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caitanyacandra-caritāmṛta-śuddha-sindhu

caitanyacandra-caritāmṛta-śuddha-sindhu-
vṛndāvanīya-surasormi-samun-nimagnāḥ |
ye vai jagan nija-guṇaiḥ svayam āpunanti
tān vaiṣṇavāṁś ca hari-nāma-parān namāmi ||
(Sādhanāmṛta-candrikā: 1.38)

“I offer obeisance to them,
The Vaiṣṇavas,
Who are devoted to Hari’s name,
Who personally purify the universe
With their own qualities,
And who are joyfully immersed
In the waves of the excellent rasa of Vṛndāvana
Within the pure ocean of the nectar
Of Caitanyacandra’s līlā.”

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vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca

vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca |
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ ||
(Unknown source; cited in Sādhanāmṛta-candrikā: 1.38)

“Unto the desire-fulfilling trees,

Unto the oceans of grace,

Unto the purifiers of the fallen,

Unto the Vaiṣṇavas—

Obeisance and obeisance.”

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kīṭeṣu pakṣiṣu mṛgeṣu sarīsṛpeṣu

kīṭeṣu pakṣiṣu mṛgeṣu sarīsṛpeṣu
rakṣaḥ-piśāca-manujeṣv api yatra tatra |
jātasya me bhavatu keśava te prasādāt
tvayy eva bhaktir atulāvyabhicāriṇī ca ||
(Pāṇḍava-gītā; cited in Hari-bhakti-vilāsa: 8.436)

“Among insects, birds, animals, reptiles, evil spirits and sprites (rākṣasas, piśācas), or human beings, wherever I am born, O Keśava, by your grace let me have incomparable and unwavering bhakti to you.”

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duṣkarma-koṭi-niratasya duranta-ghora

duṣkarma-koṭi-niratasya duranta-ghora-
durvāsanā-nigaḍa-śṛṅkhalitasya gāḍham |
kliśyan mateḥ kumati-koṭi-kadarthitasya
gauraṁ vinādya mama ko bhaviteha bandhuḥ ||
(Caitanya-candrāmṛta: 51)

“Engaged in crores of misdeeds,

Firmly chained by the shackles

Of awful, difficult to subdue, wicked proclivities (durvāsanās),

Of anguishing mind,

And tormented by crores of vile sentiments—

Apart from Gaura,

Who today shall be my friend here [in this world]?”

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jāḍyaṁ hrīmati gaṇyate vrata-rucau dambhaḥ śucau kaitavaṁ

jāḍyaṁ hrīmati gaṇyate vrata-rucau dambhaḥ śucau kaitavaṁ
śūre nirghṛṇatā munau vimatitā dainyaṁ priyālāpini |
tejasviny avaliptatā mukharatā vaktary aśaktiḥ sthire
tat ko nāma guṇo bhavet sa guṇināṁ yo durjanair nāṅkitaḥ ||
(Nīti-śatakam: 54)

“They [i.e., those prone to fault-finding] ascribe folly to the modest,
Pretension to those who have affinity for rites,
Deceit to the honest,
Cruelty to the brave,
Stupidity to the sagacious,
Poverty to those of pleasing speech,
Arrogance to the powerful,
Garrulity to the eloquent,
And inability to the steadfast.
Is there any virtue in a virtuous person which shall not be maligned by the wicked?”

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yasyāsti bhaktir bhagavaty akiñcanā

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ |
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ ||
(Śrīmad Bhāgavatam: 5.18.12; cited in Hari-bhakti-vilāsa: 10.561; Bhakti-rasāmṛta-sindhu: 1.1.29; Bhakti Sandarbha: 109; Caitanya-caritāmṛta: 1.8.58, 2.22.76)

“[Prahlāda Mahārāja to Bhagavān Nṛsiṁha:] The suras along with all qualities reside in full within one who has unconditional bhakti to Bhagavān. How could a non-bhakta of Hari running outwards after the asat as a result of desire have the qualities of the mahats?”

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pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām

pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām |
āśrayaḥ sarva-dharmānāṁ vidyoddeśe prakīrtitā ||
(Vātsyāyana’s Nyāya-bhāṣya on Gautama’s Nyāya-sūtra: 1.1.1)

“Ānvīkṣikī [i.e., logic (nyāya)] is stated in the enumeration of sciences [i.e., fields of knowledge] to be the lamp of all sciences (vidyās), the means for [accomplishing] all karmas, and the basis of all dharmas.”

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kṛṣṇādharāmṛtāsvāda-siddhir atra na saṁśayaḥ

kṛṣṇādharāmṛtāsvāda-siddhir atra na saṁśayaḥ ||
(Viṭṭhalanātha Gosvāmī’s Sarvottama-stotra: 6; cited in Bhakti Sandarbha: 110)

“The complete fulfillment (siddhi) of tasting the nectar of Kṛṣṇa’s lips is present in this [i.e., here on the path of bhakti]. [Of this] There is no doubt.”

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prāpyāpi durlabhataraṁ mānuṣyaṁ vibudhepsitam

prāpyāpi durlabhataraṁ mānuṣyaṁ vibudhepsitam |
yair āśrito na govindas tair ātmā vañcitaś ciram ||
aśīti-caturaś caiva lakṣāṁs tān jīva-jātiṣu |
bhramadbhiḥ puruṣaiḥ prāpya mānuṣyaṁ janma-paryayāt ||
tad apy aphalatāṁ jātaṁ teṣām ātmābhimāninām |
varākānām anāśritya govinda-caraṇa-dvayam ||
(Brahma-vaivarta Purāṇa: cited in Hari-bhakti-vilāsa: 11.650–652; Bhakti Sandarbha: 108)

“The ātmā (self) is prolongedly cheated by those who do not take shelter in Govinda even after receiving a most rare to attain human life [which is] desired [even] by the devas. A human life is attainable by living beings wandering amid the eight million, four hundred thousand species of life on account of the revolution of births [i.e., it is finally attained as a result of gradually transmigrating through the vast myriad of life-forms found throughout the universe in accord with the unfolding of living beings’ individual and collective karma]. Even that [attainment of a human life, however, sadly,] becomes fruitless for those of self-conceit [i.e., those who identify with the body and lack awareness of their actual self], the wretched [i.e., the low-minded absorbed in the pursuit of external pleasures], by not taking shelter in the two feet of Govinda.”

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ye’bhyarthitām api ca no nṛ-gatiṁ prapannā

ye’bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharma yatra |
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te ||
(Śrīmad Bhāgavatam: 3.15.24; cited in Bhakti Sandarbha: 108)

[Brahmā to Maitreya:] “Bata! (Alas!) Even those who have attained a human state [i.e., life] wherein jñāna (awareness) relating to Tattva along with dharma are present, which is sought by us [i.e., by Brahmā and the other devas], but do not offer worship to Bhagavān [i.e., he who is source of all dharma and all jñāna] are thoroughly bewildered by his all-pervading māyā.”

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