śāstrera siddhānta ei vijñera anubhava |
mūḍha-loka nāhi jāne bhāvera vaibhava ||
(Caitanya-caritāmṛta: 1.6.104)
“This is the śāstra’s siddhānta and the experience of the wise. Ignorant people do not understand the greatness of bhāva.”
mahad-anubhava yāte sudṛḍha-pramāṇa |
(Caitanya-caritāmṛta: 1.6.53)
“… Since the perception of the great is the strongest means of knowing (pramāṇa).”
tāre kahe—kene kara kutarkānumāna? |
śāstra-viruddhārtha kabhu nā haya pramāṇa ||
(Caitanya-caritāmṛta: 1.2.73)
“To that, it is said, ‘Why do you make an inference based on fallacious reasoning? A meaning that is contrary to śāstra is never authentic [i.e., a valid means of knowing the object of knowledge].”
pitṛ-deva-manuṣyāṇāṁ vedaś cakṣus taveśvara |
śreyas tv anupalabdhe’rthe sādhya-sādhanayor api ||
(Śrīmad Bhāgavatam: 11.20.4; cited in Tattva Sandarbha: 11)
“O Lord, regarding an imperceptible object, as well as the goal and the means [pertaining to it], your Veda is the best eye for the forefathers, the devas, and human beings.”
aprākṛta vastu nahe prākṛta-gocara |
veda-purāṇete ei kahe nirantara ||
(Caitanya-caritāmṛta: 2.9.194)
“An immaterial object is not materially perceptible. The Vedas and Purāṇas say this constantly.”
svasty astu viśvasya khalaḥ prasīdatāṁ
dhyāyantu bhūtāni śivaṁ mitho dhiyā |
manaś ca bhadraṁ bhajatād adhokṣaje
āveśyatāṁ no matir apy ahaitukī ||
(Śrīmad Bhāgavatam: 5.18.9)
[Prahlāda Mahārāja prays to Śrī Nṛsiṁhadeva:] “May there be auspiciousness throughout the universe! May the wicked be pacified! May all beings meditate with their intelligence upon the welfare of one another! May their minds cultivate well-being! And may our hearts be immersed unconditionally in the Transcendent [i.e., Bhagavān]!”
āvirbhūya mano-vṛttau vrajanti tat-svarūpatām |
svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau |
kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.4–5)
“Although self-luminous in form, this rati appears in a vṛtti of the mind, assumes the state of its nature, and shines like something to be illuminated [by that vṛtti]. In reality this rati is itself taste just by [its own] nature, yet it enters the state of being the cause of tasting its objects, Kṛṣṇa and so forth.”
yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ |
(Bṛhadāraṇyaka Upaniṣad: 3.8.10; cited in Bhakti Sandarbha: 62)
“[Yājñavalkya:] O Gārgī, one who departs this world without knowing the Absolute is indeed wretched [alt., pitiable, lowly].”
śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate |
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviskṛtaṁ
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ ||
(Śrīmad Bhāgavatam: 12.13.18; cited in Hari-bhakti-vilāsa: 10.407)
“Śrīmad Bhāgavatam, the flawless Purāṇa, is dear to the Vaiṣṇavas as within it is sung the unique, flawless, and supreme knowledge that is beneficial even to paramahaṁsas. Therein, the cessation of karma (naiṣkarmya) is brought forth along with knowledge, detachment, and bhakti. A human being who hears, properly recites, and engages in deliberation upon it with bhakti attains the highest liberation.”
