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doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva eva

doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva evety uktam—‘bhayaṁ dvitīyābhiniveśataḥ syāt’ ity ādau, ‘īśād apetasya’ ity-ādibhiḥ | atas taj-jñānam eva śuddhatvam … |
(Prīti Sandarbha: 1)

“The root of the jīva’s deficiency (doṣa) is only the absence of awareness of the Supreme Entity (Parama-tattva), as stated by [the phrase], ‘For one who is averse to the Lord’ (Īśād apetasya) in [the verse] bhayaṁ dvitīyābhiniveśataḥ syād … [i.e., SB 11.2.37]. Therefore, only awareness of him [i.e., the Supreme Entity] is purity.”

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śrī-rūpa-darśita-diśā likhitāṣṭa-kālyā

śrī-rūpa-darśita-diśā likhitāṣṭa-kālyā
śrī-rādhikeśa-kṛta-keli-tatir mayeyam |
sevāsya yogya-vapuṣāniśam atra cāsyā
rāgādhva-sādhaka-janair manasā vidheyā ||
(Govinda-līlāmṛta: 23.94)

“This profusion of play performed by Śrī Rādhikā’s Īśa throughout the eight times [of the day] has been written by me following the direction shown [to me] by Śrī Rūpa. Sevā to him [i.e., Śrī Kṛṣṇa] and to her [i.e., Śrī Rādhikā] herein [i.e., within this līlā throughout the eight times of the day, or, here in Śrī Vṛndāvana] is to be performed continuously by sādhakas on the path of rāga with a befitting form within the mind.”

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santaptāyasi saṁsthitasya payaso nāmāpi na jñāyate

santaptāyasi saṁsthitasya payaso nāmāpi na jñāyate
muktākāratayā tad eva nalinī-patra-sthitaṁ rājate |
svātyāṁ sāgara-śuktim adhyapatitaṁ san-mauktikaṁ jāyate
prāyeṇottama-madhyamādhama-daśā saṁsargato jāyate ||
(Nīti-śatakam of Bhartṛhari: 67)

“Water placed on a red-hot iron cannot even be recognized [i.e., it evaporates immediately without a trace and becomes invisible]. When situated on a lotus leaf, [however,] it shines with the appearance of a pearl. And when it falls onto an oyster shell during Svāti [i.e., the lunar mansion during which oysters open their shells], it becomes an actual pearl. Generally [speaking], excellent, moderate, and low conditions [of people] arise from association.”

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bhagavad-bhakti-hīnā ye

bhagavad-bhakti-hīnā ye mukhyā’santas ta eva hi |
teṣāṁ niṣṭhā śubhā kvāpi na syāt sac-caritair api ||
(Hari-bhakti-vilāsa: 10.301)

“Those who are devoid of bhakti to Bhagavān are certainly the foremost of the impious (asat). Their destiny will never be auspiciousness, even if they are of noble conduct.”

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asat-saṅga-tyāga ei vaiṣṇava-ācāra

asat-saṅga-tyāga ei vaiṣṇava-ācāra |
‘strī-saṅgī’ eka asādhu, ‘kṛṣṇābhakta’ āra ||
(Śrī Caitanya Caritāmṛta: 2.22.84)

[Śrīman Mahāprabhu to Sanātana Gosvāmī:] “Avoidance of bad association—this is the conduct of a Vaiṣṇava. Someone who is attached to women is one [type of] non-sādhu, and a non-bhakta of Kṛṣṇa is another.”

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nāmnāṁ tu saṅkīrtanam arti-bhārān

nāmnāṁ tu saṅkīrtanam ārti-bhārān
meghaṁ vinā prāvṛṣi cātakānām |
rātrau viyogāt sva-pate rathāṅgi-
vargasya cākroṣaṇavat pratīhi ||
(Bṛhad Bhāgavatāmṛta: 2.3.167)

“Know saṅkīrtana of the names [of Bhagavān] to arise from a profusion of heartache like the loud cries of cātakas during a monsoon devoid of clouds or [the loud cries] of cakravākīs at night separated from their husbands.”

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laukikānāṁ hi sādhūnām

laukikānāṁ hi sādhūnām arthaṁ vāg anuvartate |
ṛṣīṇāṁ punar ādyānāṁ vācam artho’nudhāvati ||
(Uttara-rāma-carita of Bhavabhūti; Subhāṣita-ratna-bhāṇḍāgāra)

“The speech of ordinary adepts [i.e., kavis] follows the object [they describe], whereas the object runs after the speech of the original ṛṣis.”

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vāg-arthāv iva sampṛktau

vāg-arthāv iva sampṛktau vāg-artha-pratipattaye |
jagataḥ pitarau vande pārvatī-parameśvarau ||
(Raghu-vaṁśa)

“I offer obeisance to Pārvatī and Parameśvara [Śiva], the parents of the world, who are united like speech and [its] meaning, for [gaining] understanding of speech and [its] meaning [or, to understand the meaning of the Veda].”

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alaukika-padārthānām

alaukika-padārthānām acintyā śaktir īdṛśī |
bhāvaṁ tad-viṣayaṁ cāpi yā sahaiva prakāśayet ||
(Bhakti-rasāmṛta-sindhu: 1.2.244)

“Such is the inconceivable śakti of these [five] extraordinary things [i.e., limbs of bhakti], which manifest simultaneously bhāva and its object [i.e., Śrī Kṛṣṇa].”

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durūhādbhuta-vīrye’smin

durūhādbhuta-vīrye’smin śraddhā dūre’stu pañcake |
yatra svalpo’pi sambandhaḥ sad-dhiyāṁ bhāva-janmane ||
(Bhakti-rasāmṛta-sindhu: 1.2.238; cited in Caitanya-caritāmṛta: 2.22.133)

“Let alone having śraddhā in them [i.e., performing them with śraddhā], even slight connection with these five [limbs of bhakti of difficult to comprehend and wonderful power [i.e., even slight performance without śraddhā of sādhu-saṅga, nāma-kīrtana, Bhāgavata-śravaṇa, Mathurā-vāsa, or śrī-mūrti-sevā] gives rise to bhāva in those of pure mind [i.e., those whose minds are free from aparādha].”

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