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śuddha-bhaktimatāṁ svata eva

śuddha-bhaktimatāṁ svata eva śuddhāntaḥ-karaṇatvāt prāṇi-mātrāvajñā prāyo na sambhavet | karma-miśra-bhaktimatāṁ tu sā sambhaved eva yāvad antaḥ-karaṇasyāśuddhiḥ, tasya śuddhau satyāṁ tu sā na tiṣṭhet … |
(Excerpt from the Sārārtha-darśinī-ṭikā on Śrīmad Bhāgavatam: 3.29.25)

“Because the antaḥkaraṇas of those engaged in pure bhakti are pure of their own accord, disrespecting any living being is generally not possible [for them]. For those engaged in karma-miśra-bhakti, however, this [i.e., disrespecting others] is certainly possible as long as impurity of the antaḥkaraṇa remains. When it becomes pure, however, this [i.e., disrespecting others] does not remain.”

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līlānukūleṣu janeṣu

līlānukūleṣu janeṣu citte-
ṣūtpanna-bhāveṣu ca sādhakānām |
evaṁ-vidhaṁ sarvam idaṁ cakāsti
svarūpataḥ prākṛtavat pareṣu ||
(Govinda-līlāmṛta: 7.119)

“[Why do Rādhā Kuṇḍa and Śyāma Kuṇḍa appear to someone just like ordinary ponds and not as described here in Govinda-līlāmṛta?] All of this [i.e., the entire environment of and around Rādhā Kuṇḍa and Śyāma Kuṇḍa] shines as such [i.e., as has just been elaborately described in Govinda-līlāmṛta] in reality to persons favorable to the līlā [i.e., to nitya-siddha parikaras] and to the minds of sādhakas of manifest bhāva [i.e., to sādhakas who have attained bhāva-bhakti] but as though mundane (prākṛta) to others [i.e., to those in whom bhāva has not manifest].”

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pibanti ye bhagavata ātmanaḥ satāṁ

pibanti ye bhagavata ātmanaḥ satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam |
punanti te viṣaya-vidūṣitāśayaṁ
vrajanti tac-caraṇa-saroruhāntikam ||
(Śrīmad Bhāgavatam: 2.2.37; cited in Hari-bhakti-vilāsa: 10.441; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.3.124; Paramātma Sandarbha: 108; Bhakti Sandarbha: 30, 86)

“Those who drink, held in the cups of their ears, the nectar of kathā about Bhagavān, the Ātmā of the sādhus, purify their hearts contaminated by viṣaya and reach the presence of his lotus feet.”

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yathā hemni sthito vahnir

yathā hemni sthito vahnir durvarṇaṁ hanti dhātu-jam |
evam ātma-gato viṣṇur yoginām aśubhāśayam ||
(Śrīmad Bhāgavatam: 12.3.47)

“As fire set upon gold removes discoloration caused by metals, so Viṣṇu situated in the mind [removes] the inauspicious thoughts of yogīs.”

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puṁsāṁ kali-kṛtāṁ doṣān

puṁsāṁ kali-kṛtāṁ doṣān dravya-deśātma-sambhavān |
sarvān harati citta-stho bhagavān puruṣottamaḥ ||
(Śrīmad Bhāgavatam: 12.3.45)

“Bhagavān, Puruṣottama, situated in the citta, removes from people all the faults created by Kali existing amid objects, places, and the self.”

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tad evaṁ prīter lakṣaṇaṁ citta-dravas

tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca romaharṣādikam | kathañcij-jāte’pi citta-drave romaharṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam | āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 11.14.23; Prīti Sandarbha: 69)

“Thus, in this way, the [extrinsic (taṭastha)] characteristic of prīti is melting of the heart, and [the extrinsic characteristic] of that is horripilation and so forth [i.e., the other sāttvika-bhāvas]. Even when melting of the heart or horripilation and so forth occur to some extent, if purity of the heart (āśaya) has not come about, then still bhakti’s complete manifestation has not occurred. Such has been made known. Purity of the heart (āśaya) [i.e., citta] means abandonment of [all] other intentions [i.e., all desires and aims other than prīti], and intention upon [i.e., desire for and pursuit of] prīti.”

