saty api bhedāpagame nātha tavāhaṁ na māmakīnas tvam |
sāmudro hi taraṅgaḥ kvacana samudro na tāraṅgaḥ ||
(Śrī Śaṅkarācārya’s Viṣṇu-ṣaṭpadī-stotram: 3; cited in Hari-bhakti-vilāsa: 8.419; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmārta: 2.2.196)
“Even once the cessation of distinction (bheda) [between you and I] occurs, O Nātha, I am yours, [but] you are not mine. A wave certainly belongs to the ocean, [but] nowhere does the ocean belong to a wave.”
tad-aṁśatvāt tad-abhinnatvena tadīyatvena vā svātmānaṁ vijānīyād ity arthaḥ | evaṁ ca sati so’ham iti—saḥ śrī-bhagavad-aṁśaḥ śuddha-buddha-mukta-svabhāvo’ham; yad vā, tad-aṁśatvena tad-adhīno nitya-sevako’smīty arthaḥ |
(Excerpt from the Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 5.65)
“One should understand one’s self (ātmā) as being non-different from him [i.e., Paramātmā] or as being his own, on account of [the ātmā’s] being a part (aṁśa) of him. This is the meaning [of the aforementioned bhūta-śuddhi meditation]. Since this is such, ‘I am he’ (so’ham) means, ‘I, who am of pure, conscious, and liberated nature, am he, meaning, [I am] a part (aṁśa) of Śrī Bhagavān,’ or alternately, ‘because of [my] being a part of him, I am dependent on him and an eternal servant [of him].’”
atha svārpaṇa-vidhiḥ—
ahaṁ bhagavato’ṁśo’smi sadā dāso’smi sarvathā |
tat-kṛpāpekṣako nityam ity ātmānaṁ samarpayet ||
(Hari-bhakti-vilāsa: 8.418)
“Now, the method of offering the self [is explained; one should meditate]: ‘I am a part of Bhagavān. I am forever a servant [of him] in all respects. I am always a seeker of his grace.’ In this way, one should fully offer oneself.”
arcāyām eva haraye pūjāṁ yaḥ śraddhayehate |
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||
(Śrīmad Bhāgavatam: 11.2.47; cited in Hari-bhakti-vilāsa: 10.26, 10.76; Bhakti Sandarbha: 190; Śrī Caitanya-caritāmṛta: 2.22.74)
“One who with śraddhā performs worship of Hari only in a deity and not in his bhaktas or in others is considered a beginning bhakta.”
īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca |
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ ||
(Śrīmad Bhāgavatam: 11.2.46; cited in Hari-bhakti-vilāsa: 10.25, 10.75; Bhakti Sandarbha: 189; Śrī Caitanya-caritāmṛta: 2.22.73)
“One who fosters prema, friendship, grace, and disregard [respectively] in relation to Īśvara, his dependents, the unwise, and the inimical is an intermediate [bhāgavata].”
arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir
viṣṇor vā vaiṣṇavānāṁ kali‑mala‑mathane pāda‑tīrthe’mbu‑buddhiḥ |
śrī-viṣṇor nāmni mantre sakala‑kaluṣa‑he śabda‑sāmānya‑buddhir
viṣṇau sarveśvareśe tad‑itara‑sama‑dhīr yasya vā nārakī saḥ ||
(Unknown source; attributed to a southerner in Padyāvalī: 114; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.26)
“One who has the notion of a stone in relation to a Deity of Viṣṇu [e.g., a Śālagrāma-śilā], the idea of a man in relation to gurus, the notion of a caste in relation to a Vaiṣṇava, the notion of water in relation to the sacred foot-wash of Viṣṇu or the Vaiṣṇavas, which is a destroyer of the contamination of Kali, the notion of an ordinary word in relation to the name of Śrī Viṣṇu, which is a vanquisher of all sin, or the notion of equality with those other than himself in relation to Viṣṇu, the Īśvara of all Īśvaras, is destined for Nāraka.”
ahaṁ kilendro devānāṁ tvaṁ gavām indratāṁ gataḥ |
govinda iti lokās tvāṁ gāsyanti bhuvi śāśvatam ||
(Hari-vaṁśa: 2.16.54; cited in Laghu Bhāgavatāmṛta: 1.5.76)
“[Indra to Śrī Kṛṣṇa:] I am certainly the Indra of the devas, and you are present [here] as the Indra of the cows. Thus, the people on the earth will always sing of you as [being, alt., having the name] Govinda.”
varṇāgamo varṇa-viparyayaś ca
dvau cāparau varṇa-vikāra-nāśau |
dhātos tad-arthātiśayena yogas
tad ucyate pañca-vidhaṁ niruktam ||
(Kārikā on Aṣṭa-dhyāyī: 6.3.109; cited in the vṛtti to Hari-nāmāmṛta-vyākaraṇa: 2028)
“(1) Addition of a phoneme (varṇa) [as in the case of kuñjaraḥ], and (2) reversal [i.e., reordering] of a phoneme [as in the case of siṁha], also the other two—(3) change of a phoneme [as in the case of ṣo-ḍan] and (4) deletion of a phoneme [as in the case of pṛṣodara], and (5) application of a verbal root (dhātu) with an exceedance of its meaning [as in the case of mayūra]—etymology (niruktam) is thus said to be of five types.”
anyonyaṁ vaiṣṇavā na spardhante kintu namanti |
(Hari-nāmāmṛta-vyākaraṇa: 2026)
“Vaiṣṇavas don’t compete with, and rather, offer obeisance to, one another.”
tasmin śrī-hari-rādhayor yugalitaṁ yad bhāti kuṇda-dvayaṁ
saṁsaṅgena parasparaṁ parimalān manye tayos tan-miṣam |
premāsīt prakaṭaṁ yataḥ
śvasanakaiḥ kampānvitaṁ jāḍya-yug
bhaktārdra-sthiti-kṛc ca tad ghana-rasākāraṁ darīdṛśyate ||
(Gopāla-campū: 1.9)
“The united pair of Śrī Hari and Rādhā’s kuṇḍas
Which shine there [i.e., at Govardhana]—
On account of the fragrance (parimala) [arising] from meeting one another [as their garlands are crushed against each other],
I consider that their [i.e., Rādhā and Śrī Hari’s] prema [for one another]
Has manifested on this pretext [i.e., in the forms of these kuṇḍas]
Since that [i.e., their prema] is fully visible [in these kuṇḍas]
In the form of water (ghana-rasa)
Which is filled with wavering (kampānvitaṁ)
Because of the winds (śvasanakaiḥ),
Possessed of coolness (jāḍya-yug),
And a cause of wetness (ārdra-stithi) for bhaktas [who bathe in them]
[Alt., I consider that their prema has manifested in the forms of these kuṇḍas]
Since their prema is experienced at the site of these kuṇḍas
In the form of thick rasa (ghana-rasa)
Which leads to one becoming filled with trembling (kampānvitaṁ)
As a result of breathing heavily (śvasanakaiḥ),
Creates stupor (jāḍya-yug),
And causes meltedness (ārdra-stithi) [of the heart] of bhaktas.”
