṁ vadanty akhila-śakti-dhṛto’ṁśa-kṛtam |
iti nṛ-gatiṁ vivicya kavayo nigamāvapanaṁ
bhavata upāsate’ṅghrim abhavam bhuvi viśvasitāḥ ||
(Śrīmad Bhāgavatam: 10.87.20)

“They [i.e., other Śrutis] say that the puruṣa without external or internal coverings [i.e., the jīva whose nature is not covered by anything except adjuncts (upādhis) manifest by māyā] in these abodes [i.e., bodies] of your own making is an [eternally] established part of you who are the bearer of all potencies. Having in this way understood the state of a person [i.e., of the puruṣa—the jīva], the wise on the earth—the faithful—worship your feet, which are the field of the Nigamas [i.e., the source of all the śāstras, alt., the object described by all the śāstras] and the negation of material existence [i.e., the cause of the cessation of saṁsāra].”

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tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ

tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ, tad yathāvad eva, yadi prācīno’rvācīno vāparādho na syāt |
(Bhakti Sandarbha: 159)

“Therefore, it is indeed rightly stated in this way that emergence of the fruit comes about just by bhajana and so forth [i.e., any form of bhakti, performed] once, provided no past or present aparādha should be present.”

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aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti

aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti |
(Unknown source; cited in the Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.52, Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.31.19)

“The hearts of friends (bandhus) are apprehensive about misfortune [befalling their friends].”

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kāla-yāpanāyām asamarthatvam autsukyam

kāla-yāpanāyām asamarthatvam autsukyam | … utkaṇṭhā ca tasyaiva sūkṣmāvasthā |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)

“‘Eagerness’ (autsukya) is incapability to pass time [i.e., being so eager for something that it becomes difficult to pass time unless and until one attains that object], … and ‘longing’ (utkaṇṭhā) is a subtle state of that itself [i.e., of eagerness].”

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śāstrādīnāṁ vicārottham artha-nirdhāraṇaṁ matiḥ

śāstrādīnāṁ vicārottham artha-nirdhāraṇaṁ matiḥ ||
atra kartavya-karaṇaṁ saṁśaya-bhramayoś chidā |
upadeśaś ca śiṣyāṇām ūhāpohādayo’pi ca ||
(Bhakti-rasāmṛta-sindhu: 2.4.140)

“Ascertainment of an object based on deliberation upon śāstra and so forth is [called] understanding (mati). Herewith, performance of what is to be done, cutting away doubts and misunderstandings, instructing students, positive and negative reasoning, and so on occur.”

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parodaye dveṣo mātsaryaṁ

parodaye dveṣo mātsaryaṁ |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)

“‘Envy’ (mātsarya) is detestation of another’s success.”

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ete hi yādavāḥ sarve mad-gaṇā eva bhāmini

ete hi yādavāḥ sarve mad-gaṇā eva bhāmini |
sarvadā mat-priyā devi mat-tulya-guṇa-śālinaḥ ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.292)

“All these Yādavas, O Bhāminī [i.e., Satyabhāmā, lit., ‘O beautiful young woman’], are certainly my associates. O Devī, they hold me dear, and they possess qualities like my own.”

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tvaṁ caitad brahma-dāyāda śraddhayātmānuśāsanam

tvaṁ caitad brahma-dāyāda śraddhayātmānuśāsanam |
dhārayaṁś cara gāṁ kāmaṁ kāmānāṁ bharjanaṁ nṛṇām ||
(Śrīmad Bhāgavatam: 10.87.44)

“[Nārāyaṇa Ṛṣi to Nārada Ṛṣi:] And you, carrying [in your heart and mouth] with śraddhā this instruction on the Ātma [i.e., Paramātmā, or, the jīvātmā], which roasts the desires of human beings [i.e., causes all forms of worldly desire to cease to exist in the minds of human beings], should [now] move at will about the earth.”

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