pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam adyatana-kālas tad-bhinno’nadyatanaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1060)
“Adyatana (“today”) refers to the day along with two yāmas [i.e. quarters] of the prior and latter nights. Anadyatana (“not today”) is that which is distinct from this.”
āpannārti-praśamana-phalāḥ sampado hy uttamānām |
(Megha-dūta: 1.53)
“The effect of the wealth of the noble is alleviation of the afflicted’s distress.”
tvayaiva dattaṁ padam aindram ūrjitaṁ
hṛtaṁ tad evādya tathaiva śobhanam |
manye mahān asya kṛto hy anugraho
vibhraṁśito yac chriya ātma-mohanāt ||
yayā hi vidvān api muhyate yatas
tat ko vicaṣṭe gatim ātmano yathā |
tasmai namas te jagad-īśvarāya vai
nārāyaṇāyākhila-loka-sākṣiṇe ||
(Śrīmad Bhāgavatam: 8.22.16–17)
“[Prahlāda Mahārāja to Vāmanadeva:] That this splendorous abode of Indra was [previously] given entirely [to Bali] and today taken entirely [back from Bali] by you is indeed proper, as I consider great favor has been shown to him [by you] in [his] being deprived of wealth, which is bewildering regarding the ātmā (self). Who perceives [i.e., can perceive] the actual nature of the ātmā in the presence of [wealth,] that by which even a learned and regulated person is bewildered? Obeisance unto him, the Lord of the universe, Nārāyāṇa, the observer of all beings [i.e., unto he who has greatly favored Bali by graciously depriving him of the wealth in his possession].”
yasyāsti vittaṁ sa naraḥ kulīnaḥ
sa paṇḍitaḥ sa śrutavān guṇajñaḥ |
sa eva vaktā sa ca darśanīyaḥ
sarve guṇāḥ kāñcanam āśrayanti ||
(Nīti-śatakam: 1.41)
“One who has wealth is noble person.
He is wise.
He is learned and expert.
He is eloquent, and he is handsome.
All qualities take shelter in gold [i.e., wealth].”
siṁhāsanasya madhye śrī-gaura-kṛṣṇaṁ smaret tataḥ |
dakṣiṇe baladevaṁ śrī-nityānanda-suvigraham ||
vāme gadādharaṁ devam ānanda-śakti-vigraham |
devasyāgre karṇikāyām advaitaṁ viśva-pāvanam ||
tad-dakṣiṇe bhakta-varyaṁ śrīvāsaṁ chatra-hastakam |
caturdikṣu mahānandamayaṁ bhakta-gaṇaṁ tathā ||
(Caitanyārcana-candrikā; cited in Sādhanāmṛta-candrikā: 2.8)
“Remember Śrī Gaurakṛṣṇa upon the siṁhāsana, and then on the right [of him] the fine figure of Śrī Nityānanda, who is Baladeva [himself], on the left [of Gaurakṛṣṇa] Gadādharadeva, the figure of the ānanda-śakti, in front of Deva [i.e., Gaurakṛṣṇa] in the whorl Advaita, the purifier of the universe, to his [i.e., Advaita’s] right the foremost of the bhaktas, Śrīvāsa, holding a parasol in hand, and in the four directions bhaktas full of great bliss.”
ataḥ kavir nāmasu yāvadarthaḥ
syād apramatto vyavasāya-buddhiḥ |
siddhe’nyathārthe na yateta tatra
pariśramaṁ tatra samīkṣamāṇaḥ ||
(Śrīmad Bhāgavatam: 2.2.3)
“Therefore, a wise person should accept articles [only] as necessary, being non-neglectful and of resolute mind. Should one’s object be attained otherwise [i.e., should what is necessary for one’s sustenance come of its own accord], then one should not endeavor for it, seeing clearly the labor therein [i.e., seeing the unfavorable consequences of unnecessarily endeavoring for what one already has attained].”
yādṛcchikatvaṁ na tu karma-janitatvaṁ … |
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.10.17)
“Being yādṛcchika [lsly., “of independent cause”], and not rather, being produced by karma ….”
vande’haṁ durjanān pūrvaṁ sajjanāś ca tataḥ param |
mukha-prakṣālanāt pūrvaṁ pāyu-prakṣālanaṁ yathā ||
(Bhāvārtha-dīpikā-prakāśa on Śrīmad Bhāgavatam: 1.1.1)
“I offer obeisance to the wicked first, and thereafter to the virtuous, just as one washes one’s rear before washing one’s mouth.”
mīnā jālena dāsaiḥ sarasi mṛga-gaṇā vāgurābhi svaraṇye
hiṁsraiḥ saṁsāra-cakre hari-vimukha-narā māyayā moha-pāśaīḥ |
kārāgāreṣu gāḍhoddhata-nṛpati-bhaṭāis taskarāḥ śṛṅkhalābhir
vṛndāraṇye vayaṁ cādbhuta-rasa-valitais tad-guṇaughair nibaddhāḥ ||
(Vṛndāvana-mahimāmṛta: 12.18)
“Fish become tightly bound in a lake by fishermen with a net, animals in a deep forest by hunters with traps, human beings averse to Hari in the wheel of saṁsāra by māyā with the ropes of illusion, thieves in jails by forceful hired soldiers of a king with shackles, and we with the inundation of its [i.e., Vṛndāvana’s] qualities accompanied by astonishing rasa in the forest of Vṛndā.”
yat kiñcit tṛṇa-gulma-kīkaṭa-mukhaṁ goṣṭhe samastaṁ hi tat
sarvānandamayaṁ mukunda-dayitaṁ līlānukūlaṁ param |
śāstrair eva muhur muhuḥ sphuṭam idaṁ niṣṭaṅkitaṁ yāchñayā
brahmāder api saspṛheṇa tad idaṁ sarvaṁ mayā vandyate ||
(Stavāvalī: Vraja-vilāsa-stava, 102)
“Everything beginning with the grass, shrubs, and insects in Vraja is indeed constituted of all bliss, beloved to Mukunda, and completely favorable to [his] līlā; this is declared by the śāstras again and again by means of the prayers of Brahmā and others [e.g., Uddhava], and all of this [i.e., everything in Vraja] is [thus] bowed to by me with longing.”
