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jayati jana-nivāso devakī-janma-vādo

jayati jana-nivāso devakī-janma-vādo
yadu-vara-pariṣat svair dorbhir asyann adharmam |
sthira-cara-vṛjina-ghnaḥ susmita-śrī-mukhena
vraja-pura-vanitānāṁ vardhayan kāma-devam ||
(Śrīmad Bhāgavatam: 10.90.48; cited in Hari-bhakti-vilāsa: 3.23; Bṛhad Bhāgavatāmṛta: 2.7.154; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1; Laghu Bhāgavatāmṛta: 1.5.430; Kṛṣṇa Sandarbha: 63, 116, 136, 182; Prīti Sandarbha: 52; Caitanya-caritāmṛta: 2.13.79; Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 15.185)

“He who is the abode of all beings [alt., he whose abode is all beings],
He whose birth is said to be from Devakī,
He whose retinue is the best of the Yadus,
He who destroys adharma with his own arms,
He who dispels the distress of the stationary and the moving—
Enkindling divine desire in the women of the abode of Vraja
With his beautiful, sweetly smiling face—
Triumphs!”

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kathaṁ vinā romaharṣaṁ dravatā cetasā vinā

kathaṁ vinā romaharṣaṁ dravatā cetasā vinā |
vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ ||
(Śrīmad Bhāgavatam: 11.14.23)

“How without horripilation, without meltedness of the heart, without a teardrop of bliss—without bhakti—could the heart be purified?”

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naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)

“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”

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vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ

vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ |
yāsāṁ hari-kathodgītaṁ punāti bhuvana-trayam ||
(Śrīmad Bhāgavatam: 10.47.63; cited in Bṛhad Bhāgavatāmṛta: 2.7.152; Prīti Sandarbha: 107)

“I offer obeisance constantly to the foot-dust of the ladies of Nanda’s Vraja, whose resounding singing of narrations of Hari purifies the three worlds.”

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puruṣasya ca saṁsthānaṁ svarūpaṁ vā parasya ca

puruṣasya ca saṁsthānaṁ svarūpaṁ vā parasya ca |
jñānaṁ ca naigamaṁ yat tad guru-śiṣya-prayojanam ||
(Śrīmad Bhāgavatam: 3.7.38)

“[Please explain] The full existence of the puruṣa, the essential nature of the Supreme, and that knowledge related to the Nigamas which is the aim of the guru and disciple.”

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purāṇa-saṁhitām etām ṛṣir nārāyaṇo’vyayaḥ

purāṇa-saṁhitām etām ṛṣir nārāyaṇo’vyayaḥ |
nāradāya purā prāha kṛṣṇa-dvaipāyanāya saḥ ||
sa vai mahyaṁ mahārāja bhagavān bādarāyaṇaḥ |
imāṁ bhāgavatīṁ prītaḥ saṁhitāṁ veda-sammitām ||
imāṁ vakṣyaty asau sūta ṛṣibhyo naimiṣālaye |
dīrgha-satre kuru-śreṣṭha sampṛṣṭaḥ śaunakādibhiḥ ||
(Śrīmad Bhāgavatam: 12.4.41–43)

“[Śrī Śukadeva to Mahārāja Parīkṣit:] In the past, the Seer, Nārāyaṇa, spoke this compendium of the Purāṇas [viz., Śrīmad Bhāgavatam, to Brahmā], the unhindered one [viz., Brahmā, spoke it] to Nārada, and he [viz., Nārada, spoke it] to Kṛṣṇa Dvaipāyana [viz., Vyāsa]. O Great King, he, Bhagavān Bādarāyaṇa [viz., Vyāsa], being pleased, [spoke] this compendium related to Bhagavān [viz., Śrīmad Bhāgavatam], like the Veda, to me. He, Suta, spoke this to the seers at Naimiṣāraṇya during a long sacrifice, O best of the Kurus, upon being questioned by those led by Śaunaka.”

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ekale īśvara kṛṣṇa, āra saba bhṛtya

ekale īśvara kṛṣṇa, āra saba bhṛtya |
yāre yaiche nācāya, se taiche kare nṛtya ||
(Caitanya-caritāmṛta: 1.5.142)

“Kṛṣṇa alone is Īśvara. Everyone else is a servant, and one whom he causes to dance dances just so.”

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lokātītam ajāṇḍa-koṭigam api traikālikaṁ yat sukhaṁ

lokātītam ajāṇḍa-koṭigam api traikālikaṁ yat sukhaṁ
duḥkhaṁ ceti pṛthag yadi sphuṭam ubhe te gacchataḥ kuṭatām |
naivābhāsa-tulāṁ śive tad api tat kuṭa-dvayaṁ rādhikā-
premodyat-sukha-duḥkha-sindhu-bhavayor vindeta bindvor api ||
(Ujjvala-nīlamaṇi: 14.171)

“[Bhagavān Śiva:] The happiness and the sorrow which exist beyond the world [i.e., in Vaikuṇṭha and in sāyujya-mukti] and across the three phases of time throughout crores of universes—if separately both of these were to become visibly stacked [beside each other so that their ultimate magnitudes could be measured], still O Śivā [i.e., O Pārvatī] those two stacks would certainly not be equal to a semblance of even two drops [of the nectar] produced by the ocean of the happiness and sorrow arising from Rādhikā’s prema.”

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