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viṣayīra anna khāile malina haya mana

viṣayīra anna khāile malina haya mana |
malina mana haile nahe kṛṣṇera smaraṇa ||
(Caitanya-caritāmṛta: 3.6.278)

“When you eat the food of viṣayīs, the mind becomes contaminated, and when the mind is contaminated, there is no remembrance of Kṛṣṇa.”

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grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe

grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe |
bhāla nā khāibe, āra bhāla nā paribe ||
amānī mānada kṛṣṇa-nāma sadā labe |
vraje rādhā-kṛṣṇa-sevā mānase karibe ||
(Śrī Caitanya-caritāmṛta: Antya-līlā, 6.236–7)

“Do not listen to village talk, and do not speak of village matters. Do not eat fancy food, and do not wear fancy clothes. [Remaining] Undesirous of honor and respectful [to others], always take Kṛṣṇa’s name and within your heart engage in service to Rādhā and Kṛṣṇa in Vraja.”

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vairāgī karibe sadā nāma-saṅkīrtana

vairāgī karibe sadā nāma-saṅkīrtana |
māgiyā khāñā kare jīvana-rakṣaṇa ||
vairāgī ha-iyā yebā kare parāpekṣā |
kārya-siddhi nahe, kṛṣṇa karena upekṣā ||
vairāgī ha-iyā kare jihvāra lālasa |
paramārtha yāya tāra, haya rasera vaśa ||
vairāgīra kṛtya—sadā nāma-saṅkīrtana |
śāka-patra-phala-mūle udara-bharaṇa ||
jihvāra lālase yei iti-uti dhāya |
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya ||
(Caitanya-caritāmṛta: Antya-līlā, 6.223–7)

“A vairāgyī should always engage in nāma-saṅkīrtana and maintain his life begging and eating. One who as a vairāgī depends on others has no success in his endeavor, and Kṛṣṇa neglects him. One who becomes a vairāgī but indulges in the greed of the tongue—his supreme aim [i.e., his pursuit of his ultimate goal] goes [i.e., is lost], and he becomes subjugated by tastes. The duty of a vairāgī is constant nāma-saṅkīrtana and filling the belly with greens, leaves, fruits, and roots. One who runs here and there because of the tongue’s greed becomes engrossed in the genitals and stomach, and does not attain Kṛṣṇa.”

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sthira hañā ghare yāha, nā hao vātula

sthira hañā ghare yāha, nā hao vātula |
krame krame pāya loka bhava-sindhu-kūla ||
markaṭa-vairāgya nā kara loka dekhāiyā |
yathā-yogya viṣaya bhuñja anāsakta haiyā ||
antara-niṣṭhā kara, bāhye loka-vyavahāra |
acirāte kṛṣṇa tomāya karibe uddhāra ||
vṛndāvana dekhi yabe āsi nīlācale |
tabe tumi āmā-pāśa āsiha kona-chale ||
se-kāle se chala kṛṣṇa sphurābe tomāre |
kṛṣṇa-kṛpā yāre, tāre ke rākhite pāre ? ||
(Caitanya-caritāmṛta: 2.16.238–242)

“Be steady and go home. Do not be crazy. Gradually a person reaches the shore of the ocean of material existence. Do not engage in monkey renunciation and make a show to the public. [Rather,] Make use of material things as appropriate, remaining detached. Internally be fixed but externally observe social conduct. Soon Kṛṣṇa will deliver you. When I return to Nīlācala after visiting Vṛndāvana, then on some pretext come to my side. Kṛṣṇa will reveal this pretext to you at that time. Who can detain one who has received Kṛṣṇa’s grace?”

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