kālena vṛndāvana-keli-vārttā
lupteti tāṁ khyāpayituṁ viśiṣya |
kṛpāmṛtenābhiṣiṣeca devas
tatraiva rūpaṁ ca sanātanaṁ ca ||
(Caitanyacandrodaya-nāṭaka: 9.38; cited in Caitanya-caritāmṛta: 2.19.119)
“In the course of time, discussion of the play [i.e., līlā of Rādhā and Kṛṣṇa] in Vṛndāvana was lost. Therefore, to distinguish and disseminate this, Deva [i.e., Śrīman Mahāprabhu], specifically in this respect, anointed Rūpa and Sanātana with the nectar of his grace.”
rucim udvahatas tatra janasya bhajane hareḥ |
viṣayeṣu gariṣṭho’pi rāgaḥ prāyo vilīyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.254)
“For a person endowed with ruci there in bhajana of Hari, even the heaviest attachment to the sense objects largely dissolves.”
hetuvādo na kartavyo hetunā patate naraḥ ||
(Nāradīya Purāṇa; cited in Hari-bhakti-vilāsa: 12.280)
“Disputation should not be done, as by argument a person falls down.”
pūrvāparāvirodhena ko nv artho’bhimato bhavet |
ity ādyam ūhanaṁ tarkaḥ śuṣka-tarkaṁ ca varjayet ||
(Kūrma Purāṇa; cited in Sarva-saṁvādinī, Govinda-bhāṣya, Prameya-ratnāvalī)
“‘What is the intended meaning [of a particular expression] free from contradiction to preceding and succeeding statements?” Reasoning such as this is the best form of deliberation. Dry reasoning, however, should be abandoned.”
anukūlo matas tarkaḥ śuṣkas tu parivarjitaḥ |
(Prameya-ratnāvalī: 9.4)
“Reasoning that is favorable is desired. Dry reasoning, however, is rejected.”
vedāntārthānuguṇo’sau na nivāryate |
(Siddhānta-ratna: 1.14)
“Reasoning that conforms to the meaning of the Veda is not prohibited.”
tat-poṣa-kārī tarkas tv apekṣata eva |
(Govinda-bhāṣya on Vedānta-sūtra: 2.1.11)
“Reasoning which supports that [i.e., Śruti] is certainly necessary.”
mahāśakti-vilāsātmā bhāvo’cintya-svarūpa-bhāk |
raty-ākhyā ity ayaṁ yukto na hi tarkeṇa bādhitum |
(Bhakti-rasāmṛta-sindhu: 2.5.92)
“This bhāva, known as rati, by constitution an expression of the supreme potency [i.e., the hlādinī-śakti], and [thus] possessed of an inconceivable nature, is not fit to be assailed with argument.”
parisphuratu sundaraṁ caritram atra lakṣmī-pates
tathā bhuvana-nandinas tad-avatāra-vṛndasya ca |
harer api camatkṛti-prakara-vardhanaḥ kintu me
bibharti hṛdi vismayaṁ kam api rāsa-līlā-rasaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.210)
[Uddhava:] “The beautiful feats of Lakṣmīpati and his avatāras who delight the world may manifest in full here [i.e., throughout the universe], but the rasa of the rāsa-līlā, which increases the abundance of even Hari’s astonishment, continually produces some sort of [indescribable] wonder in my heart.”
santi yadyapi me prājyā līlās tās tā manoharāḥ |
na hi jāne smṛte rāse mano me kīdṛśaṁ bhavet ||
(Bṛhad Vāmana Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.209)
[Bhagavān:] “Although I have many well-known enchanting līlās, when I remember the rāsa-līlā, I do not know what becomes of my mind.”
